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It's because of you that I can put out the

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amount of material that I do. I can do what

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I'm doing with doctor Johnson on two hundred Years Together

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and everything else, the things that Thomas and I are

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doing together on Continental Philosophy, it's all because of you.

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And yeah, I mean, I'll never be able to thank

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you enough. So thank you. The pekan Yonashow dot com.

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Everything's there. Want to welcome everyone back to the Pekanyona Show,

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or back with Thomas for another episode on Continental Philosophy.

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Thomas take us away, please.

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Speaker 2: Yeah, thanks for hosting me. And I'm sorry for the hiatus.

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That was really sick because I think I shouted out

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on my t ram. We're gonna deal with Hagel today

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and this is going to be a two or three

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part treatment. I realize I'm jumping around a bit, but

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it's important to get textualize kind of philosophy. I mean,

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it's typically essential in a way. It's not for some

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other subject areas that are less kind of per numberic

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in their in their significance. And subsequent to this Hegel treatment,

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I want to do a single episode or two on theology.

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I want to deal with a Quinas and Martin Luther

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and Calvin, you know, because I think it's essential to

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address a Quinas within that same discussion. And if that

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seems like an exceptual bias because of my own, you know,

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confessional heritage, please let me know that like any of

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the subs I mean, and I'll tweak how I break

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it down. But I've thought about this because I certainly

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don't want anyone to feel offended or slighted. And I

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think that's the sensible way to proceed. And aquinas that

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really what brought Aristotelianism to the West. I mean, obviously

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learned men and especially churchmen, you know, obviously they were

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very They weren't just competent in ancient languages. They were ruins,

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the stewards of the classical intellectual canon. It's sound as

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if this was unknown, but this is what really sort

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of brought Aristotilian thought paradigm is into what we think

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of as European philobos. But Hegel, well, we're talking about

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political theory. We're talking about Hegel just in in absolute terms.

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And even if you're talking about Anglo Saxon political philosophy

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as distinguished from the continental tradation, it's still in dialogue

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with Hegel. And that's key. Hegel, in my other than Hobbes,

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Hagel is really the only is really the only pure

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political theorist. Like it's not to say that there's not

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a complex metaphysical understanding within Hegel. There absolutely is. That's

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not to say that he doesn't have a general theory

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of knowledge. Obviously he does, because anybody who posits a

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theory of mind is dealing fundamentally with you know, a

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metaphysical tradition that you know originates with with classical Athens.

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But his subject, mayor is to explicate man's experience as

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a historical agent. And Hegel's discussion of political ontology it's

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it's fundamentally existential. It's bound up with what man is,

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and it's it's bound up with mind in a way

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that's inextricable. And that's something that people misunderstand. Hagel wasn't

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He wasn't some He didn't have some idolatrous view of

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the state. He didn't view the state as some marvelous

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godly thing or and he didn't view the modern state

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as it existed, you know, really from the fifteenth century on,

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where he didn't view it as some perennial thing. His

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point was that the way that the state is structured,

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that's essential to understanding human praxis, and it really is

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an externalization of processes of mind, you know, and there's

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an internal logic to statecraft that really it can be

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understood in Hegelian terms as a providential move on. That's

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what the source of it is. And to know that

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process is to understand reason qua reason and you know, man,

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being created in the image of God, is the only

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organism capable of reason, you know, in higher rationality, and

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to perceive the historical process of which the state is

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but one aspect, is to perceive the mind of God,

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and to participate in state craft is for a man

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to reconcile this kind of inner psychological existence with the

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pragmatic reality of you know, his own mortality and his

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desire to create enduring structures and to bring formal and

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symbolic things that he holds to be sacrosanct as well

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as practical things that are prosaic and related to mere survival,

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to take care as the process which these things are

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brought into corporeal reality. So that's what to think of it.

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He's not saying the state is wonderful or the state

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is something that we should revere at all. Like what

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he's saying is that politics and political life, of which

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the state is the subject matter, you know, is the

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instantation of man's inner psychological experience, which partakes of, you know,

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the divine spark in man, whereby you know, he is

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the literal progeny of God. Okay, so that's key. And

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he also wasn't saying. Again, when he talks about the state,

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he's not He's not falling into this trap that a

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lot of neo realists do, and a lot of political

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science types in the twentieth and twenty birth century are

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who are fixated on this kind of empirical modeling. But

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he's not saying that the state as we know it

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in his epoch, or even a thousand years prior a

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thousand years subsequent. He's not saying that the peculiar configuration

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of any given an era of the state is somehow essential.

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There will always be some kind of state, even if

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it's a minimal state. And the way you know, the

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people like Murray Rothbard have thought about it, you know,

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and even somebody like myself, you know, I I'm very

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much a vanguardist in my disposition. And part of the

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reason why I'm committed to this current law enform manuscript

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I'm working on is because I'm constantly trying to, you know,

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assisting understanding that the Westphalian state is dead and what's

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going to succeed it is what's important. Then it's not

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going to it's not really going to resemble the twentieth

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century state managerial state, nor is it going to resemble

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some sort of scale down version of that same conceptual

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paradigm and enterprise. You know, but that doesn't matter even

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if we're talking about, you know, a structure of kind

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of a where whereby remedial justice is premised on self

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help and where private actors are are primarily responsible for

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we're heretofore in the modern era has been the exclusive

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domain of of of public authority. We're still talking about

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state craft, but we're still talking about a kind of state.

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A state is literally that like a present sense experience

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of deliberate political authority derived from, you know, an ongoing

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historical process that we can interpret through our faculty for

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for for both practical and higher reason. You know, that's

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what he's talking about. Like, state has been kind of

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a dirty word, especially in in rhetorical capacities where people

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think that we're actueomantically talking about you know, some kind

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of some kind of bloated, bureaucratic, you know, twentieth century

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type state. That is that simply is endured in the

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twenty first century owing to doing a basic and flexibility

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of of the current system. You know that and that

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that's something that people need to remedy, you know. But

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so there's a you know, hey, and and and finally

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before I get into like the meat of this, uh

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you know again, like any whether people think they are

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or not, people find themselves both on the right and

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the left making hey Gailian arguments even if they don't

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realize it, you know, and that that that's that's essential too,

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I think because most people haven't read Hail because it's

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I mean, to me, I don't think it's particularly arduous.

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But if it's not your subject area or your research concentration,

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you know, it can it can seem daunting to take

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U to take on a study of Hegel. But Hegel's

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thought is singularly and remarkably systemic, and they can't be overstated.

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His most impactful and significant works, I think, in arguably

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are elements of the philosophy of right. I'm gonna butcher

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this pronunciation, but the the original title, the German title

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is gruen Leanian. Their philosophy desrecs elements of the philosophy

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of right. It's a tome of almost pure theory, and

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I'd say complimentary to elements the philosophy were right. Elements

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of the philosophy of right, whereas essays and then contemporaneous

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government and process as a government that you know, he

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viewed as an extricably related to historical process. He wrote

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there's of essays on the German Constitution when he was

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young that I consider essential reading. And then decades later

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he wrote this very detailed treatment of the British Reform Bill,

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which changed everything. I mean, there's there's a number of

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reform bills in the UK. I'm talking about the eighteen

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thirty Reform Bill that you know, it expanded the voting

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franchise to basically, you know, every every male citizen of

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majority wasn't you know, in a workhouse or in jail.

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But you know this was both of these despite being

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discrete and temporally situated in peculiar in particular ways, both

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of these kind of bodies of essays, you know, they

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they were singular and thorough examples of Hegelian praxis. But again,

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conceptual modeling in praxis within the Hegelian paradigm. That's that's

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something of a distinction without categorical difference. But what I

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mean by that is Hegel's philosophy of right. He's not

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talking about right in the way that humanists talk about it,

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or the way that you know, somebody like John Locke

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talked about it. He's he's basically talking about you know,

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natural law in like a Cosmi Thomis sense. But Hegel's

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philosophy are right, and thus his philosophy of state craft.

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It's really inseparable from his philosophical teaching and doctrine as

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a whole. And again this is far more systemic and

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integrated than most other thinkers, you know, and this this

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is clear really from the moment that somebody takes on

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his study of Higeolean Thought. There's echoes of this in

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his stuff on the hard sciences as well as metaphysics,

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in the science it's a logic and the Encyclopedia of

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the philosophic sciences. Hegel talks about a universal history that

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is the product of eternal reason and the cutting of

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reason and the revelation of this process, you know, whereby

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man can apprehend it and you know, through his own

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capacity for higher reason. You know, the dialectical process then

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becomes this ongoing tautological developmental paradigm. You know. So in

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the final analysis reason, why, reason and history in this

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drugal process. These are not separable. The unfolding of reason,

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the revelation of the mind of odd you know, it

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parallels the historical process because they're synonymous, you know, And

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in that way, the historical process is fundamentally rational, you know.

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And that's why misguided. As Again, a lot of these

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contemporary political sciences may be in their methodology that that

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I'm not making an argument like some of the Vonnesians do,

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and that you know, modeling is is a fool's errand

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and impossible, like it absolutely is possible. It's just that

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the criteria and the inputs that are being employed aren't

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aren't aren't the correct ones. That's somewhat tangential, but that's

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important to understand. Essential to Hegelian thought is the concept

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of sicklish kite literally ethical life or ethical order, the

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concept of the simplish kite that reconciles the apparent polarity

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and irreconcilability between metaphysics and historiography and engaged practice within

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political life. As Hegel described it, it represents quote, the

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life of the states within individuals are problem more properly

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with within individual minds, Okay, attitudes of a moral or

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theological or self constantly intellectual nature. You know. The common

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critique is that, well, poltical philosophy is a domain of academics,

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and and and for a large part of the history

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of the West, you know, with the domain of of

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monastically cloistered you know, churchmen, you know, and and and

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according to a lot of Enlightenment theorists, this is incorrect

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because it's not pragmatic and it's somehow divorced from the

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reality of state craft. Hagel suggested, that's absolutely incorrect. Okay,

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this kind of this contemplative orientation, it doesn't at all

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rejects the verbial sound and fury of political reality, war

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in peace, or the struggle of the classes or anything

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else like whatever you're chosen. Emphasis of subject matter, you know,

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conceptual political life and the press, excess of the political

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or synonymous and Hegelian thought. It is through the state.

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And again we're not talking about the state as if

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it's some object of reverence or anything and of itself.

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This is value mutual, okay. But it is through the state,

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whatever configuration the state takes in any given epoch, that

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the individual man, you know, gains a true reality. As

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this conceptual existence comes to full flourishing, and he partakes

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of that universal history and the cunning of reason, which

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is the mind of God at work in man's affairs,

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you know. And through this process, this is how the

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state you know, comes to devise laws, and the sovereign

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actor being the only agent that can implement universally binding

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00:21:15,079 --> 00:21:21,440
strictures through instituting the laws, you know, man in his kind,

236
00:21:21,519 --> 00:21:30,960
in his in his psychological cloister of inner life, such

237
00:21:31,000 --> 00:21:39,240
that the experiences that participates in this universal historical process,

238
00:21:39,279 --> 00:21:41,720
you know, even if he's only so situated as an

239
00:21:41,759 --> 00:21:49,960
observer who can perceive what is underway. Okay, And finally,

240
00:21:50,799 --> 00:21:53,519
a state that's at all legitimate, And this is key,

241
00:21:53,960 --> 00:21:57,160
and I'm always making the point that Hegel is axiomatically

242
00:21:57,160 --> 00:22:00,359
a right wing thinker, and will get deeper into what

243
00:22:00,400 --> 00:22:03,759
I mean by that as we go on. But at

244
00:22:03,799 --> 00:22:06,200
the end of the day, the only state that is legitimate,

245
00:22:07,079 --> 00:22:11,279
the only state that partakes of this aforementioned process and

246
00:22:11,559 --> 00:22:19,559
thus reflects you know, higher rationality and practical reason is

247
00:22:19,599 --> 00:22:24,279
based on morality, because morality itself is derivative from a reason,

248
00:22:24,799 --> 00:22:32,640
and morality seeking universality and the flourishing through universality and

249
00:22:33,680 --> 00:22:38,480
absolute application. This can only be realized and actualized by

250
00:22:38,519 --> 00:22:45,279
being incarnated in institutions and manners. Manners and morals are

251
00:22:45,319 --> 00:22:55,559
one way to understand Zipli site like ZiT lich Kite.

252
00:22:55,720 --> 00:22:59,799
In other words, the life of the state is really

253
00:22:59,799 --> 00:23:04,200
the life of the culture, constitute of constituted of individuals

254
00:23:05,200 --> 00:23:10,640
and their devotion to a discrete way of life bound

255
00:23:10,759 --> 00:23:15,400
up with manners and morals which themselves derive from a

256
00:23:15,559 --> 00:23:25,960
historical mode of existence. Okay, And it's through this is

257
00:23:26,039 --> 00:23:31,920
this is the tautology too, of racial and cultural posterity.

258
00:23:32,000 --> 00:23:38,960
You know. The state derives from this psychological existence of

259
00:23:39,079 --> 00:23:42,640
man with and it gives him a training and an

260
00:23:42,759 --> 00:23:47,279
education and habituates him to the manners and morals of

261
00:23:47,319 --> 00:23:54,759
his culture or his race and these things. That's you know, this,

262
00:23:54,759 --> 00:23:59,519
this is a an educational mechanism and a mechan it

263
00:23:59,559 --> 00:24:08,200
means of imbuing people with cultural competence. But these institutions themselves,

264
00:24:08,400 --> 00:24:15,160
you know, derive from the psychological inner lives of people

265
00:24:15,160 --> 00:24:18,640
who are the constituent elements of that culture. You know.

266
00:24:18,759 --> 00:24:21,720
So it's a tautology, but not impunitive terms. It's kind

267
00:24:21,759 --> 00:24:26,039
of a feedback loop okay, And this is where the

268
00:24:26,160 --> 00:24:30,960
devotion to a state or political order derives from, you know.

269
00:24:31,000 --> 00:24:36,559
And this is one of the this is at base

270
00:24:36,680 --> 00:24:41,720
why secular regimes fail, because they're not premised on anything

271
00:24:41,759 --> 00:24:47,119
that's that's truly human. You know. No, nobody's going to

272
00:24:47,200 --> 00:24:54,000
devote their their lives, you know, nobody's going to invest

273
00:24:55,279 --> 00:24:59,079
this kind of higher moral value and some sort of

274
00:24:59,079 --> 00:25:05,079
abstract the theory of you know, distributive justice. You know,

275
00:25:08,599 --> 00:25:12,039
this should be obvious, I think, but I think many

276
00:25:12,079 --> 00:25:19,359
people don't fully understand the kind of constituent elements of

277
00:25:19,759 --> 00:25:24,480
that perspective, you know, in order to develop a full

278
00:25:24,559 --> 00:25:31,400
conceptual picture. So there's sod hegel. There's an ontological and

279
00:25:31,400 --> 00:25:37,359
an existential significance to political order, you know. And in

280
00:25:38,240 --> 00:25:43,160
the state, it's not merely a pragmatic derivation, you know.

281
00:25:43,279 --> 00:25:45,400
But again that's not to say the state is some

282
00:25:45,720 --> 00:25:52,039
ending itself, you know, by virtue of its mere existence,

283
00:25:52,559 --> 00:26:02,279
you know, be it merely perfunctory or or profound, the uh,

284
00:26:04,359 --> 00:26:10,440
it is true, you know. And again, like any any

285
00:26:12,079 --> 00:26:20,200
any practice, you know, derives from an oncological imperative. And

286
00:26:20,559 --> 00:26:23,319
thus the state can be said to constitute a kind

287
00:26:23,319 --> 00:26:30,079
of final end for the individual in order to find

288
00:26:30,799 --> 00:26:37,960
truth within his own existence, you know, and the revelation

289
00:26:38,200 --> 00:26:45,200
of things like duty and the satisfaction and actualization or

290
00:26:46,559 --> 00:26:53,359
appearance or at least the suggestion of the divine in

291
00:26:53,400 --> 00:26:57,759
the external world. But again, this is a this is

292
00:26:57,759 --> 00:27:03,880
a reciprocal relationship, you know, essentially reciprocal, even tautological. Again,

293
00:27:06,880 --> 00:27:10,759
you know, it's only a final end to the extent

294
00:27:10,839 --> 00:27:19,079
which the political order derives from practical reason and higher rationality,

295
00:27:21,000 --> 00:27:30,680
which is essentially human and exclusively human, but also only

296
00:27:32,880 --> 00:27:39,200
can come to fruition in conditions where human minds can

297
00:27:39,279 --> 00:27:44,400
perceive the process that is underway, you know, and and

298
00:27:44,480 --> 00:27:50,680
those participate in the dialectical you know, the phenomenon of

299
00:27:50,920 --> 00:27:59,559
of higher dialectics. Okay, you know, so there's there's not

300
00:27:59,599 --> 00:28:04,000
any there's intrinsic moral content to the state other than

301
00:28:05,279 --> 00:28:15,519
what you know, human and discreetly and cultural and conventional

302
00:28:15,799 --> 00:28:22,599
practices and morals you know, bring to it in this

303
00:28:22,720 --> 00:28:32,240
kind of reciprocal cycle of development, you know. And as

304
00:28:32,279 --> 00:28:37,720
the individual goes beyond the level of his private, discreetly

305
00:28:37,880 --> 00:28:49,839
personal thoughts and passions and wishes, you know, this this

306
00:28:50,000 --> 00:28:56,599
process of the flourishing of higher reason through the political

307
00:28:56,720 --> 00:29:00,000
order and state craft. So what Hegel calls the subject

308
00:29:00,000 --> 00:29:08,920
dejective mind. I've heard people refer to it as the

309
00:29:09,039 --> 00:29:14,000
collective subconscious, as if there's some sort of Youngian implication.

310
00:29:14,319 --> 00:29:17,000
That's not the way to think of it. It's a

311
00:29:19,319 --> 00:29:24,400
it's far more kind of brass tax and categorically essential

312
00:29:24,440 --> 00:29:36,359
than that. But through the dialectical process and through the

313
00:29:36,440 --> 00:29:44,599
state and its development, the individual man becomes habituated to

314
00:29:44,799 --> 00:29:54,279
universalizing his wishes in terms of you know, his political

315
00:29:54,319 --> 00:30:00,480
existence and his life is as a historical as a

316
00:30:00,519 --> 00:30:07,440
historically situated actor. You know, because again, the state being

317
00:30:07,440 --> 00:30:17,480
the exclusive sovereign agent with the power, actual potential to

318
00:30:17,640 --> 00:30:23,400
implement universally binding laws. You know, that's that, that's the

319
00:30:23,440 --> 00:30:28,680
only that that that is all, that's the only thing

320
00:30:29,079 --> 00:30:34,240
that can be the subject matter of this process, you know,

321
00:30:35,240 --> 00:30:42,400
as a per praticis. You know, the state is a reality,

322
00:30:42,559 --> 00:30:45,359
not not a project. And this is key as well.

323
00:30:46,000 --> 00:30:49,519
It's not some modality of social engineering, you know, it

324
00:30:49,599 --> 00:30:53,880
has to do it it It derives from the way

325
00:30:54,039 --> 00:30:58,359
man lives his life and thinks his thoughts. You know,

326
00:30:59,039 --> 00:31:07,039
it's the means by which the individual man, as in

327
00:31:07,160 --> 00:31:12,920
identitarian and communitarian terms, and in historical terms and thus

328
00:31:12,920 --> 00:31:16,039
political terms. This is the means by which he takes

329
00:31:16,079 --> 00:31:24,319
his place in the world, you know, and whereby you know,

330
00:31:24,400 --> 00:31:32,039
he comes to identify what is reasonable within is you know,

331
00:31:33,039 --> 00:31:39,279
moral and political and thus historical consciousness from what is

332
00:31:39,519 --> 00:31:47,720
pre rational and merely you know, derived from the passions.

333
00:31:51,720 --> 00:31:58,839
Now the mere appearance again in realization of the divine

334
00:31:59,799 --> 00:32:04,559
of of a of a providential phenomenon of the mind

335
00:32:04,640 --> 00:32:09,279
of God that does. That's not to say that God's

336
00:32:09,319 --> 00:32:14,240
will is some ultimately constituted or exhausted or fulfilled by

337
00:32:14,240 --> 00:32:17,759
the state or the existence of the state. Again, this

338
00:32:17,839 --> 00:32:22,519
is a misunderstanding, and that that that be a form

339
00:32:22,559 --> 00:32:27,559
of high idolatry. And it's also a basic misunderstanding of

340
00:32:30,000 --> 00:32:33,960
Hegel's political ontology. You know, the state is not an

341
00:32:34,079 --> 00:32:44,480
ending itself. You know, it's a process of man's capacity

342
00:32:44,519 --> 00:32:53,200
to the reason, and you know, God's will in the

343
00:32:53,240 --> 00:32:58,319
affairs of a man, and you know, the the realization

344
00:32:58,559 --> 00:33:07,480
of the psychological life in terms of you know, practice

345
00:33:07,599 --> 00:33:16,880
and tangible and concrete and corporeal things, you know, And

346
00:33:16,920 --> 00:33:19,000
that's why it's essential to understand that Hegel was not

347
00:33:19,079 --> 00:33:23,400
some romantic nationalists or any kind of nationalists, you know,

348
00:33:24,880 --> 00:33:30,359
because the state is essentially and state craft, you know,

349
00:33:31,240 --> 00:33:39,200
is essentially irrational, you know, and to turn away from

350
00:33:39,640 --> 00:33:45,119
practical reason, you know, in favor of some romantic ambition

351
00:33:46,920 --> 00:33:54,400
or to pursue some utopian social engineering project. In contrast,

352
00:33:54,759 --> 00:34:00,519
you know, as there's a lot of reformers and capital

353
00:34:00,599 --> 00:34:05,000
l liberals are prone to or to turn away from

354
00:34:05,440 --> 00:34:08,960
the states and political order as it actually is on

355
00:34:09,079 --> 00:34:13,320
grounded somehow immoral or incorrect. This this, this is to

356
00:34:13,440 --> 00:34:20,119
deny reality, you know, and it's it's it's talent to

357
00:34:20,239 --> 00:34:22,800
saying that you you don't believe in gravity, you know,

358
00:34:22,840 --> 00:34:27,360
like Wiley Coyote does you know Wiley Coyote claimed he

359
00:34:27,559 --> 00:34:30,840
or he's ignorant in gravity, so like he walks off

360
00:34:30,880 --> 00:34:33,119
a cliff and he's like walking on nothing and then

361
00:34:33,199 --> 00:34:35,119
rode on her hands on like a book on gravity,

362
00:34:35,159 --> 00:34:36,760
and then he learns of it and then he falls

363
00:34:37,400 --> 00:34:42,239
like that that that's not that that's that's that's kind

364
00:34:42,280 --> 00:34:47,199
of a good metaphor for you know, the way utopians

365
00:34:47,239 --> 00:34:54,000
tend to view political matters. You know, philosophy can't go

366
00:34:54,159 --> 00:34:58,079
beyond the reality of human affairs. You know, or beyond

367
00:34:59,239 --> 00:35:08,199
what is potential and potentially realizable within you know, the

368
00:35:08,199 --> 00:35:18,440
the domain of the political. And this actually is a

369
00:35:20,639 --> 00:35:27,599
significant beyond, beyond this kind of narrow domain. The function

370
00:35:27,639 --> 00:35:32,280
of philosophy itself, it's it's not it's not to criticize

371
00:35:33,360 --> 00:35:40,000
the the the the supposed moral shortcoming of of of

372
00:35:40,079 --> 00:35:44,239
sociological or political paradigms, or or to invent you know,

373
00:35:44,440 --> 00:35:51,079
perfect societies and conceptual terms. Its function is to identify

374
00:35:51,199 --> 00:35:57,159
and draw out the truth then informs reality as it is,

375
00:35:58,360 --> 00:36:03,719
you know. And this is what Hegel viewed as as mandate.

376
00:36:03,880 --> 00:36:12,679
He was fundamentally concerned with demonstrating, systemically, explicating and proving

377
00:36:13,559 --> 00:36:17,119
that there was an underlying and essential rationality to the

378
00:36:17,199 --> 00:36:23,639
state and state craft in praxis, in spite of a

379
00:36:23,760 --> 00:36:31,679
parent and characteristic irrationality, you know, born of passion and

380
00:36:31,719 --> 00:36:36,039
wie of reason, as is commonly alleged about the political

381
00:36:38,280 --> 00:36:42,920
you know, the entirety of the process of state craft

382
00:36:42,960 --> 00:36:48,400
represents a tautological whole which is greater than the sum

383
00:36:48,440 --> 00:36:54,079
of its constituent elements. And again, this whole tends towards

384
00:36:54,119 --> 00:37:00,639
the realization and fulfillment. Hegel used the term triumph of reason.

385
00:37:02,880 --> 00:37:10,199
You know, there's there's a metaphor of applied to the

386
00:37:10,239 --> 00:37:16,920
Hegelian paradigm of a of a Gothic Cryside Gothic cathedral,

387
00:37:18,119 --> 00:37:28,400
where there's this enormous complexity within its architecture that nevertheless

388
00:37:28,840 --> 00:37:34,239
is you know, incredibly harmonious. You know, when viewed from

389
00:37:34,519 --> 00:37:39,840
a distance, I think of it as something more like

390
00:37:39,840 --> 00:37:43,239
like imagine an obelisk, like in two thousand and one,

391
00:37:43,400 --> 00:37:46,559
you know, like the monolith. If you see, if you're

392
00:37:46,599 --> 00:37:49,639
pressed up against an obelisk in the desert, you know,

393
00:37:49,719 --> 00:37:55,760
like you can't really make out its configuration, but at distance,

394
00:37:56,639 --> 00:37:58,760
you know, it becomes clear that there's like a perfect

395
00:37:58,800 --> 00:38:04,000
symmetry there and that it's it's, you know, a deliberately

396
00:38:04,039 --> 00:38:08,599
configured object. That's really the way to understand the historical process.

397
00:38:09,840 --> 00:38:15,360
And de Maestra echoed this and and and and in moral,

398
00:38:15,840 --> 00:38:21,239
moral and aesthetical terms, which is really interesting. But that

399
00:38:22,400 --> 00:38:27,239
the historical process, you know, the political theorist needs to

400
00:38:28,000 --> 00:38:30,880
and the informed layman of like needs to approach this

401
00:38:31,039 --> 00:38:36,679
as as a systemic whole. You know, you you can't

402
00:38:37,800 --> 00:38:52,920
take discreet instances you know, of what appears to be uh,

403
00:38:53,480 --> 00:38:58,119
you know, a mass flight from reason in the historical records,

404
00:38:58,280 --> 00:39:02,000
you know, and and and and out of context, you know,

405
00:39:02,119 --> 00:39:04,800
hold this out as a proverbial case in chief that see,

406
00:39:04,880 --> 00:39:09,360
there's not there's not there's not any any sort of

407
00:39:09,639 --> 00:39:14,440
rational practice underway here. You know, it's all this sort

408
00:39:14,440 --> 00:39:22,440
of scattershot and impassioned activity that isn't informed by you know,

409
00:39:22,679 --> 00:39:25,440
precedent or historical memory. This that's the wrong way to

410
00:39:25,480 --> 00:39:32,719
look at it. And the Heglien rebuttal two would be, well,

411
00:39:32,760 --> 00:39:35,960
obviously it's not true because like here we are you know,

412
00:39:36,039 --> 00:39:45,559
I mean that that that that that that that speaks

413
00:39:45,559 --> 00:39:49,920
for itself. You know, you don't and that that's why

414
00:39:49,920 --> 00:39:53,119
a lot of people too miss, misconstrue or misunderstanding. Hagel

415
00:39:53,199 --> 00:39:55,679
is a progressive, Like, that's not what he's saying, Like

416
00:39:55,719 --> 00:40:00,199
he's not saying that, you know, the historical process just

417
00:40:00,199 --> 00:40:03,199
like developmental cycle to a higher morality. What he's saying

418
00:40:03,239 --> 00:40:14,880
is that, you know, there's underlying structural features that you know,

419
00:40:15,440 --> 00:40:20,679
can only be interpreted as derivative of reason, you know,

420
00:40:20,760 --> 00:40:24,480
And I think that's an arguable if for another reason,

421
00:40:24,519 --> 00:40:26,840
then that we would exist in a state of complete

422
00:40:26,840 --> 00:40:30,599
stasis or managing, we would have gone extinct, you know,

423
00:40:32,960 --> 00:40:35,400
because people would have starved to death and lieu of

424
00:40:35,480 --> 00:40:43,480
being able to you know, develop remedies based upon you know,

425
00:40:43,519 --> 00:40:55,480
the knowledge derived from precedent and things. But the uh,

426
00:40:55,559 --> 00:41:02,559
this does create something of a paradox because it does

427
00:41:02,639 --> 00:41:08,639
suggest that history is the result of unconscious forces, you know,

428
00:41:08,679 --> 00:41:14,760
while at the same time positing that conscious processes of

429
00:41:15,800 --> 00:41:22,440
the rational mind creating the model of God, you know,

430
00:41:23,199 --> 00:41:30,159
is what corresponds to the historical process, you know. So

431
00:41:32,440 --> 00:41:39,599
the ariient against this perspective is that the state is

432
00:41:39,679 --> 00:41:44,719
both a final result allegedly and a precondition. But again

433
00:41:45,519 --> 00:41:48,440
that's that's that's true. That's the way to understand it.

434
00:41:50,239 --> 00:41:55,639
You know, it is the result of individual action and

435
00:41:55,800 --> 00:42:01,239
thought and inner psychological experiences. The inner of the passions

436
00:42:01,320 --> 00:42:09,760
does play a huge role in these outcomes. But the

437
00:42:09,800 --> 00:42:20,400
empirical fact of state craft, as you know, understood from

438
00:42:21,559 --> 00:42:25,760
on the conventional timeline, I guess, you know, five thousand BC,

439
00:42:26,159 --> 00:42:31,679
like a tagricy Phraate's civilization until the present, you know,

440
00:42:35,760 --> 00:42:44,159
the origin of political order and the cutting of reason

441
00:42:46,840 --> 00:42:51,000
or a basic rational core. Even if you reject the

442
00:42:51,039 --> 00:43:01,079
providential movement as the key variable. You know, I think

443
00:43:01,119 --> 00:43:16,039
those objections tend to evaporate it what kind of time ago? Okay,

444
00:43:20,800 --> 00:43:28,679
and this too, This is one reason it's so misguided

445
00:43:31,599 --> 00:43:44,639
when people interpret, when people interpret, or a sign is

446
00:43:44,639 --> 00:43:52,559
some so some kind of moral weight to history, or

447
00:43:52,880 --> 00:43:58,239
speak of war and peace as a process that needs

448
00:43:58,239 --> 00:44:04,400
to be remedied, or arbitrarily declare that slaveholding societies were

449
00:44:04,480 --> 00:44:14,480
just evil. You know. The state, like any dialectical like

450
00:44:14,599 --> 00:44:18,840
the product of any dialectical process, is born of conflict, obviously,

451
00:44:20,760 --> 00:44:26,159
and the state itself again, the state meaning the configuration

452
00:44:26,199 --> 00:44:32,360
of political order. It's literally the setting, the theater, if

453
00:44:32,360 --> 00:44:40,360
you will, a myriad potential conflicts, you know, and this

454
00:44:40,440 --> 00:44:46,800
is this is where Carl Schmidt partook of Hegel in

455
00:44:47,039 --> 00:44:52,719
very explicit terms. You know, when Schmidt talks about the

456
00:44:52,840 --> 00:44:57,559
doction of exceptionalism like the state of exception, which is

457
00:44:58,400 --> 00:45:05,639
essential understanding the Schmidtian concept of sovereign authority. You know,

458
00:45:05,880 --> 00:45:10,760
he emphasizes above all else that the invocation of of

459
00:45:10,760 --> 00:45:13,760
of the state of exception cannot be legitimately invoked to

460
00:45:13,960 --> 00:45:25,039
preserve an obsolescent constitutional regime, you know, categorically and axiomatically.

461
00:45:26,920 --> 00:45:32,840
You know, state craft and the practice of political order.

462
00:45:32,960 --> 00:45:41,920
Is is a process of creative destruction, you know. And

463
00:45:42,000 --> 00:45:45,360
this is the state reflects the mind and soul of

464
00:45:45,400 --> 00:45:54,960
the man himself. Man doesn't do what he does to

465
00:45:55,159 --> 00:45:59,400
exist in isolation and and and remove himself from history.

466
00:46:02,360 --> 00:46:09,920
Man's existence as a historical actor is basically like a

467
00:46:09,960 --> 00:46:17,000
fight to the death for recognition for some kind of posterity,

468
00:46:17,039 --> 00:46:20,599
you know, because his immortal life is short, and man

469
00:46:21,039 --> 00:46:26,719
essentially is a creator, you know. That's again what distinguishes

470
00:46:27,400 --> 00:46:35,039
man from beasts of the field. No man other than

471
00:46:35,280 --> 00:46:42,159
an absolute cretem or a mental dwarf views his life

472
00:46:42,199 --> 00:46:47,519
as existing only for himself in splendid isolation, you know,

473
00:46:47,599 --> 00:46:54,159
the only, really, the only in historical terms, again, the

474
00:46:54,199 --> 00:47:00,199
only reason to create or act at all, is is

475
00:47:02,039 --> 00:47:10,840
for recognition and to guarantee the enduring historical memory and

476
00:47:10,880 --> 00:47:24,679
posterity of his deeds and actions. And extrapolated to a

477
00:47:24,800 --> 00:47:31,119
nakedly political context between friends and enemies, the degree the

478
00:47:31,719 --> 00:47:37,599
wish for recognition and the form of cultural posterity and

479
00:47:38,199 --> 00:47:45,559
triumph within the historical process while repudiating a competing actor

480
00:47:47,119 --> 00:47:53,239
you know, similarly situated within an opposing paradigm. I mean,

481
00:47:53,239 --> 00:47:57,280
that's the that's the essence of war and peace. Like

482
00:47:57,360 --> 00:48:03,159
that's the essence of conflict for which you know, the

483
00:48:03,199 --> 00:48:06,679
state is the stage. You know. The enemy is he

484
00:48:06,760 --> 00:48:12,840
who which is for his own way of life to

485
00:48:13,079 --> 00:48:23,000
flourish and endure perennially while repudiating the similar wish will

486
00:48:23,280 --> 00:48:29,239
an impulse within his enemy, within the heart and mind

487
00:48:29,639 --> 00:48:35,440
of his enemy, you know. And this, this, this is

488
00:48:35,480 --> 00:48:37,800
neither good nor bad. This is simply what he is,

489
00:48:38,760 --> 00:48:42,440
you know. And I mean such that there is a

490
00:48:42,519 --> 00:48:49,800
moral aspect to it, okay, to remove to remove that catalyst,

491
00:48:50,320 --> 00:48:52,159
I mean, what what what? What would there be like

492
00:48:52,239 --> 00:48:58,119
a a culturalist society of sleeping people, like figuratively and literally,

493
00:48:58,239 --> 00:49:00,679
like like how would that be desirable? You know? Like

494
00:49:00,719 --> 00:49:02,679
I say again and again one of the reasons why

495
00:49:02,719 --> 00:49:06,280
contemperate liberals or not, they do not have a legitimate perspective,

496
00:49:07,320 --> 00:49:10,360
you know, they're they're basically saying that, like the perfect

497
00:49:10,360 --> 00:49:14,519
society is like a nursing home or or a hospital

498
00:49:14,599 --> 00:49:18,440
or something, or maybe like a prison where there's you know,

499
00:49:18,800 --> 00:49:23,239
comparatively luxurious accommodations or good food or something. You know,

500
00:49:23,360 --> 00:49:27,239
I mean that like like robbing the human life of

501
00:49:27,360 --> 00:49:33,280
all meaning eradicating history, eradicating all value, because that's what

502
00:49:33,440 --> 00:49:38,159
makes things physically secure. I mean, that's that's literally senile,

503
00:49:39,320 --> 00:49:45,400
you know, And I realize, uh, I realize a lot

504
00:49:45,440 --> 00:49:51,320
of these people probably aren't capable of apprehending political life

505
00:49:52,599 --> 00:50:01,320
in any thing approaching a complete capacity, but even even

506
00:50:01,360 --> 00:50:03,679
in limited capacities. I mean that that's to strike getting

507
00:50:03,679 --> 00:50:07,280
man or woman is totally absurd, you know, And I

508
00:50:07,320 --> 00:50:10,360
think that I think it some of that is beginning

509
00:50:10,360 --> 00:50:12,320
to accrue. I think that's one of the reasons why

510
00:50:15,920 --> 00:50:22,559
this uh kind of consensus on values or lack thereof

511
00:50:23,280 --> 00:50:30,599
that was so characteristic of you know, the the brief

512
00:50:30,719 --> 00:50:36,599
kind of triumphalist era of the Clinton nineties until you know,

513
00:50:36,800 --> 00:50:40,039
two thousand and one. You know, I think that that's

514
00:50:40,079 --> 00:50:45,960
why the the vestigial aspects of at or something nobody

515
00:50:45,960 --> 00:50:48,519
takes seriously. And you know, I mean, because like, how

516
00:50:48,559 --> 00:50:58,639
could you take that seriously? But uh, yeah, sorry, I mean, stee,

517
00:50:58,639 --> 00:51:00,400
where I'm at, you can tell I'm still in at

518
00:51:00,480 --> 00:51:02,960
one hundred percent. So forgive me if I seem kind

519
00:51:02,960 --> 00:51:08,519
of I swear I'm not going seen isle. I'm just

520
00:51:10,400 --> 00:51:23,840
still feeling a bit out of it. Yeah, let's uh yeah,

521
00:51:23,920 --> 00:51:29,400
let's uh and not well. And it's also to here

522
00:51:29,440 --> 00:51:32,800
the this and this is important and this is uh

523
00:51:35,679 --> 00:51:40,079
Hobbes that this is this is there's a parallel and

524
00:51:40,119 --> 00:51:45,599
Hobbasy and thought here too the the the original conflict

525
00:51:45,639 --> 00:51:53,519
kind of the the original you know, the the original

526
00:51:57,239 --> 00:52:01,880
conflict paradigm that is probably to the state is the

527
00:52:01,920 --> 00:52:06,920
conflicence between master and slave. Okay. And in Hegel's formulation,

528
00:52:08,559 --> 00:52:14,639
this this kind of setting of the stage of the

529
00:52:15,599 --> 00:52:19,559
of the primordial stage with you know, the master slave

530
00:52:19,800 --> 00:52:25,000
dichotomy in in the Hegelian formulation that that's that's the

531
00:52:25,079 --> 00:52:29,960
parallel of of Hobbes's you know, state of nature if

532
00:52:30,000 --> 00:52:36,360
you follow me. And in both cases there's a tremendous

533
00:52:37,800 --> 00:52:43,679
mark or like imprint rather on on historical reality subsequent

534
00:52:43,840 --> 00:52:50,760
historical and political reality subsequent you know, and axiomatically, you know,

535
00:52:50,880 --> 00:52:56,000
that suggests not only have the state emergence from violence,

536
00:52:57,239 --> 00:53:03,039
because the first relationship among the men is you know,

537
00:53:03,119 --> 00:53:15,199
want of conflict, and it uh, it establishes the motivating

538
00:53:15,320 --> 00:53:26,079
factors in pre rational terms for political action, which are

539
00:53:26,159 --> 00:53:30,599
derivative of the passions, you know, the first being the

540
00:53:30,639 --> 00:53:33,679
first being of vanity, you're the desire for recognition and

541
00:53:33,760 --> 00:53:40,360
posterity and and power. We think of a clout and

542
00:53:40,519 --> 00:53:49,440
secondly the fear of violent death. You know. But there's

543
00:53:49,960 --> 00:53:57,880
a unique characteristic and the master slave paradigm because the

544
00:53:58,400 --> 00:54:03,199
it doesn't end with the victory of the master and

545
00:54:03,239 --> 00:54:18,039
his ability to corral his slave into this paradigm of servitude.

546
00:54:18,320 --> 00:54:25,639
You know, this is a dynamic process in Gelian terms,

547
00:54:26,719 --> 00:54:33,000
you know, and the master is far from idle. In fact,

548
00:54:33,239 --> 00:54:38,000
he's the opposite. The master is able to devote one

549
00:54:38,039 --> 00:54:43,119
hundred percent of his energies and thought in his quest

550
00:54:43,199 --> 00:54:48,559
for recognition and posterity, you know, for prestige and glory,

551
00:54:49,880 --> 00:54:53,400
generally through war. You know, slave holding society. The first

552
00:54:53,480 --> 00:55:04,000
societies were based on war and slavery. There's a slavery

553
00:55:04,039 --> 00:55:07,119
is complex and the reason why it's truly the universal

554
00:55:07,840 --> 00:55:12,960
sociological institution. There's anthropological reasons for this, there's psychological ones.

555
00:55:13,559 --> 00:55:17,039
I mean, we could we could devote an endless series

556
00:55:17,079 --> 00:55:22,679
on discussing the various aspects of slavery, okay, and what

557
00:55:22,960 --> 00:55:27,360
its origins are in anthropological terms, historical ones, biological ones,

558
00:55:27,400 --> 00:55:40,039
psychological ones. But in purely political terms, you know, uh,

559
00:55:40,519 --> 00:55:46,119
warrior societies take slaves essentially so that you know, the

560
00:55:46,239 --> 00:55:56,280
master cast can be free to pursue glory through warfare, okay,

561
00:55:57,199 --> 00:55:59,639
But at the same time that that doesn't mean the

562
00:55:59,719 --> 00:56:02,800
slave is it's something like worthless life, or that he

563
00:56:02,840 --> 00:56:06,079
should be disdained or that people should have contempt for him,

564
00:56:06,400 --> 00:56:12,559
like not at all, because he works, you know, albeit

565
00:56:13,159 --> 00:56:17,039
to satisfy the demands of the Master, and the produce

566
00:56:17,360 --> 00:56:21,440
or and or harvest things according to the Master's needs.

567
00:56:21,760 --> 00:56:26,519
It's the slave who transforms nature and himself. You know.

568
00:56:26,840 --> 00:56:31,159
He becomes physically strong, he develops skills, he removes objects

569
00:56:31,159 --> 00:56:36,199
from nature and reconfigures them or processes them to make

570
00:56:36,239 --> 00:56:41,559
them utile, you know. And his daily life, you know,

571
00:56:41,639 --> 00:56:48,679
he's working in the service of an abstract idea, you know,

572
00:56:49,119 --> 00:56:52,920
devised by the Master, but also you know, an immediate

573
00:56:53,000 --> 00:56:56,199
project to be realized. So I said, so, I mean

574
00:56:56,239 --> 00:57:03,480
he the external world is it basically only exists and

575
00:57:03,559 --> 00:57:10,159
like the practice of the Master only comes to fruition

576
00:57:10,679 --> 00:57:14,719
through literally the physical labor of the slave, you know.

577
00:57:14,800 --> 00:57:20,000
And that's that that that this is also like resident

578
00:57:20,079 --> 00:57:23,719
in Christianity too, and like a lot of people don't

579
00:57:23,800 --> 00:57:28,360
understand that either. You know, and the the admonition and

580
00:57:28,360 --> 00:57:30,639
and the pall and letters especially to like not this.

581
00:57:30,840 --> 00:57:34,360
I mean, you shouldn't disdain slaves anyway, because you like,

582
00:57:34,400 --> 00:57:36,880
a man's moral character is not determined by his station.

583
00:57:37,880 --> 00:57:41,920
But this is a core component of that, and people

584
00:57:42,000 --> 00:57:46,280
don't understand it. It's not it's it's not some primordial

585
00:57:47,239 --> 00:57:52,679
or or great antiquity version of like the noble savage

586
00:57:52,760 --> 00:57:55,440
myth or something. And it's not it's not it's not

587
00:57:55,480 --> 00:58:01,320
some moral claim about you know how uh the Russian

588
00:58:01,360 --> 00:58:04,960
classes are somehow you know, superior to their haughty masters.

589
00:58:05,239 --> 00:58:08,280
It's exactly what I just related, you know, and what

590
00:58:08,639 --> 00:58:16,039
hegel explicated, you know, and the but in turn, you know,

591
00:58:16,119 --> 00:58:21,320
the masters. Uh. When we talk about leisure in and

592
00:58:21,840 --> 00:58:27,199
within this classical paradigm of of of master and slavery, like,

593
00:58:27,239 --> 00:58:29,639
we're not talking about a guy sitting around sipping boat

594
00:58:29,719 --> 00:58:33,760
drinks and warning like Hawaiian shirts, or or having you know,

595
00:58:33,840 --> 00:58:36,920
like pretty like sexy ladies like feeding grapes. I mean, yeah,

596
00:58:36,960 --> 00:58:44,760
there's like some of that, but generally, uh, we're talking about,

597
00:58:45,599 --> 00:58:50,039
you know, the cultivation of a heroic and aristocratic attitude

598
00:58:51,760 --> 00:58:58,159
which is brought to full fruition through creative destruction and

599
00:58:58,920 --> 00:59:06,840
warfare and high politics and statecraft. You know, So there's

600
00:59:06,880 --> 00:59:13,280
this there's an essential there there, there's there's an essential

601
00:59:15,079 --> 00:59:20,559
function that both the master and the slave perform. You know,

602
00:59:21,639 --> 00:59:26,760
without either one, the cunning of reason would not have

603
00:59:26,880 --> 00:59:37,079
been possible, you know. And higher life you know, of which, uh,

604
00:59:39,400 --> 00:59:45,360
the political is kind of both the most sanguinary and

605
00:59:45,360 --> 00:59:51,159
and and immediately significant. I mean, owing to the fact

606
00:59:51,159 --> 00:59:54,000
that it's subject matter is you know, literally life and death. Like,

607
00:59:54,039 --> 00:59:57,159
none of this would be possible. So you can't you

608
00:59:57,199 --> 01:00:01,880
can't sit around and say, like, well, slavery is evil.

609
01:00:02,079 --> 01:00:05,840
That's something like plate tectonics is evil, Okay, I mean

610
01:00:06,639 --> 01:00:11,119
so his okay, find history is evil because I mean

611
01:00:11,519 --> 01:00:16,760
you can't. You know, it's it's not something that serious

612
01:00:16,760 --> 01:00:24,800
people entertain, you know. I mean it's submit too, like

613
01:00:24,840 --> 01:00:29,039
I one of the reasons, you know, and this is

614
01:00:29,039 --> 01:00:31,199
one of the things that it is actually pure. It's

615
01:00:31,199 --> 01:00:34,760
one of the few things that Marxists are pure Hegelians

616
01:00:34,760 --> 01:00:38,400
in terms of you know, like you're one of the

617
01:00:38,400 --> 01:00:41,920
reasons I object to it so strenuously, like you know,

618
01:00:41,920 --> 01:00:43,599
I was talking about this in the pod the other

619
01:00:43,679 --> 01:00:47,760
day with my my dear friend Anthony. You know, like

620
01:00:47,760 --> 01:00:51,000
like like lim limousine liberals who love to sit around

621
01:00:51,079 --> 01:00:56,440
and morally pontificate about the supposed evils of class dynamics,

622
01:00:56,440 --> 01:01:00,280
like they're not Marxist. Marxists don't think that way, Like

623
01:01:00,400 --> 01:01:04,159
Marxists are true Hegelians in this sense, you know, and

624
01:01:06,559 --> 01:01:08,519
you know, and plus two, like it's arbitrary, like people

625
01:01:08,559 --> 01:01:10,960
I go up to Sinclair, you know, like in the Jungle.

626
01:01:11,039 --> 01:01:14,039
I mean that's like the subtext, you know, like his novel, like, oh,

627
01:01:14,079 --> 01:01:17,840
agrarian slavery is the most evil thing ever. But you know,

628
01:01:18,239 --> 01:01:22,840
working in some filthy, dangerous factory for starvation wages where

629
01:01:22,880 --> 01:01:25,280
like twenty percent of men die on the job. Like

630
01:01:25,360 --> 01:01:29,039
that's that's some that that's okay, you know, it's there's

631
01:01:29,039 --> 01:01:31,679
like an arbitrary and as to this kind of feign

632
01:01:31,760 --> 01:01:37,840
moral outrage that additionally like impeaches any legitimacy. But yeah,

633
01:01:37,840 --> 01:01:41,039
I'm gonna we should stop here because I'm gonna take

634
01:01:41,119 --> 01:01:43,599
us in a bit of a different direction and the

635
01:01:43,639 --> 01:01:47,400
Hegel discussion. But I hope this This is a huge

636
01:01:47,440 --> 01:01:51,360
topic and frankly, it's hard to distill down to intelligible terms.

637
01:01:51,360 --> 01:01:53,400
I hope. I'm doing an okay job of it. I'm

638
01:01:53,440 --> 01:01:56,360
not fishing for praise, but if I'm not, I want

639
01:01:56,400 --> 01:01:59,719
the subs to tell me that i'm not. You know,

640
01:01:59,760 --> 01:02:03,320
I that feedback is essential. But yeah, I really appreciate

641
01:02:05,039 --> 01:02:06,360
you're hosting me for this man.

642
01:02:07,159 --> 01:02:11,440
Speaker 1: Of course. Of course, anytime, tell everybody where they can

643
01:02:11,440 --> 01:02:13,320
find your stuff and what you got going on.

644
01:02:14,320 --> 01:02:16,719
Speaker 2: Yeah, there's a lot going on actually, and again forgive

645
01:02:16,760 --> 01:02:18,760
me this past week nothing really got done on to

646
01:02:18,840 --> 01:02:22,320
me being ill, but I am. The best place to

647
01:02:22,360 --> 01:02:25,960
find you right now is substack. You know, that's one

648
01:02:26,000 --> 01:02:28,480
of the few platforms that doesn't censor me and other

649
01:02:28,519 --> 01:02:31,880
people that if you can find my podcast, my long

650
01:02:32,039 --> 01:02:35,079
form stuff. You know that we got an active chat there.

651
01:02:36,280 --> 01:02:43,119
It's a real Thomas seven seven seven. That's substack dot com.

652
01:02:43,199 --> 01:02:49,159
That's I'm also listening help in building a new website, man,

653
01:02:49,239 --> 01:02:54,679
And I'll shout that out again on my platforms, but

654
01:02:54,719 --> 01:02:57,039
I need help with that as I kind of reconfigure

655
01:02:58,079 --> 01:03:00,960
my content. I'm doing a stream here in about an

656
01:03:00,960 --> 01:03:03,840
hour on Rumble, and at long last I'm gonna start

657
01:03:03,840 --> 01:03:07,960
doing regular streams there. You can link to the Rumble

658
01:03:08,000 --> 01:03:12,280
through the substack I'm on Telegram, I'm on Instagram. I'm

659
01:03:12,880 --> 01:03:15,840
seeking you shall find. But yeah, for right now, as

660
01:03:15,880 --> 01:03:21,280
I reconfigure my kind of the way I do things,

661
01:03:22,360 --> 01:03:25,760
you know, find me at Substack and I am. I

662
01:03:25,800 --> 01:03:29,719
am making progress on my manuscript. I'm running a I'm

663
01:03:29,719 --> 01:03:34,159
writing a book on modern political theory and particularly the

664
01:03:34,519 --> 01:03:38,079
regime that was imposed after the Second World War, and

665
01:03:38,760 --> 01:03:42,119
that should be wrapped by the end of summer. What. Yeah,

666
01:03:42,199 --> 01:03:44,079
that's where I'm at all.

667
01:03:43,599 --> 01:03:46,760
Speaker 1: Right until part two on Hegel. Thank you very much, Thomas.

668
01:03:46,800 --> 01:03:47,519
Speaker 2: Yeah, you