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Speaker 1: If you want to get the show early and ad free,

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Now listen very carefully. I've had some people ask me

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about this, even though I think on the last ad

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support me there. And I just want to thank everyone.

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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 kindinal 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 Peking

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Yona's show. We're here with Thomas for a call Marks

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Part two, and I think people are excited about this,

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considering the respet we got on the first episode. The

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response we got in the first episode was absolutely amazing.

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Speaker 2: Thomas, Yeah, that's great. That makes me very happy and relieved.

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I speculated that this would be a subject a strong

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interest of people. It's essential in any discussion of modern

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potical theory. Obviously, like I said, marx and Marxism characterized

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the entire dialectical process and psychological environment of the twentieth century.

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But also I think a lot of people find it

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timely because there's so much misunderstanding about the subject matter.

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The feedback I got a lot of people were asking

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me they wanted to They wanted me to speak on

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the schism or the schisms plural between orthodox Marxist Leninism.

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You know, this the exemplar of which obviously was the

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Soviet Union, and you know these Frankfurt School type of

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radicals who really found or whose ideas really developed momentum

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in nineteen sixty eight. I don't want to talk about

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that yet, though, well I'm going to touch on it,

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but I want to complete our discussion of Marx qua

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Marx before we get into any of these collateral issues.

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I think too this sign of Soviet split. I don't

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think Malwais was a particularly coherent ideology, but it was

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an animating principle, at least in symbolic or abstract terms,

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and there was a practice to it, and people identified

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as Maoist who were taking direct action and doing, you know,

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profoundly violent acts, as well as there were armed elements

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under the Mahwist banner who were proxies of the Peking

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government who were actively engaged against the Soviet Union, you know,

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in Southeast Asia, in Afghanistan, other places. That's important, and

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I'd argue that the most effective revolutionary cadres throughout the

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Cold War remained those who were abiding a fairly orthodox praxis.

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You know, the Rohte Army fraction. They were very much

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a Stalinist outfit, you know, obviously they were they were

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a proxy of the East German government, and the first

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generation of that cadre was drawn from university radical types

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and a lot of these young people were very much

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a proud of that culture. But as they matured as partisans,

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they shed most of those pretensions, you know, and that's

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one of the reasons why people that corse them all

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are gravitated towards them, you know. But the way the

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way I understand these schisms, everything was frank that this,

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you know, it's Tomnosy of the point I was making.

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Everything in the epoch was a dialogue with Marxist Leninism.

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So and you know, all potentialities functioned within the Cold

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War psychological environment. So you had people at Corsetmahler who

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were at base National Socialists who found common cause with

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you know, Stalinists. In the DDR, you had these profoundly

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kind of a socially anarchic leftists whose primary interest was

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identitarian things and a perverse and obsessively narcissistic sexuality. They

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gravitated towards Marcusa and Marcuza was very much writing in

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dialogue with Marx. However much he may have not fully

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understood the subject matter, that's not the point. The point

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is that every tendency was bounded by these parameters, you know,

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and even even writers I think were pretty insightful. There

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was still a fairly active community of public intellectuals in

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the seventies and eighties, you know, and a lot of

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people on the right, like Christopher Lash, He's kind of

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seen as a foil to Alan Bloom, who whatever else's problems,

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I always thought was a real mediocrity. But Lash's first book,

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The Culture of Narcissism, this Freudian and Marxist concepts shot

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throughout that book. And these weren't just fixed stations of

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lash Or. This wasn't just because he'd come out of

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social science academ so this is the kind of thing

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that he was familiar with. It was just taken for

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granted that any instead of writing about culture war concepts

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or sociological concepts, or anybody writing about the psychological environment

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of states would be talking about Freud and Marx, which

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seems very strange to people today, but that was just

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the norm, you know, and in terms of practice, you

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you can't ever escape the what characterizes the psychological environment

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or the epoch on which you're situated. I mean, obviously

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it's not to say that you're some one somehow precluded

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from writing about, you know, concepts and the abstract, but

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if you're talking about practice or applied principles of political theory,

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you know, you're you're not engaged with the relevant variables

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if you're not abiding you know, the zeitgeist, and that's

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essential understanding Marx, is essential understanding the twentieth century, the

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Cold War, and because the world we live in today

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and the zeitgeist that we're immersed in today is one

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hundred percent the you know, derivative of all of the

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things you know. So if people require a contemporary relevance,

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that's what it is. And to bring it back and

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bring it home to our subject matter, I think where

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I left off the other day, we were talking about

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the psychic violence that alienation from various power processes, and

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most significantly, in first and foremost, alienation from the ability

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to contemplate the finished product of one's labor and see

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through that process as well as you know, to be

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a fully realized human who is engaged in various aspects

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of productive processes. And equally significant is that there's a

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natural or spontaneous I guess maybe it would be the

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better way to characterize it communalism to productive processes, you know,

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that aren't manipulated by technological apparatus and man made situations

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that in turn give rise and increasingly complicated permutations of

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labor specialization and division, aside from the fact that in

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a hyper specialized manufacturing driven economy, you know, you're alienated

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from your own labor, but you're also you're kind of

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discreetly isolated within your own life. There's contradictions here because,

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on the one hand, life is increasingly homogenized, and the

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way that political life is communicated to you by elites

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and public authorities is in terms of identitarian things within

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a collective. You know, you're expected to be patriotic and

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a good citizen and for you know, most of the

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twentieth century, if you were a male, you know, you

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were availed to the military draft. But this is all

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very hollow and really kind of formal. You know, you

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didn't really share in any communal experience with the man

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beside you, with the factory or on the construction yard,

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like you might become friends in personal terms or have

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affection for these people, you know, but you were really

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only kind of bound by your situatedness in this alienated

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environment of you know, hyper specialized labor. And that also

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that puts people artificially at odds with one another. You know.

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It means that say, like a shop or like seamtress's

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work will be at odds with a factory where you know,

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that's phasing out the labor that they do with their hands.

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You know, it'll put certain sorts of factory laborers at

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odds with other ones owing the vagaries of the market,

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or you know, a curated competition between firms, you know,

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and even people who resist this in ethical terms, their

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ability to earn a living unless they're survival, you know,

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depends on participation these things. You know, so you'll find

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yourself corralled, sometimes even into life and death situations against

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men who are situated exactly like you, but in you know,

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different sectors of the economy whereby a zero sum paradigm

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is emerged between you know, the respective structures in which

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you labor, you know, and Marx calls this unnatural, not

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in the you know, he's not talking about a state

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of nature, and like the Habizi or a Lockeyan sense,

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what he means is when when's by natural is these

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things that are man made, you know. And to be clear,

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Marx doesn't have a problem with an equality. He made

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the point that the first division of labor is in

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fact totally natural because men and women are different. And

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marphs fully acknowledges that, and they're good at different kinds

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of things, and they've got to fulfill different kinds of

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roles for the species to survive, you know. And some

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men are stronger than others, some are more intelligent than others,

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some have peculiar skill sets. So the natural division of

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labor is going to be stuff that emerges between the

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sexes based on biological and social realities, or stuff that

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develops between men who are you know, strong in body

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but not particularly actually inclined, you know, and those in

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contrasts are essentially brain workers, you know. And there's nothing

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wrong with this learning the marks. You know. Obviously people

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have different talents and some people are substantially more capable

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than others. You know, there's not like again, the Marxian paradigm,

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it aims at a classless society. It doesn't aim to

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make everyone equal, like nobody does that except you know,

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utopian liberals and uh, you know, people who hear take

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of these kinds of enlightenment conceits then incorporate that, and

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there this kind of secular humanist morality. You know, this

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is an important point, you know, And so essentially Mark

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said that in the modern state, even if you're reasonably

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well provided for, you know, in terms of your material conditions,

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there's these inherent contradictions, like on the one hand, on

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the one hand, the individual and his personality is diminished

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and putical life is kind of reduced to this collective

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but not communal existence. But there's not real fellow feeling

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there because capitalists production and labor schema for us every

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man into a kind of war of all against all,

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and sometimes by design, sometimes just owing to the sociological

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reality these things. Even when people are given more and

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more of a stake in the franchise, at least in

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formal terms, by you know, getting the vote and stuff,

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social divisions will be even further institutionalized and formalized because

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that's intrinsic to the parliamentary structure. And also the only

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way to really appeal to people, to get them motivated

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to engage in direct political activity, is to appeal to

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their individual self interest, you know, contra everybody else. So

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this creates a circumstance with the center really cannot hold

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and this is why you know, it marks its estimation.

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And interestingly, this did, this did basically come true. If

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you get the final phase of the Great War. This

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is why mass armies under conditions of capitalism have a

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tendency to mutiny. You know. In the Marxian analysis, it's

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not just because there's no heroism or any any patriotic

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impulse that drives them in to just kind of march

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into an enemy field of fire and be cut to

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pieces by machine guns before you know, the enemies even

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within visual range. That's part of it. But it's also

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it becomes meaningless to be an Englishman, or to be

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a subject of the Habsburg Empire, or to be a German,

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like I don't accept these things. But this isn't totally wrong, Okay.

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So not only does this kind of absence of communal

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potentiality and fellow feeling, not only does it psychologically oppress man,

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but over time the system becomes unsustainable because people just

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aren't going to sacrifice for it anymore, you know. And

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there's and I won't even have a context anymore, you know.

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And that's an important point about Marxism. What's peculiar about

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Marxist lenon is praxis is that the Soviet Union is

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an odd case. I mean, on the one hand, it

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makes sense that the Soviet Union became a superpower, or that,

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you know, whatever succeeded the Russian Empire became a superpower.

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Just to ing to the fact that a goodly proportion

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of this planet's remaining natural resources they exist in Russia

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and Central Asia. But you know, it's not like there

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was an industrial proletariat in Moscow that was you know,

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that that was large enough that most people would if

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you would, as a natural revolutionary cadre, that would, you know,

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facilitate this these revolutionary ambitions that shook the planet. You know,

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one of the odd things about Leninism is that it

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basically became a developmental mechanism and a catalyst for mobilization,

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whereby primitive but high potential societes entered the modern age rapidly,

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in very punctuated, in brutal ways. You know, it's odd,

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and obviously that's not really congruous with the predictive elements

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of Marxist historiography. Like I said, I said, I wasn't

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gonna talk about this until later, and here I go

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talking about it. But I think it's important as an

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illustrative example. But you know, in the Marxian viewpoint, Marx's

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notion was that and his successors, his accolytes who succeeded them.

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They believe that communism would first be realized, probably in

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the United Kingdom and Germany, you know, which makes some

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kind of sense within the bounty rationality of you know,

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the body of theory in question. But to be clear, yes,

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you know, Marx acknowledged that there would need to be

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revolutionary cadres to facilitate, you know, to wipe away the

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old order. But communism would essentially be realized by historical process,

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precisely because these structural contradictions within the psychological environment and

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the structural features of capitalist societies at scale just would

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no longer be sustainable, you know, and that's important if

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you look especially or if you read Cruise Chief's speeches.

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Kruse Chief was very much a peasant. He literally was

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like a barefoot hesitant. He grew up in the Ukraine

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with nothing, you know, and in the in the West,

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he was perceived of this very dangerous man, you know,

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this this kind of crude and crass and very rough

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proletarian who really frightened people with the way that he

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talked and some of the gambles he took, you know,

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with strategic deployments and things, obviously, but in fact he

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was very much a reformer, you know. That's why he

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implemented the I mean, he's really the only man too

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who could have implemented the de Stalinization paradigm because he

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was Stalin's right hand man, you know, and he was

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he was the Commissar of Stalingrad too, like he was.

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He was a hard guy, you know, no doubt about it.

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But he his claim, his vision kind of what he

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wanted to characterize his tenure, as you know, General Secretary

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was he was saying communism by the year nineteen eighty.

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So people would look at that and be like, what

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does he mean? The Soviet Union's already a communist state.

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That's not the way Marcists look at things, you know,

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they look at themselves as abiding, you know, as zeitgeist

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that comports with the progress of history, you know, in

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a way that is shepherding and storting it. You know.

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So even though it was clear that this intention wasn't present,

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because you know, the states become resistant to reform because

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men are greedy and they not only do they not

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want to give up the privileges they enjoy, but people

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are people are comfortable with stasis. There it's rare that

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you have a truly revolutionary cadre leading a state that

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that is truly dynamic, okay, because the human preferences for

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stasis with very rare exceptions, and the people who are

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those exceptions, they constitute outliers and psychology and personality. But

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the Soviets themselves claimed that as progress was made towards communism,

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and after the United States was defeated and the world

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was communized, you know, the right army would cease to

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exist because military power, other than as a revolutionary instrumentality

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and a defensive apparatus against capitalist aggression, only serves as

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a means of resolving contradictions emergent within capitalism by violence.

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So the Soviets always claimed, like, after the communist version

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of n SIG is realized, you know that there won't

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be a Red Army, and there won't there won't be

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a Soviet state, and there there will be no need

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for this massive internal security apparatus because there there won't

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be you know, this this competing globalism that is threatening

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to annihilate us. You know, so the like their rationale

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was the only reason that the state exists right now

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is so long that the exigencies of war and peace,

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you know, which is emergent based you know, on capitalist

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aggression towards us, and the fact that you know, the

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Party is the vanguard of the proletariat. And during this

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critical phase of historical development, and during this critical period

296
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where we're under threat, you know, it's essential that we

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defend ourselves and the most and you know, in in

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the deepest, then and most thorough capacity possible, you know,

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and that that can only come from having a mighty

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state and in a powerful party, and by suppressing you know,

301
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vagaries of thought and behavior that could compromise the advance

302
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forwards communism. But no communists claim, like the states an

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end in itself, even if that's in practice, in practice

304
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like what you know Lehenin's practice represents. And that's important,

305
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you know. But anyway, and at some point I know,

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uh and the subs and that we did a series

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in the Cold War, but it might be worthwhile at

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some point discuss the various general secretaries and Soviet leadership

309
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element and you know, how they what their relationship was

310
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to you know, Marxist Lenin is orthodoxy, and to what

311
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degree they reflected those imperatives. But uh, I don't want

312
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to get ahead of ourselves. But yeah, the uh yeah,

313
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So basically life under advance capitalism is a fractured social

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existence does a contradiction between civil society, which is collectivist

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but not all communal, you know, a political existence which,

316
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while couching the language of communalism and patriotism, is basically

317
00:29:25,440 --> 00:29:33,200
a is basically oriented almost exclusively to uh, entrenched divisions

318
00:29:33,880 --> 00:29:40,880
that are curated purposefully and as well as uh you know,

319
00:29:42,079 --> 00:29:49,680
psychic appeals to naked self interest, because that's the exiomatic

320
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situation that results from advanced capitalism. You know. So at

321
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some point, aside from the fact that this isn't work

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of based only you know, again, there you know, an

323
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absence of fellow feeling and an absence of genuine patriotism

324
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that moves people to sacrifice and laid on their lives

325
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if necessary. It also there's just not any kind of

326
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animating principle to substantiate the state's claim to legitimacy. So

327
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eventually it just loses that legitimacy, you know, and what's

328
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left in its stead is a vacuum. And this is

329
00:30:35,359 --> 00:30:40,079
a such that there's a such that there was a

330
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Marxist velt politique in a kind of brass tax terms.

331
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Marks alluded to the fact that states such as I

332
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described that refuse to abide the advance in progress of history,

333
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they'll become essentially failed states. So in the communized plant

334
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or the future, they'll be outliers that are that are

335
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kind of like mogadissue at its most dysfunctional, you know.

336
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But that's you know, Eventually, presumably those people will they'll

337
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they'll they'll die out or be dealt with, just as

338
00:31:30,839 --> 00:31:35,839
the lumping criminal element or unmanageable element or ineggable element

339
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within you know, the uh, the nascent Marxist fully realized

340
00:31:46,960 --> 00:31:52,000
communist society will be. But it's it's an interesting thought experiment,

341
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I think. The But it also to once Mars came

342
00:32:07,240 --> 00:32:12,759
back again and again to the claim that Bougeoil ideology

343
00:32:13,079 --> 00:32:17,319
it had within it the seeds of its own undoing.

344
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You know. So you look at the Marxian view of

345
00:32:24,160 --> 00:32:31,960
the Enlightenment, this obsession with individual rights and with devising

346
00:32:32,000 --> 00:32:35,759
these thought experiments, where the state of nature are these

347
00:32:35,799 --> 00:32:42,279
discrete individuals who essentially contract with one another for the

348
00:32:42,400 --> 00:32:47,599
sake of self interest. Mars believed not even entirely consciously.

349
00:32:49,680 --> 00:32:59,200
These thinkers like Hobbes, like Locke, like Hume, like Thomas Paine,

350
00:32:59,480 --> 00:33:04,519
they can set virtualized things that way because in their mind,

351
00:33:04,839 --> 00:33:08,119
you know, based on technological progress and other things, and

352
00:33:08,200 --> 00:33:11,559
the creation of wealth in a way that was unprecedented,

353
00:33:13,759 --> 00:33:19,000
they believe that things were proceeding towards utopia, but socially

354
00:33:19,079 --> 00:33:27,559
things were falling apart, and the alienation intrinsic to the

355
00:33:27,559 --> 00:33:34,880
psychological environment cured by capitalism was becoming so critical that

356
00:33:36,200 --> 00:33:43,759
these things became an irreconcilable, you know, contradiction in its

357
00:33:43,799 --> 00:33:51,000
own right. So this kind of ontology that's totally at

358
00:33:51,039 --> 00:33:56,400
odds with what Mark's viewed as kind of the natural

359
00:33:56,759 --> 00:34:02,839
communal state of production relations developed, you know, which is

360
00:34:02,880 --> 00:34:07,200
one of the reasons why well again what he called,

361
00:34:07,359 --> 00:34:12,960
you know, the bourgeois ideology of economics was so poor

362
00:34:13,000 --> 00:34:21,400
at predicting outcomes, you know. And it's interesting because a

363
00:34:21,440 --> 00:34:25,400
lot of I don't, a lot of Marxist economists like

364
00:34:25,440 --> 00:34:27,400
I don't. I think that's a contrast. I think that's

365
00:34:27,400 --> 00:34:36,760
a contradiction because Marxists are there. It's it's a body

366
00:34:36,760 --> 00:34:47,280
of sociological theory and anthropological postulates and psychological paradigms and

367
00:34:47,360 --> 00:34:50,880
claims about the state of human life and the human condition.

368
00:34:51,079 --> 00:34:59,760
But it's not it's not economics. But for the Sega clarity,

369
00:35:00,519 --> 00:35:03,679
these people who do refer to themselves as Marxist economists,

370
00:35:04,880 --> 00:35:11,400
they're obsessed with this idea of crisis modalities characterizing advanced capitalism.

371
00:35:11,760 --> 00:35:14,440
You know, they almost sound like Vinesians in that regard,

372
00:35:14,880 --> 00:35:18,199
you know, but there's there's a confirmation biased in the

373
00:35:18,239 --> 00:35:21,360
way they talk about this stuff. You know, I spent

374
00:35:21,400 --> 00:35:27,039
I spend a lot of time with economic data and

375
00:35:27,280 --> 00:35:33,400
uh owing in a large measure to you know, the

376
00:35:33,480 --> 00:35:36,159
fact that read trumpet or a young age, and that

377
00:35:37,639 --> 00:35:42,000
kind of colored my perspective. You know. You you've got

378
00:35:42,000 --> 00:35:44,840
to look at increments of sent you know, two or

379
00:35:44,880 --> 00:35:51,880
three centuries too really understand long term trends, you know,

380
00:35:55,119 --> 00:36:00,000
if you're sample, if your temporal sample size is arbitry

381
00:36:00,679 --> 00:36:09,119
arbitrarily decided upon, I mean, yeah, you can. You can

382
00:36:09,159 --> 00:36:11,800
make the case for boom and bust being the norm,

383
00:36:12,199 --> 00:36:15,719
you know, but I don't accept that. But it's an

384
00:36:15,760 --> 00:36:17,960
interesting like I'm not saying that Mars is everything in

385
00:36:17,960 --> 00:36:22,159
common with these von Meesian Offing school types. But it's

386
00:36:22,199 --> 00:36:27,280
interesting because albeit for very different reasons, you know, they

387
00:36:27,480 --> 00:36:32,480
they kind of cherry pick their data sets to make

388
00:36:32,519 --> 00:36:42,320
a similar claim about, you know, trailties within the regulated economy.

389
00:36:42,320 --> 00:36:48,159
You can't look at that way. But again, for very.

390
00:36:46,599 --> 00:36:49,480
Speaker 1: I saw that the other day. I was studying real

391
00:36:49,559 --> 00:36:55,480
estate cycles, and you know, your typical von Misian will

392
00:36:55,519 --> 00:36:58,480
talk about how everything fell apart once we went off

393
00:36:58,480 --> 00:37:01,480
a hard money. But even if you go back to

394
00:37:01,519 --> 00:37:04,880
the to the nineteenth century, you can track real estate

395
00:37:04,920 --> 00:37:07,920
cycles going up and down. And you can and it

396
00:37:07,960 --> 00:37:10,000
has nothing to do with hard money. It doesn't have

397
00:37:10,039 --> 00:37:14,239
to do with Lincoln printing greenbacks during the Civil War.

398
00:37:14,920 --> 00:37:19,000
This is this, this goes far beyond the federal reserve

399
00:37:19,079 --> 00:37:20,360
and fractional reserve banking.

400
00:37:21,639 --> 00:37:27,400
Speaker 2: Yeah, and it's also I well, it's almost too I mean,

401
00:37:27,400 --> 00:37:31,039
I don't want to hydrig a conversation. And again I'm

402
00:37:31,079 --> 00:37:34,440
not I'm not trying to like transh the Austrian school people,

403
00:37:34,840 --> 00:37:39,119
but they almost have their fixation on sound what they

404
00:37:39,159 --> 00:37:42,880
what they call sound money. It's almost like the Marx

405
00:37:42,920 --> 00:37:46,159
scene obsession with like the labor theory of value. It's

406
00:37:46,199 --> 00:37:49,920
like marginal utility is some sort of you know that's

407
00:37:50,920 --> 00:37:53,239
that that's a lot of smoke and mirrors or something

408
00:37:53,400 --> 00:38:01,159
like it's and this idea that I mean, don't you know,

409
00:38:01,280 --> 00:38:05,960
I'm a Strumpeter guy. I'm not into conventional economic modeling

410
00:38:06,440 --> 00:38:10,199
in the way Chicago School and neoliberal types are. But

411
00:38:10,320 --> 00:38:15,000
this idea that any economic modeling is a fool's errand

412
00:38:16,079 --> 00:38:22,039
and you know it, the only people who claim that

413
00:38:23,119 --> 00:38:28,679
it's a viable research tool, you know, our people who

414
00:38:28,719 --> 00:38:33,840
are shills for the banking system. That's it's a ridiculous

415
00:38:33,880 --> 00:38:37,679
way to approach it. And this isn't just an economics

416
00:38:37,719 --> 00:38:42,519
there's this bias for empirical modeling of a certain sort

417
00:38:44,159 --> 00:38:48,199
because everybody became obsessed in the twentieth century and academ

418
00:38:49,320 --> 00:38:52,960
we're trying to pass off their research is scientific. And

419
00:38:53,000 --> 00:38:59,239
I mean that, you know, economics isn't really a science.

420
00:38:59,400 --> 00:39:04,920
There's scientist aspects to it, but there's not a science

421
00:39:04,960 --> 00:39:10,079
of economics like there's a science of physics, you know,

422
00:39:10,599 --> 00:39:14,760
And there's there's aspects that are mysterious because anytime you're

423
00:39:14,760 --> 00:39:22,719
talking about human decision making and aggregate, you're dealing with

424
00:39:23,639 --> 00:39:30,360
all sorts of complex permutations. And for something that's so basic,

425
00:39:30,440 --> 00:39:36,679
the human existence is kind of ill understood. So I

426
00:39:36,800 --> 00:39:39,079
get it. I get where these Austrian school guys are

427
00:39:39,119 --> 00:39:46,840
coming from, because there's something there but their conclusions and

428
00:39:46,880 --> 00:39:49,360
there's almost it's almost cult like too, and the way

429
00:39:49,400 --> 00:39:55,480
they in the way they talk to people who don't

430
00:39:55,519 --> 00:39:59,840
share their viewpoints, like I'm a heterodox, I buy he

431
00:40:00,039 --> 00:40:03,440
Rodox used to, I mean, I'm I'm a trumpeter and

432
00:40:03,480 --> 00:40:07,239
Frederick List and Berner somber guy. Okay, I'm not sitting

433
00:40:07,239 --> 00:40:09,440
here saying you know you need to read Milton Friedman.

434
00:40:09,559 --> 00:40:14,480
You know that doesn't matter, and you know the you

435
00:40:14,519 --> 00:40:18,000
can you know you can, uh, you can mitigate inflation

436
00:40:18,159 --> 00:40:22,159
with quantitative easing. And the way I'm not some some

437
00:40:22,320 --> 00:40:26,159
regime shill. Anybody thinks that as an idiot, But I've

438
00:40:26,199 --> 00:40:30,119
had these non Mesian guys get very abusive to me

439
00:40:30,519 --> 00:40:34,960
because you know, they're almost like scientologists or something like,

440
00:40:35,039 --> 00:40:39,920
I imagine you nailed it. It's a cult. Yeah, it's

441
00:40:39,960 --> 00:40:43,719
And it's like, uh, if they.

442
00:40:43,360 --> 00:40:45,639
Speaker 1: One told me, one told me, why are you talking

443
00:40:45,639 --> 00:40:48,679
about Friedrich List? He's been debunked And I said by who?

444
00:40:48,960 --> 00:40:51,519
Speaker 2: Yeah, by Who's some like random guy who like he's

445
00:40:51,679 --> 00:40:54,480
he talked at some like conference that seven people went to.

446
00:40:56,159 --> 00:41:01,280
It's well, yeah, and it doesn't. Let's also too like

447
00:41:01,320 --> 00:41:05,840
pet I remember for a while, they probably moved on

448
00:41:05,920 --> 00:41:09,719
to different gurus or whatever. But you know Peter Schiff,

449
00:41:10,920 --> 00:41:14,880
who's actually got some fairly interesting ideas on stocks, Like

450
00:41:14,960 --> 00:41:18,840
some of his stock tips I thought were pretty sound.

451
00:41:19,159 --> 00:41:21,000
Not that I'm some like stock guru, but I know

452
00:41:21,079 --> 00:41:27,320
something about investing. But Scheff was there big, like the

453
00:41:27,719 --> 00:41:30,400
internet vnsing guys for a minute, he was their big guru.

454
00:41:30,519 --> 00:41:33,280
This was I think probably like fifteen twenty years ago,

455
00:41:33,599 --> 00:41:39,400
and literally every six months he was claiming like there's

456
00:41:39,440 --> 00:41:44,280
gonna be some like punctuated crisis and markets were gonna

457
00:41:44,320 --> 00:41:46,400
take a dive. He's like it's gonna be worse than

458
00:41:46,440 --> 00:41:49,239
the Cruise of eighty seven. Then like this never happened.

459
00:41:50,280 --> 00:41:52,840
He was wrong basically one hundred percent of the time,

460
00:41:53,639 --> 00:41:55,960
but he still had this audience. And if you didn't

461
00:41:56,000 --> 00:42:00,000
abide his predictions, like people told you you were an idiot.

462
00:42:01,119 --> 00:42:03,599
You know, it's it's like I want this guy's graft.

463
00:42:03,719 --> 00:42:06,960
He's I mean, I think he was pretty wealthy anyway, obviously,

464
00:42:07,199 --> 00:42:10,760
I mean, he he knows investing, but it's it's like,

465
00:42:10,840 --> 00:42:13,960
this guy's got this guy's got like half a million subs,

466
00:42:15,440 --> 00:42:17,639
which at that time was a pretty big deal, especially

467
00:42:17,639 --> 00:42:20,840
for a niche finance guy. You know, and he's and

468
00:42:20,880 --> 00:42:25,159
he's he's literally wrong one of the time. You know,

469
00:42:25,239 --> 00:42:26,679
that's not a bad kick.

470
00:42:28,559 --> 00:42:30,960
Speaker 1: Yeah, there's a bunch of there's a bunch of people

471
00:42:31,039 --> 00:42:35,280
who like his son. His son's like twenty years old.

472
00:42:35,280 --> 00:42:36,760
Speaker 2: Twenty.

473
00:42:37,320 --> 00:42:42,000
Speaker 1: Yeah, his son has outperformed all of his funds just

474
00:42:42,199 --> 00:42:43,320
investing in crypto.

475
00:42:44,880 --> 00:42:49,400
Speaker 2: That's that's that's that's interesting, isn't it. Yeah, Yeah, now

476
00:42:49,519 --> 00:42:52,559
I figured too. He was also he was one of

477
00:42:52,639 --> 00:42:55,159
these guys who in the aftermath of two thousand and eight,

478
00:42:55,960 --> 00:42:59,239
it was a weird environment his regards to demand for

479
00:42:59,280 --> 00:43:01,800
financial serviss because on the one hand, a lot of

480
00:43:01,840 --> 00:43:04,320
people were hanging out of their money because they were afraid,

481
00:43:04,360 --> 00:43:09,840
and I totally get that, but they didn't trust they

482
00:43:10,119 --> 00:43:13,079
like grifters actually were doing well then because people didn't

483
00:43:13,079 --> 00:43:18,679
trust these universal banks anymore. Obviously, And I'm not saying

484
00:43:18,760 --> 00:43:21,519
shift was like stealing from people. I think he believes

485
00:43:21,559 --> 00:43:26,639
in the investment paradigms that he promotes, but it's it's

486
00:43:26,760 --> 00:43:35,679
it's it's weird, you know, and uh, it's not I'm

487
00:43:35,719 --> 00:43:38,800
not qualified to talk about this is anything other than

488
00:43:38,840 --> 00:43:43,880
a layman. But I'd advise people when they'd ask me,

489
00:43:44,280 --> 00:43:46,719
like what my take was on Shift, I'm like, look, man,

490
00:43:46,840 --> 00:43:51,679
like some of his stock picks are definitely good, but

491
00:43:52,199 --> 00:43:55,119
definitely do not like pull everything out of your furling

492
00:43:55,239 --> 00:43:58,119
k like invest with Peter Schiff because yeah, like that

493
00:43:59,559 --> 00:44:04,280
you know that that would be a mistake. But but yeah,

494
00:44:04,280 --> 00:44:06,880
it was. It was a weird time. I there there's

495
00:44:06,920 --> 00:44:12,079
other there's other odd guys who have cloud these days

496
00:44:12,119 --> 00:44:18,000
and in investing circles and stuff. But I they're different

497
00:44:18,000 --> 00:44:23,639
than Shift. I Uh for some reason. I mean I

498
00:44:24,119 --> 00:44:27,480
get why. I mean I it was because you know,

499
00:44:27,519 --> 00:44:30,920
there was a real crisis of confidence and what was

500
00:44:31,000 --> 00:44:33,599
conventional wisdom. But yeah, but on MESI and then some

501
00:44:33,639 --> 00:44:38,280
other fellow travelers after Await, they they had they had

502
00:44:38,280 --> 00:44:43,679
a moment where they were very cloud heavy. But yeah,

503
00:44:43,840 --> 00:44:55,679
forgive that digression, man. The uh and also too and

504
00:44:55,719 --> 00:44:59,880
we'll move on from this uh kind of subtopic. My

505
00:45:00,000 --> 00:45:07,679
works made the point that this process of whereby you know,

506
00:45:08,599 --> 00:45:22,000
communitarian fellow feeling is totally diminished and individual hostility and

507
00:45:22,119 --> 00:45:27,000
self interest is magnified and kind of institutionalized in ways

508
00:45:27,039 --> 00:45:32,400
both formal and and subtly psychological. You know, in the

509
00:45:32,440 --> 00:45:39,840
advanced capitalist state, you know, people's like economic uh, self

510
00:45:39,840 --> 00:45:44,039
interest takes on an outside significance obviously, so people become

511
00:45:44,119 --> 00:45:48,000
overly concerned about money and the state of money. You know,

512
00:45:48,039 --> 00:45:52,639
and again to Mars, you know, labor and production and

513
00:45:52,639 --> 00:45:56,559
productive processes and power processes they're in are the essence

514
00:45:56,639 --> 00:45:59,960
human life. But money is not. And money is ephemeral

515
00:46:00,159 --> 00:46:10,760
when you know, it's it's something that really only took

516
00:46:10,840 --> 00:46:16,880
on a significance into itself in late modernity, you know,

517
00:46:17,360 --> 00:46:26,280
so that people becoming existentially fixated and concerned how it

518
00:46:26,320 --> 00:46:35,960
amounts to this man made artifact of advanced capitalism and crisis,

519
00:46:36,000 --> 00:46:42,719
you know, leads to all kinds of pathologies. And you know,

520
00:46:42,840 --> 00:46:48,599
obviously people at the top, they're not immune to this

521
00:46:48,719 --> 00:46:53,039
kind of clouded thinking. You know this, so this leads

522
00:46:53,079 --> 00:47:01,159
to decisions based on incorrect inputs and you know, unscientific

523
00:47:01,519 --> 00:47:08,039
evaluation in the Marxian paradigm. Like it's not to say

524
00:47:08,119 --> 00:47:12,199
that Marks is anti money or something. You know, eventually,

525
00:47:12,760 --> 00:47:20,760
when communism is realized, there won't be money because there'll

526
00:47:20,760 --> 00:47:25,119
be no need for it, but such that it is

527
00:47:25,320 --> 00:47:32,639
utile at discrete junctures in the historical process. There's not

528
00:47:32,719 --> 00:47:38,000
something evil about money, but it taking on an outside

529
00:47:38,079 --> 00:47:44,920
significance and particularly being of paramount concern in political life,

530
00:47:46,719 --> 00:47:55,400
you know, represents an irrational pathology at scale, and that's

531
00:47:55,480 --> 00:48:00,320
capital gets into this. Not enough people write about the

532
00:48:00,360 --> 00:48:03,639
interview of money, and I think that's important, but uh,

533
00:48:05,000 --> 00:48:07,199
maybe it's because on the son of an economist or something.

534
00:48:07,239 --> 00:48:12,360
I you know, and political economists deal a lot with

535
00:48:13,719 --> 00:48:20,559
the psychological environment and confidence in national currencies and things.

536
00:48:21,519 --> 00:48:22,840
But I don't think. I don't think. It's just that

537
00:48:23,000 --> 00:48:25,199
I think I'm onto something, you know. And again I'm

538
00:48:25,199 --> 00:48:27,559
not an Economists'm a political theory. I think I know

539
00:48:27,679 --> 00:48:35,800
something about econ but I, uh, there's not enough. There's

540
00:48:35,800 --> 00:48:41,280
not enough written on the subject matter of Marx and

541
00:48:41,280 --> 00:48:43,519
and money and the role of the role of money

542
00:48:43,519 --> 00:48:47,360
itself as well as the money supply in advanced capitalism,

543
00:48:48,239 --> 00:48:56,559
but the h and also too obviously according to marx

544
00:48:57,840 --> 00:49:06,039
as these contradictions, you know, cause the nation to basically

545
00:49:06,079 --> 00:49:12,800
fall apart and fragment from within and unsustainable ways, you know.

546
00:49:12,599 --> 00:49:19,840
The only thing preventing this fragmentation from causing a total

547
00:49:19,880 --> 00:49:24,599
collapse is you know, the course of power of the state.

548
00:49:26,679 --> 00:49:33,639
So state power becomes more oppressive violence and negative reinforcement

549
00:49:35,320 --> 00:49:42,679
becomes normative. The men in this role of needing to

550
00:49:42,760 --> 00:49:50,440
coerce the body politic, they develop a contempt for their

551
00:49:50,519 --> 00:49:55,039
charges because obviously they're now in an enemy footing. That

552
00:49:55,079 --> 00:50:12,440
creates other pathologies, you know it, And this is I mean,

553
00:50:12,599 --> 00:50:15,480
I guess people Robert Conquest made the point that this

554
00:50:15,719 --> 00:50:22,039
irony of Stalinist states is that that that that was

555
00:50:22,079 --> 00:50:26,880
exactly the fate that befell them. But you know that

556
00:50:28,199 --> 00:50:30,599
I've made the point that a lot of Marxist sociological

557
00:50:30,599 --> 00:50:35,480
observations I don't agree with his ontology, and like what

558
00:50:35,599 --> 00:50:39,559
the sources are these things in the Marxist estimation, but

559
00:50:39,639 --> 00:50:42,159
he's not wrong about a lot of them. The way

560
00:50:42,199 --> 00:50:50,360
he describes conditions under what he called late capitalism, that's

561
00:50:50,400 --> 00:50:54,719
a very real thing. You know. One of the reasons,

562
00:50:54,719 --> 00:51:00,920
like Erner, Sombart and Sorell is because they took from

563
00:51:00,960 --> 00:51:09,199
Marx was valuable, you know, in sociological and psychological terms

564
00:51:10,679 --> 00:51:14,360
and discarded the rest. You know. One of the reasons

565
00:51:14,360 --> 00:51:19,760
I say that to be truly educated in political theory,

566
00:51:19,800 --> 00:51:22,960
you need to read Marx. It's not just for the

567
00:51:22,960 --> 00:51:26,679
obvious reason that, you know, like I said, to understand

568
00:51:26,679 --> 00:51:32,440
the twentieth century, you've got to understand Marx's theory. But

569
00:51:32,639 --> 00:51:35,840
you know it's not Marx wasn't wrong about everything. You know,

570
00:51:35,880 --> 00:51:41,719
there are worthwhile things in his body of work, and

571
00:51:41,920 --> 00:51:45,440
I think that's lost on a lot of people. If

572
00:51:48,440 --> 00:51:51,880
if Marx had been less ambitious or let's possessed of

573
00:51:52,400 --> 00:51:56,199
you know, Hubris maybe, or I think if he'd lived

574
00:51:56,239 --> 00:51:59,679
one hundred years before one hundred years after and he

575
00:51:59,679 --> 00:52:02,840
can tell himself to be a sociologist and a political

576
00:52:02,880 --> 00:52:08,280
theorist who focused heavily on the psychological aspects of political life,

577
00:52:08,800 --> 00:52:13,800
or if he, you know, was a was an anthropologist

578
00:52:13,920 --> 00:52:18,800
or an evolutionary psyche guy, he'd probably be almost universally

579
00:52:18,840 --> 00:52:22,639
praised as this man with tremendous insights. I mean, I think,

580
00:52:24,039 --> 00:52:26,559
you know, and the kind of the elephant in the

581
00:52:26,679 --> 00:52:33,840
room I'm sure with some of the subs and listeners

582
00:52:33,920 --> 00:52:38,320
is you know, the jewishness of Marx. That's something I

583
00:52:38,360 --> 00:52:42,800
actually agree with. I agree with you Michael Jones on

584
00:52:42,880 --> 00:52:48,519
that I don't think Marx particularly cared about his own

585
00:52:49,320 --> 00:52:54,199
ethnosectarian background, but he was the product of that culture,

586
00:52:55,000 --> 00:52:59,320
and there is a Jewish revolutionary spirit, that is. It's

587
00:52:59,400 --> 00:53:03,599
just kind of think that. I don't think Marks is

588
00:53:03,599 --> 00:53:06,280
a writing as a self conscious Jew like, here's the

589
00:53:06,360 --> 00:53:11,159
wrong with capitalism? You know, it's because as the state

590
00:53:11,239 --> 00:53:16,000
developed at scale, my people became, you know, despised, and

591
00:53:18,199 --> 00:53:21,639
you know, we lost the privileged position we had at court,

592
00:53:21,800 --> 00:53:28,199
and you know, it was it was nothing like that,

593
00:53:29,800 --> 00:53:33,480
but there. I don't even think there was an inherent

594
00:53:33,519 --> 00:53:39,000
antipathy to European political forms. I think he just viewed

595
00:53:39,000 --> 00:53:42,920
it as something I think, to him there was no

596
00:53:42,960 --> 00:53:49,400
reason he'd be attached to these things or relate to

597
00:53:49,639 --> 00:53:55,719
Indo European forms of political and economic life as anything

598
00:53:55,760 --> 00:54:04,039
but an outsider based on existential reasons, you know. I

599
00:54:04,039 --> 00:54:09,880
mean that's the way I read it. And uh, I think, uh,

600
00:54:10,800 --> 00:54:16,559
that's the case. That's the case with a lot of

601
00:54:18,119 --> 00:54:23,360
atheist Jewish political theorists. Not all of them, I do,

602
00:54:23,880 --> 00:54:27,079
but a lot of them, you know, And that's the

603
00:54:27,159 --> 00:54:35,920
whole that's the whole issue with politics and the political

604
00:54:36,039 --> 00:54:38,760
is a discreet spirit human activity. A lot of the

605
00:54:38,760 --> 00:54:45,000
stuff is ontological and somewhat instinctive. You know. People don't

606
00:54:45,039 --> 00:54:48,360
sit around and decide to like devise their their identity

607
00:54:49,000 --> 00:54:56,559
and consciously adopt their cultural psychology, you know. And to me,

608
00:54:56,719 --> 00:55:01,039
Marks is a case in point of that. But uh, yeah,

609
00:55:01,039 --> 00:55:02,840
I realize, I gotta wrap this up in a second.

610
00:55:03,079 --> 00:55:08,639
Let me see what else I wrote. Oh and just

611
00:55:16,000 --> 00:55:20,880
would it be a what would you object if next

612
00:55:20,920 --> 00:55:24,239
episode we got into the kind of schismatic aspects of

613
00:55:24,360 --> 00:55:28,639
uh of communism like the sound of Soviets split in

614
00:55:28,639 --> 00:55:34,280
the nineteen sixty eight post in sixty eight vaguerees of leftism?

615
00:55:34,639 --> 00:55:36,039
I mean, do you want to do that or no?

616
00:55:36,840 --> 00:55:39,000
Speaker 1: I think that I think the subs definitely want want

617
00:55:39,000 --> 00:55:39,159
to hear.

618
00:55:39,239 --> 00:55:41,559
Speaker 2: Okay, yeah, well we'll do that next time then, and

619
00:55:41,599 --> 00:55:45,320
I'll get one of the things I find really compelling

620
00:55:45,320 --> 00:55:58,800
about that subject to very Paul Gottfried and Ernst noy

621
00:55:59,119 --> 00:56:01,159
Nolty wrote about the it's kind of obliquely, but I

622
00:56:01,159 --> 00:56:08,199
think I think Godfred borrowed from nol Or, was a

623
00:56:08,239 --> 00:56:14,320
ward of this phenomenon by virtue of what Noulti wrote

624
00:56:14,440 --> 00:56:22,960
during the Historians controversy. But Marx's early stuff is fairly

625
00:56:23,480 --> 00:56:32,280
conventionally Hegelian. You know, obviously as conclusions are you know,

626
00:56:32,320 --> 00:56:40,159
are profoundly at odds with those are the right Hegelians.

627
00:56:41,280 --> 00:56:50,119
But this kind of pure dialectical materialism, whereby he rejects

628
00:56:50,480 --> 00:56:57,599
properties of mind as the discrete kind of causal engine

629
00:56:57,639 --> 00:57:04,960
onto itself of political life and the conceptual horizons they

630
00:57:04,960 --> 00:57:08,639
could rise of political life. That's something he took on later.

631
00:57:10,000 --> 00:57:18,920
And a lot of the post sixty eight schismatics, particularly

632
00:57:18,920 --> 00:57:20,840
the ones, and there was more than you might think

633
00:57:22,119 --> 00:57:27,199
who came out of Lutheran confessional churches as well as

634
00:57:28,920 --> 00:57:33,000
Catholic student communes. And there's some precedent for that in

635
00:57:33,039 --> 00:57:36,760
the eighteen forty eight revolutionary culture. A lot of these

636
00:57:36,840 --> 00:57:46,480
radical reformers were Catholic guys. But those guys, when they

637
00:57:46,679 --> 00:57:49,719
invoke Marx, it was always early Marx, and it was

638
00:57:49,719 --> 00:57:56,280
always very much with a fairly orthodox Hegelian flavor to it.

639
00:57:57,599 --> 00:58:04,559
And I think there's something to that. And also i'll

640
00:58:04,639 --> 00:58:09,639
say this for the dedicated episode, but I, you know,

641
00:58:09,679 --> 00:58:11,280
the way to look at a lot of these I

642
00:58:11,280 --> 00:58:19,039
don't speak for anybody myself, but I you know, Horse

643
00:58:19,079 --> 00:58:29,000
Tomler was somebody like myself and situated in the Zeitgeist

644
00:58:29,000 --> 00:58:32,199
as he was one, had to work within those parameters.

645
00:58:32,760 --> 00:58:36,000
So a right winger or national socialist again he find

646
00:58:36,039 --> 00:58:42,920
his way towards hardline Stalinist cadres. Somebody, if you were

647
00:58:42,960 --> 00:58:45,960
some radical leftist but not at all like communists, it

648
00:58:46,000 --> 00:58:48,559
didn't matter. Your starting point would still have to be

649
00:58:48,679 --> 00:58:54,880
Carl Marx. And I think that the true at least

650
00:58:54,880 --> 00:58:57,960
in America and Europe. It's a bit different, but the

651
00:58:58,000 --> 00:59:02,119
true radical left in America. I'm just talking about the

652
00:59:02,199 --> 00:59:07,000
typical simples and liberals who support the regime. I mean,

653
00:59:07,039 --> 00:59:10,480
these true kind of extreme leftists. I think that they're

654
00:59:11,920 --> 00:59:15,079
I think they abide Marcus more than do the Frankfurt school.

655
00:59:15,360 --> 00:59:17,840
I don't think these guys and ladies are sitting around

656
00:59:17,880 --> 00:59:22,119
reading Ramsey and Adorno. I think they do read Marcruza

657
00:59:23,480 --> 00:59:29,400
and stuff like that. And it's obvious and that's one

658
00:59:29,400 --> 00:59:33,679
of the reasons why they're fixated on sexual identities and things.

659
00:59:35,199 --> 00:59:39,000
Speaker 1: You know, was that my buddy Aaron and I read

660
00:59:40,079 --> 00:59:43,599
I think we did in two episodes Repressive Tolerance by Marcuse,

661
00:59:44,360 --> 00:59:47,519
and it's it's amazing how much you know, as as

662
00:59:47,519 --> 00:59:49,639
a right wing you're reading through there and you're like, well,

663
00:59:49,679 --> 00:59:50,320
that makes sense.

664
00:59:50,800 --> 00:59:54,639
Speaker 2: Yeah, that makes sense, that makes sense. That's in the

665
00:59:54,639 --> 01:00:00,440
American situation and stuff like the authoritarian personality. But you know,

666
01:00:00,440 --> 01:00:02,880
I agree with god Freid again on this point too,

667
01:00:02,920 --> 01:00:07,920
Like anti fascism is an ideology into itself, and that's

668
01:00:07,960 --> 01:00:13,800
a huge component of American leftism is anti fascism. You know.

669
01:00:16,239 --> 01:00:22,280
So it's this weird pastiche but it's not. It's not

670
01:00:22,280 --> 01:00:25,119
primarily Frankfurt School stuff. Like I know, a lot of

671
01:00:25,159 --> 01:00:28,119
people read Buchanan's Death of the West when it came

672
01:00:28,159 --> 01:00:31,079
out in Jesus like twenty four years ago now, and

673
01:00:31,159 --> 01:00:32,880
that's a good book. Don't get me wrong. I'm not

674
01:00:33,199 --> 01:00:35,280
saying it's a bad book or people shouldn't read it.

675
01:00:35,320 --> 01:00:40,199
But Buchanan overemphasized the Frankfurt School, so it kind of

676
01:00:40,199 --> 01:00:46,920
became this boogeyman in people's minds, and it's a mixed bag.

677
01:00:47,000 --> 01:00:51,079
Like one of the reasons I liked Sam Francis he

678
01:00:51,159 --> 01:00:54,239
made the point that Gramsey was somebody you should read

679
01:00:54,280 --> 01:01:00,679
if you're a right wing culture warrior, because he identified

680
01:01:02,119 --> 01:01:06,239
the cultural environment and the psychological environment as being important

681
01:01:06,280 --> 01:01:12,119
to do itself, not just some superstructural feature of you know,

682
01:01:14,440 --> 01:01:19,679
labor and productive relations and schema. But nonetheless, you know,

683
01:01:19,760 --> 01:01:23,400
which is the setting of human lives, So we should

684
01:01:23,400 --> 01:01:29,119
prioritize that first. Now, Grahamsy said, this is significant to itself.

685
01:01:29,400 --> 01:01:34,880
This is paramount like life. Isn't you know, a labor

686
01:01:34,920 --> 01:01:37,840
in production schema? Like man, is it just a worker?

687
01:01:39,000 --> 01:01:43,800
You know, people aren't. People aren't insects with the ability

688
01:01:43,840 --> 01:01:48,760
to tell time. You know, at least that's my I'm

689
01:01:48,760 --> 01:01:53,039
sure it's a heterodox take, and I'm not saying for clarity,

690
01:01:53,079 --> 01:02:00,559
I'm not saying I agree with the substance of Gramsey's

691
01:02:00,559 --> 01:02:06,719
political values. But yeah, yeah, no, that's add little, odd

692
01:02:06,760 --> 01:02:07,400
little fact.

693
01:02:07,360 --> 01:02:11,280
Speaker 1: Do you know who was the first person to translate

694
01:02:11,360 --> 01:02:16,480
grahams sheeet into English in the United States? Pete Boodha

695
01:02:16,559 --> 01:02:17,840
Judge's dad.

696
01:02:18,360 --> 01:02:22,079
Speaker 2: Weird. Yeah, Now, I figured that guy that guys such

697
01:02:22,079 --> 01:02:24,280
a weirdo. I mean, it's that's time in the fact

698
01:02:24,320 --> 01:02:29,239
that he's, uh, you got these weird sexual habits. I

699
01:02:29,239 --> 01:02:35,239
I figured he was the progeny of some disturbed ideologues

700
01:02:35,360 --> 01:02:40,440
or you know, sixties fossils who lived some bizarre lifestyle.

701
01:02:41,159 --> 01:02:44,480
I mean, frankly, people like that usually are like like

702
01:02:44,559 --> 01:02:49,480
some weird guy who it's got kind of delusional ideas

703
01:02:49,519 --> 01:02:53,280
about his own viability as a politician and who has

704
01:02:53,320 --> 01:02:55,199
never had a real job, has always been involved in

705
01:02:55,199 --> 01:02:58,920
a political life, and his old kink is, you know,

706
01:02:59,679 --> 01:03:05,480
putting on display his bizarre sex paraphilias. Like people like

707
01:03:05,519 --> 01:03:09,360
that don't just devise that identity in college or something.

708
01:03:09,400 --> 01:03:14,519
They they come out of a certain coterie of dysfunction,

709
01:03:15,840 --> 01:03:24,360
I think. But yeah, we'll we'll get into the post

710
01:03:24,440 --> 01:03:30,599
sixty eight schismatics and the Sun of Soviets split, which

711
01:03:30,639 --> 01:03:34,159
had a real practice behind it, and maybe touch a

712
01:03:34,159 --> 01:03:40,199
bit on people like Mahler and the National Socialist Resistance

713
01:03:40,280 --> 01:03:47,599
and their relationship to Stalinists direct action elements.

714
01:03:48,199 --> 01:03:51,559
Speaker 1: Awesome, all right. For people who are just tuning in

715
01:03:51,639 --> 01:03:53,320
for this one, tell them where they can find you.

716
01:03:54,239 --> 01:03:58,599
Speaker 2: The best place is substick It's real Thomas seven to

717
01:03:58,639 --> 01:04:06,840
seven seven that substack dot com on social media. I'm

718
01:04:06,880 --> 01:04:12,039
at Thomas seir t h o E s c y

719
01:04:12,199 --> 01:04:18,519
R seven seven seven. The best one stop place to

720
01:04:18,519 --> 01:04:22,239
find my content is my sub stack on my website.

721
01:04:22,280 --> 01:04:24,800
My website is number seven h o E S seven

722
01:04:24,880 --> 01:04:27,400
seven seven dot com.

723
01:04:27,440 --> 01:04:29,400
Speaker 1: Awesome until part three.

724
01:04:29,559 --> 01:05:02,000
Speaker 2: Thank you, Thomas, Yeah, thank you Man sh