Podcasts about Thorstein Veblen

In this episode, we talk about Thorstein Veblen's Theory of the Leisure Class. In it, he argues that modern culture is basically continuous with that of predatory barbarism, except that it is drunk on the extreme surplus produced by capitalism. Under these conditions, much of human activity becomes performative: consumption, leisure, and perhaps paradoxically enough even hustle culture are all forms of demonstrating one's superiority in a petty game of social esteem. We explore some of these paradoxes and discuss whether Veblen's analysis still rings fully true in the 21st century, but to be honest we mostly just pour vitriol and scorn upon the extremely embarrassing members of our own ruling class. We can be petty, too!leftofphilosophy.comReferences:Thorstein Veblen, The Theory of the Leisure Class (New York: Oxford University Press, 2007).Bernard Rosenberg, “Veblen and Marx”, Social Research 15:1 (1948): 99-117.Music:“Vintage Memories” by Schematist | schematist.bandcamp.com“My Space” by Overu | https://get.slip.stream/KqmvAN

Recientemente se han vuelto virales una serie de videos que muestran lo barato que cuesta fabricar bienes de lujo en China, y que dizque “revelan” la verdad de los márgenes de utilidad obscenos que obtienen las compañías que los venden en sus exclusivas tiendas boutique.Lo más interesante de estos videos lo vemos en algo que se repite una y otro vez en cada uno de ellos: los productores chinos dicen que pueden venderte el mismo producto, 100 veces mas barato, siempre y cuando sea SIN la marca. Sin el logo, la estampita, herrería o monería que le anuncia a los demás de qué marca es tu artículo de lujo. La Conspiración China de las Marcas de Lujo quiere poner sobre la mesa una pregunta: ¿QUÉ es lo que pagas cuando compras un artículo de lujo?.La pregunta, para nada, es nueva. En 1899, Thorstein Veblen acuño el concepto del “consumo conspicuo”: cuando compras bienes valiosos no porque los necesitas, sino para que los demás vean que los compraste. El consumo conspicuo de bienes valiosos, dice Velben “es un medio para obtener respetabilidad por parte del caballero ocioso” y además, “no consumirlos en la cantidad y calidad adecuadas se vuelve una señal de inferioridad y desmérito”En este episodio vamos a hablar sobre la Conspiración China de los Bienes de Lujo, y de qué efecto tendrá, si alguno en el mercado mundial de artículos de lujo. Para hablar del tema regresa a la cabina nuestra experta en moda, Sofia Felix, así que agarren su birkin, póngansen su chal, y ¡a escuchar!

An informative discussion with Dr. James Sturgeon, Professor Emeritus of Economics at Univerity of Missouri-Kansas City, on his new book Institutional Economics: Theory and Pratice. We talk about how institutional economics, which can be traced to prominent American economists such as Thorstein Veblen, John R. Commons, and John Kenneth Galbraith, is an alternative way of doing economic analysis and problem solving when contrasted with what passes for mainstream economics today.

Technocracy Inc., technate, Howard Scott, engineers, Edward Bellamy, Thorstein Veblen, Looking Backward 2000-1887, Technical Alliance, Columbia University, Rockefeller family and their connections to Columbia, Committee of Technocracy, Walter Rautenstrauch, Henry Wallace, Continental Committee of Technocracy, Harold Loeb, Technocracy Inc.'s rapid spread in California, energy certificates, work in the technate, Technocracy Inc. defines North America as stretching from Greenland to Panama, Technocracy Inc.'s government, how Technocracy Inc. applies to the twenty-first century, the Crisis of Capitalism, 2008 financial crisis, Are we in a post-capitalist age?, Yanis Varoufakis, technofeudalism, the gig economy & apps as vassalage, the decline of wage labor, the importance of data, is data capital?, how Technocracy Inc can be applied to technofeudalism, World Economic Forum (WEF), universal basic income (UBI), how UBI can be applied to energy certificates, currency that deliberately depreciates, central bank digital currencies (CBDCs), Covid lockdowns, "trust the science", MAGA, Joshua Haldeman, Elon Musk, Trump 2.0 as ushering in technate, the North American technate as a self-sustaining fortress, global war of attrition, DOGE as a trial run for Technocracy Inc., cryptocurrencies, Kardashev scale, USAID, the deliberate destruction of representative democracy by both Democrats and MAGAyhly2f:https://medium.com/@yhly2f/untold-qanon-origins-wikileaks-the-magic-mirror-and-the-abyss-7953ee3088d4Music by: Keith Allen Dennis:https://keithallendennis.bandcamp.com/ Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

Economia Underground, um podcast institucionalista.Neste episódio discutimos o texto recém publicado no Journal of Economic Issues intitulado "Thorstein Veblen and Du Boi's Critiques of the Antebellum South: Merging Divergent Approaches". Assim como o título nos antecipa, neste trabalho são examinadas as críticas ao Sul antebellum feitas por Veblen e Du Bois mesclando suas perspectivas distintas.Nos siga no Instagram: @economiaunderground

Full episode w/ Nathan (Looming Totality/Y2K_Mindset) on the ideas and sociology of Megalopolis, his hypothesis on the Long 2014, the past decade of slop, and why utopian thinking is goodDavid Graeber, Elective Affinities by Goethe, The Theory of the Leisure Class: An Economic Study of Institutions (1899), by Thorstein Veblen, The Chalice and the Blade by Riane Eisler, Nixon shock/OPEC crisis, Axial Age, The Lord of the Rings - Boris Groys, Sports Gambling, Linux, Creative Commons movement, "This was made for me"

What if your beliefs about health and wellness are just status symbols in disguise? On this episode of the Mind Muscle Podcast, we explore the intriguing world of luxury beliefs, as coined by Rob Henderson, and examine how these ideas serve as modern-day markers of social status. With historical insights from the minds of Thorstein Veblen and Pierre Bourdieu, we unpack the immaterial signs of wealth and how they shape our daily choices in nutrition and fitness, often at the cost of the less affluent. From the aspirational allure of fad diets to the exclusivity of youth sports, we peel back the layers to reveal how elite posturing influences areas meant to promote wellness for all.Status signaling is everywhere, and it's not just about diamonds or designer clothes. Through fascinating tales of spices and dueling, we discuss how individuals have historically projected their identities and maintained social hierarchies. Today, this manifests in the wellness industry where affluent individuals adopt luxury beliefs to flaunt their status, yet these choices often leave others to struggle with the financial and social costs. Our conversation also touches on the ways these behaviors have evolved, drawing a line from past to present in a way that reveals both the superficiality and the social power of luxury beliefs.In the world of youth sports, financial capability has overshadowed raw talent, creating a class divide that further complicates the landscape of competitive parenting. We emphasize the need to return to community-focused sports that prioritize personal growth and community bonding over competitive spending. By questioning the true purpose of sports, we advocate for a system that fosters inclusivity and genuine talent development. Join us as we challenge the status quo and encourage listeners to embrace wellness practices that are not only inclusive but also meaningful. Let's reshape the narrative around health and fitness, ensuring that they are accessible and beneficial to all.Producer: Thor BenanderEditor: Luke MoreyIntro Theme: Ajax BenanderIntro: Timothy DurantFor more, visit Simon at The Antagonist

Joutilaisuuden teema jatkuu. Sosiologi ja taloustieteilijä Thorstein Veblen sanoo tunnetuimmassa teoksessaan “Joutilas luokka”, että yhteiskunnan rikkaimmat tuntevat vaistomaista vastenmielisyyttä muutoksia kohtaan. Veblenin kirjan ovat suomentaneet Tiina Arppe ja Sulevi Riukulehto. Päivän mietelauseessa kuvaillaan varakkaan luokan muutosvastarintaa. Siteerattavat otteet on poiminut Jakke Holvas. Mietelauseen lukee Jari Aula.

Curating your personal brand Image:  The Psychological Power of Image in Luxury Real Estate   The luxury real estate market isn't just about beautiful properties – it's about understanding the mindset of affluent clients. By grasping the psychology behind luxury consumption, you can position yourself as the go-to agent for high-net-worth individuals. Today, we'll explore key psychological concepts, understand the needs of luxury clients, and learn how to align your image with these principles. Let's start with three fundamental concepts in luxury psychology: The Halo Effect: This psychological phenomenon is where a positive impression in one area leads people to view everything else about you more favorably. In luxury real estate, your polished image can create a halo, influencing how clients perceive your expertise and the value of your listings. Veblen Goods: Named after economist Thorstein Veblen, these are items that become more desirable as they become more expensive. This contradicts typical supply and demand but is crucial in luxury markets. Your high-end clients often seek out these goods as status symbols. Social Proof in Luxury Markets: In the world of luxury, people often look to others to determine what's desirable. Your image and success serve as social proof, signaling to potential clients that you're a trusted expert in the high-end market.   Visual cues in your appearance signal success and expertise, tapping into the client's desire for status and need for a trustworthy expert. Your well-tailored suit or expertly coordinated outfit serves as a visual representation of your attention to detail and understanding of luxury.   Non-verbal communication, like confident body language and poise, builds trust subconsciously. It shows you're comfortable in luxury settings, reassuring clients of your expertise.   By curating an image that aligns with luxury standards, you create a sense of exclusivity around your services. This satisfies the client's need for uniqueness – they're not just hiring any agent, they're working with a luxury specialist.   1. Identify Luxury Market Expectations: Based on what we've learned about luxury psychology, high-end clients expect an agent who embodies success, exclusivity, and expertise. This goes beyond clothing to encompass your overall presentation, communication style, and the experience you provide.   2. Assess Your Current Image: Look at yourself through the lens of luxury psychology. Does your image signal success and expertise? Does it create a sense of exclusivity? Are you building trust through your non-verbal communication?   3. Work On One Thing: Any discrepancies you've identified are opportunities for growth. Focus on elevating elements of your image that directly tap into the psychological needs we've discussed."   Usueful Resources: Sign up for the weekly ICON INSIDER:   Icon Insider Connect with Luxury Real Estate Image Consultant, Afton Porter: Instagram:  https://www.instagram.com/aftonporter/ Join the Facebook Group:  https://www.facebook.com/groups/realestateicon LinkedIn:  https://www.linkedin.com/in/aftonporterstyle/

In this episode, Ralph and Luc unpack how Americans got so obsessed with maintaining square green carpets on their front lawns. We dive into the history to trace back the origins and dissemination of this artificial aesthetic. We also look into solutions, ranging from bans on leaf blowers to cash schemes to encourage people to quit their lawn.We read a poem about the lunacy of leaf blowers, and highlight ways in which manicured suburban imported lawn grass is a synecdoche for colonialism. You can also watch this episode on YouTube at: https://www.youtube.com/watch?v=t-l1JO3FbzEChapters:00:00 Introduction: Local bans on gas-powered lawn equipment01:48 Poem about leaf blowers by Touch Moonflower03:59 Commenting on the poem06:51 How did lawns become so common in the USA?07:56 Versailles' green carpet and Italian Renaissance landscapes inspired the British lawn18:59 How 18th Century aristocratic English turf grass took root on the new continent21:53 Thorstein Veblen on why American elites found lawns so respectable24:10 Founding fathers disseminate the pastoral ideal27:05 Planning communities of continuous lawn: Andrew Downing and Frederick Law Olmsted32:03 Frank J. Scott tells suburbanites that homogenous manicured grass is neighbourly34:48 How the lawn got cemented into the American imaginary in the aftermath of World War II37:16 Post WWII suburban developments empowered Home Owners Associations (HOAs)41:01 Quantifying the environmental impacts of modern US lawns45:47 Why imported turf grass is a synecdoche for colonialism50:40 Carpets of grass are fuel that spreads wildfires51:38 Gas powered leaf blowers are huge polluters55:00 How loud are leaf blowers?55:51 Lawn care is a Sisyphean task of sterilisation57:53 Norms around lawns are socially enforced59:59 What solutions have helped people quit their lawn?1:09:50 Conclusion and wrap up: the zeitgeist is shifting!1:11:50 Luc's cover of "Big Yellow Taxi" by Joni MitchellSources:• Ann Leighton, American Gardens in the Eighteenth Century, 1986. • Michael Pollan, “Why Mow? The Case Against Lawns”, The New York Times Magazine, May 1989.• Georges Teyssot, The American Lawn: Surface of Everyday Life, 1999.• Monique Mosser, The saga of grass: From the heavenly carpet to fallow fields, 1999.• Cristina Milesi, “More Lawns than Irrigated Corn”, NASA Earth Observatory, November 2005. • Paul Robbins, Lawn People: How Grasses, Weeds, and Chemicals Make Us Who We Are, 2007.• Ted Steinberg, American Green: The Obsessive Quest for the Perfect Lawn, 2007.• Elizabeth Kolbert, “Turf War”, The New Yorker, July 2008. • Joseph Manca, "British landscape gardening and Italian renaissance painting", Artibus et Historiae (297-322), 2015.• Jamie Banks and Robert McConnell, National Emissions from Lawn and Garden Equipment, Environmental Protection Agency, April 2015.• Christopher Ingraham, “Lawns are a soul-crushing timesuck and most of us would be better off without them”, The Washington Post, August 2015.

“With the exception of the instinct of self-preservation, the propensity for emulation is probably the strongest and most alert and persistent of the economic motives proper.”  — Thorstein Veblen, Theory of the Leisure Class   This week, join Cyrus Palizban, Nicolas Sarian, Zohar Atkins, and Harry Jacobs as we explore Thorstein Veblen's assertion. We discuss various dimensions of emulation, from its philosophical implications to its real-world applications like influencing market trends and investment decisions. The conversation spans topics including the impact of social media influencers, the evolution of wealth and luxury from a historical perspective, and the balance between emulating others and maintaining individuality. From Bruce Springsteen's music to Warren Buffett's investment strategies, the podcast delves into how emulation drives not only economic behaviors but also personal and cultural narratives.   00:00 Welcome to The Lightning Podcast 00:32 Diving Into Thorstein Veblen's Insights 01:32 Exploring Emulation in Society 05:15 The Phenomenon of Veblen Goods 13:00 Emulation vs. Self-Preservation 14:29 The Influence of Role Models and Emulation in Modern Society 17:55 Economic Wisdom from Warren Buffett 21:48 The Apple vs. Amazon Investment Philosophy 24:03 Navigating the Digital Music Landscape 24:36 The Evolution of Music Consumption: From Napster to Spotify 25:36 Bruce Springsteen: The Soundtrack of Life 25:47 A Deep Dive into 'Born in the USA' and Its Misinterpretations 27:00 Personal Encounters with Bruce Springsteen 30:07 Emulating Musical Giants: The Quest for Originality 32:55 Exploring Wealth, Liquidity, and the Value of Property 39:15 The Cultural Impact of Home Ownership and Economic Collapse 44:33 Wrapping Up: From Veblen to Springsteen and Beyond   Want to continue the discussion? Join us for more learning and discussion in our Meditations and Chronicles WhatsApp groups!   Meditations: https://chat.whatsapp.com/JIFXc06ABCPEsyfUBtvm1U Chronicles: https://chat.whatsapp.com/FD6M9a35KCE2XrnJrqaGLU   Follow us on other platforms for more content!   Twitter: https://x.com/lightinspires   Instagram: https://instagram.com/lightning.inspiration?igshid=NzZlODBkYWE4Ng==   LinkedIn: https://www.linkedin.com/company/lightning-meditations/  

Economia Underground, um podcast institucionalista. Voltamos sérios e em grande estilo! No episódio de hoje visitamos nosso querido amigo Geoffrey Hodgson em seu texto "Thorstein Veblen and Socialism". Assim como o título nos antecipa, neste trabalho Hodgson se debruça em procurar compreender o posicionamento e as reflexões de Veblen sobre o socialismo. Nos siga no instagram: @economiaunderground

“As far as wealth is inextricable with social organisation, it will infuse the individual on the very essential level on his sense of self...” In this week's TANK podcast, Caroline Issa reads and decodes Thorstein Veblen's The Theory of the Leisure Class, a treatise on consumerism and the emergent concept of conspicuous consumption.

Suomalainen talouskeskustelu tulee muuta maailmaa perässä melkein aiheessa kuin aiheessa, aina ekologisista ja feministisistä talouskäsityksistä yhtiövallan eri ilmenemismuotoihin, kuten ahneusinflaatioon eli greedflationiin. Mistä tämä talousdiskurssin jälkijättöisyys oikein johtuu? Matti Ylösen kanssa suomalaisen talousajattelun patsaita kaatavat Helsingin yliopiston kuluttajaekonomian professori Visa Heinonen ja LUT-yliopistossa väitöskirjaansa tekevä ekonomisti Anni Marttinen. Keskustelun kuluessa etsitään digijättien yhtiövallan tutkimuksen historiallisia juuria, pohditaan vaihtoehtoja suomalaisen taloustieteen vallitseville opinkappaleille ja lopulta noustaan barrikadeille. Alustojen valta -podcast on osa Helsingin yliopiston valtiotieteellisessä tiedekunnassa toimivaa tutkimushanketta, jota rahoittaa Helsingin sanomain säätiö. Toimittaja: Matti Ylönen Tuottaja: Toivo Hursti Musiikki: Pasi Savonranta ja Pietu Korhonen Matin kirja Yhtiövalta alustatalouden aikakaudella (2021) nyt myös äänikirjana! ⁠Kustantajan sivuilla⁠ ⁠Bookbeatissa⁠ ⁠Storytelissä⁠ ja muissa yleisimmissä äänikirjapalveluissa Jakson lukemisto (viittausjärjestyksessä): Heinonen, V. (1988). Thorstein Veblen institutionalistisena evolutionistina. Kansantaloudellinen Aikakauskirja, 84(3). Heinonen, V., & Pantzar, M. (1994). Pragmaattiseen talouspolitiikkaan korporaatioiden maailmantaloudessa - John Kenneth Galbraithin haastattelu. Kansantaloudellinen aikakauskirja, 90(1). Robinson, Joan. (1933). The economics of imperfect competition. Chamberlin, E. (1938). Theory of monopolistic competition. Piketty, T., & Rendall, S. (2022). A Brief History of Equality (1st ed.). Piketty, T. (2016). Pääoma 2000-luvulla. Johnson, S., & Acemoglu, D. (2023). Power and Progress: Our Thousand-Year Struggle Over Technology and Prosperity. Galbraith, J. K. (1998). The affluent society. Krugman, P. (2020). Arguing with zombies: Economics, politics, and the fight for a better future. Stiglitz, J. E. (2015). The price of inequality: How today's divided society endangers our future. Sen, A. (1995). Inequality reexamined. Williamson, O. E. (2007). The economic institutions of capitalism. Firms, markets, relational contracting. Chang, H.-J. (2014). 23 tosiasiaa kapitalismista. Blyth, M. (2013). The austerity delusion: why a bad idea won over the West. Foreign Affairs, 92(3). Kahneman, D. & Tversky, A. (2013). Prospect theory: An analysis of decision under risk. Teoksessa Handbook of the fundamentals of financial decision making: Part I. McCloskey, D. (2002). The Secret Sins of Economics. Eronen, E. (2013). Korkman: Pitäisi lukea enemmän romaaneja. Taloussanomat. Kuhn, T. S. (2012). The structure of scientific revolutions. Niinivuo, S. (2023). Inflaatiolla ratsastajat. Helsingin sanomat. Hahn, E. (2023). How have unit profits contributed to the recent strengthening of euro area domestic price pressures? ECB Economic Bulletin 4/2023. Valtioneuvosto. (2023). Vahva ja välittävä Suomi : Pääministeri Petteri Orpon hallituksen ohjelma 20.6.2023. (60–77). Friedman, M. (1962/2002). Capitalism and Freedom (40th anniversary edition). Smith, A. (1776/1869). An Inquiry into the Nature and Causes of the Wealth of Nations. (toim. J. E. Thorold). Federal Trade Commission et al. v Amazon.com Inc. (2023). Crick, B. (2005). In defence of politics. Mazzucato, M. (2018). The Value of Everything : Makers and Takers in the Global Economy. Raworth, K. (2017). Doughnut Economics: Seven Ways to Think Like a 21st-Century Economist. Kelton, S. (2020). The Deficit Myth: Modern Monetary Theory and the Birth of the People's Economy. Patomäki, H. (1999). Tobinin veron toteutus : kohti oikeudenmukaisempaa ja demokraattisempaa globaalia taloutta. Heinonen, V. (1992). Avoimen sektorin kilpailukyky - Suomen talouspolitiikan pyhä lehmä: näkökohtia budjettiesiteimien talouspoliittisesta retoriikasta. Kansantaloudellinen Aikakauskirja, 88(4). Rethinking Economics Finland. Jakson tekstivastine yliopiston nettisivuilla --- Send in a voice message: https://podcasters.spotify.com/pod/show/alustojen-valta/message

Chapter 1 What's The Theory of the Leisure Class Book by Thorstein VeblenThe Theory of the Leisure Class: An Economic Study of Institutions (commonly referred to as The Theory of the Leisure Class) is a book written by Thorstein Veblen and published in 1899. It is considered a founding and influential work in the field of sociology, particularly in regards to the analysis of capitalist economies and social stratification. Veblen's main argument in the book is that social status and prestige are attained not through productive labor, but rather through conspicuous consumption and leisure activities. He argues that the upper class engages in "pecuniary emulation" - the desire to display wealth and social status through extravagant spending and wasteful activities, regardless of the practical utility of the goods or the activities themselves.Veblen criticizes the prevailing economic theories of his time, particularly the classical economic theory of utility and the neoclassical economic theory of marginal utility. He introduces the concept of "conspicuous waste" to explain the irrational and excessive consumption patterns of the upper class, which he believes leads to the waste of resources and perpetuates economic inequality.The book discusses various aspects of the leisure class, including their lifestyles, social rituals, patterns of consumption, and their impact on the economy. It also delves into the distinction between "industry" and "business" and critiques the economic system that promotes what Veblen calls "predatory capitalism."Overall, Veblen's The Theory of the Leisure Class examines the social and economic dynamics of the upper class and offers a critical analysis of the materialistic and wasteful nature of capitalism. It remains an important work in the fields of sociology, economics, and social theory.Chapter 2 Is The Theory of the Leisure Class Book A Good BookThe Theory of the Leisure Class is generally considered a classic work of social theory and economics. It was published in 1899 and is still widely read and referenced today. Thorstein Veblen's critique of conspicuous consumption and the role of leisure and status in society was groundbreaking at the time and has had a lasting impact on the field of sociology. That being said, whether or not a book is considered "good" is subjective and depends on personal interests and preferences. Some readers may find Veblen's writing style and language challenging, as it was written in a more academic and verbose manner. However, for those interested in economics, sociology, or social criticism, The Theory of the Leisure Class is likely to be a valuable and thought-provoking read.Chapter 3 The Theory of the Leisure Class Book by Thorstein Veblen Summary"The Theory of the Leisure Class" is a book written by Thorstein Veblen and published in 1899. It is a work of economic sociology that examines the nature and purpose of consumerism and conspicuous consumption in industrial societies.In this book, Veblen argues that the leisure class, which consists of the wealthy and privileged members of society, engage in conspicuous consumption as a means of displaying their social status and superiority to others. He suggests that the desire for social prestige and the need to maintain a certain image drives individuals to spend money on luxury goods and unnecessary commodities.Veblen introduces the concept of "pecuniary emulation," which describes the process by which individuals imitate the consumption patterns of the leisure class in order to gain social acceptance and recognition. He suggests that through this emulation, individuals strive to achieve a higher social status and elevate themselves above others in

Melvyn Bragg and guests discuss the most influential work of Thorstein Veblen (1857-1929). In 1899, during America's Gilded Age, Veblen wrote The Theory of the Leisure Class as a reminder that all that glisters is not gold. He picked on traits of the waning landed class of Americans and showed how the new moneyed class was adopting these in ways that led to greater waste throughout society. He called these conspicuous leisure and conspicuous consumption and he developed a critique of a system that favoured profits for owners without regard to social good. The Theory of the Leisure Class was a best seller and funded Veblen for the rest of his life, and his ideas influenced the New Deal of the 1930s. Since then, an item that becomes more desirable as it becomes more expensive is known as a Veblen good. With Matthew Watson Professor of Political Economy at the University of WarwickBill Waller Professor of Economics at Hobart and William Smith Colleges, New YorkAndMary Wrenn Senior Lecturer in Economics at the University of the West of EnglandProducer: Simon TillotsonReading list:Charles Camic, Veblen: The Making of an Economist who Unmade Economics (Harvard University Press, 2021)John P. Diggins, Thorstein Veblen: Theorist of the Leisure Class (Princeton University Press, 1999)John P. Diggins, The Bard of Savagery: Thorstein Veblen and Modern Social Theory (Seabury Press, 1978)John Kenneth Galbraith, The Affluent Society (Penguin, 1999) Robert Heilbroner, The Worldly Philosophers: The Lives, Times and Ideas of the Great Economic Thinkers (Penguin, 2000), particularly the chapter ‘The Savage Society of Thorstein Veblen'Ken McCormick, Veblen in Plain English: A Complete Introduction to Thorstein Veblen's Economics (Cambria Press, 2006)Sidney Plotkin and Rick Tilman, The Political Ideas of Thorstein Veblen (Yale University Press, 2012)Juliet B. Schor, The Overspent American: Why We Want What We Don't Need (William Morrow & Company, 1999)Juliet B. Schor, Born to Buy: The Commercialized Child and the New Consumer Culture (Simon & Schuster Ltd, 2005)Thorstein Veblen, The Theory of the Leisure Class (first published 1899; Oxford University Press, 2009)Thorstein Veblen, The Theory of Business Enterprise (first published 1904; Legare Street Press, 2022)Thorstein Veblen, The Higher Learning in America (first published 2018; Johns Hopkins University Press, 2015) Thorstein Veblen, Absentee Ownership and Business Enterprise in Recent Times: The Case of America (first published 1923; Routledge, 2017)Thorstein Veblen, Conspicuous Consumption (Penguin, 2005)Thorstein Veblen, The Complete Works (Musaicum Books, 2017)Charles J. Whalen (ed.), Institutional Economics: Perspective and Methods in Pursuit of a Better World (Routledge, 2021)

Melvyn Bragg and guests discuss the most influential work of Thorstein Veblen (1857-1929). In 1899, during America's Gilded Age, Veblen wrote The Theory of the Leisure Class as a reminder that all that glisters is not gold. He picked on traits of the waning landed class of Americans and showed how the new moneyed class was adopting these in ways that led to greater waste throughout society. He called these conspicuous leisure and conspicuous consumption and he developed a critique of a system that favoured profits for owners without regard to social good. The Theory of the Leisure Class was a best seller and funded Veblen for the rest of his life, and his ideas influenced the New Deal of the 1930s. Since then, an item that becomes more desirable as it becomes more expensive is known as a Veblen good. With Matthew Watson Professor of Political Economy at the University of WarwickBill Waller Professor of Economics at Hobart and William Smith Colleges, New YorkAndMary Wrenn Senior Lecturer in Economics at the University of the West of EnglandProducer: Simon TillotsonReading list:Charles Camic, Veblen: The Making of an Economist who Unmade Economics (Harvard University Press, 2021)John P. Diggins, Thorstein Veblen: Theorist of the Leisure Class (Princeton University Press, 1999)John P. Diggins, The Bard of Savagery: Thorstein Veblen and Modern Social Theory (Seabury Press, 1978)John Kenneth Galbraith, The Affluent Society (Penguin, 1999) Robert Heilbroner, The Worldly Philosophers: The Lives, Times and Ideas of the Great Economic Thinkers (Penguin, 2000), particularly the chapter ‘The Savage Society of Thorstein Veblen'Ken McCormick, Veblen in Plain English: A Complete Introduction to Thorstein Veblen's Economics (Cambria Press, 2006)Sidney Plotkin and Rick Tilman, The Political Ideas of Thorstein Veblen (Yale University Press, 2012)Juliet B. Schor, The Overspent American: Why We Want What We Don't Need (William Morrow & Company, 1999)Juliet B. Schor, Born to Buy: The Commercialized Child and the New Consumer Culture (Simon & Schuster Ltd, 2005)Thorstein Veblen, The Theory of the Leisure Class (first published 1899; Oxford University Press, 2009)Thorstein Veblen, The Theory of Business Enterprise (first published 1904; Legare Street Press, 2022)Thorstein Veblen, The Higher Learning in America (first published 2018; Johns Hopkins University Press, 2015) Thorstein Veblen, Absentee Ownership and Business Enterprise in Recent Times: The Case of America (first published 1923; Routledge, 2017)Thorstein Veblen, Conspicuous Consumption (Penguin, 2005)Thorstein Veblen, The Complete Works (Musaicum Books, 2017)Charles J. Whalen (ed.), Institutional Economics: Perspective and Methods in Pursuit of a Better World (Routledge, 2021)

Melvyn Bragg and guests discuss the most influential work of Thorstein Veblen (1857-1929). In 1899, during America's Gilded Age, Veblen wrote The Theory of the Leisure Class as a reminder that all that glisters is not gold. He picked on traits of the waning landed class of Americans and showed how the new moneyed class was adopting these in ways that led to greater waste throughout society. He called these conspicuous leisure and conspicuous consumption and he developed a critique of a system that favoured profits for owners without regard to social good. The Theory of the Leisure Class was a best seller and funded Veblen for the rest of his life, and his ideas influenced the New Deal of the 1930s. Since then, an item that becomes more desirable as it becomes more expensive is known as a Veblen good. With Matthew Watson Professor of Political Economy at the University of WarwickBill Waller Professor of Economics at Hobart and William Smith Colleges, New YorkAndMary Wrenn Senior Lecturer in Economics at the University of the West of EnglandProducer: Simon TillotsonReading list:Charles Camic, Veblen: The Making of an Economist who Unmade Economics (Harvard University Press, 2021)John P. Diggins, Thorstein Veblen: Theorist of the Leisure Class (Princeton University Press, 1999)John P. Diggins, The Bard of Savagery: Thorstein Veblen and Modern Social Theory (Seabury Press, 1978)John Kenneth Galbraith, The Affluent Society (Penguin, 1999) Robert Heilbroner, The Worldly Philosophers: The Lives, Times and Ideas of the Great Economic Thinkers (Penguin, 2000), particularly the chapter ‘The Savage Society of Thorstein Veblen'Ken McCormick, Veblen in Plain English: A Complete Introduction to Thorstein Veblen's Economics (Cambria Press, 2006)Sidney Plotkin and Rick Tilman, The Political Ideas of Thorstein Veblen (Yale University Press, 2012)Juliet B. Schor, The Overspent American: Why We Want What We Don't Need (William Morrow & Company, 1999)Juliet B. Schor, Born to Buy: The Commercialized Child and the New Consumer Culture (Simon & Schuster Ltd, 2005)Thorstein Veblen, The Theory of the Leisure Class (first published 1899; Oxford University Press, 2009)Thorstein Veblen, The Theory of Business Enterprise (first published 1904; Legare Street Press, 2022)Thorstein Veblen, The Higher Learning in America (first published 2018; Johns Hopkins University Press, 2015) Thorstein Veblen, Absentee Ownership and Business Enterprise in Recent Times: The Case of America (first published 1923; Routledge, 2017)Thorstein Veblen, Conspicuous Consumption (Penguin, 2005)Thorstein Veblen, The Complete Works (Musaicum Books, 2017)Charles J. Whalen (ed.), Institutional Economics: Perspective and Methods in Pursuit of a Better World (Routledge, 2021)

Melvyn Bragg and guests discuss the most influential work of Thorstein Veblen (1857-1929). In 1899, during America's Gilded Age, Veblen wrote The Theory of the Leisure Class as a reminder that all that glisters is not gold. He picked on traits of the waning landed class of Americans and showed how the new moneyed class was adopting these in ways that led to greater waste throughout society. He called these conspicuous leisure and conspicuous consumption and he developed a critique of a system that favoured profits for owners without regard to social good. The Theory of the Leisure Class was a best seller and funded Veblen for the rest of his life, and his ideas influenced the New Deal of the 1930s. Since then, an item that becomes more desirable as it becomes more expensive is known as a Veblen good. With Matthew Watson Professor of Political Economy at the University of WarwickBill Waller Professor of Economics at Hobart and William Smith Colleges, New YorkAndMary Wrenn Senior Lecturer in Economics at the University of the West of EnglandProducer: Simon TillotsonReading list:Charles Camic, Veblen: The Making of an Economist who Unmade Economics (Harvard University Press, 2021)John P. Diggins, Thorstein Veblen: Theorist of the Leisure Class (Princeton University Press, 1999)John P. Diggins, The Bard of Savagery: Thorstein Veblen and Modern Social Theory (Seabury Press, 1978)John Kenneth Galbraith, The Affluent Society (Penguin, 1999) Robert Heilbroner, The Worldly Philosophers: The Lives, Times and Ideas of the Great Economic Thinkers (Penguin, 2000), particularly the chapter ‘The Savage Society of Thorstein Veblen'Ken McCormick, Veblen in Plain English: A Complete Introduction to Thorstein Veblen's Economics (Cambria Press, 2006)Sidney Plotkin and Rick Tilman, The Political Ideas of Thorstein Veblen (Yale University Press, 2012)Juliet B. Schor, The Overspent American: Why We Want What We Don't Need (William Morrow & Company, 1999)Juliet B. Schor, Born to Buy: The Commercialized Child and the New Consumer Culture (Simon & Schuster Ltd, 2005)Thorstein Veblen, The Theory of the Leisure Class (first published 1899; Oxford University Press, 2009)Thorstein Veblen, The Theory of Business Enterprise (first published 1904; Legare Street Press, 2022)Thorstein Veblen, The Higher Learning in America (first published 2018; Johns Hopkins University Press, 2015) Thorstein Veblen, Absentee Ownership and Business Enterprise in Recent Times: The Case of America (first published 1923; Routledge, 2017)Thorstein Veblen, Conspicuous Consumption (Penguin, 2005)Thorstein Veblen, The Complete Works (Musaicum Books, 2017)Charles J. Whalen (ed.), Institutional Economics: Perspective and Methods in Pursuit of a Better World (Routledge, 2021)

Ultrarricos agora têm até monge particular https://digital.estadao.com.br/@rene_5/csb_SoQApKunitra6sc3fUccopLCymiHFUqrc90QFeHWpYco_nnaC_U6ONy2q1ImauMse5WhjI_lbc6LP3gOzycH8A Was Caligula Really the Worst Roman Emperor? | With Professor Mary Beard https://youtu.be/SY4LyjKva8o?si=fcil73BNbpQww8J6 The Theory of the Leisure Class https://www.bbc.co.uk/sounds/play/m001sdrt Thorstein Veblen https://pt.wikipedia.org/wiki/Thorstein_Veblen Beware the Language That Erases Reality https://www.theatlantic.com/books/archive/2023/10/open-letter-writers-war-israel/675680/ The Iron Age Steppe and the Emergence of the Scythians https://pca.st/ck6rcnlf Andrei Rublev | Trailer | Opens August ... Read more

L'avènement des hommes en gris. Monopolisation du pouvoir par une clique dominant une administration pléthorique, mise en place d'une dictature du chiffre et des données, les technocrates ont pénétré progressivement l'ensemble des strates de l'État, sacrifiant tout à leur idéologie mortifère. Dans la première partie de cet épisode, Gaël et Geoffroy reviennent à la racine de la technocratie et racontent comment depuis un siècle se façonne un monde gouverné par une froide logique bureaucratique où l'entre-soi le plus parfait alimente le mythe d'un pouvoir dissimulé. Musique : Thibaud R.  Habillage sonore / mixage : Alexandre Lechaux Contact: tousparano@gmail.com Facebook : https://www.facebook.com/Tous-Parano-106178481205195

Economia Underground, um podcast institucionalista. No episódio de hoje retomamos o nosso querido Thorstein Veblen pra refletir questões associadas à sua relação com a grande área das ciencias sociais e humanas. Quais as influências de Veblen e de que modo ele contribui na cumulatividade do conhecimento dentro e fora da economia? Nos siga no Instagram: @economiaunderground

Economia Underground, um podcast institucionalista Neste episódio damos sequência a nossa visitação ao encontro da AFEE de 2023, desta vez discutindo o texto de nosso queridíssimo Manuel Ramon em parceria com o prof. Ramon Fernandez. Viva aos Ramones! O trabalho em questão é intitulado "Expropriation and the Natural World: Some Reflections on Karl Polanyi and Thorstein Veblen", e compõe o número de junho de 2023 do nosso sempre presente Journal of Economic Issues. Neste texto, os Ramones exploram a relação entre capitalismo e o ambiente natural aravés da fusão de duas grande obras, "A Grande Transformação", do Polanyi e "Absentee Ownership and Business Enterprise in Recent Times" do Veblen. A proposta é seguir as considerações de Nancy Fraser e Rahel Jaeggi no entendimento de que o capitalismo é um sistema exploratório e expropriativo. Nos siga no Instagram: @economiaunderground

Leonardo DiCaprio n'est jamais sorti avec une femme de plus de 25 ans, alors qu'il est bientôt quinquagénaire. À l'image de l'acteur, les hommes qui fréquentent des femmes bien plus jeunes qu'eux sont légion, et cela semble socialement bien plus acceptable que l'inverse. La domination masculine s'exprime aussi à travers la façon dont les relations amoureuses sont considérées par la société, et cela vaut le coup d'en prendre conscience. Références: Infographie sur la comparaison entre l'âge de Leonardo DiCaprio et celui de ses compagnes, 2019, Reddit. Publication Instagram sur la rumeur de couple entre Leonardo DiCaprio et Eden Polani, 8 février 2023, Oh! My Mag. «L'irrésistible attrait de la jeunesse», Vincent Cocquebert, 8 septembre 2016, Marie-Claire. Yann Moix: «J'aime les femmes plus jeunes, je n'en suis pas responsable et je n'en ai pas honte!», «On n'est pas couché», 12 janvier 2019, France 2. «Le problème avec les hommes qui n'aiment que les femmes asiatiques», Pauline Verduzier, 17 janvier 2019, Slate.fr. «Yann Moix n'a pas inventé l'attirance des hommes pour les femmes plus jeunes qu'eux», Daphnée Leportois, 14 janvier 2019, Slate.fr. Théorie de la classe de loisir, Thorstein Veblen, 1899. Publication Instagram sur l'âge des partenaires à l'écran de Denis Podalydès, 8 février 2023, Brin de Flamme. Mansplaining est un podcast de Thomas Messias produit par Slate Podcasts. Direction éditoriale: Christophe Carron Production éditoriale: Nina Pareja Montage: Mona Delahais et Clémentine Amblard Réalisation: Mona Delahais Si vous aimez Mansplaining, pensez à l'exprimer en lui donnant la note maximale sur votre plateforme de podcast préférée, en en parlant autour de vous et en laissant plein de commentaires bienveillants sur les réseaux sociaux. Suivez Slate Podcasts sur Facebook et Instagram (retrouvez-y aussi le compte de Mansplaining).

No os alegréis aún que no es la URSS la que vuelve, pero un fantasma recorre Europa. Cazafantasmas @juancarlosburbu y @jllanosmayor. Ectoplasma aficionado @TxusMarcano Bibliografía: https://www.eldiario.es/economia/crecimiento-margenes-empresas-eleva-dudas-politica-subida-tipos-interes-bce_1_10001943.html https://economicsfromthetopdown.com/2023/03/02/the-key-to-managing-inflation-higher-wages/ https://economicsfromthetopdown.com/2023/02/19/interest-rates-and-inflation-knives-out/ https://es.wikipedia.org/wiki/Thorstein_Veblen?wprov=sfti1 https://cicutadry.es/teoria-de-la-clase-ociosa-thorstein-veblen/ https://economicsfromthetopdown.com/2023/02/04/do-high-interest-rates-reduce-inflation-a-test-of-monetary-faith/ https://economicsfromthetopdown.com/2023/01/26/the-cause-of-stagflation/ https://repositorio.bde.es/bitstream/123456789/7348/1/azul70.pdf https://www.ocu.org/consumo-familia/supermercados/noticias/supermercados-mas-baratos-2022 https://elpais.com/opinion/2023-03-09/temor-a-la-austeridad.html En «Economía internacional»: https://serviciosede.mineco.gob.es/Indeco/sie/capituloSIEInf.aspx https://duckduckgo.com/?q=capital+as+power&t=iphone&iax=images&ia=images&iai=https%3A%2F%2Fcapitalaspower.com%2Fwp-content%2Fuploads%2F2020%2F11%2F2020_di-muzio_robbins_capitalismo_de_deuda-768x1160.jpg https://press.uchicago.edu/ucp/books/book/chicago/C/bo181707138.html https://es.wikipedia.org/wiki/Teorema_de_Sonnenschein-Mantel-Debreu?wprov=sfti1 Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Thorstein Veblen fu un economista americano, critico del capitalismo senza essere marxista. La sua opera principale, "La teoria della classe agiata", pubblicata nel 1899, fa una disamina ferocemente critica nei confronti del capitalismo della sua epoca, introducendo temi che spaziano dall'economia alla storia, dal diritto all'antropologia. Non appartenendo a nessuna delle Chiese del pensiero economico ufficiale è stato snobbato dall'establishment culturale mentre merita sicuramente un posto di riguardo per l'originalità del suo pensiero e per il suo sguardo disincantato nei confronti della società umana.

We all have deep human needs—for belonging, for autonomy, for creative expression, for safety and security. But modern life can make it a real challenge to get those needs met in meaningful ways. Instead, we're offered products with flashy marketing messages. Kitchen gadgets, social media platforms, clothing, personal care products, and many others offer to help us live our best lives. Financial and educational products promise a greater sense of security and autonomy. But do these commodities really satisfy our needs? Or do they merely stave off the hunger a little longer?In this final episode of The Economics Of, I explore how various economic concepts can help us understand why we buy the things we do, how our consumption relates to larger economics forces, and how our relationships are influenced by it all. I also talk with Mara Glatzel, the author of Needy, about how to better understand our own needs and create the conditions through which we can get those needs met.Footnotes: Get your copy of Needy by Mara Glatzel Learn more about Mara Glatzel “Varieties of the Rat Race: Conspicuous Consumption in the US & Germany” by Till Van Treeck, via the Institute for New Economic Thinking “Trickle-Down Consumption” by Marianne Bertrand and Adair Morse in The Review of Economics and Statistics “Economic and Philosophic Manuscripts of 1844” by Karl Marx Adam Smith's America by Glory M. Liu Capitalism and Freedom by Milton Friedman “Alienation” on Overthink with David Pena-Guzman and Ellie Anderson More on Thorstein Veblen via Investopedia Everything, All the Time, Everywhere by Stuart Jeffries Liquid Love by Zygmunt Bauman New episodes are published in essay form every Thursday at explorewhatworks.com. Get them delivered straight to your inbox, free of charge, by subscribing to What Works Weekly: explorewhatworks.com/weeklyIf you'd like to learn more about how we can approach life and work differently, check out my book, What Works. I explore the history and cultural context that's led us to this success-obsessed, productivity-oriented moment. Then I guide you through deconstructing those messages and rebuilding a structure for work-life that works. ★ Support this podcast ★

Tonight's reading comes from,The Theory of the Leisure Class. Written by Thorstein Veblen and published in 1899, this story explores how humans have developed etiquette and leisure, over the course of history. My name is Teddy and I aim to help people everywhere get a good night's rest. Sleep is so important and my mission is to help you get the rest you need. The podcast is designed to play in the background while you slowly fall asleep. As always, a thank you to everyone who supports me on Patreon or Anchor with a monthly financial contribution. I'm ever so grateful for your financial contribution to the podcast. The podcast is free and it's thanks to your support, that allow me to bring out more episodes for those who need them. If you would like, you can also say hello at Boreyoutosleep.com where you can support the podcast. I'm also on Twitter and Instagram @BoreYouToSleep. You can also find me on Facebook by searching Bore you to Sleep Podcast. A fantastic way to say thank you is to leave a review or share the podcast with a friend. These are fantastic ways for me to help others and the greatest compliment I can receive. In the meantime, lie back, relax, and enjoy the readings. Sincerely. Teddy --- Support this podcast: https://anchor.fm/boreyoutosleep/support

Tonight's reading comes from The Instinct of Workmanship. Published in 1914 and written by Thorstein Veblen, this book looks at the psychology and physiology that contributes to our human workmanship. My name is Teddy and I aim to help people everywhere get a good night's rest. Sleep is so important and my mission is to help you get the rest you need. The podcast is designed to play in the background while you slowly fall asleep. A massive thank you to everyone who I heard from during the week. It means so much to me to know that the podcast is helping you all get the sleep that you need. If you're a regular listener of the show and want to say thank you, a great way to support the show is to become a Patreon or Sponsor at BoreyoutoSleep.com. I am grateful for everyone who sponsors the show with a financial contribution, regardless of how small that may be. Every contribution helps me bring out more episodes to allow people everyone to get a good nights rest. If you would like, you can also say hello at Boreyoutosleep.com where you can support the podcast. I'm also on Twitter and Instagram @BoreYouToSleep. You can also find me on Facebook by searching Bore you to Sleep Podcast. A fantastic way to say thank you is to leave a review or share the podcast with a friend. These are fantastic ways for me to help others and the greatest compliment I can receive. In the meantime, lie back, relax and enjoy the readings. Sincerely. Teddy --- Support this podcast: https://anchor.fm/boreyoutosleep/support

Economia Underground, um podcast institucionalista No episódio de hoje vamos debater algumas relações entre as teorizações de Thorstein Veblen e a nossa relação com o meio-ambiente, o mundo natural e nossa forma de consumo. Em especial no basearemos no texto "Thorstein Veblen and the Natural World", publicado como capítulo terceiro no livro "Thorstein Veblen's Contribution to Environmental Sociology: Essays in the Political Ecology of Wasteful Industrialism" editado por Ross Mitchell. Nossas redes: Twitter: @ecounderground Instagram: @economiaunderground

Rob Henderson recently received his PhD in psychology at St. Catharine's College, Cambridge. Zach Goldberg is a former research fellow at CSPI and currently affiliated with the Manhattan Institute. They both join the podcast to talk about Rob's idea of “luxury beliefs” and Zach's new paper testing the theory in the context of attitudes towards criminal justice policy. Richard wonders about the extent to which one can say any individual actually suffers the consequences of their political beliefs, since the views of one person rarely change a policy outcome.Later on in the conversation, Richard asks whether the luxury beliefs idea absolves inner city communities of their own shortcomings and serves as a way to put the blame on mostly white elites. Zach and Rob point to polls showing that blacks are more supportive than white liberals of spending money on police, which leads to a discussion of whether we can interpret such data in a different way and would be better served by putting more stock in factors such as how much communities cooperate with law enforcement, how they vote, and the kinds of politicians they support. The host and two guests also debate the extent to which liberal elites have actually pushed harmful ideas onto the masses, and if influential figures could change attitudes and behavior if they actually tried.Listen in podcast form or watch on YouTube.Links:* Zach Goldberg, “Is Defunding the Police a ‘Luxury Belief'? Analyzing White Vs. Non-White Democrats' Attitudes on Policing.”* Rob Henderson, “‘Luxury beliefs' are the latest status symbol for rich Americans.”* Rob Henderson, “Thorstein Veblen's Theory of the Leisure Class—A Status Update.” Get full access to Center for the Study of Partisanship and Ideology at www.cspicenter.com/subscribe

Last episode, we looked at the technocrats of the industrial age: Thorstein Veblen, Howard Scott, and the “industrial tinkerers,” as Daniel Bell put it. But Daniel Bell went on to say we were entered a new age — a …

Detrás de una cartera falsa hay mucho más de lo que los consumidores se imaginan. Desde procesos de producción dañinos para el medio ambiente hasta trata de personas, el negocio de las falsificaciones en la industria de la moda tiene ramificaciones y consecuencias profundas en distintos niveles de la sociedad. En este capítulo, hacemos un recorrido por el origen de esta práctica, los tipos de réplicas y copias en el mercado, las motivaciones de los consumidores para adquirirlas y los negocios oscuros que muchas veces esconden.Referencias:Elizabeth Hawes, Fashion is Spinach (Nueva York: Random House, 1938), p 35-36.Véronique Hyland, “The Museum at FIT's New Exhibition Is All About Knockoffs”, The Cut, 1 de diciembre de 2014, acceso el 28 de agosto de 2022, https://www.thecut.com/2014/11/new-fashion-exhibit-thats-all-about-knockoffs.htmlElizabeth Paton, “Luxury's Gray Market is Emerging From the Shadow”, The New York Times, 24 de agosto de 2021, acceso el 28 de agosto de 2022, https://www.nytimes.com/2021/08/24/fashion/fashion-luxury-gray-market.htmlJoanna Large, The Consumption of Counterfeit Fashion (Springer International Publishing AG, 2019).Kelly Gamble, “Counterfeit fashion: A comprehensive study determining the influence factors of fashion counterfeit purchase decisions” (tesis de maestría, University of North Carolina Wilmington, 2011), http://dl.uncw.edu/Etd/2011-3/gamblek/kellygamble.pdfKevin V. Tu, “Counterfeit fashion: the interplay between copyright and trademark law in original fashion designs and designer knockoffs”, Texas Intellectual Property Law Journal 18, n.º3 (2010): 419-449.Thorstein Veblen, Teoría De La Clase Ociosa (México: Fondo de Cultura Económica, 1966).Alexander Nill y Clifford J. Shultz, II, “The scourge of global counterfeiting”, Business Horizons 39, issue 6 (1996).Encuéntranos en:http://www.modadospuntocero.com/p/salon-de-moda-podcast.html@moda2_0 @culturasdemoda @coventrendlab#SalonDeModaAgradecemos a Fair Cardinals (@faircardinals) por la música, a Jhon Jairo Varela Rodríguez por el diseño gráfico y a Maca Rubio por la edición del audio.

durée : 00:04:14 - Le Pourquoi du comment : économie et social - par : Dominique Méda - De la "classe de loisir", apanage de la classe dominante

Subscribe to Reactionary Minds: Apple Podcasts | Spotify | Google Podcasts | YouTubeReactionary Minds is a project of The UnPopulist. Hosted by Aaron Ross Powell. Produced by Landry Ayres.The following is a transcript of Reactionary Minds’ interview with Virginia Postrel, author of many books, including The Future and Its Enemies. The transcript has been lightly edited for flow and clarity.Aaron Ross Powell: I’m Aaron Ross Powell, and this is Reactionary Minds, a project of The UnPopulist. We’re used to thinking about politics as a battle between left and right, progressive and conservative. But those sides can be somewhat protean, with their positions, preferences and policies shifting in ways that make it difficult to analyze the political landscape clearly.My guest today has a different way of framing politics—one she first set out 24 years ago, and one which looks more and more prescient with every passing day. Virginia Postrel is the author of many books, including The Future and Its Enemies. Her latest is the Fabric of Civilization. The core of Postrel’s framework for understanding politics isn’t left versus right, but dynamism versus stasis.Aaron Ross Powell: What does it mean to be a “stasist,” to use your term?Virginia Postrel: What I say in The Future and Its Enemies when I’m just laying out the basic distinctions is that dynamists, which is people like me, have a central value of learning. We can talk about that later, but the contrast is important, and stasists come in a couple of varieties, but their central value is stability or control.Then I divide them into what I call reactionaries, which are the people who are more into keeping things literally the same, not necessarily the status quo. It could be going back to some imagined past or creating some utopia, but the idea of a stable society. Then technocrats, who are much more common in liberal democratic societies, who say, well, we want progress—we want things to change—but it’s got to look exactly like this. Very much an early 20th-century idea of control and planning the future, so that progress becomes something not that evolves, but that is dictated.Aaron: When you say early 20th century and the rise of the technocratic position, is that because something new happened in the 20th century, or is it because prior to the 20th century, stasis won out because we weren’t moving very quickly anyway?Virginia: That’s a very good question—not one that I really thought about when I was writing this book many years ago. But I think what happened was the rise of large business enterprises, railroads and huge manufacturing corporations, vertically integrated enterprises where you had to have a range of control to operate the business. That all happened really beginning of the 19th century, where you had these much larger organizations than had existed before.They were very successful, and people developed new and genuinely innovative and efficient ways of doing things. And that led to an idea that if you can do this at U.S. Steel or General Motors, you should be able to do it for the whole society— that, in fact, because they were run by the profit motive, these enterprises maybe were a little inefficient and wasteful and duplicative (competition was seen as wasteful and duplicative). And so that you could do something about that [inefficiency] if you could plan the society in general. There are many forms of this in the early 20th century.Obviously, you have the full-blown state socialism, state ownership of the means of production, with extreme versions in places like the Soviet Union. But there were also much more democracy-friendly versions associated with Thorstein Veblen, who’s famous for The Theory of the Leisure Class, but who also wrote a book whose title escapes me at the moment where he contrasted the good engineers with the bad financiers. The idea was that if you could just set engineering principles loose on society, you could have a much more efficient and productive society. That idea was in the air, and it came out of real business innovation that just got applied in ways that didn’t work.One of the things that’s interesting about the history of liberalism is that before Friedrich Hayek’s writing on “the use of knowledge in society” and the whole socialist calculation debate—and I don't want to get into the weeds of that—what was wrong with that theory of control wasn’t obvious. A lot of people who were basically liberal became very attracted to socialism because it seemed like a way of improving the lot of people and extending the liberal contract in certain ways.The idea that it was replacing local knowledge and even the knowledge of individual preferences with some necessarily dictatorial—even if it was being done in a democratic way—process was not obvious in 1900. It was not well articulated. I think there were people who understood it intuitively, but it had not really been fully grasped.Aaron: That raises an interesting distinction, I think, within stasism, as opposed to dynamism. What you’ve just described is an awfully let’s call it ideological or philosophical argument for stasis. You had these arguments about the way a firm runs, and we can analogize that out, and we can manage progress and so on. That’s like an intellectual approach. But a lot of stasis seems to be more of almost an aesthetic approach. So you get people like Wendell Berry—or Josh Hawley in some of his earlier, pre-political career writings is almost making an argument that the ideal America is one that always and forever looks like a Thomas Kinkade painting. Or that modern architecture is bad and what we really need is the return of the aesthetics of the Catholic church to rule us. Are these distinct things, or do they bleed together?Virginia: They are distinct things, and historically they’re distinct things because they’re very different reactions to what’s called the second industrial revolution. That is the rise of these really large enterprises, railroads being that quintessential one. In the 19th century, you also have the arts-and-crafts movement around William Morris. You have the rise of neo-Gothic architecture, which is initially a very ideologically freighted thing. It is a rejection of industrialism.The irony is that it then just—I write about this in The Substance of Style— becomes a style. Therefore, you get to a point where you have Blair Hall at Princeton University built and named for a railroad magnate in the neo-Gothic style because it associates the university with the great universities of Britain. It takes on a different meaning over time, but there is definitely in reaction to industrialism not only this kind of technocratic argument, which also takes a Marxist form; there is a medievalist argument, as well, that we are losing handcraft. We’re losing beauty. The cities are ugly. They’re crowded—of course, cities were always crowded—but [there’s] coal smoke and factories, and it is a ugly transition in many ways. Therefore, we should go back to a pastoral, hierarchical, often Catholic ideal. That is a reactionary stasis, which is very prominent in a lot of the great literature of the period—not so much in novels, but in poetry. Yes, they are two distinct, very old—at this point we’re talking 150 years; I guess that’s not old by human history, but certainly old by American history—ideals, and they take different forms.The American ideal is different from the European ideal, the reactionary ideal. Also, one thing that’s different is while there is this Wendell Berry, farmer, slightly medievalist view, there is also in the U.S. a wilderness ideal. In Europe, the cultivated landscape is always, or almost always, the ideal, whereas in the U.S., you also have a notion that untouched by human hands is ideal. That’s less common on the right than on, I don't know, I hesitate to call [it] exactly the left, but in the environmental movement.Aaron: That raises my next question, which is, Does this technocratic versus reactionary (or traditionalist or natural) by and large map onto a left-right spectrum? It certainly seems like technocrats are the left and the center left, generally speaking, and the people calling for a return to the old ways tend to be on the right.Virginia: Well, part of the point of The Future and Its Enemies is that these things do not really map onto the left and the right. They cross those divisions. It’s just that what people want is somewhat different, and so conservative technocrats might be more inclined to regulate land use so that you have single-family suburban homes or regulate immigration in a technocratic way, so that you give priority to people who have a lot of college degrees and professional skills, because they’re going to be—a Brahman from India is better than a peasant from Guatemala, because we can anticipate that.I’m just using those as examples. I describe technocracy as an ideological ideal in the early 20th century, because there was an intellectual movement there, but I don’t think it is primarily ideological. I think, for many people, it is common sense. It is common sense that somebody ought to be in charge, and people ought to make rules, and we ought to control things. And if this is dangerous, we should prohibit it, and if it’s good, we should subsidize it. This is the norm in our politics, and that wasn’t new in the 20th century.Things were subsidized and prohibited forever, but it got this patina of efficiency and rationality and modernity in the early 20th century. It took on an ideological air, but it is the norm in our politics. That’s one reason I spend a lot of time in the book talking about it. But really what interests me is [that] I think of it as the norm: That it’s what most of our political discussions are, but both reactionaries and dynamists, therefore, have to make alliances with technocrats in order to get the world they want. They’re the polar opposites, but the question is—in some ways, the technocrats decide who wins.Aaron: How totalizing are these two—are the dynamic versus the static viewpoint? Because there are lots of vectors for change. There’s technological change; there’s social; there’s political. Like we right now refer to, say, the Trumpist movement as “conservative,” but populism is on the one hand, very stasist in culture shifting too quickly—I-don't-like-it-make-it-stop!—but it’s very politically radical in terms of [saying] the systems that we have in place need to be torn down and replaced.Virginia: I describe them as if they’re these silos, but that’s just a model; that’s not reality. That’s the map, not the landscape. First of all, most people have elements of all of these things in their thinking, in their intuitions, in their politics; as you say, it takes multiple dimensions. Somebody may think that we should, even within, say, economic regulation—somebody may think that we should let people build houses more freely, but the FDA should regulate really tightly, something like that.Talking about the radical institutional aspects of populists of various types brings up the issue of rules, which is one of the things that’s the trickiest to understand and to grapple with. How do you think about rules? Let’s say you want this kind of dynamism. You want this kind of learning, bottom-up order without design, trial and error, correction, economic progress, or social learning. What sort of rules give you that? There’s very much this idea that you need nested rules, and you need certain rules that are fundamental and don’t change very often.You could call that the constitutional order, and those need to be fairly simple, and they need to be broadly applicable, and they need to allow things like recombinations and people using their own knowledge to make decisions and plans. And there’s a chapter about that, which I then, in a completely different context, reinvented in The Substance of Style; honest to God, I did it from the bottom up. I didn’t refer, because it was all about neighborhoods, where [it’s a] fact that people care about what houses look like, but on the other hand, they care about their neighbor’s house, and they will pay money to live in a planned community—but on the other hand, people want freedom, and how do you think about that?One of the issues is that you need to be able to move when rules are very prescriptive; there need to be ways to exit. What you’re seeing in this populist upsurge is a notion that the rules that we think of as not changing very much—that stable institutions, the liberal institutions that govern societies—are barriers to what populists want, and so, therefore, they need to be taken down.That does become a radical move. One of the misperceptions that was in lots of reviews of the book was the idea that dynamism equals change, and that I’m saying all change is good. First of all, even in the process of dynamism—that is, bottom-up change—not all change is good. It’s an experimental process. Sometimes you do things—whether it’s you start a company or you change your living arrangements—and it’s a bad idea. It doesn’t work, and that’s why we need criticism and competition, and that’s part of the process.Aaron: Then the goal is we want a dynamic society because it produces all of these. The book is full of all the wonderful benefits that come out of a dynamic society. But at the same time, the people who are fans of stasis—yes, a lot of them take it way too far in a reactionary direction—but. … There is something fundamentally true to the notion of wanting things to be somewhat stable and familiar. I just three weeks ago moved my whole family from Washington, D.C., to Colorado.We all know moving is incredibly stressful, and it’s not just because of all the logistics you have to deal with. Uprooting yourself is deeply stressful, and [it] takes a long time to get re-established. More people move in a dynamic society than in the past, but the world around us is changing too, in a way that feels like the same stress that I have with moving. People want [to feel] like, “My life is settled and is going to look roughly tomorrow the way it did today.” There is something very human and understandable about that. How do you get the effects of dynamism without everyone constantly feeling like they’re being uprooted?Virginia: This is a really good question, a really hard question. Part of it goes back to this idea of nested rules and also nested commitments. One of the important aspects of dynamist rules is that they allow for commitments—that you can make contracts of various kinds (to use that term), but it could also be marriage; it could be, I'm going to live in this town, and I'm going to be involved in civic institutions and volunteer institutions, and I'm going to put down roots here.That said, one of the difficult things is that one person’s stability is an intrusion on another person’s plans often. For example, I write a lot about housing, and there’s some about housing in the book, but there’s not as much as I would probably put there if I were writing it today. One thing that we see in Los Angeles, where I live, is there are a lot of veto players whenever you want to build anything, and they are people who want their neighborhood to stay the same.One result of that is that people who have grown up in Los Angeles, the children of people who lived here, cannot live here anymore because it’s too expensive. That's this kind of, I want stability [laughs]—oh, but wait a minute; I’d also like to see my grandchildren, but now they live in Texas because they couldn’t afford to live here. There’s often trade-offs with issues of trying to make stability, but human life inherently changes. Generations come and go; we grow older; people have children, et cetera.There is a certain amount of change that always is going to happen, but there is a highly nonideological issue which comes up, in fact, in my most recent book, The Fabric of Civilization, in the context of the original Luddites. The original Luddites were not ideologues [chuckles]; they were not stasists who wanted to keep medieval ways because they liked what the Middle Ages represented to their intellect.They were hand weavers who had prospered from the invention of mechanical spinning, which gave them ample supplies of thread. So they had prospered because of the technological and economic upheavals of a generation earlier, and now they were losing their jobs to power looms, and so they were mad. They were stressed. At that time, losing your job was not like losing your job in 21st century America; losing your job meant your children might starve.There was a reason to be upset. They engaged in both nonviolent civic activity, petitioning Parliament and that sort of thing—and also violent riots and smashing looms and that sort of thing. The government said, “No, you don’t get to choose.” There was a technocratic aspect of that, which is, they said, "Look, this is going to be good for society. It’s going to create new jobs and new industries. It’s going to make Britain more prosperous against its rivals.” All of these kinds of things. And so power looms went ahead, and some of the Luddites got deported to Australia (the more violent ones).That is really important in the history of economic prosperity, and the people who were the children and grandchildren and great-great-great-grandchildren of those people are far better off in basically every respect than their ancestors, but it was a true, genuine, painful transition. I don’t know what my prescription would’ve been back then other than let this go forward. In a richer society, there are things that can be done with redistribution to ease those transitions.Another thing that I think we don't emphasize nearly enough in the U.S. today is the traditional American thing of moving to different parts of the country. There's considerable evidence that people are more locked into place than they used to be, and that makes certain things more difficult. Particularly, if you are somebody who is living in Detroit, say, it might be better if you could move to Colorado or North Carolina, but you don't have the money, because moving is not just disruptive; it's expensive to do so.There may be other barriers like licensing regulations or that sort of thing, but the main barrier, aside from the psychological barrier, is the financial one. I think that that's the sort of thing you need to think about from a policy point of view. But you're right. People like change; they like the benefits of change; but only up to a point.Aaron: There's another side to it, too, I think. As I was re-reading the book in prep for our conversation, I kept thinking there's a moral imperative of dynamism when you think about it in a social context, because the story you just told is an economic and a production one. The disruption that can come from changes in economics—and we see this all the time like a lot of the reactionary movement right now is—but we're losing the old lifestyle of working in the factory in the small town and supporting your family at a middle-class level on one salary. That's gone away.That's an economic story, but I think a lot of what we're seeing today from illiberal sides is about social change. The anti-trans backlash is in a lot of respects about this: “My conceptions of gender and gender roles are that there are people who are setting those aside, living in ways that are contrary to them, but we also see the traditional family is under attack.”It's not under attack in the sense of someone is coming and trying to just tear apart my traditional family, but that there are people who are living in nontraditional ways, and it makes me uncomfortable. In that case, it seems harder to justify the stasist worldview from a moral standpoint, because what you're saying is often that people who were traditionally marginalized or oppressed are now able to get outside of—are now centered in a way that they didn't used to be, are gaining privilege in a way that they didn't used to be, have status in a way that they didn't used to have.Or are able to express themselves and author their own identities in ways that they weren’t, and I don't like that; that makes me uncomfortable. We need to shut it down; we need to punish corporations that are too “woke” in what they're expressing or what they're putting in movies and television. That one seems harder to say yes, you've got a point [to], because telling other people they can't have dynamic self-identities isn't the kind of thing that we should necessarily correct for or compromise with.Virginia: Yes and no. The way you put it, sure, but it's also the case that a lot of these fights are between two sides each of which wants to force the other one to adopt its worldview and to pay obeisance to its worldview. So that it's not just that I have to tolerate someone who has [another worldview], whether they believe that everyone who doesn't believe in Jesus will go to hell, or whether they believe that someone with male genitalia can be considered a woman.Those are two worldviews that you can live with in a society, where people hold those views, and we just tolerate them, and it's like, I don't care if you believe Mercury is in retrograde and makes your computer go crazy. I think it's stupid, but okay, sure what the hell. We can treat them like that, or we can have fights where everybody has to get on the same page. And a lot of what we're negotiating now is what is it where everybody has to be on the same page.These are the great fights that led to liberalism in the first place—[these] were the religious wars, where there was an assumption that unless everybody agreed on that [question], unless everybody in the society was of the same faith, the society would not be strong. Obviously, this is potted history, but they kept fighting over that until they were exhausted and said, “Let's have liberalism instead.” That's oversimplifying much. A lot of these fights today are about, How do you accommodate when people have radically different worldviews, live in the same society, have to know about each other's worldviews?One of the differences today versus when I was growing up in the Bible Belt is that everybody sees everything. The people I went to college with at Princeton for the most part—I was raised a liberal Presbyterian, but the assumptions I made about the people around me—I might as well have been from Mars. I could understand Renaissance literature, because it's steeped in a religious society, in a way that most of the people that I went to school with couldn't, because they had never been in a place where everybody was religious—and really religious, not just nominally.Also, that affects jokes and stuff. Supposedly, my freshman roommate got mad, she told somebody, because I had said she was going to hell. Considering I didn't believe in hell, that was impossible, but I must have made some joke that anybody who knew me in high school would've understood. Anyway, this is a long way of saying that I think that you are right, and this goes to the issue of commitments and being able to carve out your own life. Some of these fights are about that.One of the things that happened since I wrote the Future and Its Enemies is [gay marriage]. When I wrote the Future and Its Enemies, I was for gay marriage, but that was way ahead of the curve. It advanced partly because of this desire to have a commitment. I see this as a constant negotiation, and I also see the economic ideals as not being completely disconnected from it.People talk about the good old days: Let's go back to the good old days, when you could work in a factory and have a union job and raise a family on one income and all of that. Well, first of all, I'm from South Carolina, and that wasn't the case then. Even if you were white, people were poor. Yes, you could do that—you could raise a family on one income—if you were an engineer, but not if you worked in a textile mill. You would have both parents working in a textile mill and probably the teenage kids as well—and that's, again, if you were white. If you were Black, you were even worse off. So there is a kind of centering, as you say, of a particular not only ethnically narrow experience, but also even regionally narrow experience in that kind of nostalgia. I think that remembering who's left out is an important part. It goes to this issue of the knowledge problem—of the idea that dynamism allows people to operate on their local knowledge. It allows people who might not be included in the big, top-down view to force themselves to be included, because they just go through life and do their thing.Aaron: I think part of that is not necessarily stasists, or not necessarily stasists versus dynamism or change, but about pace of change. This is the point that you made about we're all aware of what each other is doing in a way that we didn't used to be. There always are subcultures; a subculture adopts a handful of things and then innovates on them very quickly and becomes weird and pops up. Suddenly everyone's goth for a little while, and goth is very different. And this shows up in fashion frequently, or in me trying to keep up with my middle schoolers slang or so on. With the social media stuff in particular, we end up in these situations where you don't even think that your subculture is a subculture anymore. You think it is the dominant culture because you've cultivated your Twitter following, and everyone you know online knows to talk this way, or that these terms are passé or shouldn't be used anymore or whatever. Then you assume that's what everyone knows and everyone talks about. I don't even know that, in a lot of cases, it is you saying, “I want to force my subculture’s views on everyone else”; it's more just you assume that that's what all of the views are.Virginia: It's like my joke about you're going to hell. I assume that you know how I mean it—oh, wait a minute, you don't, because you don't come from that subculture. It used to be that these subcultures were [overlooked]. The mainstream media—The New York Times, Time Magazine—did not know, and even Gallup polling did not know, there was such a thing as “born-again Christians” until Jimmy Carter. And they were a huge percentage of the population. It's just that they weren't the people who worked at The New York Times; they weren't the people who lived in New York, for the most part.Partly because I have this weird background of having lived in a lot of different parts of the country, I'm more aware of how many subcultures there are, and my Facebook friends come from all of them, pretty much. I think you're absolutely right that part of what happens is people assume that their norms are universal, or should be universal, and that therefore people who violate them are bad people.And there are rewards for making those assumptions. There are rewards in terms of attention. There are rewards in terms of, “You go, girl,” or whatever, and that has been corrosive. I think that it's not new in human history, but as you say, there has been an acceleration of it, and the idea that you could know about these horrible other people who think differently from you is more likely. You don't just know about them, you probably get a distorted picture of them, because it's being filtered through people who are spinning it or selectively representing it in a way that maximizes not only its strangeness, but its “evil.”Aaron: Yes. I think we also, too, don't necessarily appreciate the pace at which things change and become accepted in our subcultures. You mentioned you wrote this book—this book was published in 1998, I think it was.Virginia: Yes. Right. So I was writing it in like 1996, '97.Aaron: I was in high school in the 90s. Thinking about gay marriage—you mentioned gay marriage—how dramatic the change on acceptance of gay relationships and gay marriage has been: When I was in high school, Ellen coming out on her sitcom was, like, We're going to have a gay character on television! This was national news; everyone was talking about it. Whereas now, 30 years later, it's just like, so what, there's a gay character.It happens very quickly, and this makes me think how much of this is about—and going back to the rules, too—ambiguity versus clarity; that people want to know how things are, and how they're going to be. And a lot of rapid change is not constant. It's not uniform. It is experimentation and competing views and figuring out which is the right one, or which is the acceptable one.All of that messiness means that things are ambiguous, and that what we want is clarity. We want to know, okay, this is the rule that I'm going to have to follow tomorrow. This is what's going to be acceptable. I'm not going to get called out for this. I'm willing to change, but I want to know what it's going to be. That dynamism is inherently ambiguous.Virginia: Well, I think that is part of it. I think people do want to be able to make their own plans and structure their own lives in a way that it is going to work for them. I would argue that you're better off in a world where people aren't constantly making new rules, from their plans, to run your plans. That's one of the big Dynamist ideas. But you were talking about people wanting clarity. One of the things that I've written about over the years is clothing sizes and problems of fit. Bear with me; this is relevant. People tend to think that it would be better if there were specific clothing sizes—that if you knew that every size eight dress was for a 35-inch bust and a 28-inch waist (I'm making these up) and 40-inch hips, or something like that, that would be great, because everything would be the same. You would know exactly what you were getting. It would actually be terrible. In the ‘40s, the catalog companies actually went to the government and said, Could you please establish some standard sizes? And they did. But almost as soon as they were established, different brands started not complying with them, because it wasn't required; it wasn't a regulation. The reason is that people's bodies come in different proportions—even two people who are the same height and weight. One will have longer legs, one will have shorter arms, one will have a bigger waist, the other will have bigger hips, et cetera. What happens is that brands develop their own fit models and their own sizes. The lack of clarity actually makes it more possible for people to find what fits. I think that is an analogy to one aspect of dynamism—that is, the fact that there isn't a single model that everyone must comply with makes it more likely that people can structure their own lives in meaningful ways. Now that said, this goes back to this issue of nested rules. Hammering down on people because they express views that were perfectly normal 10 minutes ago, or worse yet, because they use a term in a nonpejorative way (they think), and suddenly, it's turned out that it's now pejorative: This is not good. This is a kind of treating as fundamental rules things that should be flexible and adjustable and tolerant. There is this idea of tolerance when we talk about tolerance as a liberal value, a liberal virtue, but there's also mechanical tolerances. I think a society needs that kind of tolerance as well. That allows for a certain amount of differentiation and pliability; that allows things to work, and it allows people not to be constantly punished. Zero tolerance is a bad idea. Anytime people are having zero tolerance, you're almost always going to be running into trouble.Aaron: You published this book 24 years ago. As I said at the beginning, I think the framework and the thesis that you articulated in it is really powerful and helpful for understanding things. But the political landscape and the cultural landscape looks rather different now than it did in the ’90s. Looking at the threats to dynamism that we see today and the rise of illiberalism, what are the lessons that we should draw from the stasist-versus-dynamist framework for countering those threats, or at least understanding them in a way that may prove helpful to ameliorating them?Virginia: Well, there are different forms of illiberalism around the world, and there are different reasons that people back them. One of the things that is striking in the rise of Trump in the U.S. is that one component of the people who voted for him—I don't know whether this would be true if he runs again, because the whole January 6 thing alters it somewhat—were frustrated dynamists. They were people who are really sick of technocracy; they're really sick of being told what they can and cannot do. They're really sick of the fact that it's hard to build things—that it's hard to create, especially with atoms, rather than bits. Peter Thiel might be a a high-profile example, but there are lots of just little guys who own plumbing companies or whatever who are in that category. The notion that you need to knock over the table to effect change: I think some of that comes from this idea that technocracy has tied down ordinary people like Gulliver and the Lilliputians.I think one thing that needs to happen—again, I don't know that this applies in Hungary, but certainly I think it's applicable in the U.S.—is that technocrats need to get their act together, at least some of them, and need to get a little more dynamism in their heads. You're seeing some of this among intellectuals like Ezra Klein and Matt Yglesias on the center-left, and you definitely see it in the issues around housing. That's one thing, because dynamists can't do it alone, and we need allies; we need to peel off technocrats who will support us, many of whom are liberals or think of themselves as liberals, in the sense that they're not illiberal. As far as the people who really want to go back to the Middle Ages, part of this is that you need to tell different stories—and this is hard. Culture is hard. This is not a libertarian show, but one of the things that I say to libertarians and also to conservatives is that they always talk about culture the way leftists talk about markets: as if there's one giant lever. If I could just get my hands on that lever and pull, I could make everything the way I want it. That's a fallacy in markets, and it's a fallacy in culture as well. Whether you like it or not, it's a dynamic process. I hadn't really thought about this, but in a way, The Fabric of Civilization, my latest book, which is the story of world history through the story of textiles, says the world is always changing. Even in the periods where it changes slowly, it changes. There are always people who are pushing against the established order, whether it's economic or cultural or whatever.Another thing that it says quite explicitly in the discussion of traditional clothing—and if somebody goes to my Substack, you can see that I posted this—is that people don't generally want to make a choice between tradition/identity and modernity/progress: They want both. Given control over their lives, they will find ways to incorporate both, to hold onto what they value in terms of their identity and tradition, and to get the benefits of modernity and liberalism.I think many people who really like change don't fully appreciate that. It was definitely not appreciated at the beginning of the 20th century and the technocratic move that we talked about earlier, but the example I use is the way indigenous women in Guatemala dress. Now, they can buy jeans and t-shirts just like everybody else, but they choose to dress in traditional garments—except they're not really traditional. They've changed in a lot of different ways. The daily blouse is made in a factory. It's made out of polyester. It's not woven on a handloom, but it still looks Maya because that identity is important. I think there is a universalizing element of liberalism that wants everyone to be a rootless cosmopolitan. Even those of us who basically are rootless cosmopolitans aren't really. We actually do have roots. I am very dedicated to living in Los Angeles. I really am from the South; whether I like it or not, it shaped me in certain ways. I have certain ties.Liberalism needs to understand that that's how people are—that they care about where they come from. They care about things that are passed down in their families. They care about their community ties, and that is perfectly compatible with liberalism and dynamism. But the manifestations of that will change. This is why the great social success story of the past 25 years—this is from a liberal, social point of view—is the story of gay marriage, because it says, yes, gay people are different in certain ways, but they are embedded in families. They want to be embedded in families—not every single one—but in the sense that most people want to be embedded in families. The mere fact that you have a sexual orientation toward the same sex does not mean that you want to leave that all behind; it means you want to have Thanksgiving, and you want to get married, and you want to have kids. And all of that which is part of normal human life since time immemorial can take a slightly different turn and still be compatible with these very ancient, conservative institutions, which, by the way, have taken a zillion different forms over human history.Aaron: Thank you for listening to Reactionary Minds, a project of The UnPopulist. If you want to learn more about the rise of a liberalism and the need to defend a free society, check out theunpopulist.substack.com.Bonus Material: Virginia Postrel, The Future and its EnemiesVirginia Postrel, “Continuity and Change: The case of Maya trajes.” This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit theunpopulist.substack.com

Economia Underground, um podcast institucionalista Neste episódio trazemos mais "cor" às ideias de Thorstein Veblen. Discutiremos mais um texto do nosso querido padrinho William Dugger, intitulado "Veblen's Radical Theory of Social Evolution", publicado em 2006 no Journal of Economic Issues. Nossas redes: Instagram: @economiaunderground Twitter: @ecoundergorund Facebook: Economia Underground Podcast

Economia Underground, um podcast institucionalista Neste episódio, mais uma vez, contamos com a magnifica presença de nosso querido amigo José Fucidji, o querido Fidu. Nosso objetivo é continuar a nossa conversa sobre o realismo crítico e a metodologia econômica. Porém, hoje trazemos maior luz ao caso do institucionalismo evolucionário de Thorstein Veblen. Texto base da discussão: Lawson, T. (2003) Reorienting Economics. (Capítulo 8 - Institutional Economics and Realist Social Theorising). Routledge Taylor & Francis Group. Nossas redes: Instagram: @economiaunderground Twitter: @ecounderground Facebook: Economia Underground Podcast

Economia Underground, um podcast institucionalista Neste episódio retomamos o nosso querido Thorstein Veblen, trazendo reflexões e considerações sobre alguns de seus importantes conceitos teóricos: os hábitos e instintos. Afinal, como Veblen compreendida os hábitos e os instintos, e como eles fundamentam e atuam em sua teoria institucionalista? Nossas redes: Instagram: @economiaunderground Twitter: @ecounderground Facebook: Economia Underground Podcast

Economia Underground, um podcast institucionalista No episódio de hoje trazemos algumas considerações sobre a economia evolucionária de Nelson e Winter pela ótica da economia institucional de Thorstein Veblen. Para tal, nos baseamos no recém publicado artigo de Tae-Hee Jo, intitulado " A Veblenian Critique of Nelson and Winter's Evolutionary Theory". Segundo o autor, as contribuições de Nelson e Winter são uma modificação protetiva da economia neoclássica e antagônica a economia evolucionaria de Veblen. Cheiro de polêmica! Nossas redes Instagram: @economiaunderground Twitter: @ecounderground Facebook Economia Underground Podcast

It's hard to imagine ever having been unaware of the concept of bullshit jobs, but David Graeber made it official and helped us understand their role in our economy. Bullshit jobs are not necessarily shit jobs, nor are they low wage jobs, or dirty jobs. Bullshit jobs are those that are meaningless. The person doing the bullshit job doesn't believe the work actually needs to get done. This week's guest, Erik Dean, has studied the nature of modern jobs within money manager capitalism. He points out that bullshit jobs aren't just a product of neoliberalism: “Speculative business and these labor hierarchies of the people with secure jobs versus the precariat … those things have been around. and it's not even necessarily part of capitalism. This is one reason it's good to read Thorstein Veblen, because in an anthropological sense, he takes it back to prior to capitalism. It's not like we didn't have hierarchies before capitalism. It's not like we didn't have power and it's not like we didn't have bullshit jobs. What the hell is a court jester? It's a bullshit job to entertain the king or whatever.” Dean talks with Steve about financialized capitalism – money market capitalism – and his disagreements with many on its basic characteristics. Just as bullshit jobs existed prior to our contemporary world, so did some of its other qualities, including its speculative nature and “short termism.” It was once thought that technology would relieve us of onerous jobs, allowing a shorter, lighter workweek, exchanging bullshit jobs for socially useful work. Steve confesses skepticism about the possibility of such a revolution. Dean responds: “If we were capable individually and collectively to reimagine what work is, what your time is best spent doing, and to break free of that encroaching neoliberal finance capitalist ideology that is, again, just gradually soaking into how we think about everything. To some extent, that is a revolution. If you can change the way you think and break free of the wider education of this neoliberalist ideology, that itself is a revolution.” **Don't forget to check out the transcript for this and every episode of Macro N Cheese as well as the Extras page with additional resources. Find them at realprogressives.org/macro-n-cheese-podcast/ Erik Dean is an Instructor of Economics at Portland Community College and researcher at the Global Institute for Sustainable Prosperity. His core expertise is in heterodox production theory, institutionalist methodology, and pedagogy in economics. His recent research covers a range of topics, including the nature of the modern occupational structure and the place of the corporation in money manager capitalism and the ramifications thereof.

Entrepreneurship is an important part of a thriving economy, and entrepreneurship education is intended to make sure that those who have the potential to succeed in this way have the resources and knowledge to do so. But the opportunity for innovation, being one's own boss, and making money are not the only reasons that people become entrepreneurs. Some do so to fulfil a kind of fantasy, or simply to look good. And there is an entire educational sub-industry offering to help them to indulge this fantasy, for a price. In Towards an "Un"trepreneurial Economy: the Entrepreneurship Industry and the Veblenian Entrepreneur, authors Hartmann, Spicer, and Krabbe try to explain a strange trend in recent years: while entrepreneurial activity has gone up, success rates for entrepreneurial ventures have gone down. After considering several possible explanations, they ultimately conclude that a major reason for "excess entry" into what one might call "high-class" entrepreneurship (e.g. founding a tech start-up) is due to a sub-class of entrepreneurs who are not driven to pursue real opportunities in the market, but are simply trying to adopt the identity of an entrepreneur because of its high social status. Dubbed "Veblenian entrepreneurs" (or sometimes "wantrepreneurs") after Thorstein Veblen, the sociologist who coined the term conspicuous consumption at the end of the 19th century, these are individuals who are drawn in by a huge industry designed to sell people a dream and a lifestyle which can take them away from everyday mundanity and make them seem successful to their peers. Consumers of the entrepreneurship industry's products (such as courses, conferences, publications, and consultancy) have been shown to engage in more entrepreneurial activity, while actually having lower success rates. This idea is somewhat analogous to the notion of human capital vs. signalling in education economics - in other words, what is the value of education? Does it make you a better and more productive person, or does it just make you look good to employers? (What is the value of entrepreneurship? Does it contribute to the economy, or does it just make you look good on social media?) It also has implications for entrepreneurship educators. Should we really be encouraging entrepreneurship for everybody who is interested, or should we be discouraging those who are least likely to succeed, so that they can make better choices? Enjoy the episode. *** RELATED EPISODES 115. Bullshit Jobs by David Graeber 103. What Video Games Have to Teach Us about Learning and Literacy by James Paul Gee 23. So Good They Can't Ignore You by Cal Newport

Welcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is Argument and Analysis, Part 3: Intellectual Hipsters and Meta-Contrarianism, published by Scott Alexander. Related to: Why Real Men Wear Pink, That Other Kind of Status, Pretending to be Wise, The "Outside The Box" Box WARNING: Beware of things that are fun to argue -- Eliezer Yudkowsky Science has inexplicably failed to come up with a precise definition of "hipster", but from my limited understanding a hipster is a person who deliberately uses unpopular, obsolete, or obscure styles and preferences in an attempt to be "cooler" than the mainstream. But why would being deliberately uncool be cooler than being cool? As previously discussed, in certain situations refusing to signal can be a sign of high status. Thorstein Veblen invented the term "conspicuous consumption" to refer to the showy spending habits of the nouveau riche, who unlike the established money of his day took great pains to signal their wealth by buying fast cars, expensive clothes, and shiny jewelery. Why was such flashiness common among new money but not old? Because the old money was so secure in their position that it never even occurred to them that they might be confused with poor people, whereas new money, with their lack of aristocratic breeding, worried they might be mistaken for poor people if they didn't make it blatantly obvious that they had expensive things. The old money might have started off not buying flashy things for pragmatic reasons - they didn't need to, so why waste the money? But if F. Scott Fitzgerald is to be believed, the old money actively cultivated an air of superiority to the nouveau riche and their conspicuous consumption; not buying flashy objects becomes a matter of principle. This makes sense: the nouveau riche need to differentiate themselves from the poor, but the old money need to differentiate themselves from the nouveau riche. This process is called countersignaling, and one can find its telltale patterns in many walks of life. Those who study human romantic attraction warn men not to "come on too strong", and this has similarities to the nouveau riche example. A total loser might come up to a woman without a hint of romance, promise her nothing, and demand sex. A more sophisticated man might buy roses for a woman, write her love poetry, hover on her every wish, et cetera; this signifies that he is not a total loser. But the most desirable men may deliberately avoid doing nice things for women in an attempt to signal they are so high status that they don't need to. The average man tries to differentiate himself from the total loser by being nice; the extremely attractive man tries to differentiate himself from the average man by not being especially nice. In all three examples, people at the top of the pyramid end up displaying characteristics similar to those at the bottom. Hipsters deliberately wear the same clothes uncool people wear. Families with old money don't wear much more jewelry than the middle class. And very attractive men approach women with the same lack of subtlety a total loser would use.1 If politics, philosophy, and religion are really about signaling, we should expect to find countersignaling there as well. Pretending To Be Wise Let's go back to Less Wrong's long-running discussion on death. Ask any five year old child, and ey can tell you that death is bad. Death is bad because it kills you. There is nothing subtle about it, and there does not need to be. Death universally seems bad to pretty much everyone on first analysis, and what it seems, it is. But as has been pointed out, along with the gigantic cost, death does have a few small benefits. It lowers overpopulation, it allows the new generation to develop free from interference by their elders, it provides motivation to get things done quickly. Precisely because these benefits are so muc...

Link to original articleWelcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is Argument and Analysis, Part 3: Intellectual Hipsters and Meta-Contrarianism, published by Scott Alexander. Related to: Why Real Men Wear Pink, That Other Kind of Status, Pretending to be Wise, The "Outside The Box" Box WARNING: Beware of things that are fun to argue -- Eliezer Yudkowsky Science has inexplicably failed to come up with a precise definition of "hipster", but from my limited understanding a hipster is a person who deliberately uses unpopular, obsolete, or obscure styles and preferences in an attempt to be "cooler" than the mainstream. But why would being deliberately uncool be cooler than being cool? As previously discussed, in certain situations refusing to signal can be a sign of high status. Thorstein Veblen invented the term "conspicuous consumption" to refer to the showy spending habits of the nouveau riche, who unlike the established money of his day took great pains to signal their wealth by buying fast cars, expensive clothes, and shiny jewelery. Why was such flashiness common among new money but not old? Because the old money was so secure in their position that it never even occurred to them that they might be confused with poor people, whereas new money, with their lack of aristocratic breeding, worried they might be mistaken for poor people if they didn't make it blatantly obvious that they had expensive things. The old money might have started off not buying flashy things for pragmatic reasons - they didn't need to, so why waste the money? But if F. Scott Fitzgerald is to be believed, the old money actively cultivated an air of superiority to the nouveau riche and their conspicuous consumption; not buying flashy objects becomes a matter of principle. This makes sense: the nouveau riche need to differentiate themselves from the poor, but the old money need to differentiate themselves from the nouveau riche. This process is called countersignaling, and one can find its telltale patterns in many walks of life. Those who study human romantic attraction warn men not to "come on too strong", and this has similarities to the nouveau riche example. A total loser might come up to a woman without a hint of romance, promise her nothing, and demand sex. A more sophisticated man might buy roses for a woman, write her love poetry, hover on her every wish, et cetera; this signifies that he is not a total loser. But the most desirable men may deliberately avoid doing nice things for women in an attempt to signal they are so high status that they don't need to. The average man tries to differentiate himself from the total loser by being nice; the extremely attractive man tries to differentiate himself from the average man by not being especially nice. In all three examples, people at the top of the pyramid end up displaying characteristics similar to those at the bottom. Hipsters deliberately wear the same clothes uncool people wear. Families with old money don't wear much more jewelry than the middle class. And very attractive men approach women with the same lack of subtlety a total loser would use.1 If politics, philosophy, and religion are really about signaling, we should expect to find countersignaling there as well. Pretending To Be Wise Let's go back to Less Wrong's long-running discussion on death. Ask any five year old child, and ey can tell you that death is bad. Death is bad because it kills you. There is nothing subtle about it, and there does not need to be. Death universally seems bad to pretty much everyone on first analysis, and what it seems, it is. But as has been pointed out, along with the gigantic cost, death does have a few small benefits. It lowers overpopulation, it allows the new generation to develop free from interference by their elders, it provides motivation to get things done quickly. Precisely because these benefits are so muc...

Welcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: Intellectual Hipsters and Meta-Contrarianism, published by Scott Alexander on LessWrong. Related to: Why Real Men Wear Pink, That Other Kind of Status, Pretending to be Wise, The "Outside The Box" Box WARNING: Beware of things that are fun to argue -- Eliezer Yudkowsky Science has inexplicably failed to come up with a precise definition of "hipster", but from my limited understanding a hipster is a person who deliberately uses unpopular, obsolete, or obscure styles and preferences in an attempt to be "cooler" than the mainstream. But why would being deliberately uncool be cooler than being cool? As previously discussed, in certain situations refusing to signal can be a sign of high status. Thorstein Veblen invented the term "conspicuous consumption" to refer to the showy spending habits of the nouveau riche, who unlike the established money of his day took great pains to signal their wealth by buying fast cars, expensive clothes, and shiny jewelery. Why was such flashiness common among new money but not old? Because the old money was so secure in their position that it never even occurred to them that they might be confused with poor people, whereas new money, with their lack of aristocratic breeding, worried they might be mistaken for poor people if they didn't make it blatantly obvious that they had expensive things. The old money might have started off not buying flashy things for pragmatic reasons - they didn't need to, so why waste the money? But if F. Scott Fitzgerald is to be believed, the old money actively cultivated an air of superiority to the nouveau riche and their conspicuous consumption; not buying flashy objects becomes a matter of principle. This makes sense: the nouveau riche need to differentiate themselves from the poor, but the old money need to differentiate themselves from the nouveau riche. This process is called countersignaling, and one can find its telltale patterns in many walks of life. Those who study human romantic attraction warn men not to "come on too strong", and this has similarities to the nouveau riche example. A total loser might come up to a woman without a hint of romance, promise her nothing, and demand sex. A more sophisticated man might buy roses for a woman, write her love poetry, hover on her every wish, et cetera; this signifies that he is not a total loser. But the most desirable men may deliberately avoid doing nice things for women in an attempt to signal they are so high status that they don't need to. The average man tries to differentiate himself from the total loser by being nice; the extremely attractive man tries to differentiate himself from the average man by not being especially nice. In all three examples, people at the top of the pyramid end up displaying characteristics similar to those at the bottom. Hipsters deliberately wear the same clothes uncool people wear. Families with old money don't wear much more jewelry than the middle class. And very attractive men approach women with the same lack of subtlety a total loser would use.1 If politics, philosophy, and religion are really about signaling, we should expect to find countersignaling there as well. Pretending To Be Wise Let's go back to Less Wrong's long-running discussion on death. Ask any five year old child, and ey can tell you that death is bad. Death is bad because it kills you. There is nothing subtle about it, and there does not need to be. Death universally seems bad to pretty much everyone on first analysis, and what it seems, it is. But as has been pointed out, along with the gigantic cost, death does have a few small benefits. It lowers overpopulation, it allows the new generation to develop free from interference by their elders, it provides motivation to get things done quickly. Precisely because these benefits are so much smaller than th...

Good morning and happy Sunday! This week we're remembering a legend in the sports and fashion worlds — Virgil Abloh, the visionary behind the brand Off-White.On Nov. 28, renowned designer and cultural icon Virgil Abloh passed away from a rare form of cancer — cardiac angiosarcoma — at the age of 41. Abloh, most famous for founding the streetwear brand Off-White and helming menswear designs at Louis Vuitton, was revered by many throughout the fashion, music, and sports industries.Abloh first came to prominence as a creative director for Kanye West and was responsible for acclaimed album covers like those for “Watch The Throne” and “Yeezus.” He also DJ'd and helped propagate the streetwear craze with his early brands Pyrex Vision and Been Trill. Then Off-White was founded in 2012, encompassing and evolving beyond his previous creative endeavors. Off-White was born out of Abloh's “3%” design approach, a premise that assumes a new design could be created with a 3% change to an original. His metamodernist aesthetic was akin to sampling — taking tenets from hip-hop's remix culture to bring innovative products to life. Abloh's work with Nike is especially iconic and the foundation for much of his work within sports. 2017: “The Ten” collaboration between Nike and Off-White, in which Abloh reimagines 10 of Nike's most iconic sneakers with new deconstructed models.2018: Off-White partners with Nike and Kylian Mbappe before the World Cup to create a soccer capsule.2019: Serena Williams steps on the clay at the French Open in a custom Off-White outfit. 2019: Nike and Off-White release the “Athlete In Progress” collection for women's track and field athletes.What will become of the brand now that its auteur is no longer with us?Ownership StructureIn 2015, New Guards Group (NGG) — an Italian luxury fashion production and distribution holding company — became the exclusive licensor of the Off-White brand, though Abloh still owned the trademark.Four years later, NGG was acquired for $675 million by FarFetch, another online luxury retail platform. This meant increased distribution capabilities and greater reach for Off-White, and Abloh's brand equity remained intact.  Intangible assets — “indefinable” non-monetary assets — are a major indicator of Off-White's value. In FarFetch's financial statements, the 2021 balance sheet shows that over 61% ($1.3 billion) of the company's total assets came from their brand value, an intangible asset.One French conglomerate has been taking notes. In August of this year, LVMH bought 60% of the Off-White trademark from Abloh. Now, LVMH indirectly has control over a portion of FarFetch's balance sheet.The licensing rights agreement between FarFetch and Off-White runs through 2026.With LVMH holding majority creative control of the brand, a transfer of licensing rights could be imminent. The transfer would be a positive both for brand integrity and upholding Abloh's legacy. Abloh was the first black creative director for Louis Vuitton and its parent has shown a strong commitment to the designer's vision over the years. They should be a strong purveyor of the brand going forward.Assuming that LVMH does retain the brand and continues to invest in Off-White, what is their potential upside? The Streetwear MarketIn 2019, PWC teamed up with online streetwear and fashion blog Hypebeast to conduct a comprehensive market study on streetwear. The executive summary touted the industry as “one of the most striking retail and fashion trends to have emerged in recent years.”According to the report, the global streetwear market was estimated at $185 billion, or 10% of the entire global footwear and apparel market, at the time of publication. 54% of survey respondents said they spent between $100-$500 per month on their favorite brands.Average age of consumer was less than 25Average income was less than $40,00061% of respondents were most likely to buy sneakers40% of consumers stated their biggest influencers came from sports65% of respondents said Off-White best represented streetwearOver half of the participants were willing to spend 10% of their income on these goods, demonstrating an almost cult-like following. As this cohort of consumers matures into their HENRY (high earner not rich yet) phase, there could be an explosion in the space, as capital shifts from legacy luxury brands to a more youth endemic product set centered around streetwear. Blockbuster deals like VF Corporation's $2.1 billion acquisition of streetwear brand Supreme seem to cement that notion.In 2020, the luxury fashion industry was estimated at $324 billion, per the Italian Luxury Trade Foundation. With shifting consumer preferences and expansion, it's feasible that streetwear, once seen as simply counterculture, could become even more of a behemoth in the mainstream consumer goods space. The Economics of LuxuryMost brands are governed by the basic economic laws of supply and demand. Flip open any economics textbook you'll find the classic chart depicting an upward-sloping supply curve and a downward-sloping demand curve. As the price of a good increases, the demand for it should decrease as buyers seek out more economically feasible goods. There are, however, exceptions to this rule. Consumers see brands like Rolex, or Off-White, outside the purview of standard economic law.The Veblen Effect, coined by American economist Thorstein Veblen, posits that as the price of a luxury good rises so does its demand.Streetwear changed the paradigm of what's considered luxury.Abloh and Off-White have been instrumental in the evolution of that perception.Sneakers, in particular, have taken on a life of their own, with entire exchanges built around the world's most sought after footwear. Estimates from Statista indicate the global sneaker market will grow to $102 billion by 2025.Sports, and the way Abloh's vision of streetwear was embraced by everyone from Naomi Osaka to the NBA, cannot be separated from the story of this category's unprecedented rise.So much of the credit goes to Abloh's prolific output and legendary work ethic. He created a brand of the highest caliber — a Veblen good — and his legacy persists on the court and the runway.Thank you, Virgil.

We discuss Chapter 4 of Autonomous Technology: “Technocracy.” We get into different historical ideas of technocracy – from Francis Bacon to Thorstein Veblen – before digging into the political theory of technocracy – the form of its power, the source of its authority, the methods of its legitimation – and then finally relating it to the ascendant (wannabe) God-Engineers of today. You can find a free pdf of the whole book here: https://www.ratical.org/ratville/AoS/AutonomousTechnology.pdf Subscribe to hear more analysis and commentary in our premium episodes every week! patreon.com/thismachinekills TMK shirts are now available: bonfire.com/store/this-machine-kills-podcast/ Hosted by Jathan Sadowski (twitter.com/jathansadowski) and Edward Ongweso Jr. (twitter.com/bigblackjacobin). Production / Music by Jereme Brown (twitter.com/braunestahl)

En este episodio, compartimos algunas de las definiciones de la moda que se han ofrecido desde los estudios de moda. Comenzamos explorando algunas de las definiciones más básicas, que parten de la asociación directa de la moda con la modernidad, Occidente, el cambio constante y acelerado y la esencia femenina. Luego ofrecemos algunas definiciones más amplias de la moda, que nos permiten entenderla como una articulación entre el vestido y el estilo, que se encuentra en la intersección de la persona que se viste y la sociedad, y como una práctica corporal localizada. Para terminar, compartimos la definición del “impulso de la moda” y buscamos la reconstitución total del término desde las teorías decoloniales y de la indigenización de la moda.Referencias:Carol Tulloch, “Style-Fashion-Dress: From Black to Post-Black”, Fashion Theory 14, no. 3 (2010): 273–304. Coletivo Indígenas Moda Brasil: @indigenasmodabr Dayana Molina: @molina.ela Dick Hebdige, Subcultura: El significado del estilo (Barcelona: Paidós, 2004). Jennifer Craik, The Face of Fashion: Cultural Studies in Fashion (Londres: Routledge, 1994). Joanne B. Eicher y Barbara Sumberg, eds., Dress and Ethnicity: Change Across Space and Time (Oxford: Berg, 1995). Pravina Shukla, Costume: Performing Identities Through Dress (Bloomington e Indianápolis: Indiana University Press, 2015). Susan B. Kaiser, Fashion and Cultural Studies (Londres: Bloomsbury, 2012). Thorstein Veblen, Teoría de la clase ociosa (México: Fondo de Cultura Económica, 1966). Encuéntranos en: http://culturasdemoda.com/salon-de-moda/ @moda2_0 @culturasdemoda #SalonDeModa Agradecemos a Fair Cardinals (@faircardinals) por la música, a Jhon Jairo Varela Rodríguez por el diseño gráfico y a Maca Rubio por la edición del audio.

In the seventh installment of the Political Economists Podcast, Max and Jorrel breakdown Thorstein Veblen's Theory of the Leisure Class. To those unfamiliar with Veblen, the leisure class refers to the top social class that can engage in leisure openly and conspicuously. Join the two as they explain how the leisure class, modern day clout, and tax breaks all come together to showcase the disparities that persist in modern day society.

On this weeks episodes we discuss the conclusion of The Theory of the Leisure Class by Thorstein Veblen and start a new book called Happier: Learn the Secrets to Daily Joy and Lasting Fulfillment by Tal Ben-Shahar.

En este episodio, Jeniffer Varela Rodríguez, Melissa Zuleta Bandera y Sandra Mathey García-Rada se reúnen para hablar sobre lujo, para definirlo y para cuestionar algunos de sus discursos más arraigados y contrastarlos con fenómenos contemporáneos. La idea nace porque Sandra y Melissa fueron profesoras complementarias de una clase llamada Theorizing Luxury (algo así como “Teorizar el lujo”) y notaron que las definiciones del “lujo” alrededor del mundo siempre apuntaban hacia una misma definición: su relación con ciertas marcas y ciertas industrias, como la industria de la moda, la automotriz o la de vinos y licores. En este episodio hablan de dónde salió el concepto de lujo y comentan sobre algunas de sus problemáticas. Referencias: John Sekora, Luxury: the Concept in Western Thought, Eden to Smollett. Baltimore: Johns Hopkins University Press, 1977. Christopher J. Berry, The Idea of Luxury: a Conceptual and Historical Investigation. Cambridge: Cambridge University Press, 1999. “‘Les Journées Particulières’, News & Documents,” LVMH. https://www.lvmh.com/news-documents/backgrounders/les-journees-particulieres/. Thorstein Veblen, Teoría de la clase ociosa, 1899. Dana Thomas, Deluxe: Cuando el lujo perdió su esplendor. Tendencias, 2008. Encuéntranos en: http://culturasdemoda.com/salon-de-moda/ @moda2_0 @culturasdemoda #SalonDeModa Agradecemos a Fair Cardinals (@faircardinals) por la música, a Jhon Jairo Varela Rodríguez por el diseño gráfico y a Maca Rubio por la edición del audio.

On today's Podcast Jake discusses the book he is reading The Theory of the Leisure Class by Thorstein Veblen. The second half of the podcast Erica talks about the book When: The Scientific Secrets of Perfect Timing by Daniel H. Pink.

The Veblen effect, more commonly known as the snobbery effect, can easily be summed up as the fact that we, as humans, like or want to buy objects, not because we need them or because we especially like them, but simply because of their price. Yep, because they're expensive. This effect was highlighted by the economist and sociologist Thorstein Veblen in his 1899 book The Theory of the Leisure Class. Veblen observes that if we look at the field of luxury goods, or at least those that allow people to identify themselves as belonging to a certain social class, the price decrease of these products results in decreasing interest of their potential buyers. See acast.com/privacy for privacy and opt-out information.

In today's episode, I bring you two segments. I use the first segment to talk about KBRS, what I have built with this radio show and where we are on the charts! I also discuss the growth strategy I have for the show. In the second segment, I was inspired by Thorstein Veblen's Theory of Conspicuous Consumption. Applying thoughtful consideration to what we spend our money on as well as consideration to what other people demand. A rare interesting point, on efficiency, from an anti-capitalist.   Want to keep "Killing Bigger?"   "Call in" to the show with speakpipe.com/killbigger   Check out KillBigger.com   Be sure to subscribe on your favorite podcasting app!   Please support our generous sponsor: The American Precious Metals Exchange at https://apmex.com   Write Kill Bigger Radio a five-star review if you are an Apple subscriber   Follow KBRS on Twitter: https://twitter.com/killbiggerradio   Join the discussion at https://www.thefastlaneforum.com/community/threads/kaks-kill-bigger-radio-show.95326/   Consider applying to the Kill Bigger Incubator Program https://www.killbigger.com/the-kill-bigger-incubator/   Finally, please share episodes you like and tell your friends! DISCLAIMER! I am NOT your financial advisor. Do your own research. I advocate heavily that you should make intelligent and informed decisions based on your own understanding or hire someone that does this for you. Kill Bigger™️ & Kill Bigger Radio™️ are © Kyle Keegan Holdings LLC.

Mom influencing is a multi-billion dollar industry. How the hell did we get here? How did influencing become a job? Why doesn’t Wikipedia mention mom bloggers in their history of women and what does the 19th Century economic philosopher Thorstein Veblen have to do with why we are so enchanted by people who seem wealthier than we are. Consider this your history lesson of women influencing other women to attempt to lead more perfect lives. We start in 1896 with the creation of Vogue, wonder if Lucille Ball was actually the first mom influencer, and scroll all the way to the the beautiful mess of the early Mom Internet. Moms have been commodified since the beginning of moms, the only difference now is who is making the goddamn money. And if past is prologue, will answering all these questions help Jo figure out how to become the influencer of her dreams? Learn more about your ad-choices at https://www.iheartpodcastnetwork.com

 In this episode, we read Chapters 6 to 11 of Sense and Sensibility. We talk about how Barton Cottage and its location are described in some detail, consider how the bedrooms are shared out, the closeness between the two sisters in spite of their differences, the theme of sense vs sensibility, and the way Willoughby and Marianne criticise Colonel Brandon. We discuss the character of Mrs Jennings, then Ellen talks about how members of the gentry spent their time, and Harriet talks about how adaptations and modernisations treat these chapters (including a discussion about how the Dashwoods have adapted to having less money).  Harriet also gives an overview of the other Jane Austen podcasts that are out there. Things we mention: References:Edward Copeland [Editor], The Cambridge Edition of the Works of Jane Austen: Sense and Sensibility (2006)The epigrams of Oscar Wilde (1854-1900)Thorstein Veblen, The Theory of the Leisure Class: An Economic Study of Institutions (1899)Karl Marx (1818-1883)Max Weber (1864-1920)Sue Birtwistle and Susie Conklin, The Making of Pride and Prejudice (1995)Emma Thompson, The Sense and Sensibility Screenplay and Diaries: Bringing Jane Austen's Novel to Film (1995)Adaptations of the book: BBC, Sense and Sensibility (1971) – starring Joanna David and Ciaran Madden (4 episodes)BBC, Sense and Sensibility (1981) – starring Irene Richard and Tracey Childs (7 episodes)Columbia Pictures, Sense and Sensibility (1995) – starring Emma Thompson and Kate WinsletBBC, Sense and Sensibility (2008) – starring Hattie Morahan and Charity Wakefield (3 episodes) Modernisations of the book: Joanna Trollope, Sense & Sensibility (The Austen Project #1) (2013)YouTube, Elinor and Marianne Take Barton (2014) – starring Abi Davies and Bonita Trigg Other Jane Austen podcasts:First Impressions: Why all the Austen haters are wrongBonnets at DawnThe Daily Knightley: A Jane Austen journeyThe Austen ArchivesManners and MadnessReclaiming JaneCreative commons music used:Extract from Wolfgang Amadeus Mozart, Sonata No. 12 in F Major, ii. Adagio. Extract from 

4:07: The Nashville bombing — will we ever know the full truth? (Eddy: “Does anybody feel as if this is a bit of a drill?”) 4:31: Your texts on Nashville (hey, why haven't they blamed Trump yet?) 4:38: The “Most Mortifying Media Moments” of 2020: Brian Williams and Mara Gay fail simple math, “peaceful” protests, Bubba's “noose,” etc. 5:07: Feminist loons don't want you to laugh anymore — especially at South Park! 5:20: Eddy's thoughts on Thorstein Veblen, and how becoming “valueless and hollow” obliterates where we were brought up, what we believe, and what we truly are 5:24: A texter wants to go to D.C. next week but is concerned about quarantine 5:28: When women decide to stop being women, it's trouble, bigtime (and Dowd thinks Eddy is more MGTOW than Mr. Aragon knows) 5:38: Caller Dave weighs in on artillery and a possible “false flag” in Nashville 5:47: Dowd is nuts over people wearing masks in their own cars and Eddy's thoughts about the similar loons at drive-thru windows 5:55 Dr. Fauci is a liar, and Eddy calls him out for being a scientist with a severe God complex 5:59: MLG's managerial “skills” are … basically nonexistent 6:02: A caller comments on being a “lab rat” and “guinea pig” for doctors (he followed his own path and lost the weight on his own) 6:12: Back to the countdown — including plagiarist Mike Barnicle's take on Trump's visit to Mount Rushmore 6:20: Eddy loves Jesse Watters (after all, he “hates Juan Williams”) 6:34: Your texts (including a good joke about water and wine) 6:38: Dowd just watched the new Heaven's Gate documentary 6:39: Eddy's friend Tom disappeared into a cult, but made it out and is doing fine 6:41: A caller had a “War of the Worlds” moment in the Northern Great Plains and has been to hippy-dippy-trippy Sedona

What forces drive us to economically consume? On today's egg timer we will take a look at the philosophical and socially engaging answer that Thorstein Veblen gives to this question. Photo Attribution: Public Domain, https://commons.wikimedia.org/w/index.php?curid=249718

In this episode of Tamilpreneur podcast series, we cover the business lessons learnt from Julius Caesar, who was one of the leaders of Ancient Rome. We have explained how Julius Caesar applied Veblen effect wisely in his life. The Veblen Effect is the positive impact of the price of a commodity on the quantity demanded of that commodity. It is named after American economist and sociologist Thorstein Veblen, who studied the phenomenon of conspicuous consumption in the late 19th century. We have also touched upon the law of demand for the benefit of users. The law of demand states that other factors being constant, price and quantity demand of any good and service are inversely related to each other. When the price of a product increases, the demand for the same product will fall. Instagram : https://www.instagram.com/tamilpreneur/ . You can Follow Tamilpreneur on Instagram for daily content related to startups and business in tamil. Send a message to clarify your start-up/business related queries with the featured CEOs for free. Credits: Podcast host : Shyam Siddarth. Music in this audio. 1. The usual soundtrack : Charlotte Carpenter - Wasted. 2. Age of Empire 2 DE - The Last Khans Expended by Vitalis Eirich 3. Game of Thrones by 2CELLO 4. Age of Empire 2 by Ensemble Studios 2 5. Wrath of the Lich King by Game Music Ensemble

We talk about two pioneering women: the first female filmmaker Alice Guy-Blaché and the writer, broadcaster, collector, costume designer, dress historian and curator Doris Langley Moore. See links below. Pamela B. Green (director), Be Natural: The Untold Story of Alice Guy-Blaché (2018): https://www.imdb.com/title/tt3146022/ Marquise Lepage (director), Le Jardin oublié: La vie et l’oeuvre d’Alice Guy Blaché (1996): https://www.imdb.com/title/tt0113692/ and https://youtu.be/zli0mysaUeU René Boca, ‘Nouvelles Brèves de la Cité: Alice Guy-Blaché, la 1re femme metteur en scene’, La Cité (Paris 1954): https://gallica.bnf.fr/ark:/12148/bpt6k9783739x/f25.image Men, Women and Clothes (1957): https://www.imdb.com/title/tt1375606/ and https://www.bbc.co.uk/programmes/b00gp19b (sadly currently not available on this platform) Men, Women and Clothes (1957) on YouTube: https://youtu.be/6NA_opCjczE - How Fashions Come and Go https://youtu.be/_n-BgDm55Uk – Sense and Nonsense in Fashion https://youtu.be/qbG33X2j1L0 - Fashions in Faces and Figures https://youtu.be/UGBsmyfSAjw - Formal Clothes https://youtu.be/Hz-BXo7OjKY - Informal Clothes https://youtu.be/j_ti9kDpzjo - Facing the Elements Doris Langley Moore, ‘The Beginning of the Collection’, Costume, no. 4, supplement 1 (April 1970): https://doi.org/10.1179/cos.1970.4.Supplement-1.2 Penelope Byrde, ‘Doris Langley Moore, 1902-1989’, Costume no. 24 (1990): https://doi.org/10.1179/cos.1990.24.1.149 Thorstein Veblen, The Theory of the Leisure Class: An Economic Study of Institutions (1899) John Huston (director), Doris Langley Moore (costume design), The African Queen (1951): https://www.imdb.com/title/tt0043265/ Roger White, ‘Stella Mary Newton’, The Guardian (26 May 2001): https://www.theguardian.com/news/2001/may/26/guardianobituaries.books

Narasumber: Ibu Shirley Suhenda & Ibu Dewi Normawati - Alumna STFD. Forum Diskursus Filsafat Ikatan Alumni STF Driyarkara | "Lahirnya Subjek yang Dibidani oleh Covid-19: Dalam Kerangka Pemikiran Adam Smith dan Thorstein Veblen." Apa yang bisa direfleksikan oleh Filsafat dalam melihat perubahan perilaku manusia selama masa pandemi?

Esta semana el episodio está dedicado a la evolución de los imaginarios sobre moda colombiana conectados tanto con ideas de identidad nacional como con la mirada que desde el exterior se ha formado sobre las prácticas del vestir en el país, explorado en las investigaciones de Melissa Zuleta Bandera y Jeniffer Varela Rodríguez. Desde cómo se han construido esas representaciones gracias a fenómenos como la narcoestética, hasta la internacionalización del tropicalismo colombiano; este capítulo trata las ideas detrás de estas manifestaciones: clasismo, subculturas, comodificación, exotización, ideales corporales y el famoso tropical chic. Referencias: Melissa Zuleta Bandera. "The Discourse About Sinbol Jeans: From Colombia's Narcoaesthetics to Best-Selling Export Product." (Tesis de maestría, Parsons School of Design, 2019). https://bit.ly/3f35PrU Jeniffer Varela Rodríguez. "Fashion after Narcos The Reconfiguration of Colombian Aesthetics to the World" (Tesis de maestría, Parsons School of Design, 2019). https://bit.ly/2Z2Ehx1 Pierre Bourdieu. La distinción: Criterio y bases sociales del gusto. 1979. Joanne Entwistle. El cuerpo y la moda: Una visión sociológica. 2000. Michel Foucault. La arqueología del saber. 1969. Dick Hebdige. Subculture: The Meaning of Style. 1979. Thorstein Veblen. Teoría de la clase ociosa. 1899. Ruth Wodak, Rudolf De Cillia, Martin Reisigl y Karin Liebhart. The Discursive Construction of National Identity. 1998. Héctor Abad Faciolince. "Estética y Narcotráfico." Revista de Estudios Hispánicos 42, no. 3 (2008). Laura Beltrán-Rubio. "Colombia For Export: Johanna Ortiz, Pepa Pombo and the Re-creation of the Cultural Identity for a Global Fashion Market." Cuaderno 64 (2017). Frances Aparicio y Susana Chavez-Silverman. Tropicalizations: Transcultural Representations of Latinidad. 1997. Encuéntranos en: http://culturasdemoda.com/ | http://www.modadospuntocero.com/ Instagram: @moda2_0 @culturasdemoda @camila_abisambra @jenvrod @laurabelru @sandramgr @mezuba Twitter: @moda2_0 @CulturasDeModa @JenVRod @sandramgr90 @laurabelru @mezuba Facebook: https://www.facebook.com/culturasdemoda/ | https://www.facebook.com/BlogModa2.0/ #SalonDeModa Agradecemos a Fair Cardinals (@faircardinals) por la música, a Jhon Jairo Varela Rodríguez por el diseño gráfico y a Maca Rubio por la edición del audio.

It’s a scene you might recall from a music video or TV shows where a young alpha male goes to the club with his crew. They’re parked at a table, order bottle service while flanked by a bevy of attractive if faceless young women, and after some overindulgence start spraying Cristal like dish soap in a squirt gun. That’s life as Ashley Mears documents in a neat little ethnographic study just released in book form as Very Important People: Beauty and Status in the Global Party Circuit. Mears, an associate professor of sociology and women's, gender, and sexuality studies at Boston University, describes her 18 months of field work, and her findings, to interviewer David Edmonds in this Social Science Bites podcast. Their talk starts with a description of club life at the VIP level and the Veblen-esque conspicuous consumption, its “ritualized squandering” in Mears words, that is its hallmark. Addressing ‘bottle service,’ in which a customer essentially rents a table for the night and buys expensive alcohol by the bottle (and not drink-by drink), Mears offers a vivid picture: “The real action of the night happens when these bottles are bought in excess. The crowd will start to cheer and take pictures. The club has kinds of theatrics for the display of big purchases: DJs stopping the music to make an announcement, bottles and bottles coming out with these fireworks, really large bottles that come out and require really strong people to be able to carry them. Some people buy so many bottles of champagne that they can’t even drink them – they’ll gift them to everybody in the club, so everybody gets a bottle of Dom Pérignon champagne. They can’t drink it, it’s too much to be consumed, so people will start shaking the bottles up and spraying them and spraying each other, turning them up in the air and just dumping them – it’s ritualized waste.” It’s a ritual that costs the “bread and butter” type VIP customers a couple thousand dollars an outing, but where a “whale” – one of the cadre of super-rich who often travel the party circuit around the planet – often drop substantially more. Mears cites the exploits of Low Taek Jho, a Malaysian businessman popularly known as Jho Low (and now on the run for allegedly looting his country’s sovereign wealth fund) who spent more than a million U.S. dollars in just one night in San Tropez. It is, she explains, an esoteric world that has “made it into the mainstream as a sort of emblem of elite consumption.” Still, she adds, it’s a subculture of a subculture; the mobile and transnational whales represent a “very small, rarefied tribe of people that are partying together.” And yet “most elites in the world wouldn’t be caught dead in these places!” Mears describes an ecosystem with three main species – the rich men who do the spending, the pretty girls who draw the rich men, and the promoters who find and display the pretty girls (and ‘girls’ is the term used). Mears’ own entry into the scenes came through associations with promoters – she interviewed 44 for the book – and tagging along on their peripatetic gyrations through New York, Miami and San Tropez. “The way that I got into it was by following this group of mostly men that work for the clubs to bring a so-called ‘quality crowd’ – mostly beautiful women – to sit at their tables. The idea is that the beautiful women will attract the big spenders. The ‘quality’ of a crowd comes down to two gendered components: men with money and women with beauty.” That beauty is “the kind championed by the fashion model industry”: young, thin, often white, and with that certain look championed by the fashion industry. And while the promoters do get paid, the women do not. Their compensation is the night on the town, or possibly a trip to some exotic place for a night on the town. That may sound like another profession … “It looks like sex work,” Mears says, “even though [the promoters are] very clear that it’s not.” The promoters insist they are not pimps by another name, and while hookups do happen, that’s not how they generate income. That said, the women in this triangle trade are, in essence, the coin of the realm. What turns Mears’ work into more than an HBO series is the sociological lens she brings to the proceedings. She cites the roots of study into displays of wealth from Thorstein Veblen and Claude Lévi-Strauss to more modern scholars like the late Pierre Bourdieu and Gayle Rubin. She also discusses some of the methodology of ethnography, and how she opted for ‘participatory observation’ at some points to fully understand the terrain. She took a similar approach for her first book, 2011’s Pricing Beauty: The Making of a Fashion Model, which drew on her own experiences in the industry.

Har du nogensinde tænkt over, hvad økonomi er for en videnskab? Hvordan opstod den, og hvem var dens grundlæggere? Eller har du interesseret dig for moderne diskussioner om samfundet, herunder ulighed, ressourceforbrug eller konkurrence? Hvis dette er tilfældet, er økonomiens teorihistorie vigtig og nyttig for dig. Den type af diskussioner er nemlig mindst lige så gammel som den økonomiske videnskab selv, og du vil i dens rødder også finde rødderne til de moderne argumenter. I dagens afsnit dykker vi ned i tre vigtige figurer for moderne økonomiske skoler. Vi starter med Alfred Marshall. Han vil nok frabede sig titlen som grundlægger, men hans fænomenale lærebog ”Principles of Economics” var i omkring 100 år den fremmeste økonomitekst og er stadig værd at læse.  Vi tager også fat i Thorstein Veblen. Han grundlægger, hvad vi kender som institutionel økonomi, en særlig amerikansk tradition som er den første selvstændige amerikanske udvikling indenfor økonomien. I dag er USA det vigtigste sted for økonomisk videnskab. Det er en spændende tradition, da den er anti-marxistisk, men også meget kritisk overfor kapitalismen. Endelig skal vi også høre om faderen til evolutionær økonomi, Joseph Schumpeter. Han er i dag særligt kendt for sine teorier om kreativ destruktion som er et nærmest religiøst mantra, når man taler om innovation, hvad mange jo heldigvis gør meget i dag. Til dagens afsnit har jeg læst: Alfred Marshall, The Principles of Economics, 8th ed. (1920) Thorstein Veblen, Theory of the Leisure Class [1899] Malcolm Rutherford, The Institutionalist Movement in American Economics, 1918-1947: Science and Social Control Joseph Schumpeter, Capitalism, Socialism, and Democracy (1942) I like to dedicate this season to my teachers Ole Bruus and Bruce Caldwell. All mistakes and mispronunciations are mine alone and no fault of theirs.

This week at In The Past Lane, the American History podcast, we take a look at one of the signal events in late-19th century America, the opulent Vanderbilt Ball of 1883 that announced the dawning of the Gilded Age. One thousand of the richest people in America attended the costume ball that celebrated the opening of the Vanderbilt’s new mansion on Fifth Avenue. It was a conspicuous display of wealth and power never seen before in the US and it marked a sharp departure from traditional republican values of egalitarianism and restraint in favor of conspicuous consumption and pretensions to aristocracy.    And we also take a look at some key events that occurred this week in US history, like the 1911 Triangle Shirtwaist Factory Fire and the 1915 quarantining of Mary Mallon, aka Typhoid. And birthdays, including March 24, 1834 – explorer John Wesley Powell March 24, 1919 – poet Lawrence Ferlinghetti   March 25, 1934 – feminist activist Gloria Steinem Feature Story: The Vanderbilt Ball Ushers in The Gilded Age On March 26, 1883 – 137 years ago this week – Mrs. William K. Vanderbilt hosted a gala ball at her mansion on 5th Avenue in New York City. There had been opulent balls and parties in NYC in the past, but nothing compared to this one. The event was held to celebrate the completion of the Vanderbilt’s new mansion, which in truth was more of a palace in the style of Louis XIV than a mere mansion. And then there was the price tag for the ball - $250,000 – or $6 million in today’s money. The Vanderbilt Ball of 1883 announced a new era in the US, one we now call the Gilded Age. And with this new era came new norms and values, ones that we are now quite familiar with in the 21st century. So who was Mrs. Vanderbilt and what was she up to? Mrs. Vanderbilt was born Alva Erskine Smith in Alabama. She married William K. Vanderbilt, grandson of THE Vanderbilt, that is, the great railroad magnate Cornelius Vanderbilt. Like his grandfather, he was one of the wealthiest men in America. Alva Vanderbilt had it all. Well, not quite. People like the Vanderbilts had one problem. They had boatloads of money, but no elite heritage like the old money families like the Astors and Roosevelts. So one of Mrs. Vanderbilt’s motivations behind her grand ball was to gain entry into elite society. The problem was that elite, old money New Yorkers shunned the nouveau rich like the Vanderbilts. So Mrs. Vanderbilt worked up a plan. New York’s high society was dominated by Mrs. Caroline Schermerhorn Astor, the queen of the old money set. She had taken it upon herself to determine who was “in” and who was “out” in terms of society. Her confidant and consultant in this matter was a guy named Ward McAllister who claimed that the TRUE elite in New York only numbered “Four Hundred.” Mrs. Astor was especially determined to prevent the Vanderbilt’s from entering this inner circle. But then a crisis emerged. Carrie Astor—Mrs. Astor’s daughter – did not receive an invitation to the Vanderbilt Ball, while all her elite friends did. Alarmed over the implications of this snub, Mrs. Astor made some discreet inquiries. It turned out that Mrs. Vanderbilt’s response was that since Mrs. Astor had never formally called upon her, they were not formal acquaintances and thus it would be improper to invite her daughter to the ball. It was a brilliant move, for Mrs. Astor, seeing no alternative, swallowed her pride and called upon Mrs. Vanderbilt. The next day, Carrie Astor’s invitation to the ball arrived. The Vanderbilt’s were IN! Mrs. Vanderbilt’s big bash was a costume ball. She invited 1,000 of New York’s wealthiest citizens to attend and they responded with ingenuity and enthusiasm, spending lavishly on their costumes.  Some came dressed as animals and others as figures from history or literature, but the most popular theme was to dress as European royalty—Louis the XIV, Marie Antoinette, and many more. Now building palaces and dressing up as European royalty signaled a major shift in American political culture. Ever since the American Revolution, American political culture focused obsessively on the need to adhere to republican values and to shun anything that suggested monarchy and aristocracy. These republican values stressed egalitarianism, which explains why Americans in the early 19th century stopped bowing to each other and instead adopted the handshake. Americans also shunned ostentatious displays of wealth and status, valuing instead republican modesty and restraint. For example, the richest people in NYC in the 1830s lived in a nice neighborhood called Gramercy Park. If you walked around it today, you’d be struck by the modest style of the homes of the rich that still stand there. And republican values also permeated American politics where one of the worst things one could say about their adversary is that they harbored aspirations to be a king or an aristocrat, rather than a man of the people. So, clearly something had changed by the 1880s. America’s super rich families tossed aside ideas like restraint and modesty and went all in on aping their European counterparts, working self-consciously to transform themselves into a new American aristocracy. The modest homes of the 1830s rich just a few miles downtown in Gramercy Park looked like tool sheds compared to the palatial mansions being built on Fifth Avenue, a place now nicknamed Millionaires Mile. And it was happening in every major American city, where rows of monumental homes were rising in places like Nob Hill in San Francisco, Lake Shore Drive in Chicago, and the Main Line in Philadelphia. When the Ball took place on March 26, 1883, yet another indication that a new era had dawned became obvious as thousands of everyday New Yorkers gathered on the sidewalks to watch the spectacle. The rich had become celebrities for – being rich. Mrs. Vanderbilt had skillfully cultivated media coverage, providing interviews and inviting reporters in to see the preparations for the big night. And they lapped it up. By the early 1880s the major newspapers had added what they called Society pages that chronicled in breathless detail the European tours of the Belmonts, Astors, and Lodges, the impending weddings of Morgans to the Satterlees and the Vanderbilts to the Whitneys. The scandals of high society—the usual things like affairs, divorces, bankruptcies, and suicides—also received intense media coverage. Basically, you can draw a straight line from this moment in US history right to the Kardashians. Dancing began at 11:00 pm. Dinner—catered by the famous Delmonico’s restaurant—was served at 2am. The event finally concluded as the sun was rising. Some of the press coverage the next day was a little scornful about the excess, but most offered giddy descriptions of the guests and the festivities. Mrs. Vanderbilt had vaulted to the upper echelon of New York society. As the kids say these days, Mrs. Vanderbilt had crushed it. The success of the Vanderbilt Ball inspired other elite families to engage in a competition to see who could outdo everyone in terms of extravagant spending on galas, balls, soirees, parties, and weddings. They also built even bigger mansions in summer resort areas like Newport, RI. It probably won’t surprise to you to learn that it was in this era that the term “conspicuous consumption” was coined by a sociologist named Thorstein Veblen. “Conspicuous consumption of valuable goods,” he wrote, “is a means of reputability to the gentleman of leisure.” And by the way, keep an eye out for a new television series coming to HBO this Fall. It’s called The Gilded Age and it’s the creation of Julien Fellowes, the guy who created Downton Abbey. It’s essentially a DA of an earlier era and set in New York rather than the UK. My bet is it’s going to be a huge hit and you better believe it will feature many of the themes discussed in this piece. I for one, can’t wait. In fact, I’m probably going to start a Gilded Age fan podcast. But more on that later. For more information about the In The Past Lane podcast, head to our website, www.InThePastLane.com  Music for This Episode Jay Graham, ITPL Intro (JayGMusic.com) The Joy Drops, “Track 23,” Not Drunk (Free Music Archive) Blue Dot Sessions, "Pat Dog" (Free Music Archive) Jon Luc Hefferman, “Winter Trek” (Free Music Archive) The Bell, “I Am History” (Free Music Archive) Production Credits Executive Producer: Lulu Spencer Graphic Designer: Maggie Cellucci Website by: ERI Design Legal services: Tippecanoe and Tyler Too Social Media management: The Pony Express Risk Assessment: Little Big Horn Associates Growth strategies: 54 40 or Fight © In The Past Lane, 2020 Recommended History Podcasts Ben Franklin’s World with Liz Covart @LizCovart The Age of Jackson Podcast @AgeofJacksonPod Backstory podcast – the history behind today’s headlines @BackstoryRadio Past Present podcast with Nicole Hemmer, Neil J. Young, and Natalia Petrzela @PastPresentPod 99 Percent Invisible with Roman Mars @99piorg Slow Burn podcast about Watergate with @leoncrawl The Memory Palace – with Nate DiMeo, story teller extraordinaire @thememorypalace The Conspirators – creepy true crime stories from the American past @Conspiratorcast The History Chicks podcast @Thehistorychix My History Can Beat Up Your Politics @myhist Professor Buzzkill podcast – Prof B takes on myths about the past @buzzkillprof Footnoting History podcast @HistoryFootnote The History Author Show podcast @HistoryDean More Perfect podcast - the history of key US Supreme Court cases @Radiolab Revisionist History with Malcolm Gladwell @Gladwell Radio Diaries with Joe Richman @RadioDiaries DIG history podcast @dig_history The Story Behind – the hidden histories of everyday things @StoryBehindPod Studio 360 with Kurt Andersen – specifically its American Icons series @Studio360show Uncivil podcast – fascinating takes on the legacy of the Civil War in contemporary US @uncivilshow Stuff You Missed in History Class @MissedinHistory The Whiskey Rebellion – two historians discuss topics from today’s news @WhiskeyRebelPod American History Tellers ‏@ahtellers The Way of Improvement Leads Home with historian John Fea @JohnFea1 The Bowery Boys podcast – all things NYC history @BoweryBoys Ridiculous History @RidiculousHSW The Rogue Historian podcast with historian @MKeithHarris The Road To Now podcast @Road_To_Now Retropod with @mikerosenwald © In The Past Lane 2020

This week, Julian (https://twitter.com/julianisapoet) and I, Imogen Arate (https://twitter.com/imogenarate), discuss our respective poems, "Gravedigger" and "Third Party" and confessional poetry about disparaged pleasures. Take a listen to also find out about #poetryevents taking place in the valley during the week of January 27th. Photo of Julian Delacruz (https://twitter.com/julianisapoet) by Felicia Zamora (https://soundcloud.com/poetsandmuses/imogen-arate-with-felicia-zamora) Check out Julian's up-coming reading: https://piper.asu.edu/conference/fair/2019/volta-mentoring-program-reading Links to subjects we touched on: 1. Sylvia Plath’s “Mushrooms": https://www.youtube.com/watch?v=OKoOoCD17fo and https://www.bl.uk/learning/langlit/poetryperformance/plath/poem1/plath1.html 2. Thorstein Veblen’s The Theory of the Leisure Class: http://moglen.law.columbia.edu/LCS/theoryleisureclass.pdf 3. Dan Mallory: https://www.newyorker.com/magazine/2019/02/11/a-suspense-novelists-trail-of-deceptions 4. Teacher qualification requirements in Arizona: https://www.teachercertificationdegrees.com/certification/arizona/ 5. Lorin Stein’s treatment of female staff and writers: https://www.nytimes.com/2017/12/06/books/lorin-stein-resigns-the-paris-review.html 6. The Metropolitan Opera’s protection of Placido Domingo: https://www.bostonglobe.com/arts/art/2019/09/25/peter-gelb-step-down-why-met-opera-general-manager-unfit-lead/ihIaoXEqz3AsuOU91ldFSI/story.html and https://www.npr.org/2019/09/20/762298674/met-opera-faces-one-more-catastrophic-crisis-as-employees-must-work-with-domingo #Poetrypodcasts #PoetsandMuses #ImogenArate #JulianDelacruz #Gravedigger #ThirdParty #ASU #CreativeWritingProgram #InterninPublishingIndustry #Catapault #Mushrooms #SylviaPlath #publishingindustryinsights #millinialdespair #Dominican #LGBTQplus #confessionalpoems #confessionalpoetry #disparagedpleasures #honorroll #machismo #depression #SaturdayNightLiveskit #Bronx #Dominicanfood #Mofongo #race #colorism #intercommunityracism #intracommunityracism #discriminationinthepublishingindustry #gatekeeper #tannermenard #AJFinn #DanMallory #TheWomanintheWindow #JeffreyEpstein #ParisReview #LorinStein #PlacidoDomingo #TheMetropolitanOpera #AssociatedPress #TheNewYorkTimes #MeTooMovement #TimesUP #BillCosby #tonedeafness #inspiredbyjazz #HarlemRenaissance #MilesDavis #BillEvans #ScottsdaleCommunityCollege #PhoenixCollege #PiperCenter #VoltaMentoringProgram

Want to know why Cardi B has five super cars but can't drive? Economics has the answer! Or more specifically Thorstein Veblen does.  Who is this man and why is he still so relevant today? From Russian oligarchs to Saudi Princes, to Premiership footballers and even that work colleague who keeps rolling up their sleeve in the hope that you'll comment on their new Rolex... Listen to the first episode of our second season to learn more about the man who coined the phrase 'conspicuous consumption'.  As always you will be in the company of Pete and Gav, your friendly neighbourhood economists. With technical support from the wonderful Nic and music from Jukedeck - create your own at jukedeck.com. 

Kuliah teori : Gaya hidup dan Konsumsi oleh Dr. Ratna Noviani, tanggal 18 Maret 2015. Diselenggarakan oleh Fakultas Ilmu Budaya Universitas Gadjah Mada.

PopUp va al Madama Hostel in via Benaco 1 e con il giovane filosofo Raffaele Alberto Ventura discute ragioni e cause del declino della classe media. Raffaele Alberto Ventura, autore del libro Teoria della classe disagiata, titolo che fa il verso a La Teoria della classe agiata dell'economista e sociologo statunitense Thorstein Veblen, è stato definito dai critici “il lamento di tutta una generazione” che è ancora troppo ricca per rinunciare ai propri sogni ma contemporaneamente troppo povera per realizzarli. Parteciperanno al dibattito anche il giornalista Bertram Niessen e l'economista Michela Cella. Il live musicale sarà invece a cura del duo milanese Coma Cose.

PopUp va al Madama Hostel in via Benaco 1 e con il giovane filosofo Raffaele Alberto Ventura discute ragioni e cause del declino della classe media. Raffaele Alberto Ventura, autore del libro Teoria della classe disagiata, titolo che fa il verso a La Teoria della classe agiata dell'economista e sociologo statunitense Thorstein Veblen, è stato definito dai critici “il lamento di tutta una generazione” che è ancora troppo ricca per rinunciare ai propri sogni ma contemporaneamente troppo povera per realizzarli. Parteciperanno al dibattito anche il giornalista Bertram Niessen e l'economista Michela Cella. Il live musicale sarà invece a cura del duo milanese Coma Cose.

PopUp va al Madama Hostel in via Benaco 1 e con il giovane filosofo Raffaele Alberto Ventura discute ragioni e cause del declino della classe media. Raffaele Alberto Ventura, autore del libro Teoria della classe disagiata, titolo che fa il verso a La Teoria della classe agiata dell’economista e sociologo statunitense Thorstein Veblen, è stato definito dai critici “il lamento di tutta una generazione” che è ancora troppo ricca per rinunciare ai propri sogni ma contemporaneamente troppo povera per realizzarli. Parteciperanno al dibattito anche il giornalista Bertram Niessen e l’economista Michela Cella. Il live musicale sarà invece a cura del duo milanese Coma Cose. (seconda parte)

PopUp va al Madama Hostel in via Benaco 1 e con il giovane filosofo Raffaele Alberto Ventura discute ragioni e cause del declino della classe media. Raffaele Alberto Ventura, autore del libro Teoria della classe disagiata, titolo che fa il verso a La Teoria della classe agiata dell’economista e sociologo statunitense Thorstein Veblen, è stato definito dai critici “il lamento di tutta una generazione” che è ancora troppo ricca per rinunciare ai propri sogni ma contemporaneamente troppo povera per realizzarli. Parteciperanno al dibattito anche il giornalista Bertram Niessen e l’economista Michela Cella. Il live musicale sarà invece a cura del duo milanese Coma Cose. (prima parte)

PopUp va al Madama Hostel in via Benaco 1 e con il giovane filosofo Raffaele Alberto Ventura discute ragioni e cause del declino della classe media. Raffaele Alberto Ventura, autore del libro Teoria della classe disagiata, titolo che fa il verso a La Teoria della classe agiata dell’economista e sociologo statunitense Thorstein Veblen, è stato definito dai critici “il lamento di tutta una generazione” che è ancora troppo ricca per rinunciare ai propri sogni ma contemporaneamente troppo povera per realizzarli. Parteciperanno al dibattito anche il giornalista Bertram Niessen e l’economista Michela Cella. Il live musicale sarà invece a cura del duo milanese Coma Cose. (seconda parte)

PopUp va al Madama Hostel in via Benaco 1 e con il giovane filosofo Raffaele Alberto Ventura discute ragioni e cause del declino della classe media. Raffaele Alberto Ventura, autore del libro Teoria della classe disagiata, titolo che fa il verso a La Teoria della classe agiata dell’economista e sociologo statunitense Thorstein Veblen, è stato definito dai critici “il lamento di tutta una generazione” che è ancora troppo ricca per rinunciare ai propri sogni ma contemporaneamente troppo povera per realizzarli. Parteciperanno al dibattito anche il giornalista Bertram Niessen e l’economista Michela Cella. Il live musicale sarà invece a cura del duo milanese Coma Cose. (prima parte)

There is an interesting phenomenon which the late Herman Kahn described, where “those with engineering or sociology training [are unable to] understand certain issues which they would have been able to understand if they had not had this training.” Kahn called it “educated incapacity,” but the idea was originally taken from economist Thorstein Veblen, who […]

There is an interesting phenomenon which the late Herman Kahn described, where “those with engineering or sociology training [are unable to] understand certain issues which they would have been able to understand if they had not had this training.” Kahn called it “educated incapacity,” but the idea was originally taken from economist Thorstein Veblen, who […] The post MBA 25: How Educated Do You Have to Be to Identify Nonsense? appeared first on Mama Bear Apologetics.

Danny is joined by Rob Osborn and Kim Anderson for a discussion about the philosophy of Minimalism, a lifestyle of reducing one's possessions and overall footprint. Focusing on the 2015 documentary Minimalism, the trio discuss consumerism, a healthy materialism, spirituality, and class privilege. And bonus (!) listen to the first two submissions to the Sectarian Review fake ad contest. Get your submissions in by August 15! Links: The Art of Letting Go | The Minimalists | TEDxFargo How might your life be better with less? Joshua Fields Millburn and Ryan Nicodemus, known to their 4 million readers as "The Minimalists," are the executive… https://www.youtube.com/watch?v=w7rewjFNiys Marie Kondo and the Ruthless War on Stuff J oy points upward, according to Marie Kondo, whose name is now a verb and whose nickname is being trademarked and whose life has become a philosophy. In April… http://ift.tt/29oF8iZ "Minimalism, Spirituality, and Why it Matters" by Joshua Becker Journey Church Meets Sundays @ 9 and 10:30 AM Liberty Auditorium http://ift.tt/zYaYLP video production by Jeff Cools Productions http://ift.tt/1usB3iZ https://www.youtube.com/watch?v=I2qIRr51zBo Investopedia Video: Veblen Good Named after economist Thorstein Veblen, who introduced the term "conspicuous consumption," a Veblen good is one whose demand increases as its price increases… https://www.youtube.com/watch?v=56TIQ1rcHek bush: go out and shop Find out why AnarchyEnsues Loading... Unsubscribe from AnarchyEnsues? Working... 14 Loading... Loading... Working... Want to watch this again later? Sign in to… https://www.youtube.com/watch?v=fxk9PW83VCY Story of Stuff (2007, OFFICIAL Version) From its extraction through sale, use and disposal, all the stuff in our lives affects communities at home and abroad, yet most of this is hidden from view. The… https://www.youtube.com/watch?v=9GorqroigqM The Century of the Self (Full Documentary) **FAIR USE NOTICE** These Videos May Contain Copyrighted (© ) Material. The Use of Which Has Not Always Been Specifically Authorized by The Copyright Owner.… https://www.youtube.com/watch?v=eJ3RzGoQC4s How Much Cotton Does it Take to Make a Shirt? Cotton has been around for thousands of years, but it's drawing new interest these days with talk of sustainable clothing. That soft and comfy T-shirt you… http://ift.tt/2vK1eod Study: Child Laborers In Bangladesh Are Working 64 Hours A Week Babu, 8, works at a brick factory in Narayanganj, Bangladesh. KM Asad/LightRocket via Getty Images In Bangladesh, a new report finds, impoverished children are… http://ift.tt/2gc0l3O 10% Happier http://www.10percenthappier.com/mindfulness-meditation-the-basics/ McMansion Hell http://mcmansionhell.com/ Project 333 https://bemorewithless.com/project-333/ Please go to iTunes and leave a review: https://itunes.apple.com/us/podcast/the-sectarian-review/id1031613670?mt=2 Also, visit and like our Facebook page to access more content: https://www.facebook.com/SectarianReview/

Elizabeth McKenzie's half screwball romantic comedy and half critique of the conspicuous consumption of the leisure class, featuring a heroine named after the depressive American economist Thorstein Veblen and a cast that includes advice-giving squirrels.

"I like to dress Americans, they have faith, figures and francs" (Charles-Frederick Worth, 1895). Emilie Hammen (doctorante IFM) raconte les grandes dates de l'histoire des relations transatlantiques dans la mode. Depuis l'époque du Gilded Age aux États-Unis (1865- 1901), la haute société de la côte Est des Etats-Unis constitue une clientèle privilégiée de la couture française. Les clientes américaines de la haute couture ont été un modèle historique de la "consommation ostentatoire" théorisée par Thorstein Veblen. Emilie Hammen retrace une histoire riche en influences réciproques, depuis Paul Poiret, considéré comme "the king of fashion" aux Etats-Unis, jusqu'à Eleanor Lambert (1903 2003), qui créa la Fashion Week de New York et organisa Le Grand Divertissement de Versailles en novembre 1973, en passant par Mainbocher, griffe de haute couture fondée à Paris en 1929 et transférée à New York en 1940... On repense à une formule de la Gazette du Bon Ton en 1913 : "la mode, seule industrie française prépondérante aux Etats-Unis".

  John T. Harvey has been a Professor of Economics at Texas Christian University since 1987, after earning his Ph.D. in Economics that year from the University of Tennessee. He specializes in international economics (particularly exchange rates), macroeconomics, history of economics, and contemporary schools of thought. Dr. Harvey's work combines analyses rooted in the scholarly traditions of John Maynard Keynes and Thorstein Veblen with that of modern psychology to produce a set of new theories to explain international monetary economics, including not only exchange rates but also world financial crises.   Dr. Harvey has published over thirty refereed publications, edited two volumes, and received a number of teaching awards. In 2010, Dr. Harvey published a book titled Currencies, Capital Flows and Crises (Routledge), which presented a Post-Keynesian explanation of exchange rate determination based on the premise that it is financial capital flows and not international trade that represents the driving force behind currency movements.   Dr. Harvey has previously served as chair of the TCU Department of Economics, as well as Executive Director of the International Confederation of Associations for Pluralism in Economics. He is Co-editor of the World Economic Review and a member of the board of directors of the Association for Evolutionary Economics, as well as the editorial boards of the American Review of Political Economy, the Critique of Political Economy, the Encyclopedia of Political Economy, the Journal of Economics Issues, and the Social Science Journal.   Dr. Harvey currently writes an economics blog for Forbes called Pragmatic Economics, which offers economic commentary in a manner understandable to the general public, and can also be followed on Twitter. He has been married to Melanie Harvey for over twenty-five years and has twin daughters and a dog named Rommel.

Scott Reyburn discusses the London Contemporary sales and the possibility that the art market has achieved a new, sustainable level; Thorstein Veblen's idea of conspicuous consumption; and the weight of auction catalogues.

Status for DET NORSKE DEMOKRATIET i året for Grunnlovens 200-års-jubileum: -Ivaretar dagens styreform det demokratiet og den rettssikkerheten «fedrene på Eidsvoll» grunnlovfestet i 1814? - Hvem eier demokratiet; de politiske partiene eller du og jeg? Å se krisene komme…. Hver gang de uproduktive kreftene tar overhånd i kapitalismen er det på tide å gjenoppdage THORSTEIN VEBLEN. Hans kritikk av det prangende forbruk og de rike røverne, treffer fortsatt.

Notes, References, and Links for further study: Use the donation buttons at the bottom of these notes, or on the sidebar of this site, or the sidebar of Tragedy and Hope dot com,  for “The Ultimate History Lesson: A Weekend with John Taylor Gatto” multi-DVD interview project, currently in post-production. With over 5 hours of interview footage, this is a collection of education which is invaluable. If you donate $50 or more towards the completion of this project, you will receive the entire DVD set; as our way of saying Thanks! Your invitation to the Tragedy and Hope online critical thinking community Peace Revolution Podcast's primary hosting site (2009-2011) Peace Revolution Podcast's backup hosting site (2006-2011, also includes the 9/11 Synchronicity Podcast episodes, starting at the bottom of the page) Tragedy and Hope dot com (all of our media productions, freeto the public) On the top menu, there is a “Trivium” selection, which includes the Brain model discussed in Peace Revolution episodes. “A Peaceful Solution” by Willie Nelson w/thanks to the Willie Nelson Peace Research Institute T&H Partner Podcasts: Media Monarchy, Corbett Report, Gnostic Media, & Remedy Radio Useful Tools: www.StartPage.com (It uses Google's search algorithm, but doesn't collect your private info and search history) StartPage search engine Firefox add-on The Brain(mind mapping software to organize your research) download for FREE The free version works for all functions except web publication Ultimate History Lesson Hour 1, minutes 1 -15 (approx.): Shield of the Trinity (on Wikipedia) Classical Trivium + 7 Liberal Arts (on Wikipedia) George Orwell (on Wikipedia) (Book) “Nineteen Eighty-Four” by George Orwell (1984) (on Wikipedia) Newspeak (on Wikipedia) Walter Lippmann (on Wikipedia) (Book) “Public Opinion” by Walter Lippmann (1922) Aristotle's Logic (on Wikipedia) Aristotle (on Wikipedia) Dialectic (on Wikipedia) Five W's (+ How) (on Wikipedia) (Document) Abraham Lincoln's Speech Before the Wisconsin State Agricultural Society in Milwaukee, Wisconsin, September 30, 1859 Mudsill Theory (on Wikipedia) British Class Structure / Social Structure of the United Kingdom (on Wikipedia) Vernon Louis Parrington (on Wikipedia) (Book) “Main Currents in American Thought” (Vol. I-III) by Vernon Louis Parrington (1927) Emancipation Reform in Russia (1861) (on Wikipedia) British Empire Slavery Abolition Act 1833 (on Wikipedia) Roundtable Discussion of minutes 1-15: (Book) “Social Science for Teachers” (Riverside textbooks in education, edited by E. P. Cubberley ... Division on secondary education under the editorial direction of A. Inglis); "Education a process of adjustment." Definition of Psittacism Definition of Mettle Hour 1, minutes 15 -30 (approx.) Wage Slave (on Wikipedia) (Video) Noam Chomsky on Wage Slavery (on YouTube) Welfare (on Wikipedia) Definition of Deadwood Simon Legree (character in Uncle Tom's Cabin, by Harriet Beecher Stowe in1852) (on Wikipedia) Harriet Beecher Stowe (on Wikipedia) Count Leo Tolstoy (on Wikipedia) Chautauqua Movement (on Wikipedia) William Rainey Harper & Chautauqua Movement (on Wikipedia) Lewis Lapham & Harper Magazine (on Wikipedia) (Film) “The American Ruling Class” (2005) (Video) “The American Ruling Class” trailer (onYouTube) Carnegie + Homestead Strike (1892) (on Wikipedia) PBS special Homestead Strike John D. Rockefeller (on Wikipedia) Rockefeller  + Ludlow Massacre (1914) (on Wikipedia) Horatio Alger (on Wikipedia)   Charles Loring Brace (on Wikipedia) (Book) “The Dangerous Classes of New York: And Twenty Years' Work Among Them” by Charles Loring Brace (1872): Orphan Train (on Wikipedia) Adoption (on Wikipedia) Indentured Servant (on Wikipedia) The Adoption History Project (University of Oregon Archive) (Document) “Orphan Train Myths and Legal Reality” by Rebecca Trammell (pdf) Minutes 15 -30 / roundtable discussion references: Definition of Rhetoric (on Wikipedia) Definition of Leverage (Book) “The Human Use of Human Beings” by Norbert Wiener (1950) (Book) “The Force of Fantasy: Restoring the American Dream” by Ernest Bormann (1985) (Book) “Foundations: Their Power and Influence” by Rene Wormser (1958) (Book) “The Babylonian Woe” by David Astle (1975) Thomas Jefferson / Sally Hemings (PBS “Jefferson-Hemings Story”) (Book) “Tragedy and Hope: A History of the World in Our Time” by Carroll Quigley (1966) (PDF file) W. Cleon Skousen (on Wikipedia) (Book) “The Naked Capitalist” by W. Cleon Skousen (1970) Hour 1, minutes 30 -45 (approx.): (Document) “Frustration and Aggression” by John Dollard (Yale University Press, 1939) Adam Robinson (on Wikipedia) The Princeton Review (on Wikipedia) (Book) “What Smart Students Know” by Adam Robinson (1993) George W. Bush (on Wikipedia) John Forbes Kerry (on Wikipedia) Bush, Kerry, C-Average at Yale (The Chicago Tribune) Bush, Kerry, Yale, Skull & Bones (CBS News) (Book) “How The Order Controls Education” by Antony Sutton (1985) (Book) “America's Secret Establishment: An Introduction to the Order of Skull & Bones” by Antony Sutton (1986) Citibank of New York Corporate History Citigroup (on Wikipedia) Minutes 30-45 / roundtable discussion references: (Document) “Frustration and Aggression” by John Dollard (Yale University Press, 1939) (Document) “The Great American Bubble Machine” by Matt Taibbi (Rolling Stone) (Book) “The Best Way to Rob a Bank is to Own One” by William K. Black (2005) (Book) “Power in the Highest Degree: Professionals and the Rise of a New Mandarin Order” by Charles Derber, William A. Schwartz, Yale R. Magrass (Oxford University Press, 1990) (Book) “Politics and Progress: The Emergence of American Political Science” by Dennis Mahoney (2004) Woodrow Wilson PhD (on Wikipedia) (Book) “Cybernetics: Or Control and Communication in the Animal and the Machine” by Norbert Wiener (1948) Thorstein Veblen (on Wikipedia) Conspicuous Consumption (on Wikipedia) Andrew J. Galambos (In “Sic Itur Ad Astra”, Galambos defines “Profit” as any increase in wealth or happiness which is achieved without violating the volition of another human being) Sic Itur Ad Astra: The Theory of Volition (Volume I) by Andrew J. Galambos Definition of Volition (Video) Tim Russert /Bush /Kerry /Skull & Bones (on YouTube) Yale Troika (Video) Trader Alessio Rastani on BBC (Youtube) Hour 1, minutes 45 –end: Outcome-Based Education (on Wikipedia) Prussian Education System (on Wikipedia) Robber Barons (on Wikipedia) Johann Fichte (on Wikipedia) (Book) “Addresses to The German Nation” by Johann Fichte (1806); trans. R. F. Jones & G. H. Turnbull (University of Chicago Press, 1922) The Battle of Jena (on Wikipedia) Baruch Spinoza (on Wikipedia) (Book) “Tractatus Theologico-Politicus” (or) “Theologico-Political Treatise” by Baruch Spinoza (1670) John Calvin (on Wikipedia) (Book) "Institutes of the Christian Religion" by John Calvin (1536) “Justified Sinners”/ Calvinism (on Wikipedia) “The Elect” / Calvinism / Predestination (on Wikipedia) Final roundtable discussion (min 45 –end) references: (Book) “War is a Racket” by Maj. General Smedley Butler (1933) (Video) “20/20 Hindsight: Censorship on the Frontline” Divergent Films (2010 /YouTube) Immanuel Kant (on Wikipedia) (Book) “Vom Kriege” (or) “On War” by Carl von Clausewitz (1832) Carl von Clausewitz (on Wikipedia) Eugenics (on Wikipedia) (Book) “War Against The Weak: Eugenics and America's Campaign to Create a Master Race” by Edwin Black (2003) (Video) Maafa 21: The History of Eugenics and Slavery (Youtube) Johann Pestalozzi (on Wikipedia) (Book) "Godwin's letter to Olgilve, Friend of Jefferson, and the Federalist Propaganda" by Burton R. Pollin (source of Jefferson receiving a Pestalozzi book) (Book) "War and Education" by Porter Sargent (1943) (Book) “Compromised Campus: The Collaboration of Universities with the Intelligence Community, 1945 – 1955” by Sigmund Diamond (1992) (Book) “Universities and Empire: Money and Politics in the Social Sciences During the Cold War” edited by Christopher Simpson (1999) (Book) “The Impact of Science on Society” by Bertrand Russell (1952): (Fichte quote; page 51 -52) (Book) “The Grand Chessboard: American Primacy And Its Geostrategic Imperatives” by Zbigniew Brzezinski (1998) (Video) Comedian Lee Camp “Evil People Have Plans” (on YouTube) End of Hour 1 Stay tuned for Peace Revolution Episode 042: The Ultimate History Lesson with John Taylor Gatto / Hour 2 + Commentary   Peace Revolution partner podcasts: Corbett Report dot com Media Monarchy dot com Gnostic Media Podcast School Sucks Project Podcast Remedy Radio Podcast Meria dot net The Unplugged Mom Podcast Other productions by members of the T&H network: Navigating Netflix (2011) our new video series wherein we conduct a critical analysis of films you might have missed; Navigating Netflix is available for free on YouTube. "Memories of a Political Prisoner", an interview with Professor Chengiah Ragaven, graduate of Oxford, Cambridge, and Sussex; AFTER he was a political prisoner, who was exiled from South Africa, during Apartheid. (2011) What You've Been Missing! (2011) is our video series focusing in on the history of corruption in our public education system. Top Documentary Films dot com: Hijacking Humanity by Paul Verge (2006) Top Documentary Films dot com: Exposing the Noble Lie (2010) Top Documentary Films dot com: The Pharmacratic Inquisition by Jan Irvin (2007) THANK YOU FOR YOUR SUPPORT! If you would like to donate so that we can continue producing independent media without commercial advertising, simply click the button below for a one-time donation: Alternatively, You can become a Member and Support our ability to create media for the public (while You make new friends and enjoy educating yourself along the way) by subscribing to the Tragedy and Hope Community: Monthly @ $14.95 / month Yearly @ $120.00 / year *Subscription details on Subscribe page in the Top Menu.

 Notes, References, and Links for further study: Use the donation buttons at the bottom of these notes, or on the sidebar of this site, or the sidebar of Tragedy and Hope dot com,  for “The Ultimate History Lesson: A Weekend with John Taylor Gatto” multi-DVD interview project, currently in post-production. With over 5 hours of interview footage, this is a collection of education which is invaluable. If you donate $50 or more towards the completion of this project, you will receive the entire DVD set; as our way of saying Thanks! Your invitation to the Tragedy and Hope online critical thinking community Peace Revolution Podcast's primary hosting site (2009-2011) Peace Revolution Podcast's backup hosting site (2006-2011, also includes the 9/11 Synchronicity Podcast episodes, starting at the bottom of the page) Tragedy and Hope dot com (all of our media productions, free to the public) On the top menu, there is a “Trivium” selection, which includes the Brain model discussed in Peace Revolution episodes. “A Peaceful Solution” by Willie Nelson w/thanks to the Willie Nelson Peace Research Institute T&H Partner Podcasts: Media Monarchy, Corbett Report, Gnostic Media, & Remedy Radio Useful Tools: www.StartPage.com (It uses Google's search algorithm, but doesn't collect your private info and search history) StartPage search engine Firefox add-on The Brain (mind mapping software to organize your research) download for FREE The free version works for all functions except web publication Ultimate History Lesson Hour 1, minutes 1 -15 (approx.): Shield of the Trinity (on Wikipedia) Classical Trivium + 7 Liberal Arts (on Wikipedia) George Orwell (on Wikipedia) (Book) “Nineteen Eighty-Four” by George Orwell (1984) (on Wikipedia) Newspeak (on Wikipedia) Walter Lippmann (on Wikipedia) (Book) “Public Opinion” by Walter Lippmann (1922) Aristotle's Logic (on Wikipedia) Aristotle (on Wikipedia) Dialectic (on Wikipedia) Five W's (+ How) (on Wikipedia) (Document) Abraham Lincoln's Speech Before the Wisconsin State Agricultural Society in Milwaukee, Wisconsin, September 30, 1859 Mudsill Theory (on Wikipedia) British Class Structure / Social Structure of the United Kingdom (on Wikipedia) Vernon Louis Parrington (on Wikipedia) (Book) “Main Currents in American Thought” (Vol. I-III) by Vernon Louis Parrington (1927) Emancipation Reform in Russia (1861) (on Wikipedia) British Empire Slavery Abolition Act 1833 (on Wikipedia) Roundtable Discussion of minutes 1-15: (Book) “Social Science for Teachers” (Riverside textbooks in education, edited by E. P. Cubberley ... Division on secondary education under the editorial direction of A. Inglis); "Education a process of adjustment." Definition of Psittacism Definition of Mettle Hour 1, minutes 15 -30 (approx.) Wage Slave (on Wikipedia) (Video) Noam Chomsky on Wage Slavery (on YouTube) Welfare (on Wikipedia) Definition of Deadwood Simon Legree (character in Uncle Tom's Cabin, by Harriet Beecher Stowe in1852) (on Wikipedia) Harriet Beecher Stowe (on Wikipedia) Count Leo Tolstoy (on Wikipedia) Chautauqua Movement (on Wikipedia) William Rainey Harper & Chautauqua Movement (on Wikipedia) Lewis Lapham & Harper Magazine (on Wikipedia) (Film) “The American Ruling Class” (2005) (Video) “The American Ruling Class” trailer (onYouTube) Carnegie + Homestead Strike (1892) (on Wikipedia) PBS special Homestead Strike John D. Rockefeller (on Wikipedia) Rockefeller  + Ludlow Massacre (1914) (on Wikipedia) Horatio Alger (on Wikipedia)   Charles Loring Brace (on Wikipedia) (Book) “The Dangerous Classes of New York: And Twenty Years' Work Among Them” by Charles Loring Brace (1872): Orphan Train (on Wikipedia) Adoption (on Wikipedia) Indentured Servant (on Wikipedia) The Adoption History Project (University of Oregon Archive) (Document) “Orphan Train Myths and Legal Reality” by Rebecca Trammell (pdf) Minutes 15 -30 / roundtable discussion references: Definition of Rhetoric (on Wikipedia) Definition of Leverage (Book) “The Human Use of Human Beings” by Norbert Wiener (1950) (Book) “The Force of Fantasy: Restoring the American Dream” by Ernest Bormann (1985) (Book) “Foundations: Their Power and Influence” by Rene Wormser (1958) (Book) “The Babylonian Woe” by David Astle (1975) Thomas Jefferson / Sally Hemings (PBS “Jefferson-Hemings Story”) (Book) “Tragedy and Hope: A History of the World in Our Time” by Carroll Quigley (1966) (PDF file) W. Cleon Skousen (on Wikipedia) (Book) “The Naked Capitalist” by W. Cleon Skousen (1970) Hour 1, minutes 30 -45 (approx.): (Document) “Frustration and Aggression” by John Dollard (Yale University Press, 1939) Adam Robinson (on Wikipedia) The Princeton Review (on Wikipedia) (Book) “What Smart Students Know” by Adam Robinson (1993) George W. Bush (on Wikipedia) John Forbes Kerry (on Wikipedia) Bush, Kerry, C-Average at Yale (The Chicago Tribune) Bush, Kerry, Yale, Skull & Bones (CBS News) (Book) “How The Order Controls Education” by Antony Sutton (1985) (Book) “America's Secret Establishment: An Introduction to the Order of Skull & Bones” by Antony Sutton (1986) Citibank of New York Corporate History Citigroup (on Wikipedia) Minutes 30-45 / roundtable discussion references: (Document) “Frustration and Aggression” by John Dollard (Yale University Press, 1939) (Document) “The Great American Bubble Machine” by Matt Taibbi (Rolling Stone) (Book) “The Best Way to Rob a Bank is to Own One” by William K. Black (2005) (Book) “Power in the Highest Degree: Professionals and the Rise of a New Mandarin Order” by Charles Derber, William A. Schwartz, Yale R. Magrass (Oxford University Press, 1990) (Book) “Politics and Progress: The Emergence of American Political Science” by Dennis Mahoney (2004) Woodrow Wilson PhD (on Wikipedia) (Book) “Cybernetics: Or Control and Communication in the Animal and the Machine” by Norbert Wiener (1948) Thorstein Veblen (on Wikipedia) Conspicuous Consumption (on Wikipedia) Andrew J. Galambos (In “Sic Itur Ad Astra”, Galambos defines “Profit” as any increase in wealth or happiness which is achieved without violating the volition of another human being) Sic Itur Ad Astra: The Theory of Volition (Volume I) by Andrew J. Galambos Definition of Volition (Video) Tim Russert /Bush /Kerry /Skull & Bones (on YouTube) Yale Troika (Video) Trader Alessio Rastani on BBC (Youtube) Hour 1, minutes 45 –end: Outcome-Based Education (on Wikipedia) Prussian Education System (on Wikipedia) Robber Barons (on Wikipedia) Johann Fichte (on Wikipedia) (Book) “Addresses to The German Nation” by Johann Fichte (1806); trans. R. F. Jones & G. H. Turnbull (University of Chicago Press, 1922) The Battle of Jena (on Wikipedia) Baruch Spinoza (on Wikipedia) (Book) “Tractatus Theologico-Politicus” (or) “Theologico-Political Treatise” by Baruch Spinoza (1670) John Calvin (on Wikipedia) (Book) "Institutes of the Christian Religion" by John Calvin (1536) “Justified Sinners”/ Calvinism (on Wikipedia) “The Elect” / Calvinism / Predestination (on Wikipedia) Final roundtable discussion (min 45 –end) references: (Book) “War is a Racket” by Maj. General Smedley Butler (1933) (Video) “20/20 Hindsight: Censorship on the Frontline” Divergent Films (2010 /YouTube) Immanuel Kant (on Wikipedia) (Book) “Vom Kriege” (or) “On War” by Carl von Clausewitz (1832) Carl von Clausewitz (on Wikipedia) Eugenics (on Wikipedia) (Book) “War Against The Weak: Eugenics and America's Campaign to Create a Master Race” by Edwin Black (2003) (Video) Maafa 21: The History of Eugenics and Slavery (Youtube) Johann Pestalozzi (on Wikipedia) (Book) "Godwin's letter to Olgilve, Friend of Jefferson, and the Federalist Propaganda" by Burton R. Pollin (source of Jefferson receiving a Pestalozzi book) (Book) "War and Education" by Porter Sargent (1943) (Book) “Compromised Campus: The Collaboration of Universities with the Intelligence Community, 1945 – 1955” by Sigmund Diamond (1992) (Book) “Universities and Empire: Money and Politics in the Social Sciences During the Cold War” edited by Christopher Simpson (1999) (Book) “The Impact of Science on Society” by Bertrand Russell (1952): (Fichte quote; page 51 -52) (Book) “The Grand Chessboard: American Primacy And Its Geostrategic Imperatives” by Zbigniew Brzezinski (1998) (Video) Comedian Lee Camp “Evil People Have Plans” (on YouTube) End of Hour 1Stay tuned for Peace Revolution Episode 042: The Ultimate History Lesson with John Taylor Gatto / Hour 2 + Commentary Peace Revolution partner podcasts:Corbett Report dot comMedia Monarchy dot comGnostic Media PodcastSchool Sucks Project PodcastRemedy Radio PodcastMeria dot netThe Unplugged Mom PodcastOther productions by members of the T&H network:Navigating Netflix (2011) our new video series wherein we conduct a critical analysis of films you might have missed; Navigating Netflix is available for free on YouTube."Memories of a Political Prisoner", an interview with Professor Chengiah Ragaven, graduate of Oxford, Cambridge, and Sussex; AFTER he was a political prisoner, who was exiled from South Africa, during Apartheid. (2011)What You've Been Missing! (2011) is our video series focusing in on the history of corruption in our public education system.Top Documentary Films dot com: Hijacking Humanity by Paul Verge (2006)Top Documentary Films dot com: Exposing the Noble Lie (2010)Top Documentary Films dot com: The Pharmacratic Inquisition by Jan Irvin (2007)THANK YOU FOR YOUR SUPPORT! If you would like to donate so that we can continue producing independent media without commercial advertising, simply click the button below for a one-time donation: THANK YOU FOR YOUR SUPPORT! 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