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<v Speaker 1>If you stand up and do something correctly, people who

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<v Speaker 1>care about that sort of thing will notice. They will notice,

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<v Speaker 1>and they will open doors for you. That's how the

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<v Speaker 1>world works. Don't underestimate the utility of proper action. The

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<v Speaker 1>goal for young people is to turn themselves into someone.

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<v Speaker 1>For each person to turn themselves into a person who

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<v Speaker 1>stands up straight and who pays attention, and who can

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<v Speaker 1>think and who can speak, and who can act in

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<v Speaker 1>relationship to the highest good they can conceive of. And

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<v Speaker 1>that I believe that that's a way of being that's

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<v Speaker 1>noble enough so that if it's enacted, it also takes

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<v Speaker 1>the sting out of the tragedy of life. There's something

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<v Speaker 1>noble about bearing up under a heavy load, and human

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<v Speaker 1>beings have a heavy load, there's no doubt about it. Now,

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<v Speaker 1>the question is, can you build yourself up into something

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<v Speaker 1>that's strong enough to lift that without complaint and without corruption. Well,

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<v Speaker 1>that's a noble goal. That's what young people should be doing.

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<v Speaker 1>They should have a conception of who they could be,

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<v Speaker 1>and that conception should be something like, if I could

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<v Speaker 1>be like that, everything would be worthwhile. That's what you

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<v Speaker 1>want to aim at, because you want to make everything worthwhile,

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<v Speaker 1>and so do it. Money has done as much for

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<v Speaker 1>you as it can do by the time you can

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<v Speaker 1>pay your bills. It's like, well, define wealth, all right,

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<v Speaker 1>that's easy heat in the winter, air conditioning in the summer,

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<v Speaker 1>running water right, reliable shelter, and the provision of high

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<v Speaker 1>quality food. Once you've got those, and then we could

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<v Speaker 1>add to that access to all the world's information. Everyone

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<v Speaker 1>has that virtually unless you've fallen right out of society.

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<v Speaker 1>Maybe we could add reasonable access to healthcare to that,

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<v Speaker 1>although for most people, especially if they're young and healthy,

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<v Speaker 1>that's irrelevant. But once you have those first six things

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<v Speaker 1>indoor plumbing, for example, you're already overwhelmingly rich by historical

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<v Speaker 1>and even worldwide standards. You're already in the top one

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<v Speaker 1>tenth of one percent of all the human beings that

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<v Speaker 1>have ever lived. And incremental movement past that just doesn't

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<v Speaker 1>make that much difference, you know. So maybe you have

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<v Speaker 1>a ten year old Hayundi Sonata. I have one of those.

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<v Speaker 1>It's like, well, I could have a McLaren. But the

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<v Speaker 1>incremental difference when we're stuck in a traffic jam is zero.

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<v Speaker 1>So the radical left is overestimate the utility of wealth

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<v Speaker 1>in relationship to its capacity to solve the fundamental problems

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<v Speaker 1>that beset human beings. Rich people get cancer, rich people

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<v Speaker 1>get divorced. Rich people get estranged from their children. They

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<v Speaker 1>develop drug and alcohol problems, like they're sued constantly for

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<v Speaker 1>what they're doing, they're engaged in legal battles, and their

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<v Speaker 1>lives tend to be extraordinarily complex because it's not easy

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<v Speaker 1>to handle money. It disappears, man, if you don't keep

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<v Speaker 1>an eye on it, if you're not watching it and

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<v Speaker 1>monitoring it and earning it, generally speaking, it disappears. And

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<v Speaker 1>that most family fortunes disappear in three generations, and most

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<v Speaker 1>Fortune five hundred companies only last thirty years. And there

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<v Speaker 1>is a one percent, but it churns. You know, the

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<v Speaker 1>one percent ten years ago, they're not the same people

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<v Speaker 1>that are the one percent now. People don't understand very

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<v Speaker 1>well because they don't look into it at all. Is

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<v Speaker 1>that most of the people who are in the one

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<v Speaker 1>percent are old. So what do you want to be?

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<v Speaker 1>You want to be young and poor, old and rich.

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<v Speaker 1>You know, like what happens is if you're lucky, as

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<v Speaker 1>you move through life, you trade your youth for security

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<v Speaker 1>roughly speaking, but you know you're seventy five and you

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<v Speaker 1>have five million dollars. Well, yeah, okay, you're seventy five.

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<v Speaker 1>And of course the amount of wealth people have accumulates

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<v Speaker 1>as they get older. Well, you know, if the person

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<v Speaker 1>is fortunate and sensible, because they save up their money

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<v Speaker 1>and they've had much more time to work. And so

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<v Speaker 1>most of these things are multivariate problems, right, Why is

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<v Speaker 1>there a one percent? Well, because the patriarchy is oppressive.

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<v Speaker 1>It's like, yeah, okay, that accounts for five percent of

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<v Speaker 1>the variants, or ten percent of the variance if you

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<v Speaker 1>want to really like push your argument. But then all

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<v Speaker 1>sorts of other things kick in. Health is a good one,

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<v Speaker 1>and intellectual power and conscientiousness and good luck and social

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<v Speaker 1>network and well and timing is a huge part of it.

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<v Speaker 1>And a lot of that's just random. There's endless numbers

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<v Speaker 1>of contributors to wealth disparity, not the oppression of the patriarchy. Jesus.

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<v Speaker 1>You know, people who think that should be embarrassed at

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<v Speaker 1>their stupidity. And the reason I'm saying that is because

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<v Speaker 1>you don't really start talking that way till you've been

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<v Speaker 1>educated a little bit. But to turn everything into a

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<v Speaker 1>univariate problem like a one variable problem. Is it's the

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<v Speaker 1>hallmark of a tremendously ignorant and weak mind because things

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<v Speaker 1>are complicated and so are the solutions. Man, things are

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<v Speaker 1>complicated enough, but the solutions are even worse. Money has

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<v Speaker 1>its utility primarily as a tool for doing things. Really,

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<v Speaker 1>you know, you can think about it as a means

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<v Speaker 1>for obtaining luxury items, but that gets dull pretty quickly

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<v Speaker 1>for most people that have any sense. It's like, I've

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<v Speaker 1>been to the houses of very wealthy people, and some

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<v Speaker 1>of them are quite remarkable, but most of them because

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<v Speaker 1>they're creative people. But most of the time I remember

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<v Speaker 1>going to a gated community, for example, in California, and

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<v Speaker 1>it was a huge house. It was probably ten thousand

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<v Speaker 1>square feet, but it was no different than a two

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<v Speaker 1>thousand square foot house. It was just bigger, Like the

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<v Speaker 1>stoves were bigger, the fridge was bigger, the wine cellar

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<v Speaker 1>was bigger, the rooms were bigger. Who cares, it's more

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<v Speaker 1>to take care of. It's not helpful for anything unless

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<v Speaker 1>you're using it for a creative purpose. And you know,

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<v Speaker 1>they also lived in a gated community, and you can

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<v Speaker 1>hardly imagine anything duller than that. You know, like there's

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<v Speaker 1>nothing there. There's no bars, there's no nightlife, there's no

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<v Speaker 1>night clubs, there's no there's no corner stores, there's no churches,

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<v Speaker 1>there's nowhere for people to hang out. There's not even

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<v Speaker 1>any sidewalks. So so who cares. Males who occupy positions

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<v Speaker 1>of power are much more attractive to women. So there's

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<v Speaker 1>a famous Canadian psychologists team of Canadian coologists Margot Wilson

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<v Speaker 1>and Martin Daly who worked out at Hamilton at McMaster,

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<v Speaker 1>Canada's most outstanding evolutionary psychologists, did a study at one

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<v Speaker 1>point showing that first of all, they established the relationship

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<v Speaker 1>between inequality and male aggression. The correlation is like point eight.

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<v Speaker 1>It's off the charts, man, It's like it's one of

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<v Speaker 1>maybe it might be the most powerful relationship between two

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<v Speaker 1>hypothetically independent variables that psychologists or social scientists have ever discovered.

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<v Speaker 1>It's off the charts. So inequality fosters male on male violence,

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<v Speaker 1>and it's because of competition for scarce resources, and it's

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<v Speaker 1>driven by sexual selection pressures. Roughly speaking. One of the

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<v Speaker 1>things that Dalian Wilson did, and I believe this was

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<v Speaker 1>in Chicago as well. They did an ethnological anthropological study

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<v Speaker 1>of the consequence of interracial murder in the gang setting

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<v Speaker 1>in Chicago. So basically, what would happen is two gangs

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<v Speaker 1>were vying for territorial dominance, let's say, and there was

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<v Speaker 1>some kind of violent exchange, so let's call it a fight. Well,

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<v Speaker 1>the thing is, if you're in one gang and I'm

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<v Speaker 1>in another, and we engage in a violent altercation, one

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<v Speaker 1>of us perhaps might die, But who's going to die

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<v Speaker 1>is a toss up, right, So that means that I

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<v Speaker 1>can plead self defense if I'm involved in that altercation. Well,

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<v Speaker 1>and so generally what happened was that the plea was

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<v Speaker 1>self defense, the charge was plea bargained down to involuntary

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<v Speaker 1>manslaughter or to manslaughter. The person was thrown in jail

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<v Speaker 1>for or sentenced for perhaps three years and served something

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<v Speaker 1>like eighteen months. And then when they re entered the fray,

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<v Speaker 1>they were back on the streets. Their credibility had increased substantially,

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<v Speaker 1>and so had their probability of success. So the left's

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<v Speaker 1>concern with inequality is a justifiable concern. The problem is

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<v Speaker 1>we don't know what to do with it. We don't

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<v Speaker 1>know what to do about it. It's very difficult to

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<v Speaker 1>shovel money and other resources, because it isn't only money

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<v Speaker 1>that this sort of process applies to. It's very difficult

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<v Speaker 1>to shovel resources from the pile at the top down

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<v Speaker 1>to the many at the bottom who were hovering around zero.

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<v Speaker 1>So it's something that has to be taken into account

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<v Speaker 1>because well, first it's not good for everybody to be

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<v Speaker 1>stacking up at zero, and second it destabilizes the society itself.

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<v Speaker 1>But that doesn't mean we know what to do about it.

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<v Speaker 1>That's the critical thing. It also doesn't mean that the

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<v Speaker 1>reason that the people at the top have most of

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<v Speaker 1>the resources, regardless of what those resources are, it doesn't

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<v Speaker 1>mean that the reason they have them is because they're

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<v Speaker 1>exploiting the people at the bottom. Now, there is an

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<v Speaker 1>element of exploitation in any complex productive system, always because

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<v Speaker 1>they don't operate completely fairly. Right. So, yeah, suffering is

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<v Speaker 1>built into the fabric of human existence, and so you

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<v Speaker 1>are vulnerable and you will die and you can you know,

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<v Speaker 1>that's harsh, that's tragic, I would say, And tragedy is

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<v Speaker 1>built into being. And so to the degree that you

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<v Speaker 1>partake in that tragedy. You could consider yourself, although I

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<v Speaker 1>think it's the wrong way of conceptualizing it. You could

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<v Speaker 1>consider yourself as a victim among the universality of victimhood.

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<v Speaker 1>I think that's not a helpful way of looking at it,

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<v Speaker 1>because it leads to despair. But to think of yourself

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<v Speaker 1>as a particular victim, or to think of yourself as

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<v Speaker 1>a victim among the privilege, I think that gets dangerous,

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<v Speaker 1>extraordinarily rapidly.