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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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and everything else, the things that Thomas and I are

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doing together on condinal philosophy, it's all because of you.

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Everything's there. Want to welcome everyone back to the Peking

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Yona's show. Thomas is back and we are continuing the

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series on continental philosophy. How are you doing todays?

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Speaker 2: Thomas right, I'm going to talk about manual cont today.

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Initially I was going to discuss the Reformation, and after

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providing a background and Aquinas and Thomas thought, but I'm

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going to do that after I conclude the main body

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of this series, for reasons that I think will become

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clear as I proceed. Emmanuel Kann is fundamentally important to

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the Enlightenment project. I mean the point before that, in

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my opinion, one of the only purely political theoretical contributions

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from the Germans to the Enlightenment enterprise was Clausewitz. I

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stand by that because Khan wasn't a political theorist. He

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wrote precious a little on politics and direct capacities. Yet

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he has this enduring and tremendously outside impact on conceptual

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matters relating to a political discourse, which makes sense. He

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was an intellectual giant. I'm not this session going to

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talk about concepts like the categorical imperative and a prona posteriori,

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distinctions and the thing in itself as a conceptual postulate.

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Those things are tremendously important, but we're getting into very

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deep metaphysics there and things like the anthropic principle, which,

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in my opinion, I've got an epistemological view of politics,

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among other things. That's one of the reasons why I

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hold out Heidegger is so significant, not just because of

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his ideas on epistemology and things and political ontology that

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I view as systemically and very integral. You know, it's

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because I don't think that politics is as discreet domain

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as you know is often suggested. So it'll probably be

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a two part treatment of cont and the Kant was

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in conceptual dialogue with Hume, specifically Human's radical empiricism. Even

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for an Enlightenment partisan, that was remarkable. But I mean

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Hume obviously was not a continental theorist. But we'll get

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into that too moving forward. I'm still not feeling great.

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That's one of the reasons why I split this up,

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but I think it's appropriate. Just not so much for

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the sake of brevity, but I think it makes more

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sense that way. Otherwise it becomes kind of unmanageable content.

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An interesting background, and say the least, he was the

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progeny of radical Pietus and the Germans is a deeply

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theologically impacted people in terms of their intellectual culture. I

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think that can't be overstated. You know, I made the

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point before as being of a Heidegger, he's very much

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in the tradition of meister Eckart, as with Schopenhauer. In

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my opinion, though it's more obvious with somebody like Heidiger

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than is a Schopenhauer fricta. But German Pietism is equally important,

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and i'd argue was an essential aspect of the modern

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German political and cultural mind, and one of the reasons

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I think it's misguided. For example, when people posit it,

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it's mostly very partisan minded Jewish writers as well as Englishmen.

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They enjoy suggesting that the NSDAP was this culturally Catholic phenomenon.

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It really was not at all. The National Socialists the

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National Socialist heartland was the rural and semi rural Protestant north,

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and I believe there's a direct connection between pious thought

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and National Socialist ethics, especially as regards the congregational understanding

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of communitarian life and the inner witnesses, the arbiter of

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the political and social ethics and things like that. You know,

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this isn't middling trivia or something. You know, what I'm

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getting at is that it's just a way they two

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people such as the aforementioned you know, fascism or the

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Third Reich is their stand in for Lucifer. So they

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and they, you know, the English being rabidly anti Catholic,

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and you know the Zionis types having similar prejudices, a

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little emergent from a different place. That's the source of

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that conceptual prejudice. But even some people should know better.

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There's some nice parrote that suggestion. But Khan was an

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East Prussian from what's now the Countingingred, you know, so

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the easternmost frontier of the Prussian state, you know, and

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that undoubtedly colored his perspective on you know, high politics.

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He lived a very priestly life. He was very much

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like in that mold, you know. He never married. He

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devoted pretty much the entirety of his waking life to

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academic research and writing. He was tremendously prolific, you know,

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and I I'm not sure people fully grasp his influence.

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You brush up against Kantian perspectives constantly in serious academ

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such that it continues to exist in legacy terms, and

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it's just something people take for granted, nonsense like democratic

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peace theory, which no serious person abides. Obviously, there is

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some connection to Kant therein, but it's ambastardized and it's

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dumbed down to the point of being infantile, a such

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that I don't really think it's fair to claim a

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direct lineage. However, CONTs anthropological suggestions about man as a

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political actor and what his intrinsic motives are and how

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these things can be manipulated are remarkably at odds with reality,

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and his conclusions aren't really suggestive of the They're very

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kind of self damning. You know, this is a man

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who had absolutely no understanding of the political You know,

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and Know Most of the Earth by Carl Schmidt is

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a substantial portion of that book, which is Schmid's magnum opus.

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In many ways, it's a savage repudiation of Kantian conceptual

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biases and theoretical models, you know, which is very well placed.

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But nevertheless, Knt was complicated, just like Hobbes was. You know,

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Hobbes was a pure political theorist contra a manual count. However,

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his ontological claims were you know, nakedly at odds with

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reality and stuff like this, of course is the the

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basis of of of scientism, you know, in the sense

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of what getting Smith talked about it, you know, not

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not as not a not a not a bias to

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the scientific perspective. Scientism is, you know, a conceptual prejudice

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that you know, suggests that uh, scientific paradigms you somehow

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facilitate a revelation of reality that's essentially curative of all

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you know, human shortcomings and things, and that's obviously preposterous

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beyond belief the haunts you know again, his direct treatment

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of politics, it's largely oblique and derivative relative to the

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main thrust of his uh subject matter. Nevertheless, it becomes

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central when one immerses himself and comes to truly understand

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the core tenants of of conti and metaphysics and ethical postulates,

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the three chief warps. Count is most known for our

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critique of pure reason, critique of practical reason, and critique

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of judgment. For example, a critique of judgment, he speaks

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of politics and direct terms literally in one paragraph, and

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that's it. When he talks explicitly of politics, he's generally

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done so under the guise of metaphysics or law. He

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was very much a legal theorist or by resort to

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historical analogy or drawing upon what he views as precedent

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the historical record to discuss what he views as a

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progressive or curative imperative. UH. So, make no mistake, the body,

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the main body of Kantian theory is full of practical

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proposals and utopian social engineering proposals. But you you if

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you were seeking out some sort of statement where I

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can't like Hobbes does you know, breaks down what he

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views as you know, European man's political mind and uh,

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the source of a you know, it's uh, it's it's

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it's structure and the nature of uh, you know, the

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relationship between ethics and politics in direct capacities. You're not

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going to find the two most significant theorists that Kant

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was in dialogue with and that impacted his political thought

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where we're so and Isaac Newton. I haven't read many

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contemporary people who understand this fully. Michael Jones does. Newton

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was a strange character, and his entire body of work

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is basically an almost kind of petulant attempt to repudiate

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Aristotelian logic. Okay, Be that as it may. Newton was

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viewed as this intellectual giant who ushered in the signientific

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revolution and thus the Enlightenment. This is the way that

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you know, partisans of that perspective viewed it, and even

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those who were not particularly disposed to take up that

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proverbial banner with Zeo, he viewed him as essentially the

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progenitor of, you know, kind of the new science, all right.

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The view of Kant was that, you know, man had

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been essentially mired in ignorance until he was able to

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master the kinds of methodologies that were most splendidly synthesized

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and systematized by people like Newton. You know this, for example,

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you know, without an understanding of the natural world and

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how to manipulate its aspects, you know, things like land

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navigation or maritime navigation would be unthinkable. You know, even

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comparatively prosaic things like building shelters against the elements. You

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know this, This is the source of all practical and

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curative knowledge relating to how man can master's environment and

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improve upon his own mind towards those pragmatic ends. So

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constant belief was that there was a method that could

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be applied to state relations, most significantly international relations, but

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also within the state where peace had been achieved in

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discrete and limited capacities at minimum, And once this of

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physics of the political had been fully systematized and adopted,

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then that kind of architecture of permanent peace could be

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implemented and sustained. Why that would be desirable we'll get

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to in a minute. In the content perspective, it's different

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than what we think of as the secular humanist perspective,

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although again there is a relationship there of descent, you know,

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not descent like descend isn't descended from the former. However,

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again it's I take exception to it when people positive

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that these sort of lazy polemical appeals of this secularly

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humous left, you know, partake of a meaningful philosophical tradition,

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because they really don't. And Kant would have never used

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the term democracy because that would be meaningless in context.

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You know, he talked, he talked about and enlightened republicanism,

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which was not accidental. The relationship between I think there's

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actually strains of neoplatanism and Kant, but that's a bit

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for Afield. Anyway, CON's political theory, and we consider it

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be like a discrete content political theory. It could be

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summed up as republican government, enlightened republicanism, and international organization.

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Kant had this idea that the doctrine of state, for

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it to be not just legitimate but enduring, it had

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to be rooted in law above all else. And again

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he viewed the law as the sort of discrete science,

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you know, whereby basic truths about the world could be revealed,

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you know, almost by way of a methodology that you

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know that the law and represented a sort of like

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science of ethics, you know. And both these formulations, you know,

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the idea of republican government and an international organization it

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relied on this suggestion of peace through law, you know.

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And he drew the distinction within and among states. The

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process of coming to order political or or is a

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matter of passing from the state of nature, which is

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actiomatically a state of war, to a state of higher reason,

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you know, which is the permanent or semi permanent piece.

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So you, by definition or by essential aspects, the the

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lawful state and the legitimate state are synonymous, and the

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function of it is a maintenance of the peace at

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above all else, which facilitates all other goods coming into being.

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And again he appeals to morality and history more than

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he does what we think of as a conventional political

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theoretical postures. You know, it's it's not so much as

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terroric as it is obleak. That's the best way I

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can describe it. However, cont viewed the primary tension within

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the European political mind and thus within the modern state itself,

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you know, the nascent modern state. He view the primary

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tension or the primary internal contradiction within that conceptual framework

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as involving science contra morality. Like again Newtonian physics, to

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con represented a kind of deep and revealed truth about

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the nature of reality, its structure, its potentialities, and he

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discerned within it like a natural tendency towards balance and order.

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It's almost like this little marque and kind of will

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within nature and within reality, you know, whereby you know,

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the scientist or the physicists, you know, he can divinate

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and identify in discrete terms, you know, kind of the

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trajectory of this inherent will within uh reality and matter,

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and by curating that you know, structures that part take

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of of its essence, can you know, become perfected with

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the correct mode of intervention and engineering. However, this is

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co extent and alongside a moral consciousness which man and

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man alone is capable of cultivating, you know, which distinguishes

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them from beasts of the field. You know. And the

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problem is that the setting of moral activity, how it

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comes to be the precedent for it. The only way

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we can understand it is by resort to you know,

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strife and warfare. You know, that's the precedent. And even

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even men who are morally correct in the contient view,

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there's going to be coersive aspects to enforcing an enlightened morality,

239
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which is going to call upon a certain zealousness to

240
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sustain those efforts, and two inundate its standard bearers with

241
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the fervor and violence figurative and literal. You know. To

242
00:26:00,319 --> 00:26:07,480
see these things through, can't realize that these two tendencies

243
00:26:09,519 --> 00:26:20,400
couldn't be properly reconciled in conventional ways, but they could

244
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coexist in a complementary fashion, kind of like competing forces

245
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within physics, you know, bound by the same laws of

246
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nature and gravity or what have you if a common

247
00:26:39,359 --> 00:26:51,480
theoretical basis could be identified and an understanding of these

248
00:26:51,519 --> 00:26:57,400
competing forces they're in, you know, and how they could

249
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be cultivated so as to allow some sort of harmonious

250
00:27:04,480 --> 00:27:07,680
resolution to be realized, at least in terms of praxis.

251
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And what's essential understandard too is that the state of nature, yes,

252
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it is the state of war, but it also is

253
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a state of perfect freedom, and the you know, free

254
00:27:32,880 --> 00:27:39,200
will can flourish within that setting. The problem is that

255
00:27:40,000 --> 00:27:47,200
there's not ethical restraints, so it becomes this, you know,

256
00:27:47,839 --> 00:27:49,880
if not a war of all against all and not

257
00:27:50,000 --> 00:27:54,920
easy in terms, it becomes a kind of glorified beast

258
00:27:55,039 --> 00:28:02,079
yeary or might makes a roy and the perfection of

259
00:28:02,119 --> 00:28:06,079
the human will and the full flourishing of it, you know,

260
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can't possibly be realized. This relates to what Kant also

261
00:28:21,839 --> 00:28:29,279
the identified as the basis of metaphysics, and this comes

262
00:28:29,359 --> 00:28:33,200
up again and again in his main body of work.

263
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He essentially divided the world into the realm of phenomena

264
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and the realm of noumena. The world of or the

265
00:28:45,359 --> 00:28:51,000
realm of phenomena is the realm of things in their

266
00:28:51,000 --> 00:28:56,160
manifestation or appearance. The world of numena is the world

267
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of things as they are in themselves, or as they

268
00:29:01,279 --> 00:29:09,039
could be known in their essential capacity, if knowledge of

269
00:29:09,119 --> 00:29:18,440
them could be acquired without the mediation of experience, which

270
00:29:18,519 --> 00:29:24,720
is a fascinating postulate. But you know what's irrelevant here

271
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is that the world of phenomena is what science reveals

272
00:29:29,279 --> 00:29:36,480
to us. The world of numena is from where ethics

273
00:29:37,279 --> 00:29:41,960
derived and how these things can be reconciled. If they

274
00:29:41,960 --> 00:29:46,599
can be reconciled, that would be the basis of a

275
00:29:46,680 --> 00:29:54,759
perfectly enlightened politique, whereby a perpetual peace could be accomplished

276
00:29:55,440 --> 00:29:59,880
and thus a full flourishing of the human will, which

277
00:30:00,160 --> 00:30:07,319
in Kantian terms is like the telos of politics, Like

278
00:30:07,359 --> 00:30:14,079
that's why the state exists, you know, that's why politics exists,

279
00:30:15,160 --> 00:30:20,359
you know, of the enlightened sort as he would characterize it.

280
00:30:22,359 --> 00:30:25,519
Of course, that begs the question, and this was Schmid's

281
00:30:25,519 --> 00:30:30,400
big concern, like why why is that important? And more

282
00:30:31,240 --> 00:30:35,880
critically and more immediately, that's not the way humans are,

283
00:30:36,680 --> 00:30:40,079
you know, And politics isn't this process whereby you know,

284
00:30:40,160 --> 00:30:44,160
we we become ethically perfected or we or we socially

285
00:30:44,200 --> 00:30:48,319
engineer man. And do you know something better than he was.

286
00:30:49,640 --> 00:30:52,519
You know, politics is the business of friends and enemies

287
00:30:54,599 --> 00:30:58,240
and why you know, Soirella made the same point, like

288
00:30:58,480 --> 00:31:03,720
why violent is not just intrinsic to man, but why

289
00:31:03,759 --> 00:31:08,319
it's essential to his creativity, you know, and they're going

290
00:31:08,400 --> 00:31:14,160
to convergence of reason, will and passion and violent political

291
00:31:14,200 --> 00:31:19,000
impulses allows man to kind of reach a relative's zenith

292
00:31:19,960 --> 00:31:26,799
of action and conceptual activity. It doesn't really matter why

293
00:31:26,839 --> 00:31:31,200
that is. It just is, you know. And so there's

294
00:31:31,319 --> 00:31:36,480
idea that, well, we're gonna break a man of these

295
00:31:36,519 --> 00:31:41,279
things that allow him to be creative and allow him

296
00:31:41,319 --> 00:31:50,279
to you know, act out heroic values on sort of

297
00:31:50,279 --> 00:31:55,039
the grand historical stage, you know, the idea that we

298
00:31:55,119 --> 00:31:58,880
need to do away with that to realize some sort

299
00:31:58,920 --> 00:32:05,400
of perfect free flourishing of free will for every man

300
00:32:05,400 --> 00:32:11,200
and woman as much as possible. That really can't be rationalized.

301
00:32:12,119 --> 00:32:18,960
And you know, it's it's the problem with all Enlightenment

302
00:32:19,160 --> 00:32:23,400
paradigms and the problem with capital of liberalism is at base,

303
00:32:23,920 --> 00:32:29,640
it takes a splendidly arbitrary set of values and aesthetical

304
00:32:29,680 --> 00:32:35,880
preferences and declares these things are the highest good for

305
00:32:36,039 --> 00:32:41,359
all time, for all people. Because I say so, you know,

306
00:32:41,680 --> 00:32:47,200
and I say so, isn't good enough and appeal to

307
00:32:49,400 --> 00:32:57,599
universal ethics few that these postulist may be a number.

308
00:32:58,680 --> 00:33:06,039
Isn't good enough, you know. And it also and again no,

309
00:33:09,039 --> 00:33:15,680
I'm no libertarian around Mesian, but it also begs the question,

310
00:33:15,960 --> 00:33:19,880
why is this the business of the state? You know?

311
00:33:20,680 --> 00:33:26,039
The state isn't this perennial thing. It's something that was

312
00:33:26,119 --> 00:33:31,440
emergent as we know it that made a mistake. The

313
00:33:31,480 --> 00:33:36,519
modern state is this discreete and unique phenomenon, you know,

314
00:33:36,559 --> 00:33:39,240
it's not. We're not just talking about different iterations of

315
00:33:39,359 --> 00:33:46,720
some identical tendency here or sociological impulse. The modern state

316
00:33:46,839 --> 00:33:51,880
emerged out of the catastrophe of the Thirty Years War.

317
00:33:52,799 --> 00:33:58,440
It endured for a little under three hundred years, you know,

318
00:34:00,759 --> 00:34:07,400
and then gave way briefly to a kind of true

319
00:34:07,440 --> 00:34:13,400
globalism in political terms, which proved to be totally unsustainable,

320
00:34:14,159 --> 00:34:16,199
ing to a combination of fact or some of you know,

321
00:34:16,239 --> 00:34:22,800
some related to humorism, which were historical. But you know,

322
00:34:24,440 --> 00:34:29,000
the state's businesses were in peace. It's not it's not

323
00:34:29,039 --> 00:34:32,559
the perfect a man or to like educate your children,

324
00:34:33,280 --> 00:34:38,320
or to improve you know, the or to like mitigate

325
00:34:38,360 --> 00:34:41,199
the tragedy of the commons or something, or like help

326
00:34:41,320 --> 00:34:45,199
men and women like understand each other better, you know,

327
00:34:46,960 --> 00:34:52,079
frankly suggesting the state should be doing anything other than

328
00:34:54,239 --> 00:35:01,000
what it was taled to do. Co answer with, you know,

329
00:35:01,039 --> 00:35:08,039
the raizondetra of of a collective defense and the need

330
00:35:08,079 --> 00:35:15,000
to mitigate catastrophes such as that that began with the

331
00:35:15,039 --> 00:35:19,079
defense truation of Frog and ended with the Westphalian peace,

332
00:35:21,280 --> 00:35:25,239
you know, like why why is the state and instrumentality

333
00:35:26,000 --> 00:35:29,599
of course? You know, the Schmidtian view is that, well,

334
00:35:30,639 --> 00:35:36,159
the states is a stand in for for God to

335
00:35:36,199 --> 00:35:43,960
the secularist, and it's acts of sovereign authority take on

336
00:35:44,000 --> 00:35:53,840
the symbolic psychologic symbolic psychological trappings of miraculous events quite literally.

337
00:35:55,800 --> 00:36:02,639
And there's also if you accept the content paradigm, you

338
00:36:02,760 --> 00:36:07,320
basically need to accept that this sort of ethical schema

339
00:36:09,320 --> 00:36:17,280
political in nature isn't bound by any territorial imperative, you know,

340
00:36:17,440 --> 00:36:19,800
And a Schmidt point. I keep moving back to Schmidt

341
00:36:19,800 --> 00:36:24,400
because he is the most direct rebuttal tou kan in

342
00:36:27,480 --> 00:36:34,320
you know, in any epoch. Schmid makes the point about

343
00:36:34,320 --> 00:36:40,840
the spatial nature of political life, because that's that's that's

344
00:36:40,840 --> 00:36:44,800
an essential. It's not just conceptually essential. You know, you

345
00:36:44,840 --> 00:36:47,400
can't talk about sovereignty unless you talk about soebrity over

346
00:36:47,480 --> 00:36:51,599
a place. I can't give you coordinates in the middle

347
00:36:51,639 --> 00:36:54,239
of the Atlantic Ocean and say, okay, you see, like

348
00:36:54,280 --> 00:36:58,360
the United States Navy sovereign over these coordinates. You know,

349
00:36:58,679 --> 00:37:02,599
I I can't tell you that just anywhere you are

350
00:37:03,480 --> 00:37:07,480
on this planet. You know that, like the Portuguese Parliament

351
00:37:07,519 --> 00:37:10,880
has the power to tax you, I mean, and being

352
00:37:10,880 --> 00:37:15,800
goberally up twos. But you know, to make a point.

353
00:37:15,920 --> 00:37:21,199
But part of it is you know, pragmatic, conceptual, But

354
00:37:21,280 --> 00:37:26,119
part of it also is, you know, human life. The

355
00:37:26,199 --> 00:37:33,760
setting of human life is physical reality. You know, that's

356
00:37:33,800 --> 00:37:40,360
just the way humans are wired psychologically. But also you know,

357
00:37:40,559 --> 00:37:45,119
it's literally the setting of any human action other than

358
00:37:45,119 --> 00:37:54,760
that which is purely psychological in character and in a

359
00:37:54,800 --> 00:38:00,480
category of pure mind. You know, So if you're talking

360
00:38:00,519 --> 00:38:05,280
about it's not it's not accidental that the first political order,

361
00:38:08,760 --> 00:38:13,519
and during really until only a few centuries ago, it

362
00:38:13,639 --> 00:38:21,559
always attached directly to a discrete land area, great or small.

363
00:38:23,480 --> 00:38:25,880
You know. So it's all good and well, I mean,

364
00:38:25,920 --> 00:38:30,079
aside from everything else that's wrong. With these appeals to

365
00:38:30,519 --> 00:38:34,960
what is reportedly a universal ethical schema aside everything else

366
00:38:35,000 --> 00:38:42,800
that's wrong with that. You know, you're it's it's it's

367
00:38:42,840 --> 00:38:46,599
it's located literally nowhere. You know, you're saying and saying that,

368
00:38:46,679 --> 00:38:51,719
you know, there's a sovereign authority over everything. You're saying

369
00:38:51,760 --> 00:38:55,679
that you know you're sovereign over nothing. You know, there's

370
00:38:56,480 --> 00:39:10,719
a need for a concrete spatial orientation, and that's fundamentally important.

371
00:39:11,440 --> 00:39:18,079
Frank Herbert makes that point too, which, uh, it probably

372
00:39:18,079 --> 00:39:22,440
sounds like incredibly like spurgish, but I especially because like

373
00:39:22,480 --> 00:39:29,159
in the Herbert universe, you're quite literally talking about massive

374
00:39:29,880 --> 00:39:35,960
and vast slots of space time, you know, and and

375
00:39:36,400 --> 00:39:40,360
discrete planets situated they're in. But the reason why there's

376
00:39:40,360 --> 00:39:42,679
an emperor of the known universe is because people have

377
00:39:42,760 --> 00:39:45,320
to be able to say, like, you know, there is

378
00:39:45,360 --> 00:39:48,159
a planet, and there's a there's literally a man who

379
00:39:48,559 --> 00:39:52,559
you know sits in in a palace on that planet

380
00:39:52,599 --> 00:39:54,840
and is the emperor of you know, all of these

381
00:39:54,920 --> 00:39:58,719
other worlds. You know. Otherwise, even even if you have

382
00:39:58,800 --> 00:40:02,559
to figurehead and like the Petish, the Petentia emperors and

383
00:40:02,719 --> 00:40:04,920
Doune like some of them have more power than others,

384
00:40:05,000 --> 00:40:06,880
you know, depending on the man on the throne and

385
00:40:06,920 --> 00:40:12,920
depending on the constellation of factors that are kind of

386
00:40:12,920 --> 00:40:16,559
dictating affairs of the lads read. But even if he's

387
00:40:16,599 --> 00:40:20,159
only a symbolic figurehead, there always has to be like

388
00:40:20,199 --> 00:40:23,079
an emperor of the known universe, you know, otherwise there's

389
00:40:23,079 --> 00:40:27,639
not an orientation point. And I remember this is before

390
00:40:27,679 --> 00:40:29,559
like I read Carl Schmidt or anything. So I was

391
00:40:29,599 --> 00:40:32,679
like twelve or thirteen years old when I first read that.

392
00:40:33,880 --> 00:40:36,280
I remember thinking that was really profound because I've never

393
00:40:36,320 --> 00:40:41,719
thought in those terms before. But yeah, that's that's essential.

394
00:40:43,760 --> 00:40:50,480
It's uh, you know, and it's also too obviously. I mean,

395
00:40:50,480 --> 00:40:52,559
I realize spending more time on the critique than I

396
00:40:52,599 --> 00:40:58,440
am the subject matter of which you know, being postulated

397
00:40:59,039 --> 00:41:08,280
by time. But the you know, the just war as

398
00:41:08,320 --> 00:41:18,119
an essential aspect of an ethical schema. Yeah, there's a

399
00:41:18,199 --> 00:41:24,119
very strong Thomas tradition there. But the way people talk

400
00:41:24,199 --> 00:41:26,159
about it, at least in the Anglo sphere, it's a

401
00:41:26,239 --> 00:41:31,000
content concept, you know, at least during like the Vietnam

402
00:41:31,079 --> 00:41:35,679
era and beyond, you know, just speaking to what people

403
00:41:35,679 --> 00:41:38,760
are probably familiar with who are listening to this now,

404
00:41:41,159 --> 00:41:45,840
you know, and the everybody I would assume at this point,

405
00:41:46,239 --> 00:41:49,039
you know, who follows their content knows the schmittyen objection.

406
00:41:49,960 --> 00:41:52,119
You know, you're just talking about the tyranny of values

407
00:41:52,960 --> 00:41:57,519
dressed up as universal imperatives. But aside from that, you know,

408
00:41:58,320 --> 00:42:01,639
cont admits that you know, again, there's there's gonna be

409
00:42:01,679 --> 00:42:07,440
a coercive aspect to forcing racalciff states and peoples to

410
00:42:07,679 --> 00:42:14,480
join this federation you know that has abolished war. So

411
00:42:14,519 --> 00:42:17,079
I mean, if you're gonna, if you're gonna wage war

412
00:42:17,320 --> 00:42:23,119
to abolish war, you're rendering your enemy the ultimate you know,

413
00:42:24,400 --> 00:42:31,320
adversary of humanity, which means that you're exponentially increasing the

414
00:42:31,400 --> 00:42:38,440
level of animical hostility that there would be otherwise within

415
00:42:39,360 --> 00:42:44,159
you know, an accepted you know, moral consensus found by

416
00:42:44,239 --> 00:42:49,599
cultural and territorial parameters. So it's sort of a self

417
00:42:49,639 --> 00:42:55,000
refuting proposition, and the content rebuttal to that is a

418
00:42:55,079 --> 00:43:00,320
kind of special pleading whereby well, you know, the ends

419
00:43:00,440 --> 00:43:04,239
justify the means, so long as you are, in fact,

420
00:43:04,559 --> 00:43:10,119
you know, acting in accordance with an enlightened reason, you know.

421
00:43:10,119 --> 00:43:11,800
And it's like, well, how would I determine that? Do

422
00:43:11,880 --> 00:43:15,039
I like insult a panel of philosophers, and if they

423
00:43:15,320 --> 00:43:18,280
if they give me, if they green lighted, that means

424
00:43:18,280 --> 00:43:20,480
I can do whatever I want, you know, I mean,

425
00:43:20,519 --> 00:43:25,239
that's this is kind of what I mean by saying

426
00:43:25,280 --> 00:43:29,440
that con was kind of the ultimate Ivory Tower academic.

427
00:43:29,519 --> 00:43:33,519
And this is why, this is why these people need

428
00:43:33,559 --> 00:43:39,400
to be kept as far from politics as possible, you know,

429
00:43:42,039 --> 00:43:45,519
because I mean there's anti human aspects of these things too.

430
00:43:45,559 --> 00:43:50,679
And I'm not assigning this to Khan. His loose ideological

431
00:43:50,719 --> 00:44:02,199
descendants are more often than not of a a certain stripe,

432
00:44:02,559 --> 00:44:09,280
ideological stripe that is incredibly destructive and abides the kind

433
00:44:09,280 --> 00:44:16,760
of anti human, anti cultural zeitgeist that quite literally wants to,

434
00:44:16,800 --> 00:44:20,599
you know, wipe out the ability of people believe. Historically,

435
00:44:21,719 --> 00:44:27,000
it wants to annihilate the basis of human identity. I mean,

436
00:44:27,079 --> 00:44:34,000
really monstrous stuff. But even in lesser iterations, you know,

437
00:44:34,079 --> 00:44:39,559
you're dealing with you're, you're, you're, you're dealing with zelots

438
00:44:39,599 --> 00:44:43,159
who are kind of like a child who, in their

439
00:44:43,199 --> 00:44:48,760
inability to understand some relatively complex puzzle or something besides this,

440
00:44:48,840 --> 00:44:52,239
set it on fire, you know, or like upset the

441
00:44:52,280 --> 00:44:58,159
table maybe is a better analogy, you know, That's why

442
00:44:58,159 --> 00:45:02,840
I'm always coming back to the fact about dangerous it

443
00:45:02,920 --> 00:45:05,000
is that I mean, I think, I think, I think,

444
00:45:05,039 --> 00:45:07,800
I think the president is kind of a cipher and

445
00:45:07,880 --> 00:45:12,679
a lame duck, but the office still does still hold

446
00:45:12,760 --> 00:45:19,840
some concrete authority beyond the merely symbolic. You know. One

447
00:45:19,840 --> 00:45:21,360
of the one of the really bad things about Trump

448
00:45:21,400 --> 00:45:25,119
is that demand demands an idiots, you know, in politics.

449
00:45:25,119 --> 00:45:29,000
I mean, he's got zero understanding of high politics. You know.

450
00:45:29,119 --> 00:45:34,360
It's it's like a monkey holding a book on high

451
00:45:34,360 --> 00:45:37,719
school algebra, you know. I mean, aside from the fact

452
00:45:37,760 --> 00:45:43,199
that he's just kind of a bad guy and has

453
00:45:41,599 --> 00:45:47,920
some really questionable commitments. You know, you can't have people

454
00:45:47,920 --> 00:45:56,760
like that rennering decisions. That's it's preposterous, you know. And uh,

455
00:45:57,159 --> 00:46:02,079
these things can't be remedied off of times. You know.

456
00:46:02,480 --> 00:46:07,960
It's I'm gonna make a point again and again. However,

457
00:46:07,960 --> 00:46:11,519
anybody feels about Bush forty one and Baker, they had

458
00:46:11,559 --> 00:46:17,320
a viable model for the new global order moving forward,

459
00:46:18,400 --> 00:46:20,320
you know, whether you and again, I mean, I don't

460
00:46:20,320 --> 00:46:24,679
think globalism is a good thing, but uh, because it

461
00:46:24,800 --> 00:46:27,480
was the reality of the intergem and border came down,

462
00:46:27,920 --> 00:46:33,400
I'd rather have it be viable than not. And I

463
00:46:33,559 --> 00:46:36,400
certainly rather have Bush and Baker at the Helm than

464
00:46:36,480 --> 00:46:39,840
some crazy Zionists and some and some game show host

465
00:46:39,920 --> 00:46:43,760
who's a an absolute Cretan on matters of my politics,

466
00:46:44,199 --> 00:46:50,880
you know, the a uh an abject Cretan, you know,

467
00:46:51,039 --> 00:47:01,760
white inward like Piggy Bill Clinton, deciding with these uniform

468
00:47:01,800 --> 00:47:07,079
fetishists fuckheads like Wesley Clark, you know, to a for

469
00:47:07,079 --> 00:47:10,599
all practical purposes like assault the Russian Federation in the Balkans.

470
00:47:11,199 --> 00:47:18,800
They destroyed a decade of good will proceeding and eradicated

471
00:47:18,880 --> 00:47:27,000
any possibility of full disarmament of strategic nuclear forces. They

472
00:47:27,559 --> 00:47:35,679
basically poisoned the twenty first century, you know, by sheer hubrists.

473
00:47:35,679 --> 00:47:38,559
And in the case of Piggy, just like abject, like

474
00:47:38,760 --> 00:47:44,639
staggering degrees of stupidity. You know, you can't. I mean

475
00:47:44,639 --> 00:47:48,239
Bill Clinton, the fact that Bill Clinton, you know, the guy,

476
00:47:48,639 --> 00:47:50,880
the guy should have been like face down in a ditch,

477
00:47:51,159 --> 00:47:53,880
like no I'm not getting violence or like fed posting

478
00:47:54,079 --> 00:47:57,639
or fed speaking, but like the guy who are totaling

479
00:47:57,679 --> 00:48:00,480
the believe like sub human piece of shit. So I mean,

480
00:48:00,480 --> 00:48:05,079
that's like an extreme example, but you can't. You can't.

481
00:48:05,719 --> 00:48:10,679
You can't let these people anywhere near the levers of power.

482
00:48:13,800 --> 00:48:15,559
That's where I got today. Like, I'm sorry that this

483
00:48:15,679 --> 00:48:17,639
was kind of brief, man, And I'm still kind of

484
00:48:17,639 --> 00:48:21,519
recovering from not feeling well, and I've been burning the

485
00:48:21,559 --> 00:48:24,000
candle on both ends sort of because I'm trying to

486
00:48:24,039 --> 00:48:27,079
get stuff done before the fourth and I've got people

487
00:48:27,079 --> 00:48:29,400
coming to town and which I'm excited about. There's like

488
00:48:29,400 --> 00:48:32,519
a lot of fun stuff on the agenda, but I'm

489
00:48:32,559 --> 00:48:34,519
trying to get my health back so that i can

490
00:48:34,639 --> 00:48:38,920
be a proper host and stuff. So forgive me. If

491
00:48:40,159 --> 00:48:42,800
this didn't go as long as you were, the subs

492
00:48:42,800 --> 00:48:43,280
would like.

493
00:48:44,039 --> 00:48:47,679
Speaker 1: Oh, no worse, no worse, just tell people where you're

494
00:48:47,719 --> 00:48:50,800
at right now, and yeah get here.

495
00:48:51,119 --> 00:48:53,960
Speaker 2: Well, no, thanks, you're you're very generous, I mean always,

496
00:48:54,000 --> 00:48:59,559
but yeah, I'm My website is in the project being

497
00:48:59,559 --> 00:49:02,960
retooled and it's almost done. But it's an up to

498
00:49:03,039 --> 00:49:06,119
date feed now of like everything I'm doing, like here

499
00:49:06,159 --> 00:49:10,159
with Pete and with our dear friend Jay Burden, and

500
00:49:10,239 --> 00:49:13,280
with my friends Adam and Nick, and with my my

501
00:49:13,519 --> 00:49:17,440
phaser pod. It's like a it's like a one stop

502
00:49:17,719 --> 00:49:19,800
kind of site where you can find everything I'm doing.

503
00:49:21,239 --> 00:49:24,840
It's Thomas seven seven seven dot com. It's number seven

504
00:49:25,079 --> 00:49:29,639
h S seven seven seven dot com. I'm I'm told

505
00:49:29,679 --> 00:49:32,519
that the mobile version is still kind of janky. That's

506
00:49:32,559 --> 00:49:34,920
being worked out. But if you try and load it

507
00:49:34,960 --> 00:49:37,960
like on your smartphone or on your you know, your

508
00:49:38,039 --> 00:49:40,719
droid or whatever, it doesn't work. Don't like blow me

509
00:49:40,800 --> 00:49:42,880
up like it doesn't work. It doesn't work. It's just

510
00:49:43,079 --> 00:49:48,559
might be fucked up on the mobile app. Other than that,

511
00:49:49,559 --> 00:49:51,559
you can always find me in Substack. That's what my

512
00:49:51,639 --> 00:49:55,800
pod is, and like long form stuff and all kinds

513
00:49:55,800 --> 00:49:58,400
of other good things, and we got like an active

514
00:49:58,480 --> 00:50:02,800
chat going there. It's real Thomas seven seven seven at substack.

515
00:50:04,280 --> 00:50:06,639
Like go to those two places and you can find

516
00:50:06,679 --> 00:50:09,360
all my other stuff, you know, like myke I've got

517
00:50:09,360 --> 00:50:12,320
a t gram and an Instagram and things like that.

518
00:50:12,480 --> 00:50:14,960
But yeah, go to go to my website or go

519
00:50:15,039 --> 00:50:15,679
to substack.

520
00:50:16,360 --> 00:50:19,679
Speaker 1: All right, So the next episode, thank you, Thomas, appreciate it.

521
00:50:20,360 --> 00:50:24,280
Speaker 2: Yeah, welcome h