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Speaker 1: want to welcome everyone back to our reading of on
Speaker 1: Resistance to Evil by Force by Ivan Elene doctor Johnson.
Speaker 1: How are you today?
Speaker 2: I'm really not looking forward to doing the lawn later. No,
Speaker 2: my old place I was married, my first wife. We
Speaker 2: were on you know, an acre and and I had
Speaker 2: a ride on and it was the it was I
Speaker 2: would I look forward to it. I'd mud alone every day.
Speaker 2: It was like a little go cart. It was fast,
Speaker 2: and it had the sticks, not the not the steering
Speaker 2: wheel and the sticks. I immediately intuitively under knew how
Speaker 2: to use those. I really miss it. But you know,
Speaker 2: I don't have that much. It doesn't I couldn't justify
Speaker 2: a huge investment like that. So so we got a
Speaker 2: battery powered one that has some assist on it. And
Speaker 2: I think I've said this before, but that's how I
Speaker 2: know that my symptoms are being kept at bay. When
Speaker 2: I could go through the lawn cutting and not feel
Speaker 2: totally out of it and and exhausted. H that's my
Speaker 2: you know, canary in the coal mine test. So, but
Speaker 2: it's hot today and it's humid, and I'm going to
Speaker 2: come up with numerous excuses, but I know it has
Speaker 2: to get done.
Speaker 1: Yeah. I have to put the deck back on my
Speaker 1: riding mower tonight, so that'll be fun later. Deck it's
Speaker 1: where the blades are.
Speaker 2: Oh oh, you got those sharpened?
Speaker 1: Yeah, just yeah, Adams sharpen and I'm replacing the belts
Speaker 1: and everything and yeah, so I just got to replace
Speaker 1: that tonight. So I'm waiting until the where I have
Speaker 1: the mower is in the sun. Right now, I'm waiting
Speaker 1: until sun gets on the other side of the house
Speaker 1: so I can go out there and do it in
Speaker 1: the shade.
Speaker 2: Yeah, yeah, and do it you know when it's slightly cooler.
Speaker 1: Yeah.
Speaker 2: Yeah. It's eighty four here and and a little humid,
Speaker 2: and I'm meant for colder climates. I'm meant for you know,
Speaker 2: North Dakota. Definitely not Alabama. I don't know how you
Speaker 2: do it.
Speaker 1: Well. Yeah, air conditioning is a modern marvel.
Speaker 2: It is one of the great inventions of all time
Speaker 2: that in cooler id.
Speaker 1: Yeah, all right, picking up where we left off last
Speaker 1: time and the Yeah, we're probably gonna end the chapter today,
Speaker 1: so okay, I'll start. However, man cannot admit and will
Speaker 1: never admit that the villain has the privilege of freedom
Speaker 1: to commit evil, either internally or externally, for they are
Speaker 1: connected to each other not only by similarity, but also
Speaker 1: by reciprocity and community. People mutually send each other their
Speaker 1: achievements and goodness and their falls into evil. They mutually
Speaker 1: perceive what is sent, and mutually answer for their own,
Speaker 1: even unconscious influences. In essence, they are called to send
Speaker 1: each other no harm at all, and to receive from others,
Speaker 1: to do nothing but good, but not the opposite.
Speaker 2: You know, this is a bit of a mysterious paragraph,
Speaker 2: and it's going to be unpacked in the paragraphs to come.
Speaker 2: But I've always been interested in the fact that you know,
Speaker 2: let is take you know, street crime. Law enforcement has
Speaker 2: this laundry list of things that they have to do,
Speaker 2: the law that they have to follow, that they have
Speaker 2: to maintain, and criminals do not. They have no The
Speaker 2: Italian mafia may be one exception to that, but everyone
Speaker 2: else it doesn't matter. The Italian mafia actually had standards.
Speaker 2: You know, they wouldn't kill comps, they don't go after families.
Speaker 2: But they're the only ones who were like that. But
Speaker 2: but you know, it's kind of like going up against
Speaker 2: a sociopath, you're always going to lose. The sociopath will
Speaker 2: just do whatever is in his interest immediately without thought.
Speaker 2: Normal people have to think about it and go through
Speaker 2: this moral inventory before we do anything. We're always at
Speaker 2: a at a disadvantage in that respect, as law enforcement
Speaker 2: is today.
Speaker 1: However, but next paragraph, excuse me. They rarely succeed in
Speaker 1: living up to this calling, and so some of them
Speaker 1: try to secure for themselves the privilege privilege of sending
Speaker 1: pure evil to others and not accepting the good sense
Speaker 1: in return in the form of coercive influence, reciprocity, and justice.
Speaker 1: Abhor such a privilege. Anyone who sends evil must always
Speaker 1: be prepared for and agree to others being able to
Speaker 1: stop their evil deed and compel them to qualitatively reconsider
Speaker 1: the evil they send.
Speaker 2: For those who haven't heard previous discussions, Elin has made
Speaker 2: the argument several times that in the commission of an
Speaker 2: evil deed, it creates an energy, It has a tremendous influence,
Speaker 2: a ripple effect, so to speak, that affects everyone around.
Speaker 2: And this has really been this has been the Christian
Speaker 2: position about the fall from grace in the garden. It
Speaker 2: didn't just affect they're oudam and its moral standing, but
Speaker 2: it affected all of nature. Nature at one point was
Speaker 2: a friend animals, you know, there was no problem, came
Speaker 2: up and pet them on. After the fall, animals hid
Speaker 2: from from man. This was, you know, the origin of
Speaker 2: the monastics that that don't eat don't eat meat, trying
Speaker 2: to imitate that kind of a a life. Now I'm
Speaker 2: on a destl diet that actually includes meat because it
Speaker 2: is good for you. So fasting can be difficult for me,
Speaker 2: but you know, translating this stuff certainly makes up for us.
Speaker 2: So that's that's what he's talking about here. If you
Speaker 2: haven't been following, so again, this is going to be
Speaker 2: unpacked in the next few paragraphs.
Speaker 1: Let me see, okay, He who receiving one's evil message
Speaker 1: draws another's attention to its evil quality, does not offend me,
Speaker 1: but renders me a service. And he who puts a
Speaker 1: stop in my embittered rampage, preventing it from spreading and
Speaker 1: forcing me to come to my senses, fulfills his duty
Speaker 1: and becomes my benefactor. This is the mutual obligation of
Speaker 1: men in society, each of us in rendering this service
Speaker 1: and benefits to others, must desire the same service and
Speaker 1: benefit from them for ourselves. Let each one, indeed do
Speaker 1: for others only what he wishes for himself. But at
Speaker 1: the same time he must also desire for himself the
Speaker 1: compulsion and restraint from others in the moment of his
Speaker 1: own evil.
Speaker 2: Doing this a lot of this comes straight out of
Speaker 2: playto both in Republic and the Gorgias. Socrates argues the
Speaker 2: point that to do evil, especially to do evil and
Speaker 2: get away with it, is worse than suffering evil. Doing
Speaker 2: evil and getting away with it slowly, especially do it
Speaker 2: over time, will destroy the soul. Suffering evil, well, you know,
Speaker 2: it doesn't destroy the soul. In fact, it may make
Speaker 2: us even stronger. For the evil doer, he is not
Speaker 2: helping him, helping himself. Evil doers disintegrate over a long
Speaker 2: period of time, again sociopaths being some sort of an exception.
Speaker 2: But and I remember first he first read it, It
Speaker 2: was very odd to hear this, that doing evil is
Speaker 2: worse than suffering it, than being the victim of it.
Speaker 2: But being the victim of doesn't destroy the soul necessarily.
Speaker 2: Doing evil does, especially over a long period of time. Therefore,
Speaker 2: it is our obligation to do whatever we can to
Speaker 2: stop it, using the same criteria that we've we've talked
Speaker 2: about in episodes past, this list of things. You start
Speaker 2: from here and you only end with physical violence at
Speaker 2: the very very end, the last resort. So when we
Speaker 2: are harsh towards someone who's doing something wrong, we're their
Speaker 2: best friend. Doesn't feel that way at the time or
Speaker 2: even seems telling somebody you know, stop acting this way,
Speaker 2: be a friend you know who's being will's doing something stupid,
Speaker 2: you stop it, not just going along with it, so
Speaker 2: you don't want to offend them. That does nothing for him.
Speaker 2: Pointing out something like that, even at criminal level, it's
Speaker 2: the best thing anyone can do for the evil doer.
Speaker 2: That the only friends that evil doer can have are
Speaker 2: those who pointed out and want to stop it.
Speaker 1: However, in the creation of good and the struggle against evil,
Speaker 1: men in society are connected to each other not only
Speaker 1: by reciprocity, but also by community, for they have one
Speaker 1: single common goal, a common good that will either become
Speaker 1: immediately available to all or not. This is peace on
Speaker 1: earth blossoming from human goodwill. It is precisely the unity
Speaker 1: and commonality of this goal that compels men to combine
Speaker 1: their forces and bring a unified organization to the struggle
Speaker 1: against evil. Every criminal prevents all others from being criminals,
Speaker 1: and each one undermines and poisons the entire general level
Speaker 1: of spiritual existence. Therefore, every evildoer, in committing criminal acts
Speaker 1: must meet with all who unite in their resistance to him.
Speaker 1: This resistance is waged by a few in the name
Speaker 1: of all, and on behalf of a single common goal,
Speaker 1: such as a meaning of any spiritually meaningful social organization,
Speaker 1: a sense of mutual connection and mutual responsibility as it matures,
Speaker 1: points out to people their common spiritual goal and compels
Speaker 1: them to create a single common authority to serve it.
Speaker 2: I've said for so many years, and I'll keep saying it.
Speaker 2: Every society has one choice to make either a monarchy
Speaker 2: which is based on the common good, or a very
Speaker 2: strong central government and military government, or honigarchy which comes
Speaker 2: from republicanism. Will eventually become that. Even the anti federalists
Speaker 2: in early America said it's going to become an honigarchy.
Speaker 2: In fact, everything the anti federalist said, but the constitution
Speaker 2: everything came true. Was absolutely extraordinary. When I first came
Speaker 2: across them many years ago. It always made me laugh
Speaker 2: that in the ghetto, why don't blacks, for all of
Speaker 2: their protesting, you know, against cops and all this stuff,
Speaker 2: why don't they protest against the crack dealers and the
Speaker 2: met dealers and everything else. You know, that's that's not
Speaker 2: a problem for them. It clearly it brings nothing but
Speaker 2: trouble to them. Some of them makes the money off,
Speaker 2: if that's about it. No, But when when you know,
Speaker 2: the media tells them to organize against a white cop
Speaker 2: that is just doing his job, uh, they immediately come
Speaker 2: out in huge numbers. And so of course it's that
Speaker 2: that kind of behavior is going to continue for whether
Speaker 2: it be just a villain and criminal, anyone like that.
Speaker 2: Their worst nightmare is to have an entire society as
Speaker 2: one man come out and confront them and saying, you're
Speaker 2: going to stop this, and if you don't listen, we're
Speaker 2: either going to exile you or you gonna we're gonna
Speaker 2: unlive you as we say. You know, organized crime sometimes
Speaker 2: has local support, or the Italian mafia had local support
Speaker 2: in the neighborhoods where they're first developed. You know, most
Speaker 2: peaceful in crime free neighborhoods in the world. But society really,
Speaker 2: you know, I'm thinking about John Gotti. Here is society
Speaker 2: at one as one man did not rise up. People
Speaker 2: were fascinated by the guy, and the movies, you know,
Speaker 2: romanticize them, and the movies romanticize them to an extent.
Speaker 2: But of course they all end up getting killed or
Speaker 2: end up in prison or turning states evidence. But at
Speaker 2: least the life seems to be much better than the
Speaker 2: lives that your typical American is leading. So any kind
Speaker 2: of a crime, it seems, doesn't have the society as
Speaker 2: one man rising up and saying you're going to stop,
Speaker 2: where essentially they turn you into a free for doing
Speaker 2: the things that are against the law or even against
Speaker 2: basic morality. And it's very rare that you see that anymore.
Speaker 2: It's very rare that a society, especially in the West,
Speaker 2: is capable of doing that, or even knowing what the
Speaker 2: common good would be, even even asking the right questions
Speaker 2: litt alone answering them.
Speaker 1: The authority, this authority, church or state, affirms in itself
Speaker 1: the living organ of the common sacred purpose, the organ
Speaker 1: of good, the organ of sanctity, and therefore performs all
Speaker 1: its service in its name and on its behalf. The
Speaker 1: coercing and suppressing representative of such a social union does
Speaker 1: not act on his own initiative, not according to personal whim,
Speaker 1: not according to arbitrary will. Rather, he acts as a
Speaker 1: servant of the common sanctity called and obligated to coerce
Speaker 1: and suppress on its behalf. He is a living organ
Speaker 1: of that force, which is composed of all individual spiritual forces,
Speaker 1: united by a solitary and a relationship to the common
Speaker 1: sac The force is the force of the sanctity itself,
Speaker 1: and he is its living manifestation, and it's a living sword.
Speaker 2: This is why natural law is so important. Protestants did
Speaker 2: everything that could to do away with it, claiming that
Speaker 2: that you know, there was no natural law, there was
Speaker 2: nothing good in the in the human mind, not to
Speaker 2: mention being nominalists, there's no such thing as human nature anyway.
Speaker 2: But you do something because God tells you, you don't
Speaker 2: do something because God forbids it, And that is it.
Speaker 2: And that's a very simplistic way of going about it.
Speaker 2: I became a Christian. I was first a Platonists. I
Speaker 2: first read the Republic. I became a Catholic and then
Speaker 2: I converted to Orthodox many years later because they were
Speaker 2: amenable to reason. It made sense. These weren't arbitrary inventions.
Speaker 2: And you have to you have to start from the beginning.
Speaker 2: You have to understand where all this stuff comes from.
Speaker 2: But and that it's built into creation. Natural l is
Speaker 2: absolutely essential. This is this is part of what the
Speaker 2: common sanctity is. We have a human nature, and when
Speaker 2: you fight it, when you deny it, really bad things happen.
Speaker 2: We live in a society that not only denies human nature,
Speaker 2: but in the postmodern mentality, denies you in the existence
Speaker 2: of it self. It's actually been you know, the fashionable
Speaker 2: postmodernism for a couple of decades now, maybe more. The
Speaker 2: best of conditions. Policeman or or a priest giving a
Speaker 2: certain penance doesn't do this in his own name. They
Speaker 2: do these things, as it says, manifestation of the living sword.
Speaker 2: But that sort isn't just you know, it wouldn't be
Speaker 2: a good thing if it was just some you know, power.
Speaker 2: He uses the word authority, and I went. I spent
Speaker 2: a huge amount of time in Russian. The distinction between
Speaker 2: power and authority is not as clear as it is
Speaker 2: in English. So I kind of forced it here because
Speaker 2: I know what he meant. So this is one of
Speaker 2: these areas where translation is interpretation. Power is simply the
Speaker 2: ability to force someone to do something they wouldn't otherwise.
Speaker 2: Do you know biker gang tanks over a town. That's power,
Speaker 2: but they have no authority. Authority is the right to
Speaker 2: exercise power, and ultimately it finds its its origin in
Speaker 2: natural law, which essentially is human nature. Again, this is
Speaker 2: something that Hegel spends a very long time unpacking in
Speaker 2: his work over the years. He starts, you know, with
Speaker 2: psychology and builds society from that. We don't necessarily have
Speaker 2: to do that. But again, you can't be anomalist and
Speaker 2: say that a policeman is the manifestation of the law.
Speaker 2: That wouldn't make any sense to them. That would that
Speaker 2: would imply a universal and they reject universal so law
Speaker 2: and everything else. You know, you takenominalism to its conclusion.
Speaker 2: Everything is arbitrary. You do something, and actually William Vaucam
Speaker 2: said this, You do something because God tells you, not
Speaker 2: because it's reasonable and rational or any good who come
Speaker 2: out of it. You do it just because God says it.
Speaker 2: But he made us rational creatures. We know that what
Speaker 2: he's done in the past has been done in a
Speaker 2: way that we can understand it rationally, not like he
Speaker 2: understands it obviously, but in our small way understand it rationally.
Speaker 2: So that's what's going on here, and thus it has
Speaker 2: been going on in the last few paragraphs.
Speaker 1: It is precisely because the spiritually conceived social authority derives
Speaker 1: its rights from its relationship to a common goal and
Speaker 1: its strength from shared solidarity, that the will of each
Speaker 1: individual member merges with this authority, voluntarily recognizes it, and
Speaker 1: by submitting to it, preserves their spiritual freedom. Moreover, legal
Speaker 1: consciousness binds each individual to the common and united authority
Speaker 1: in its service, so that each participates with his own
Speaker 1: will and strength in its acts, even in those in
Speaker 1: which he himself does not directly participate. As a result,
Speaker 1: an organization is formed in which the common element of
Speaker 1: a single good in a single goal receives a single
Speaker 1: and common volitional drive to a certain extent, relieving individuals
Speaker 1: to the task and burden of directly coercing and suppressing evildoers.
Speaker 2: It's very obvious here that Elian's a Hegelian. We know
Speaker 2: he's a Hegelian. I thought I was alone in terms
Speaker 2: of orthodox Hegalianism, but when I read his two volume
Speaker 2: work on it, I felt vindicated, because you know, I
Speaker 2: discovered that later on. I don't think. I don't think
Speaker 2: it's been translated. I had to learn the language a
Speaker 2: little bit too, And in fact I have it in
Speaker 2: hard copy and you see it here. You start from
Speaker 2: the individual personality and you build society out of human nature.
Speaker 2: Law could never be just an imposition. It has to
Speaker 2: manifest the good, and when it manifests the good, it
Speaker 2: manifests your own nature. And if you see it as
Speaker 2: a alien, you know in position there's something wrong with you.
Speaker 2: It doesn't mean you like it all the time. No
Speaker 2: one likes getting scolded or yelled at and everything else.
Speaker 2: But later on you realize that you deserved it. And
Speaker 2: because Hegel was talking about nations, Elin clearly you know,
Speaker 2: being a nationalist himself is talking about nations. None of
Speaker 2: this kind of talk would make any sense unless you're
Speaker 2: dealing with a society basically with one religion speaking the
Speaker 2: same language, the common understanding of history, and basically common
Speaker 2: common goals for the future. You know, at a minimum,
Speaker 2: without that this sort of thing doesn't make any sense.
Speaker 2: You imagine trying to, you know, talking to politicians like
Speaker 2: this in America, they would have no confind they don't
Speaker 2: have them mental furniture to even understand any of it.
Speaker 2: Oligarchs always try to dress their self interest and irrationality
Speaker 2: in the language of you know, this is this is
Speaker 2: good for everybody. I don't know if you know, I'm
Speaker 2: finishing up a paper on the US bailout of Japan
Speaker 2: because Japan is on the verge of selling all of
Speaker 2: its debt American debt. And you know, they don't call
Speaker 2: it a bailout anymore. They call it an intervention. And
Speaker 2: when Trump and his you know, his secretary of the
Speaker 2: Treasury is is homosexual, worked for George Sorows for years.
Speaker 2: I don't know where this guy came from. Why why
Speaker 2: Trump think thought that he would be good? You know,
Speaker 2: he's an ingorabmist. He doesn't he has he has a
Speaker 2: dream political science from Yale. He's not an economist. He
Speaker 2: was a member of these secret societies, you know, but
Speaker 2: he says that this is good for everybody's good for America.
Speaker 2: He took no questions and and uh and and offered
Speaker 2: no funew up yet again, the country without money is
Speaker 2: bailing out Japan because of the terror that Japan may
Speaker 2: start dumping American debt. This is this is a big deal.
Speaker 2: I'm I'm I'm preoccupied with this recently. Uh not, A
Speaker 2: whole lot of people are are talking about us. You know,
Speaker 2: Johnson's Law definitely applies here. So oligarchs evildoers, when they
Speaker 2: take power, they often try to convince why they need
Speaker 2: pr firms. That's why they you know, hide, you know,
Speaker 2: they try to cloak their irrationality, their self interest in
Speaker 2: the language of the common good. They know they're not
Speaker 2: telling the truth. Machia Valley's entire world was based on
Speaker 2: the fact that the people he was dealing with knew
Speaker 2: that they had no right to rule anybody. The aunigarchy
Speaker 2: in Florence, for example, And because they had no right
Speaker 2: to rule anybody, that had to manipulate them in Florence.
Speaker 2: That became the Renaissance, that was the Breton circuses of
Speaker 2: the of the that time period called the Renaissance today.
Speaker 2: But they're aware that they have no conception of the
Speaker 2: common good. They're opposed to the difference between an aristocrat
Speaker 2: and an anigarch an aristocrat or an aristocratic society is one
Speaker 2: ruled by the best people, most educated, most experience, for
Speaker 2: the good of society, not themselves. An oligarch, again, same
Speaker 2: number of people, usually the healthiest few, rule society for
Speaker 2: their own good. Aristocrats don't have to hide anything. Oligarchs do.
Speaker 2: They have to manipulate anyone. They need pr firms, they
Speaker 2: need you know, mobs, they need mass migration to to
Speaker 2: organize against people who knew better than they, you know,
Speaker 2: they need to destroy unions and every all this stuff.
Speaker 2: It's all nothing's changed over the centuries. This is an
Speaker 2: extraordinary paragraph. This is a Hegelian, a strongly nationalist paragraph.
Speaker 2: And I regret not in my translation, not not bringing
Speaker 2: it out more. But that's what he's that's what he's
Speaker 2: that's what he's saying. Here finds an individual to the
Speaker 2: common and United authority. In other words, they have the
Speaker 2: right to do this in its service. And if he
Speaker 2: doesn't directly participate, because it comes from human nature and
Speaker 2: the nation that he is a part of, h he
Speaker 2: still represented therein And this is a very important paragraph.
Speaker 1: Thanks to such an organization, every member of the Union
Speaker 1: can and should feel that their will and strength are
Speaker 1: participating in the central authorities struggle against the origins of
Speaker 1: evil and its bearers. This is expressed in the recognition
Speaker 1: of support for acts of this struggle, not only for fear,
Speaker 1: but also for conscience, in sympathy for them an active,
Speaker 1: proactive assistance. The ruling censer waging this struggle needs the
Speaker 1: sympathy and assistance, and has the right to it. Moreover,
Speaker 1: he can win this struggle and build a common life
Speaker 1: for a common good only when and only to the extent,
Speaker 1: that public opinion in both its dispersed and concentrated states,
Speaker 1: supports him with its sympathy and assistance. The government and
Speaker 1: the people must agree in their understanding of good and
Speaker 1: evil and be united in their wilful rejection of evil.
Speaker 1: Without this, both sides head towards destruction. This destruction occurs
Speaker 1: if one of the sides betrays the common goal or
Speaker 1: its correct understanding, If the government begins to indulge evildoers,
Speaker 1: or if the people begin to harbor them, then social
Speaker 1: or then socially organized resistance to evil ceases, giving way
Speaker 1: to a more or less malicious non resistance, and as
Speaker 1: a result, the victory of evil is assured.
Speaker 2: I was in Gradu Cool and then writ me right
Speaker 2: right after. Some of my earliest papers have to deal
Speaker 2: with the connection between nation and state, and they are
Speaker 2: distinct entities. Now, Muscling's conception of fascism was incorrect because
Speaker 2: he says the nation is the creation of the state.
Speaker 2: This is why national socialism is not part of the
Speaker 2: fascist movement. Certain elements that may have in common, but
Speaker 2: of course, you know, national socialism views the opposite being true.
Speaker 2: The nation creates the state, not the other way around.
Speaker 2: And I was very, very into the concept that the
Speaker 2: only justification for a state at all is that it
Speaker 2: represents and protects the nation. Now, the minute the state
Speaker 2: starts having its own ideas, they start getting less and
Speaker 2: less legitimate. In other words, the autonomy of the state
Speaker 2: from from the people it's supposed to rule is the
Speaker 2: great evil. Yeah, think you find this not only in
Speaker 2: in Hegel, but in the Slava files in Russia as well.
Speaker 2: And when he refers to the central authority here, on
Speaker 2: the one hand, he can be talking about that in
Speaker 2: the abstract, but he's referring to the monarchy generally speaking.
Speaker 2: Uh to the exception of the of the eighteenth century,
Speaker 2: monarchs were popular figures. People name their kids after them,
Speaker 2: you know, well not really. They name their kids one
Speaker 2: day with the same stay they were baptized. But but
Speaker 2: but they were they were considered what we view celebrities.
Speaker 2: They had tremendous influence, had tremendous responsibility in this regard.
Speaker 2: But the temptations of evil, temptations of having you know,
Speaker 2: greater and greater money, great and greater resources that everyone's expensed.
Speaker 2: We saw that in the Petersburg era, where now the
Speaker 2: state in the nation didn't have a whole lot in common.
Speaker 2: There was an attempt to repair that, and a successful
Speaker 2: attempt to repair that in the nineteenth century, but of
Speaker 2: course it ended before it was fully fully completed. Now,
Speaker 2: he also says every member of the union. He's not
Speaker 2: just talking about he's talking about several things before. I
Speaker 2: remember he said church or state. So but even that
Speaker 2: is enculturated. It is a Russian Orthodox church, it's a
Speaker 2: Greek Orthodox Church. It's one of the great aspects of Orthodoxy.
Speaker 2: It's inherently based on the nations, based on the common
Speaker 2: language and all of this. And each one has its
Speaker 2: own quire of saints, you know, each one has its
Speaker 2: own mission within the broader church. The church is identical,
Speaker 2: of course, but they have the insane on maximobis suitors
Speaker 2: to say that they have different missions within it depending
Speaker 2: on circumstances. How big are they are, how small like Montenegro,
Speaker 2: totally different world there. That mentioned a few times before.
Speaker 2: So the legitimacy of the state exists only when it
Speaker 2: protects the nation. Doesn't have to be elected, it has
Speaker 2: to be representative, two very different things. You notice how
Speaker 2: he says both sides are capable of this. Government begins
Speaker 2: to indulge evil doers, or becomes evil itself, or the
Speaker 2: society becomes corrupted. You see this in the late nineteenth
Speaker 2: century salon culture of Petersburg, where the sexual revolution actually began.
Speaker 2: We got it even infected the court of Nicholas a
Speaker 2: second he struggled to keep his own court under control
Speaker 2: out the end of the third could do that. Nicholas
Speaker 2: was a different sort of a man. So, and of course,
Speaker 2: in the nineteenth century, thanks to Peter's Revolution and bringing
Speaker 2: in foreigners, he deliberately tore the nation, the state away
Speaker 2: from the nation. Moscow was the capital, not Saint Petersburg.
Speaker 2: So that's the issue here. And unless the state is
Speaker 2: legitimately representative, it can't function. And when it is representative,
Speaker 2: it has to have and it will normally get the
Speaker 2: full popular support in its fight against evil. That's the
Speaker 2: absolute ideal circumstance. Evil has a really tough time in
Speaker 2: a society like that, just like Islam had a really
Speaker 2: tough time in Montenegro during the Trichochroantia. Another rule of
Speaker 2: the terms this tiny, little, a little place, very very
Speaker 2: hard to conquer. For that reason, there was a devotion
Speaker 2: to the prince. Prince devoted to the nation, their serbs.
Speaker 2: But they're they're you know, their topography is very different.
Speaker 2: So you know, that's really what he's he's going on here,
Speaker 2: and and to be able to elucidate the common good.
Speaker 2: What are we talking about here? Yeah, the stupidest things
Speaker 2: you ever hear when it comes to these debates over
Speaker 2: immigration and things like that. European values. We've all heard
Speaker 2: these European values. Rarely do they get expressed. Usually has
Speaker 2: something to do with inclusion, indulgence, democracy, which just in
Speaker 2: other words, for liberally. They think these are European values.
Speaker 2: That's not what I'm talking about. That's what an oligarchy
Speaker 2: does when they're asked to you know, it's it's nonsensical,
Speaker 2: it's it's cynical. But I have never changed from that
Speaker 2: period of time early on in my career where I
Speaker 2: spent I have paper after paper on it. That representation,
Speaker 2: the state's representative when it expresses the history, the will,
Speaker 2: the mentality of the nation and protects it the way,
Speaker 2: and that's what the state's supposed to do. Both sides
Speaker 2: could be corrupted, we know that. But you know, Russia
Speaker 2: had a age, just a revolutionary system in very late
Speaker 2: early eighteenth century which took many, many years to heal.
Speaker 2: And that's really when the old believers exploded in Russia
Speaker 2: after repeating the Great because she really was acting like Antichrist,
Speaker 2: assuming that was really him who came back from the
Speaker 2: Great Great Embassy. But nonetheless, that's what's going on here.
Speaker 2: And without this connection, the fight against evil is it
Speaker 2: can only be done, you know, in fits and starts,
Speaker 2: not institutionally.
Speaker 1: The acceptance of authority and its struggle against evil is
Speaker 1: expressed not only in the individual's conscientious assistance in combating
Speaker 1: the crimes of others, but also in their voluntary accepting
Speaker 1: coercion and suppression when it is directed against them. This
Speaker 1: conclusion is natural and necessary, for it is the law
Speaker 1: of reciprocity and community. Those who accept a common goal
Speaker 1: and a common authority also accept its correct action, regardless
Speaker 1: of whether it is directed at others or them personally.
Speaker 1: With a mature sense of justice, a man voluntarily participates
Speaker 1: in the exercise of their authority, even when they themselves
Speaker 1: are coerced and suppressed, punished, or even executed. They then
Speaker 1: perceive just coercion as self coercion, and just punishment carried
Speaker 1: out by a socially distinguished and empowered spiritual will is
Speaker 1: perceived as deserved self punishment and even an ungent just
Speaker 1: sentence of death. He can survive through voluntary acceptance, like
Speaker 1: Socrates and a great many Christian martyrs coming after him.
Speaker 1: These are the consistent conclusions from the universal mutual connection
Speaker 1: of people in good and evil.
Speaker 2: And that ends the paragraph. And he mentioned Socrates, I knew,
Speaker 2: you know, I I translated this. I vaguely remember it.
Speaker 2: I've probably exhausted at this point, but it comes from
Speaker 2: that idea. Socrates says, you know, I accepted the benefit
Speaker 2: of the state, therefore I accept it's of death. Now
Speaker 2: it was a bit of an exaggeration under the circumstances.
Speaker 2: But in broader terms, what he's talking about is if
Speaker 2: you accept, you believe that the state is legitimate, and
Speaker 2: you get audited saying well you you know, you don't complain.
Speaker 2: You know, it's not nice, it's not fun. But maybe
Speaker 2: I did do something wrong, and if I did, I
Speaker 2: have to pay a penalty, and that's okay because I
Speaker 2: deserve it, and I'll be I won't make that mistake again.
Speaker 2: Maybe income tax is a bad example, but you know
Speaker 2: what I mean, even something like a speeding ticket I have.
Speaker 2: I had so many speeding tickets I had to go
Speaker 2: to driving school or I was gonna lose my license,
Speaker 2: which is actually a lot of fun. But if you know,
Speaker 2: it's so bizarre for Americans to hear this kind of
Speaker 2: thing that you you know, you get in trouble for something,
Speaker 2: and you accept that. You think it's good because it
Speaker 2: helps you, you know, something you try to escape and
Speaker 2: get away from. No, when you think the state is
Speaker 2: legitimate and you have done something wrong, the best thing
Speaker 2: for you is for the state to come down on you.
Speaker 2: And if not the state, then a family, family members,
Speaker 2: or society as a whole. Because not all evils necessarily,
Speaker 2: you know, illegal, the the you know, the nation contains
Speaker 2: many institutions within it, the church being one very important one.
Speaker 2: We realize that doing our penance is a good thing.
Speaker 2: Sometimes we don't like it, you know, going to confession
Speaker 2: is sometimes a very stressful thing. But well, we did
Speaker 2: these things, so we have to we have to to
Speaker 2: take our medicine, so to speak. And I think that
Speaker 2: so foreign to the modern mentality. I think it's almost inconceivable.
Speaker 2: But Elin was born and raised in a society for
Speaker 2: healthier than anything that we have ever experienced.
Speaker 1: So Socrates had to die, right.
Speaker 2: You know. I always thought that there was a prophetic
Speaker 2: element in the Socrates taking the hemlock. He could have escaped.
Speaker 2: He had a million ways to escape. And of course,
Speaker 2: you know Plato was writing this, He had students, he
Speaker 2: had an army of people who he said no. So, now,
Speaker 2: you know, I've accepted the state up until this point,
Speaker 2: So now that they're doing something inconvenient to me, I
Speaker 2: can't suddenly say it only except the state anymore. You know,
Speaker 2: that's simplistic, but it's a long argument, but that's pretty
Speaker 2: much what he says. He says, no, I have to die,
Speaker 2: as you said, I have to. Now it's not quite
Speaker 2: the same thing as Christ being being killed, forcing the
Speaker 2: Jews forcing the Romans to execute execute Christ. That had
Speaker 2: to happen. That's how Christ entered the you know, Hades,
Speaker 2: and set all the captives free and then eventually brought
Speaker 2: human nature and sat at the right hand of the Father.
Speaker 2: You know, our human nature is part of the Trinity
Speaker 2: now because of the incarnation, and you know how we
Speaker 2: understand it through Chelcedon And if you want to read
Speaker 2: more about you, I've written about this, but justin Martyr,
Speaker 2: very early Saint writes about this in great detail. He
Speaker 2: was a full scale Platonist, and when I discovered him,
Speaker 2: I felt indicated. Again. I mean, most of the Church
Speaker 2: fathers are being Greek esyectually early on. You know, Christ
Speaker 2: was raised more or less in a Greek culture, despite
Speaker 2: having his education at the Temple, but where he lived,
Speaker 2: the accompolie around the outskirts of the accomplists was Greek.
Speaker 2: That was his upbringing. Of course, as God he could
Speaker 2: you know, language wasn't an issue. But as man he
Speaker 2: knew Greek culture extremely well, which is why in all
Speaker 2: the early documents of the Church overwhelmingly we're in Greek
Speaker 2: with a few exceptions, and Greek was the you know,
Speaker 2: language of the educated in that part of the world
Speaker 2: at least didn't you know, didn't look the same way
Speaker 2: today as it as it as it did then. There
Speaker 2: were two very different blames within the you know, part
Speaker 2: of the Roman Empire. So you know, now if you
Speaker 2: don't accept the state, and you have good reason if
Speaker 2: you're not accepting the state, if you think the state
Speaker 2: is criminal, but no, you don't, you don't necessarily don't
Speaker 2: necessarily have an obligation go along with Sometimes it may
Speaker 2: just be easier, you know, I have to pay, you know,
Speaker 2: my wife facingcome taxes. Somehow I hate it. I hate
Speaker 2: where that money goes. But you know, it's a hell
Speaker 2: of a lot better. But that's that's not the way
Speaker 2: you want a society be, people doing things just so
Speaker 2: they don't get in trouble. No, you want people to
Speaker 2: say to a society where I want to pay taxes
Speaker 2: to help the state, and it's war effort against our enemies.
Speaker 2: That's what you want. But of course you know, we
Speaker 2: don't have that. It's almost almost bizarre, aren't even say it.
Speaker 2: So that's when That's why he starts off his paragraphs saying,
Speaker 2: with a mature sense of justice, a man voluntarily participates
Speaker 2: in the exercise authority, even when they themselves are coerced
Speaker 2: and suppressed. You know, even on a personal level, you
Speaker 2: get yelled at by somebody because you did something stupid
Speaker 2: on the job, for example, and yeah, you hated At
Speaker 2: the time, you're pissed off, But as time goes on,
Speaker 2: you realize, yeah, I deserved it. I could have hurt somebody.
Speaker 2: And as more years go you realize that you became
Speaker 2: a better person because of it. I mentioned Willis Carter
Speaker 2: many times here. Willis Carter was a task master. He
Speaker 2: can be a very difficult man. I love the guy even,
Speaker 2: you know, but he earned that that role. He created
Speaker 2: the nationalist movement in America in the nineteen fifties. Therefore,
Speaker 2: when he got angry at me, it was all right.
Speaker 2: Even if I thought he was wrong, he had the
Speaker 2: right to be difficult. In other words, Richie Blackmore from
Speaker 2: Rainbow actually made that statement once too. You seen the
Speaker 2: movie Whiplash. Have I mentioned this before? You've seen that movie, right.
Speaker 1: I mean I've seen it. Yeah, you've mentioned it once
Speaker 1: or twice.
Speaker 2: Yeah, because while I went to music school with my
Speaker 2: first semester of college, so I don't know what Fletcher did.
Speaker 2: He wasn't a big name, he wasn't a famous guy.
Speaker 2: He didn't have the authority to act the way he did.
Speaker 2: No one has the authority to beat the crap out
Speaker 2: of students. I'm not saying. I'm not saying that, but
Speaker 2: even being difficult, Hell was this guy? You know? When
Speaker 2: I went it was Jackie McLean, who was, you know,
Speaker 2: the leader of the bop movement and played with Miles
Speaker 2: Davis and Art Blaykeant. Okay, he had a certain level
Speaker 2: of authority there. You know, you listen, you just keep
Speaker 2: your ears open, your mouth shut. But that guy Fletcher,
Speaker 2: for those of you who've seen the movie, who the
Speaker 2: hell was he? So you know in that case getting
Speaker 2: chided or yelled at, you, you know, who is this guy?
Speaker 2: Maybe this isn't from my benefit. So all of this
Speaker 2: we've read in this this particular set of passages here
Speaker 2: comes from Elin's Hegelianism, and it even brought away from
Speaker 2: his Platonism. And that's how I came up, you know,
Speaker 2: intellectually speaking, that's why Elin is such an important guy
Speaker 2: to me. And I don't know if you've noticed, but
Speaker 2: every once in a while there's an article, like from
Speaker 2: the New Yorker that says, this fascist lunatic is the
Speaker 2: first reading material of Vladimir Poo. I don't even know
Speaker 2: if that's true. It probably is, But they've never read
Speaker 2: the guy. They call him all these names. They couldn't
Speaker 2: possibly read this stuff. They're reporters. So he is a
Speaker 2: He's a significant man today over there, and that's why
Speaker 2: talking about him here is very important. And I'm really
Speaker 2: glad we came to this conclusion to do this. Oh
Speaker 2: and I think I mentioned you before too. I translated
Speaker 2: his his short work on National Socialism. It was written
Speaker 2: in nineteen thirty three. It was pretty early. And he
Speaker 2: has something else on fascist but I haven't gotten to yet.
Speaker 2: I read it a long time ago. I haven't gotten
Speaker 2: to yet. So maybe at some point we could go
Speaker 2: over those two.
Speaker 1: Sounds good? Sounds good? All right. We'll come back for
Speaker 1: chapter eighteen, Justification and the Resisting Force in the next episode.
Speaker 1: In the meantime, please go over to the show notes.
Speaker 1: Please go to the description of the video. Donates to
Speaker 1: doctor Johnson's work by his book on the on Ukraine.
Speaker 1: It is their links are there, and he will have
Speaker 1: the updated or revised version of his book on Zar
Speaker 1: Nicholas and the Murderer of the Royal Family. You have
Speaker 1: any idea when that's going to drop.
Speaker 2: I should have done it already. I'm gonna have to
Speaker 2: use another bank account that I never use, but I
Speaker 2: think I think they'll accept it. And once I get
Speaker 2: it done, it'll be ready. It'll be very very very fast,
Speaker 2: and you'll be the first to know.
Speaker 1: Alrighty, all right, it'sat to you in a couple of days.
Speaker 1: Thank you, doctor Johnson.
Speaker 2: All Right, my friend, talk to you soon.