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Want to welcome everyone back to the Peking 22 00:01:51,560 --> 00:01:54,120 Yona Show, Thomas, how are you doing today? 23 00:01:55,040 --> 00:01:56,040 Speaker 3: I've done pretty well. 24 00:01:56,640 --> 00:02:00,560 Speaker 2: I'm jumping ahead a little bit, and it's people probably gleaned. 25 00:02:02,480 --> 00:02:06,760 I'm not trying to present a conceptually biased curriculum, but 26 00:02:07,040 --> 00:02:12,319 I'm emphasizing what is relevant to people who are seeking 27 00:02:12,319 --> 00:02:19,479 a political education with a certain partisan emphasis. And I'm 28 00:02:19,520 --> 00:02:27,199 also narrowly tailor narrowly tailoring what I deal with to represent, 29 00:02:29,719 --> 00:02:39,319 you know, the discrete political philosophies. It's somewhat ambiguous. You 30 00:02:39,360 --> 00:02:43,439 know what fingers constantly true political philosophers. I mean, there's 31 00:02:43,479 --> 00:02:48,080 somewhere that's indisputable, you know, people like Machiavelli or Hobbes, 32 00:02:48,120 --> 00:02:54,400 but you know you're talking about like Contorn. That's it 33 00:02:54,479 --> 00:03:00,520 gets complicated. But political theory obviously is my wheel. I mean, 34 00:03:00,560 --> 00:03:02,680 that's what I do, That's how my background is in. 35 00:03:03,919 --> 00:03:09,879 But also I'm trying to present a curriculum of a 36 00:03:11,080 --> 00:03:15,039 partisan nature, and I am not pretending to do otherwise. 37 00:03:15,800 --> 00:03:19,639 You know, and if if people want to bone up 38 00:03:19,719 --> 00:03:25,360 on you know, connin no philosophy, generally there's better men 39 00:03:25,400 --> 00:03:29,280 than I who could do that. But I'm jumping ahead 40 00:03:29,319 --> 00:03:31,840 a little bit today. I'm gonna talk about Edmund Hustrel. 41 00:03:32,400 --> 00:03:36,520 You know what Hustoral was. Heideger was a student of Hustoral, 42 00:03:36,520 --> 00:03:41,199 and then he broke with him profoundly. And there's kind 43 00:03:41,199 --> 00:03:44,800 of a simple thing's ideological take that, like, oh, well, 44 00:03:44,800 --> 00:03:48,120 that's becus Hustal was Jewish. That's not why the Heidegger 45 00:03:48,240 --> 00:03:55,439 was a national socialist. And Heidiger was politically and philosophically 46 00:03:55,560 --> 00:03:59,319 very anti Jewish, but he wasn't some weird racialist, you know. 47 00:03:59,400 --> 00:03:59,759 Speaker 3: How to. 48 00:04:03,240 --> 00:04:07,800 Speaker 2: You can tell that Heidiger's intellectual DNA is shot through 49 00:04:07,879 --> 00:04:11,680 her scholarship because I mean she was his protege and 50 00:04:11,759 --> 00:04:16,639 probably is mistress. And there's nothing inconsistent about that. You know, 51 00:04:20,680 --> 00:04:23,279 it's not an error hypocritical. I mean, yeah, you shouldn't 52 00:04:23,279 --> 00:04:25,199 step out in your wife. But I mean what I'm 53 00:04:25,240 --> 00:04:29,360 talking about is Heidigger associated with uh with Jews in 54 00:04:29,360 --> 00:04:33,639 his professional and personal life, you know, and as one 55 00:04:33,639 --> 00:04:37,399 would imagine for somebody like him, But he also was 56 00:04:37,480 --> 00:04:44,439 uncompromising in his belief that in academium and in European 57 00:04:44,439 --> 00:04:49,040 intellectual life going back on millennia, there is a Jewish 58 00:04:49,040 --> 00:04:56,480 perspective that was ontologically dibversing, you know. But so and 59 00:04:56,600 --> 00:05:04,839 Hussroll also Austol was a complicated figure and he people 60 00:05:04,959 --> 00:05:07,160 argue back and forth about whether Hustle was. 61 00:05:08,720 --> 00:05:10,920 Speaker 3: I mean, you can't. You can't escape your. 62 00:05:12,399 --> 00:05:16,920 Speaker 2: Confessional heritage, and there's there, there's there's an ontological reality 63 00:05:17,120 --> 00:05:20,800 to how you interpret things, and the process of interpretation 64 00:05:21,959 --> 00:05:28,319 is to the lens of mind, and that's discreetly situated, 65 00:05:30,000 --> 00:05:32,800 you know, according to you know. 66 00:05:34,439 --> 00:05:36,079 Speaker 3: Whose mind we're speaking of. 67 00:05:37,399 --> 00:05:43,199 Speaker 2: But Hustle wasn't really a partisan figure in the vein 68 00:05:43,279 --> 00:05:46,160 of Leo Strauss or something. I consider him to be 69 00:05:46,199 --> 00:05:53,000 a lot like Widness, but he's the father of phenomenology 70 00:05:54,000 --> 00:06:00,399 that that can't be disputed. And Heidegger is the It 71 00:06:00,439 --> 00:06:03,360 wasn't like an ethical schism between him a Hidiger. 72 00:06:03,360 --> 00:06:03,720 Speaker 3: It was. 73 00:06:05,680 --> 00:06:08,560 Speaker 2: Heideger's view of hermin neutics. I'll get into what I 74 00:06:08,600 --> 00:06:15,959 mean by that was what really caused the intellectual breach. 75 00:06:16,000 --> 00:06:20,800 It wasn't a political question, and it wasn't because Hustle was. 76 00:06:22,560 --> 00:06:23,519 Speaker 3: Arguing for. 77 00:06:26,040 --> 00:06:37,279 Speaker 2: A Jewish political theory, subliminally or otherwise. And that's important because, 78 00:06:37,399 --> 00:06:39,879 like I said, people on both sides of the aisle 79 00:06:40,160 --> 00:06:41,040 try to claim that. 80 00:06:43,439 --> 00:06:44,160 Speaker 3: There's people to. 81 00:06:44,120 --> 00:06:49,040 Speaker 2: Who claim Hustle who shouldn't isn't a political philosopher, and 82 00:06:50,839 --> 00:06:54,920 I don't accept that. But even if I did, again, 83 00:06:55,040 --> 00:07:02,560 he's he's basically the father of phenomenology. Okay, every every 84 00:07:02,560 --> 00:07:11,199 twentieth century, every twentieth century philosopher, including Heightiger obviously was 85 00:07:11,240 --> 00:07:15,240 in dialogue with Hustle. So you can't you can't get 86 00:07:15,279 --> 00:07:27,639 away from that and phenomenology and psychological aspects or paramount 87 00:07:28,759 --> 00:07:32,000 if we're talking about political theory, you know. And this 88 00:07:32,160 --> 00:07:40,399 also this touches and concerns neuroscience, anthropology, group patterns of behavior, 89 00:07:43,199 --> 00:07:50,759 you know, positivism and the anti positivist reaction. So it 90 00:07:50,879 --> 00:08:02,319 becomes political regardless. So there'd be a gap in the 91 00:08:02,360 --> 00:08:06,680 conceptual narrative if I redacted him, But I mean, I 92 00:08:06,720 --> 00:08:11,279 wouldn't do that anyway, because it at base, you know, 93 00:08:14,399 --> 00:08:23,160 my own orientation is a Hegelian and Heidigerian. So if 94 00:08:23,199 --> 00:08:29,120 you're gonna ask me about political theory, you're gonna have 95 00:08:29,240 --> 00:08:38,240 to subject yourself to hearing about Hustrle. Us I was 96 00:08:38,279 --> 00:08:43,320 concerned with the fundamentals of thinking, you know, And that 97 00:08:44,679 --> 00:08:48,000 interestingly because even though in terms of his ethics he 98 00:08:48,120 --> 00:08:53,600 was totally at odds with somebody like Nietzsche or Marks, 99 00:08:54,360 --> 00:09:03,360 but that also put him in proximity to them more 100 00:09:03,399 --> 00:09:11,600 than these analytic philosophers who often invoke phenomenological concepts. That's 101 00:09:11,639 --> 00:09:15,080 kind of like the only thing they take away from 102 00:09:15,159 --> 00:09:26,279 cominal philosophy. So his legacy's complicated. Hustle's view, and to 103 00:09:26,320 --> 00:09:30,279 be clear to Hustell absolutely accepted the reality of the 104 00:09:30,320 --> 00:09:38,480 crisis of Western civilization, and that's what he's fundamentally concerned with, Okay, And. 105 00:09:42,440 --> 00:09:43,519 Speaker 3: His view was that. 106 00:09:45,360 --> 00:09:50,720 Speaker 2: The highest way of life, the only way for European 107 00:09:50,759 --> 00:09:52,960 civilization to save itself. 108 00:09:54,440 --> 00:09:54,759 Speaker 3: Is to. 109 00:09:57,279 --> 00:10:02,399 Speaker 2: Discover its potential for this hidden t helos that can 110 00:10:02,440 --> 00:10:07,559 be realized within the culture and presumably within every individual 111 00:10:07,720 --> 00:10:13,480 man who's capable of that sort of intellectual activity. You know, 112 00:10:13,919 --> 00:10:20,480 Hustrow believe that all men can live somewhat autonomously, even 113 00:10:20,519 --> 00:10:26,679 if they're not suited the higher intellectual activity. You know, 114 00:10:26,919 --> 00:10:30,120 they can partake of this te los if it becomes 115 00:10:31,639 --> 00:10:37,799 culturally insinuated. But obviously, you know, in all times, in 116 00:10:37,879 --> 00:10:42,919 all epochs, and in every race and cultural form, there's 117 00:10:42,919 --> 00:10:49,440 always a minority of philosophers, if you will, who you know, 118 00:10:49,519 --> 00:11:00,879 kind of shoulder the task of you know, altering or 119 00:11:01,039 --> 00:11:14,080 generating the prime intellectual modality, you know, what this higher 120 00:11:14,159 --> 00:11:21,200 tilos was in his mind. He said that it needs 121 00:11:21,240 --> 00:11:26,200 to be truly value neutral. And he said that European 122 00:11:26,320 --> 00:11:30,480 rationalism and the scientific perspective is not actually value neutral. 123 00:11:31,559 --> 00:11:37,480 It's burdened and uh, with all these conceptual biases and 124 00:11:37,639 --> 00:11:41,519 value judgments that are passed off as factual, you know, 125 00:11:42,519 --> 00:11:45,960 and there's all these there's all these assumptions that are 126 00:11:48,039 --> 00:11:56,240 epistemologically prior to the people who present these ideas, you know. 127 00:11:58,120 --> 00:12:03,519 And he said, at one time men were more cautious 128 00:12:04,840 --> 00:12:10,200 about succumbing to that tendency, which in Hospital's view is 129 00:12:10,240 --> 00:12:15,320 a great error. But he said that the nihilism of 130 00:12:16,120 --> 00:12:20,960 late modernity has caused people to do away with that 131 00:12:21,080 --> 00:12:27,600 sort of cultivated responsibility in any kind of caution, you know. 132 00:12:27,759 --> 00:12:34,840 And that's why he said, you know, even even many 133 00:12:34,919 --> 00:12:38,639 had huge respect for these philosophical giants like the cart 134 00:12:38,720 --> 00:12:43,720 and Leibnitz. He said, they contributed some great things and 135 00:12:44,960 --> 00:12:54,000 you know, demonstrating why philosophy is necessary, you know, for 136 00:12:55,000 --> 00:12:56,080 a culture to survive. 137 00:12:56,960 --> 00:12:57,919 Speaker 3: And they also. 138 00:12:59,480 --> 00:13:04,679 Speaker 2: Educated ordinary men in you know, the sort of practice 139 00:13:05,399 --> 00:13:10,039 of philosophy and philosophical systems and everyday life. But their 140 00:13:10,080 --> 00:13:18,080 writings on these supposedly neutral subjects are not neutral, you know, 141 00:13:20,440 --> 00:13:22,639 and thus it's not suited to. 142 00:13:25,600 --> 00:13:33,279 Speaker 3: The enterprise of curating this higher tilos, you know. 143 00:13:33,720 --> 00:13:38,200 Speaker 2: And he said that as theoretical discourse has sort of 144 00:13:38,240 --> 00:13:46,399 trickled down into everyday life in Europe, it's completely value coded. 145 00:13:47,320 --> 00:13:55,759 And even revolutionaries, you know, whether they're Marxians or whether 146 00:13:55,759 --> 00:14:00,559 they're you know, right, reactionaries, they're all speaking as if, 147 00:14:01,080 --> 00:14:06,320 you know, they're discussing some sort of scientific postulate, or 148 00:14:06,360 --> 00:14:12,720 as if they're partaking of this kind of positivist empirical reality. 149 00:14:12,840 --> 00:14:16,639 What in truth, what they're doing is they're they're abolishing 150 00:14:16,679 --> 00:14:21,080 the fact value distinction, and they're claiming that they're revolutionary imperatives, 151 00:14:21,840 --> 00:14:30,519 or they're or these crisis modalities that they've taken on, 152 00:14:31,720 --> 00:14:35,399 you know, to resolve this terrible problem. They're suggesting that 153 00:14:35,399 --> 00:14:39,120 there is some scientific solution, you know, and ultimately people 154 00:14:39,159 --> 00:14:44,799 can't even tell the difference anymore, was his conclusion. 155 00:14:44,879 --> 00:14:54,519 Speaker 3: And that's that's true, you know. The kind of. 156 00:14:57,240 --> 00:15:01,919 Speaker 2: The major foil to hustle is viewed as Max Weber, 157 00:15:02,000 --> 00:15:04,639 which is kind of interesting because most people associate Weber 158 00:15:07,480 --> 00:15:11,000 contract Spangler and Weber and Spangler actually had a debate, 159 00:15:11,080 --> 00:15:14,279 and it's interesting because it was a bunch of Weber students. 160 00:15:15,720 --> 00:15:18,600 I'll bring this back. I realized this. It's tangential. A 161 00:15:18,639 --> 00:15:23,919 bunch of Weber students organized this debate withou his a 162 00:15:23,919 --> 00:15:31,200 little Spangler because Weber spontaneously began lecturing on the subject 163 00:15:31,279 --> 00:15:34,000 of Decline of the West because he viewed it as 164 00:15:34,000 --> 00:15:42,879 an important book, but he took exception to what he 165 00:15:43,000 --> 00:15:53,320 viewed as it's distorted hermeneutics. Okay, and uh, if you 166 00:15:53,639 --> 00:15:56,440 read the transfer to this debate, it's really quite fascinating. 167 00:15:56,440 --> 00:15:59,240 Although at the time people viewed it as kind of 168 00:15:59,279 --> 00:16:04,480 a dude. I attribute that to I mean, I don't know, 169 00:16:04,639 --> 00:16:07,240 I I've got a passion for the subject, nat, but 170 00:16:08,440 --> 00:16:10,840 I think that was reducible. You know how styles make 171 00:16:10,919 --> 00:16:15,559 fights in in in boxing. I think people expected fire 172 00:16:15,600 --> 00:16:19,080 wars between Vapor and Spangler, and that wasn't forthcoming. 173 00:16:21,000 --> 00:16:25,840 Speaker 3: But it's it really helped reading. It really held my 174 00:16:25,879 --> 00:16:29,159 interest like that. 175 00:16:29,320 --> 00:16:33,679 Speaker 2: It's it's very different obviously, and the players involved we 176 00:16:33,799 --> 00:16:37,320 couldn't be more different. But one of the only other 177 00:16:37,399 --> 00:16:40,720 academic debates where I really got engaged with the material 178 00:16:40,840 --> 00:16:46,440 was the Chomsky for cod of Beate. But yeah, but 179 00:16:46,559 --> 00:17:01,320 in any event, you know, weber uh was was very 180 00:17:01,399 --> 00:17:06,319 much kind of the the foil to. 181 00:17:08,839 --> 00:17:09,359 Speaker 3: Hustle. 182 00:17:09,599 --> 00:17:12,880 Speaker 2: What most students of philosophy will what will consider it 183 00:17:13,039 --> 00:17:17,160 is what in reality they should be thinking of the Heidiger. 184 00:17:17,200 --> 00:17:22,319 And I don't think most people really apprehend a Heidegger. 185 00:17:24,240 --> 00:17:27,440 You've really got to study him for decades, and you've 186 00:17:27,480 --> 00:17:28,880 got to have a you've got to have a deep 187 00:17:28,920 --> 00:17:31,920 grass of a Aristotle and NEETs you to understand Heidegger. 188 00:17:32,599 --> 00:17:34,440 And then on top of that you've also got to 189 00:17:34,519 --> 00:17:43,079 understand phenomenology and the issue of herma neutics and what 190 00:17:43,160 --> 00:17:46,400 Heidegger's injection was to a hustle. I think a lot 191 00:17:46,440 --> 00:17:49,200 of people just sort of read the Cliffsnoes version of Hustlele. 192 00:17:49,799 --> 00:17:52,559 They get some selected works or something, or they read 193 00:17:52,599 --> 00:17:55,039 the write up and like the Leo Strauss and Joseph 194 00:17:55,039 --> 00:17:59,279 Cropsy Encyclopedia of Political Philosophy, which is a great value, 195 00:17:59,400 --> 00:18:02,599 but it's just like introductory and they don't realize the 196 00:18:02,640 --> 00:18:10,880 depth of the conceptual divide, you know, between Highdiger and 197 00:18:10,880 --> 00:18:13,000 a hustle, or they or they view Highdager as just 198 00:18:13,200 --> 00:18:16,720 you know, the the intellectual progeny of Huscerle, but with 199 00:18:16,880 --> 00:18:30,920 ideological commitments and prejudices that set them apart. So simply stated, 200 00:18:32,279 --> 00:18:35,920 Hustle's assumption is that the highest way of life, the pure, 201 00:18:37,279 --> 00:18:47,519 the hidden tilos, or the consummation of European man's higher 202 00:18:47,920 --> 00:18:54,839 intellectual enterprise that will redeem Western civilization by placing it 203 00:18:54,880 --> 00:19:01,880 on the same level as as Doric Athens, would be 204 00:19:01,920 --> 00:19:12,200 the accomplishment of this kind of pure theoretical inquiry that 205 00:19:12,359 --> 00:19:18,759 from the point of inception almost the sort of nirvana 206 00:19:18,920 --> 00:19:22,839 state of the intellect, where from inception at the point 207 00:19:22,880 --> 00:19:31,799 of contemplation there are not any epistemic prior in encumbrances, and. 208 00:19:34,240 --> 00:19:35,400 Speaker 3: There's nothing. 209 00:19:37,400 --> 00:19:44,680 Speaker 2: Within the beholder's mind or the active thinker's mind that's 210 00:19:44,720 --> 00:19:53,480 corrupting his ability to interpret owing to conceptual biases or 211 00:19:53,920 --> 00:19:58,680 psychological symbolic phenomenon. You know, it's a way in which 212 00:19:59,680 --> 00:20:05,799 the uh it's it's a way in which man, culturally 213 00:20:05,839 --> 00:20:15,039 situated man can totally take himself out of these discrete 214 00:20:15,440 --> 00:20:30,440 characteristics that situate him as a historical and culturally engaged organism, 215 00:20:30,480 --> 00:20:35,799 you know. And he to be clear too, he believed 216 00:20:35,799 --> 00:20:39,559 that this was the logical progression. 217 00:20:40,440 --> 00:20:41,279 Speaker 3: Of where. 218 00:20:43,440 --> 00:20:50,119 Speaker 2: Athenian philosophy would have arrived headed endured, you know. And 219 00:20:50,200 --> 00:20:52,640 to be clear too, as then we got into in 220 00:20:52,759 --> 00:20:56,160 these cities. I'm not a classic scholar, but I don't 221 00:20:56,160 --> 00:21:00,519 know some things. And the Peloponnesian War or is viewed 222 00:21:00,519 --> 00:21:09,079 as having destroyed Athens, to be clear. So and this 223 00:21:09,240 --> 00:21:15,400 is just kind of commonly accepted, especially among intellectuals of 224 00:21:15,480 --> 00:21:22,079 hust les generational cadre. So his view is that we're 225 00:21:22,079 --> 00:21:28,920 not trying to emulate dead forms or draw upon, you know, 226 00:21:32,279 --> 00:21:39,440 perracles Athens in some sort of emulation to resolve this 227 00:21:40,240 --> 00:21:42,920 existential crisis of our civilization. 228 00:21:43,039 --> 00:21:43,720 Speaker 3: We're enduring. 229 00:21:44,880 --> 00:21:53,839 Speaker 2: We're identifying potentialities and what can be accessed by higher 230 00:21:53,880 --> 00:21:59,519 cultures of man, and we're attempting to go beyond that, 231 00:22:01,519 --> 00:22:01,720 you know. 232 00:22:05,599 --> 00:22:12,480 Speaker 3: And there's something there's something about this that. 233 00:22:15,640 --> 00:22:21,319 Speaker 2: Is very Transcendentalists, not in like the New Age way. 234 00:22:21,279 --> 00:22:21,440 Speaker 3: But. 235 00:22:23,119 --> 00:22:25,440 Speaker 2: You know, I've been watching the movie two thousand and 236 00:22:25,480 --> 00:22:31,359 one a lot, and Arthur C. Clark was very much 237 00:22:31,400 --> 00:22:38,240 informed by this kind of philosophy. And the implication is, 238 00:22:39,599 --> 00:22:41,400 you know, if you watch two thousand and one, or 239 00:22:41,440 --> 00:22:43,960 if you read the book, that's the time of the film, 240 00:22:46,319 --> 00:22:52,279 the creatures, the alien intelligences who left the monoliths. They 241 00:22:52,319 --> 00:22:59,799 deposited those monolists, you know, millions of years ago, including 242 00:22:59,799 --> 00:23:05,319 the one in subter in Africa that caused australiapithecal Is 243 00:23:05,400 --> 00:23:10,599 to become a human being. But then, you know, a 244 00:23:10,680 --> 00:23:15,000 million years subsequent when the monolists discovered on the Moon 245 00:23:17,759 --> 00:23:23,440 these ets have forgotten. It suggested that they even deposited 246 00:23:23,480 --> 00:23:28,680 these things because their view was that the cultivation of 247 00:23:28,880 --> 00:23:33,359 intellect was the highest good. So they went around the 248 00:23:33,359 --> 00:23:38,240 they went around the galaxy like encouraging evolution and the 249 00:23:38,240 --> 00:23:47,839 development of of of intelligence, you know, in these creatures 250 00:23:47,839 --> 00:23:52,279 as they found them. But then at some point, at 251 00:23:52,279 --> 00:23:57,400 some point, these the these aliens uh became entities of 252 00:23:57,480 --> 00:24:01,200 pure mind to the point that they got to upload 253 00:24:01,240 --> 00:24:09,599 their consciousness and essence into machines. But then they also 254 00:24:10,400 --> 00:24:16,279 they transcended the machines even and they became they became 255 00:24:16,319 --> 00:24:24,640 intelligences of pure energy somehow. And that's why when Bauman 256 00:24:24,759 --> 00:24:29,119 meets them, they don't really know how to deal with them. 257 00:24:30,480 --> 00:24:33,920 So they read his mind about what they think a 258 00:24:34,039 --> 00:24:36,359 human being would like, and they're like, okay, well, here's 259 00:24:36,359 --> 00:24:40,279 a luxury hotel room and in some sort of imperfect 260 00:24:40,799 --> 00:24:44,319 mock up of French architecture. 261 00:24:45,759 --> 00:24:46,000 Speaker 3: You know. 262 00:24:46,119 --> 00:24:50,279 Speaker 2: And uh, they make food appear that they think like 263 00:24:50,359 --> 00:24:52,640 a human being would like to eat, but it's been 264 00:24:52,680 --> 00:24:57,839 so long since they were corporeal beings they can't really 265 00:24:57,880 --> 00:25:00,480 figure it out, you know. And then they observe his 266 00:25:00,599 --> 00:25:04,720 life cycle, and then when his body dies, they they 267 00:25:04,759 --> 00:25:08,960 examp him and turn him into something like them, and 268 00:25:09,000 --> 00:25:16,799 that's the next stage in human evolution. But there's something 269 00:25:16,839 --> 00:25:19,720 of that concept very much coded into hospital. I'm not 270 00:25:19,720 --> 00:25:22,359 sure just think hostile sat around thinking about science fiction 271 00:25:22,480 --> 00:25:24,240 like I do, or even like further C. 272 00:25:24,440 --> 00:25:28,359 Speaker 3: Clerk did, But there is. 273 00:25:32,079 --> 00:25:38,279 Speaker 2: A very theologically oriented concept. There's a set of concept here. 274 00:25:42,400 --> 00:25:45,240 And that's what I mean when I suggest that this 275 00:25:45,319 --> 00:25:52,839 is a very very ethically driven postulate about this. Higher 276 00:25:52,880 --> 00:25:57,359 tilos that then this is essential. Hustle is not saying 277 00:25:58,279 --> 00:25:59,359 he's not He's not. 278 00:25:59,720 --> 00:26:00,319 Speaker 3: He's not some. 279 00:26:00,359 --> 00:26:02,960 Speaker 2: Enlightened post enlightenment liberals saying, oh, you've got a shit 280 00:26:03,039 --> 00:26:08,480 old desire or you've got to abandon all belief in anything, 281 00:26:08,880 --> 00:26:11,519 you know, beyond the pragmaticy. He's not saying that at all. 282 00:26:12,359 --> 00:26:20,359 Quite the contrary, he's looking, uh, to elevate man ultimately, 283 00:26:20,599 --> 00:26:25,240 I believe, into something else like not his po not 284 00:26:25,319 --> 00:26:29,000 that his philosophy is transformative, obviously, but this is the 285 00:26:29,160 --> 00:26:37,839 path before man's two, you know, overcome his own humanity, 286 00:26:39,079 --> 00:26:46,599 and this birth process in part the potential of it. 287 00:26:47,039 --> 00:26:51,240 This is one of the reasons why European man, as 288 00:26:51,440 --> 00:26:54,200 the turn of the or at the close of the 289 00:26:54,279 --> 00:27:01,119 nineteenth century and beyond is is enduring this crisis. And 290 00:27:01,160 --> 00:27:04,960 that's why there's there's both great and terrifying aspects to it, 291 00:27:05,920 --> 00:27:09,640 you know. So this is important because a lot a 292 00:27:09,640 --> 00:27:12,559 lot of people mist understand that, you know. 293 00:27:15,839 --> 00:27:17,799 Speaker 3: And to be. 294 00:27:17,799 --> 00:27:21,400 Speaker 2: Clear too, when I said the hospital is the father 295 00:27:21,480 --> 00:27:31,880 of phenomenology, he wasn't the first thinker to employ that term, 296 00:27:33,000 --> 00:27:40,000 but the way he utilized it was distinct, and it 297 00:27:40,039 --> 00:27:44,640 came to characterize his entire body of work in a 298 00:27:44,720 --> 00:27:54,680 way that is this positive of what he aimed to convey. 299 00:27:54,759 --> 00:27:59,079 He wasn't just trying to uncover the and describe the 300 00:27:59,200 --> 00:28:08,839 primary uh phenomena of consciousness, you know, he was trying 301 00:28:08,880 --> 00:28:19,720 to develop a rigorous methodology that was total in its 302 00:28:19,839 --> 00:28:29,480 ontological implications for the human being, you know, and a 303 00:28:29,559 --> 00:28:37,359 way of grounding this process without resort to suppositions and 304 00:28:37,400 --> 00:28:41,119 epistemic priors and things. You know, this really is a 305 00:28:41,160 --> 00:28:48,680 total enterprise that stands to alter human life. He's not 306 00:28:48,720 --> 00:28:51,440 just saying, you know this, this is a better way 307 00:28:51,440 --> 00:28:54,759 of doing science, or this is a better way of 308 00:28:54,799 --> 00:29:00,559 interpreting cultural phenomena, or this is a more. 309 00:29:01,519 --> 00:29:04,559 Speaker 3: Rigorous philosophy. You know. 310 00:29:04,920 --> 00:29:13,839 Speaker 2: And uh, I think too. And again, this isn't Ustro 311 00:29:14,000 --> 00:29:18,559 wasn't like Strauss. There's not there's not some hidden exegesis 312 00:29:18,680 --> 00:29:25,519 that he believed could be access Quite the contrary, but 313 00:29:26,279 --> 00:29:31,680 this is very theologically coded, I think. I think that's indisputable. 314 00:29:32,240 --> 00:29:36,759 But that's part of the point, you know, because the 315 00:29:37,119 --> 00:29:41,720 crisis of the crisis of the West is a nihilism, 316 00:29:42,960 --> 00:29:49,240 and you can't remedy that by trying trying to revive 317 00:29:50,240 --> 00:29:54,200 religious orthodoxies or or by trying to emulate again, you know, 318 00:29:54,440 --> 00:30:00,200 the Athenians or anything like that. You know, you one 319 00:30:01,039 --> 00:30:14,240 must advance the entire enterprise in absolute terms, and that 320 00:30:14,799 --> 00:30:17,960 was an aim. And that's one of the reasons too, 321 00:30:18,000 --> 00:30:20,400 why I spend so much time in the hostoral, because 322 00:30:21,160 --> 00:30:25,160 that's a monumental ambition. But that's that's what philosophy should 323 00:30:25,160 --> 00:30:31,359 be about and political theory that's worth anything. One of 324 00:30:31,440 --> 00:30:40,240 the things that should separate the partisan right, not just from. 325 00:30:42,319 --> 00:30:50,559 Speaker 3: The enemy, but from everybody else is uh, it's not. 326 00:30:50,680 --> 00:30:52,680 It's not just some means. 327 00:30:52,359 --> 00:30:57,920 Speaker 2: Of pragmatic administration or some alternative mode of social engineering 328 00:30:58,640 --> 00:31:02,799 or like the a way of trying to identify you know, 329 00:31:03,000 --> 00:31:10,640 good government and insteadivizes moral behavior within these structures that 330 00:31:10,839 --> 00:31:12,640 supposedly cost a good government. 331 00:31:14,039 --> 00:31:16,079 Speaker 3: You know, it's there. 332 00:31:16,319 --> 00:31:19,480 Speaker 2: There's an integral aspect to the way you should think 333 00:31:19,519 --> 00:31:25,160 about politics as a partisan and it should be theologically coded. 334 00:31:26,279 --> 00:31:32,920 It should be primarily oriented towards a complete philosophy. There's 335 00:31:32,960 --> 00:31:38,480 got to be a praxice there, you know, it's got 336 00:31:38,519 --> 00:31:42,480 to be grounded in reality. People shouldn't retreat from the 337 00:31:42,519 --> 00:31:46,480 world and be monks to try and achieve this sort 338 00:31:46,519 --> 00:31:56,839 of elevated state of consciousness or something or intellect, but 339 00:31:58,000 --> 00:32:03,599 the conceptual horizon and these to encompass all of these things. 340 00:32:04,680 --> 00:32:08,160 Otherwise there's you know, if you don't view it that way, 341 00:32:08,240 --> 00:32:16,480 they're you know, you're not really part of a resistance tendency. 342 00:32:17,039 --> 00:32:20,559 You just have you know, you're just some kind of 343 00:32:20,599 --> 00:32:24,759 reformist and you may feel very passionate about these things 344 00:32:24,799 --> 00:32:28,000 you want to reform. But that's a different phenomenon or 345 00:32:28,000 --> 00:32:34,720 a different commitment, you know. To be clear, when I 346 00:32:34,759 --> 00:32:40,039 say that Hustle is the father of twentieth century phenomenology, 347 00:32:42,119 --> 00:32:48,000 not not all phenomenologists abided Hustles thought or r any 348 00:32:48,039 --> 00:32:51,880 agreement with it, or viewed it, or viewed it even 349 00:32:51,920 --> 00:32:58,319 as particularly worthwhile. But he is the But they were 350 00:32:58,400 --> 00:33:02,920 all in dialogue with him and his body of work, 351 00:33:04,559 --> 00:33:08,920 you know, and pretty much every even of this day. 352 00:33:09,920 --> 00:33:14,920 I mean, uh, the maintain academic culture. The EU is 353 00:33:15,160 --> 00:33:19,279 just is literal garbage. But there are still serious guys 354 00:33:19,440 --> 00:33:22,680 writing about history, writing about you know, talking about like 355 00:33:22,720 --> 00:33:27,559 in the revisionist camp. There are still serious guys writing 356 00:33:27,559 --> 00:33:35,920 about political theory, you know, and uh, all these all 357 00:33:36,000 --> 00:33:42,759 of these people you know, in this the it's hust rules, 358 00:33:43,559 --> 00:33:50,759 concepts and his his particular phenomenological way of thinking, touches 359 00:33:50,799 --> 00:33:55,160 and concerns, all this stuff, okay, and even you know 360 00:33:55,240 --> 00:33:58,440 you read, I mean, this is why Heidiger is important too. 361 00:33:58,880 --> 00:34:01,799 Speaker 3: But you know, obviously. 362 00:34:03,720 --> 00:34:08,599 Speaker 2: The concepts that Heidiger improved upon, in my opinion, or nevertheless, 363 00:34:12,159 --> 00:34:16,920 you know, devised by Hustoral in the form we're talking 364 00:34:16,960 --> 00:34:20,440 about you know, you're if you're talking about AI, if 365 00:34:20,480 --> 00:34:23,599 you're talking about neuroscience, if you're talking about the nature 366 00:34:23,639 --> 00:34:27,599 of thought, you're talking about consciousness and what it is 367 00:34:28,920 --> 00:34:36,400 and whether it's contingent upon a material configuration or if 368 00:34:36,400 --> 00:34:41,880 it exists independent of matter. All of this stuff it 369 00:34:41,960 --> 00:34:49,840 relates to Hustle and his systemic paradigms. You know, he 370 00:34:49,960 --> 00:34:59,480 really was a giant of of of of philosophy and 371 00:34:59,480 --> 00:35:08,920 and uh of these this kind of high concept thinking, 372 00:35:10,360 --> 00:35:14,760 you know, and to a lesser degree in America. I mean, 373 00:35:14,800 --> 00:35:17,079 America is always kind of on its own program. And 374 00:35:17,119 --> 00:35:22,760 American academic culture is very strange. You know, even the 375 00:35:22,920 --> 00:35:29,679 minority within mainstream academ who are producing valuable stuff that's 376 00:35:31,519 --> 00:35:39,360 intellectually rigorous and serious and isn't you know, propaganda oriented. 377 00:35:40,159 --> 00:35:45,519 It's very it's almost uh, it's almost obsessively oriented towards 378 00:35:45,599 --> 00:35:56,599 the analytic uh tradition. It it you know, even even 379 00:35:56,679 --> 00:36:03,639 people who don't have an ethical objection to to this 380 00:36:03,800 --> 00:36:07,079 kind of material, they go out. 381 00:36:07,000 --> 00:36:08,440 Speaker 3: Of their way to avoid it. 382 00:36:08,440 --> 00:36:13,880 Speaker 2: It's you know, I mean that that's a whole other discussion. 383 00:36:15,039 --> 00:36:21,159 But even so, the way these questions are framed, oh 384 00:36:21,280 --> 00:36:36,280 to the phenomenological postulates that are framed by the you know, 385 00:36:36,440 --> 00:36:46,159 theoretical body of work devised and articulated by Hustle. 386 00:36:51,440 --> 00:36:52,199 Speaker 3: You know, and that was. 387 00:36:54,960 --> 00:36:59,039 Speaker 2: To clarify some of what Hustoral, particularly the stuff he 388 00:36:59,119 --> 00:37:04,760 was writing forwards the end of his life. 389 00:37:05,079 --> 00:37:11,159 Speaker 3: And you know, in a even. 390 00:37:13,159 --> 00:37:19,760 Speaker 2: The christ of the European civilization was was well underway 391 00:37:21,840 --> 00:37:27,239 by eighteen forty eight, but it truly reached zenith in 392 00:37:27,360 --> 00:37:41,280 nineteen fourteen, obviously, And one of the reasons why the 393 00:37:41,360 --> 00:37:50,280 crisis emerged, you know, most sharply in Weimar, where there 394 00:37:50,320 --> 00:37:59,360 was just no reconciliation possible between the factions of what 395 00:37:59,480 --> 00:38:09,639 had been the fractured cultural organism, is because the epistemic 396 00:38:09,760 --> 00:38:22,199 priors that informed deliberate contemplation and intellectual activity, even that 397 00:38:22,480 --> 00:38:33,280 which was oriented towards a hard positivist sort of methodology 398 00:38:33,400 --> 00:38:44,960 or ethico, those sort of conceptual poll stars or framing devices, 399 00:38:45,000 --> 00:38:50,920 had been totally corrupted, you know, and they were inseparable 400 00:38:51,079 --> 00:39:10,320 from these anxieties and existential realities that were totally disrupting 401 00:39:10,360 --> 00:39:17,920 people's lives. So it was impossible for any kind of 402 00:39:19,559 --> 00:39:26,760 higher t los to be identified within at the point 403 00:39:26,760 --> 00:39:35,239 of contemplation. You know, it'd be like like an imperment metaphor, 404 00:39:35,280 --> 00:39:38,800 Like it'd be like trying to work out complex math problems, 405 00:39:38,880 --> 00:39:46,400 like while you're under artillery fire. You know, you can't 406 00:39:46,800 --> 00:40:05,119 truly elevate your your conceptual activity beyond immediate crisis modalities 407 00:40:05,159 --> 00:40:09,920 when you're in the midst of life and death challenges 408 00:40:10,000 --> 00:40:19,760 every waking hour, you know, and even such that, you know, 409 00:40:19,800 --> 00:40:26,599 a certain level of concrete knowledge could be taken from 410 00:40:26,599 --> 00:40:32,559 the sciences as they then existed, it didn't really matter 411 00:40:32,800 --> 00:40:42,960 because this wasn't being purposed and directed towards elevating European 412 00:40:43,079 --> 00:40:49,880 man and resolving you know, the crisis and nihilism. These 413 00:40:49,920 --> 00:40:53,599 things are just being purposed to deal with, you know, 414 00:40:53,679 --> 00:41:00,800 immediate exigencies and mortal crises. Really get into this kind 415 00:41:00,800 --> 00:41:08,880 of permanent emergency, you know, So that not only did 416 00:41:08,880 --> 00:41:17,400 that not solve the problem, it arguably made it worse, 417 00:41:19,599 --> 00:41:22,719 you know. And that's that's why World War One became 418 00:41:22,760 --> 00:41:24,079 such a metaphor. 419 00:41:25,719 --> 00:41:26,119 Speaker 3: For the. 420 00:41:28,519 --> 00:41:31,599 Speaker 2: For the failure of of of progress and the entire 421 00:41:31,679 --> 00:41:36,960 progressivist mindset, because all this high technology in a very 422 00:41:38,079 --> 00:41:41,360 punctuated and raw sense as opposed he was going to 423 00:41:41,400 --> 00:41:44,960 do things, you know, like like liberate man from the 424 00:41:44,960 --> 00:41:48,079 burdens of labor. And and it was going to create 425 00:41:48,119 --> 00:41:53,280 plenty it was being used to like systematically slaughter people, you. 426 00:41:53,239 --> 00:41:53,599 Speaker 3: Know, and. 427 00:41:55,639 --> 00:41:58,880 Speaker 2: It wasn't uh, it wasn't even doing that in a 428 00:41:59,039 --> 00:42:01,440 in an efficient way. I mean, it was very efficient 429 00:42:01,440 --> 00:42:05,760 at creating corpses, but it was it was it was 430 00:42:05,800 --> 00:42:08,559 creating scalemates in the battle space. It's not even like 431 00:42:08,599 --> 00:42:15,719 it was you know, sparing attrition and things by you know, 432 00:42:15,840 --> 00:42:20,239 rapidly bringing hostilities to conclusion or something, you know. 433 00:42:22,280 --> 00:42:23,360 Speaker 3: And this is why. 434 00:42:25,440 --> 00:42:34,519 Speaker 2: This fundamental doubt about the ability to ascribe some sort 435 00:42:34,559 --> 00:42:46,719 of uh rational some sort of positivist rationality to you know, 436 00:42:46,800 --> 00:42:51,519 these these processes and these challenges amidst the crisis and nihilism. 437 00:42:52,000 --> 00:42:55,199 That's the point that like Nietzsche and Webor and even 438 00:42:55,320 --> 00:43:00,760 like Marks like made that point too, you know. And obviously, 439 00:43:01,079 --> 00:43:03,559 like all three men radically giveven as. 440 00:43:03,599 --> 00:43:04,199 Speaker 3: They were. 441 00:43:06,119 --> 00:43:10,760 Speaker 2: What they positive as the solution was totally odds to 442 00:43:10,800 --> 00:43:16,000 what Hustle would have considered to be correct. But they 443 00:43:16,159 --> 00:43:20,199 they were in agreement about the ontological reality of things, 444 00:43:20,960 --> 00:43:24,199 you know, And that's really interesting because it was it 445 00:43:24,239 --> 00:43:27,159 was it was it was. It wasn't Nietzsche, it was uh, 446 00:43:28,559 --> 00:43:33,840 it was Weber, it was Mars. It was later Heidegger 447 00:43:35,400 --> 00:43:41,440 who agreed with these core premises you know, that framed 448 00:43:42,360 --> 00:43:49,599 Hustle's entire system of thought. It wasn't the it wasn't 449 00:43:49,639 --> 00:43:56,039 these uh empiricists. Are these people who were you know, 450 00:43:56,079 --> 00:43:58,920 viewed themselves, are the heirs the you know, cont and 451 00:43:59,079 --> 00:44:05,599 Hume who were taking on this perspective, even though in 452 00:44:05,679 --> 00:44:07,760 super visual terms one would think that those are the 453 00:44:07,840 --> 00:44:19,039 people like most positively disposed. But again, I mean that's why, 454 00:44:21,000 --> 00:44:25,920 that's why Marx and Nietzsche are important, whatever their shortcomings. 455 00:44:26,039 --> 00:44:36,000 And however, as a guided you know, they were in 456 00:44:36,039 --> 00:44:40,599 their account of the human being and things, you know, 457 00:44:40,679 --> 00:44:44,920 they they were they understood the spirit of the age 458 00:44:46,119 --> 00:44:50,159 and the epoch in a way that most didn't. And 459 00:44:50,239 --> 00:44:56,599 I mean that that's really the mark of of of 460 00:44:57,239 --> 00:45:04,440 a great potical theorist, you know, it's not I mean, 461 00:45:04,440 --> 00:45:07,400 I mean, yeah, there's some there's people, in my opinion, 462 00:45:07,480 --> 00:45:10,400 like Ben Thumb, who most of what they produced is 463 00:45:10,559 --> 00:45:14,400 this literal garbage. But that's the exception, you know, Like 464 00:45:14,440 --> 00:45:16,639 I said, even the reason why I'm murder to study 465 00:45:16,760 --> 00:45:23,880 Marx is is it's not It goes out saying that, 466 00:45:25,800 --> 00:45:29,119 you know, Marx embodied the spirit of the age. I mean, 467 00:45:29,119 --> 00:45:32,400 the entire twentieth century was it was this violent dialogue 468 00:45:32,559 --> 00:45:37,119 with Mars, you know, and that that speaks for itself. 469 00:45:37,159 --> 00:45:44,199 It's got it's incidentally, you know he was uh a 470 00:45:44,280 --> 00:45:49,480 godless uh radical, you know. I mean that's the whole point, 471 00:45:49,639 --> 00:45:53,960 you know, That's what That's what this, that's what the 472 00:45:54,000 --> 00:46:05,760 zeitgeist was, you know. And it's uh. And to clarify, 473 00:46:06,000 --> 00:46:07,679 I want to why the time I got left. I 474 00:46:07,679 --> 00:46:11,119 want to say at least a little bit about Heideger specifically, 475 00:46:11,199 --> 00:46:20,280 and we'll segue into a discussion of Hidegger and coming 476 00:46:20,360 --> 00:46:31,400 uh days and weeks. You know what Heidiger, this isn't 477 00:46:31,480 --> 00:46:42,960 just panantic stuff. Heidiger is phenomenology. The very word or 478 00:46:43,000 --> 00:46:49,199 the term phenomenology. It's uh a portmanteau is that the 479 00:46:49,280 --> 00:46:52,280 right term is a portman two, like two words smacked together. 480 00:46:55,119 --> 00:46:56,320 Is that what a portman two is. 481 00:46:56,960 --> 00:46:59,599 Speaker 1: I'm trying to I'm trying to remember, I have it, okay. 482 00:47:00,280 --> 00:47:06,480 Term in port matten two is blending the sounds and 483 00:47:06,519 --> 00:47:11,039 combining the meanings of two others. For example, motor and hotel. 484 00:47:11,119 --> 00:47:12,320 Speaker 3: Yeah yeah, yeah, yeah. 485 00:47:12,360 --> 00:47:18,360 Speaker 2: Okay, so the phenomenology is a portmanteau of phenomenon and logos. Okay, 486 00:47:20,199 --> 00:47:27,440 what it actually translates to is, uh, that that which 487 00:47:27,519 --> 00:47:28,599 reveals itself. 488 00:47:30,280 --> 00:47:32,920 Speaker 3: You'll see it. Uh yeah, you'll see it. 489 00:47:33,079 --> 00:47:36,920 Speaker 2: Uh, translated as that which is shown or that which 490 00:47:36,960 --> 00:47:41,159 is observable. That's not what it means. This is important. 491 00:47:41,519 --> 00:47:48,480 It's that which shows itself or is revealed. And in 492 00:47:48,639 --> 00:47:58,639 Heidigerian terms, this is the essence of sensory experience, you know, 493 00:47:58,960 --> 00:48:06,000 is subjects and subject matter revealing itself. 494 00:48:08,039 --> 00:48:08,239 Speaker 3: You know. 495 00:48:11,519 --> 00:48:16,000 Speaker 2: So Heidegger's view of logos is that it's tantamount to 496 00:48:16,039 --> 00:48:21,840 a kind of discourse with the human mind, you know, 497 00:48:21,920 --> 00:48:24,519 in the discrete mind of the beholder, as this sort 498 00:48:24,559 --> 00:48:34,320 of mediator between you know, subject and object and the 499 00:48:34,480 --> 00:48:40,119 senses to which it is being revealed, you know. 500 00:48:43,360 --> 00:48:44,519 Speaker 3: And Heideger. 501 00:48:46,599 --> 00:48:54,119 Speaker 2: Intentionality and categorical intuition, to Heidiger is an essential aspect 502 00:48:54,119 --> 00:49:07,800 of the process. So there's not any true a priori positivism, 503 00:49:07,840 --> 00:49:18,159 you know, because that removes the reality of the situatedness 504 00:49:18,199 --> 00:49:24,199 of the discrete human mind from the equation, you know, 505 00:49:24,239 --> 00:49:29,960 because mental activity is always about something it's never just 506 00:49:30,000 --> 00:49:41,760 this neutral interpretive function that's not encumbered by symbolic psychological 507 00:49:41,760 --> 00:49:56,880 phenomenon and discrete aspects of you know, the the idiosyncratic mind, 508 00:49:58,239 --> 00:49:58,440 you know. 509 00:49:58,480 --> 00:50:02,920 Speaker 3: And this is this is why. 510 00:50:06,519 --> 00:50:14,239 Speaker 2: Heidegger's h hermeneutics are the basis stuff is you know, 511 00:50:14,360 --> 00:50:18,119 anti positive as sensibility. If if we can think of 512 00:50:18,159 --> 00:50:21,800 it in that way, another Summer would disagree, but I'll 513 00:50:22,480 --> 00:50:28,880 I stand by that assessment. You know, there's there's always 514 00:50:28,880 --> 00:50:36,960 a sort of give and take, and you know, it's 515 00:50:36,960 --> 00:50:43,199 this kind of phenomenology to Hidigger is kind of this 516 00:50:43,199 --> 00:50:50,159 this broadest possible epistemological process, you know, and how that 517 00:50:50,159 --> 00:50:53,719 that doesn't mean that there's no such thing as objectively 518 00:50:53,840 --> 00:50:59,559 rational assessments. But the process of thought is being. It's 519 00:51:00,000 --> 00:51:05,719 literally die seen their being, you know. And to be 520 00:51:05,960 --> 00:51:11,679 in the world is to be what you are. You 521 00:51:12,119 --> 00:51:16,599 can't take your mind or your perception outside of that 522 00:51:17,559 --> 00:51:25,079 there being and neutralize those essential characteristics and somehow do 523 00:51:25,239 --> 00:51:33,079 away with hermeneutics and intentionally thinking about this subject or 524 00:51:33,119 --> 00:51:42,679 object before you or that you've sought out. So this uh, 525 00:51:43,039 --> 00:51:50,519 this kind of higher state of telos that hospital considered 526 00:51:50,519 --> 00:51:55,920 to be, you know, Western man's salvation from the Christ 527 00:51:55,920 --> 00:52:01,519 of nihilism, that that's simply not possible, you know, it's 528 00:52:01,559 --> 00:52:08,280 not even it's not even that Hidiger was was condemning 529 00:52:08,320 --> 00:52:14,000 this because it didn't have the potential for pealagenesis or whatever. 530 00:52:15,280 --> 00:52:17,400 I mean, that might be true too, but that wasn't 531 00:52:17,400 --> 00:52:22,440 a Hider's injection. It was that this is a mischaracterization 532 00:52:22,679 --> 00:52:31,079 of you know, ontological things. You know, human beings can't 533 00:52:31,079 --> 00:52:42,639 be something they're not, so suggesting that this is possible 534 00:52:43,840 --> 00:52:49,119 is h It's just a kind of counterfitactual thought experiment, 535 00:52:51,239 --> 00:52:54,519 which if it was presented that way, might have some merit. 536 00:52:55,039 --> 00:52:57,840 Like obviously John Rawls, I mean, Rawles didn't have merrit. 537 00:52:58,000 --> 00:53:02,679 Roles was a shithead, But those kinds of thought experiments 538 00:53:02,679 --> 00:53:06,400 can have merits and maybe like Hobbs a better example, okay, 539 00:53:06,559 --> 00:53:09,480 but it wasn't. But the whole point was is that 540 00:53:09,519 --> 00:53:12,800 it wasn't being presented as that it was being presented 541 00:53:12,840 --> 00:53:19,679 as uh potentiality, you know. And that's that's they're in 542 00:53:19,760 --> 00:53:36,440 the problem wise, you know, and the and the real 543 00:53:37,360 --> 00:53:40,599 the real point of contention. I can't remember where I 544 00:53:40,639 --> 00:53:50,280 read or saw this, but it's not but it's not 545 00:53:50,960 --> 00:54:03,719 my concept, you know, vase we the point at which, 546 00:54:06,519 --> 00:54:12,519 like phenomenology, to Heideger, is the point at which the 547 00:54:12,599 --> 00:54:18,280 human mind engages with the subject and all of that entails, 548 00:54:21,840 --> 00:54:33,639 you know, axiomatically and essentially the hustle This can somehow, 549 00:54:33,760 --> 00:54:43,159 supposedly through teleological cultivation, that can become some sort of 550 00:54:43,239 --> 00:54:51,920 fixed point of reference whereby everything that moment and everything 551 00:54:52,000 --> 00:55:07,440 subsequent can be unencumbered, you know, by by conceptual biases. 552 00:55:10,840 --> 00:55:16,559 Speaker 3: You know. I think of it as kind of a. 553 00:55:17,079 --> 00:55:26,840 Speaker 2: Kind of a a sort of state of pure inquiry. 554 00:55:26,920 --> 00:55:35,079 It's almost Kandian, It's sort of And if like this, 555 00:55:35,280 --> 00:55:39,199 and if if this was presented again like cause categorical 556 00:55:39,239 --> 00:55:47,079 imperative or like Nietzsche's eternal recurrence, that would totally change things. 557 00:55:47,119 --> 00:55:51,480 But that's not what is being positive. This is being 558 00:55:51,519 --> 00:55:58,320 presented as an active potentiality, aspirational as it may be, 559 00:56:07,119 --> 00:56:16,239 you know, and that you know, to be clear too. 560 00:56:16,280 --> 00:56:22,840 And I'll wrap up with this. Hustle wasn't saying, He 561 00:56:22,880 --> 00:56:28,800 wasn't trying to affirm reason, and this is this ultimate 562 00:56:28,920 --> 00:56:30,159 good in and of itself. 563 00:56:32,880 --> 00:56:33,800 Speaker 3: He really was. 564 00:56:34,039 --> 00:56:39,079 Speaker 2: I mean, however much you can criticize his account of 565 00:56:39,800 --> 00:56:44,920 ontological things, he really was fundamentally concerned with human beings 566 00:56:46,519 --> 00:56:51,039 and the process by which human beings engage with. 567 00:56:53,280 --> 00:56:55,880 Speaker 3: The world. 568 00:56:57,159 --> 00:57:08,239 Speaker 2: And he had a grave concern for the human organism 569 00:57:08,639 --> 00:57:16,599 and the human soul. I believe, because otherwise, you know, 570 00:57:17,920 --> 00:57:19,320 what would be the point of. 571 00:57:21,199 --> 00:57:24,960 Speaker 3: His emphasis. 572 00:57:26,880 --> 00:57:29,199 Speaker 2: You know, like I said at the start of this discussion, 573 00:57:31,039 --> 00:57:36,519 you can't really escape from the fact that Hustle was 574 00:57:36,639 --> 00:57:53,400 very theologically oriented, you know. And you know, the implications 575 00:57:53,440 --> 00:57:59,920 for political theory are complicated, but they but the fact 576 00:58:00,039 --> 00:58:03,880 that they're there should be pretty clear, you know. And 577 00:58:03,920 --> 00:58:09,480 that's why I include a Hustle in this series. But also, 578 00:58:09,679 --> 00:58:14,639 you know, like I said, I think if there's a 579 00:58:14,639 --> 00:58:18,679 single philosopher, and it's probably. 580 00:58:20,679 --> 00:58:20,960 Speaker 3: I'm not. 581 00:58:23,599 --> 00:58:29,119 Speaker 2: I'm a I'm a heritage American, like reformed proud. I'm 582 00:58:29,159 --> 00:58:31,480 not a guy like Yaki who's gonna you know who. 583 00:58:31,480 --> 00:58:34,599 I think it was spiritually European, frankly, like a lot 584 00:58:34,599 --> 00:58:39,000 of Roman Catholics are, and I mean Yaqui was an irishman. 585 00:58:41,880 --> 00:58:45,559 I'm not somebody who feels like spiritual European. 586 00:58:46,840 --> 00:58:47,280 Speaker 3: At all. 587 00:58:48,079 --> 00:58:55,559 Speaker 2: I'm very much American, whether I like it or not. 588 00:58:57,280 --> 00:59:02,199 But so it probably sounds strange to people that I 589 00:59:02,280 --> 00:59:07,639 kind of view Heidegger and Hegel as as the intellectual 590 00:59:07,679 --> 00:59:18,239 foundation of a partisan commitment. But you know, I it's 591 00:59:18,360 --> 00:59:29,079 essentially understand Hegel and Heideger and the uh intellectual traditions 592 00:59:29,360 --> 00:59:37,440 that you know they emerged from if you want to 593 00:59:37,519 --> 00:59:42,599 understand what we're doing, or at least when you know 594 00:59:43,039 --> 00:59:47,199 me and my cadre are trying to accomplish. So I 595 00:59:48,360 --> 00:59:53,719 try and always tie this back to practice or you know, 596 00:59:54,760 --> 00:59:59,880 practical aspects as well. I mean, I'm all for learning 597 01:00:00,039 --> 01:00:02,440 about things to better yourself, but at the end of 598 01:00:02,480 --> 01:00:06,880 the day, political subject matter and needs to be front 599 01:00:06,920 --> 01:00:11,920 and center, and political subject matter without practice is not 600 01:00:12,320 --> 01:00:16,840 a great use of time because all of us have 601 01:00:17,000 --> 01:00:23,119 limited time left on this planet. But uh yeah, I'm 602 01:00:23,159 --> 01:00:24,400 gonna stop there, man. 603 01:00:25,039 --> 01:00:28,840 Speaker 1: All right, pick it up on the next episode. Head 604 01:00:28,880 --> 01:00:33,239 on over to uh Thomas's substack real Thomas seven seven 605 01:00:33,320 --> 01:00:37,000 seven dot substack dot com and check the show notes 606 01:00:37,280 --> 01:00:40,559 in on this and there will be links to every 607 01:00:40,599 --> 01:00:43,360 way that you can support Thomas and find the rest 608 01:00:43,400 --> 01:00:47,360 of his work and all of his work. So yeah, 609 01:00:47,599 --> 01:01:05,639 always appreciate it, Thomas, Thank you very much.