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<v Speaker 1>Well whiskey coming gabtain money, Oh why don't you?

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<v Speaker 2>From Powerline blog dot com and produced by Ricochet dot Com.

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<v Speaker 2>This is the three Whiskey Happy Hour with your bartenders

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<v Speaker 2>Steve Hayward, John You and power Lines International Woman of

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<v Speaker 2>Mystery Lucretia cat Gotta giving.

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<v Speaker 3>Let that whiskey bloon where you're being in love down

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<v Speaker 3>he lod.

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<v Speaker 2>Well.

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<v Speaker 1>Hi everybody, It's the three Whiskey Happy Hour from two

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<v Speaker 1>different time zones. I am today coming to you from

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<v Speaker 1>Ricky mc iceland home off what I just showed lucretiaan

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<v Speaker 1>John the Monument to the Unknown Bureaucrat. That really is

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<v Speaker 1>such a thing, and I'll put it in the show notes.

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<v Speaker 1>And there's also some strange hot dogs here that are

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<v Speaker 1>gonna give John a run for his money for the McRib,

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<v Speaker 1>I think, and I'll quite understand that.

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<v Speaker 3>But anyway, how are you guys.

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<v Speaker 4>Doing doing well?

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<v Speaker 5>Steve? How are you well?

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<v Speaker 3>Jet lag? But right, oh right, I want.

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<v Speaker 4>The record to show that actually I prefer hot dogs

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<v Speaker 4>to the McRib it's only because McDonald's doesn't make hot

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<v Speaker 4>dogs that I have to eat mcgribs. Oh, I love

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<v Speaker 4>hot dogs. I've had hot dogs everywhere I travel.

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<v Speaker 3>I think I can.

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<v Speaker 4>That's like the first American food I can remember eating

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<v Speaker 4>as a kid.

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<v Speaker 3>Oh all right, so quick question Sebrettes or Nathan's.

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<v Speaker 4>Oh Nathan's, come on, it's really how you can compare them.

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<v Speaker 4>It's more like whether you like them boiled or grilled.

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<v Speaker 4>I don't understand boiled hot dogs at all. Grilled they're

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<v Speaker 4>so much better.

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<v Speaker 5>Now, you're right about that. And if you can't grill them,

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<v Speaker 5>you put them in a frying pan. And you know.

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<v Speaker 5>But I will tell you that I wouldn't eat hot

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<v Speaker 5>dogs except at our favorite liquor storage on Costco cells

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<v Speaker 5>hot dogs that don't have any junk in them. They're

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<v Speaker 5>just beef spices. I know, what are you going to do?

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<v Speaker 5>But they're pretty good.

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<v Speaker 4>Like despite all its crazy progressive values. I love cost

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<v Speaker 4>Co for right. They have for was it a dollar

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<v Speaker 4>fifty nine hot dog and soda? And they claim the

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<v Speaker 4>price has never changed and will never change because.

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<v Speaker 3>It's a lost leader, I think.

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<v Speaker 1>But then the next question, then, John, is this, I'm surprised,

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<v Speaker 1>after all these years we haven't actually made a pilgrimage

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<v Speaker 1>to Top Dog in Berkeley.

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<v Speaker 4>The oh I love top Dog In fact, the listeners.

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<v Speaker 4>If you ever stopped in Berkeley, you should come. It

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<v Speaker 4>is run by some crazy libertarian in the inside of

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<v Speaker 4>the Top Dog is wallpapered with all kinds of weird

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<v Speaker 4>libertarian stuff like Cato newsletters are like the most you know,

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<v Speaker 4>liberal thing you'll find in there. He's got his own

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<v Speaker 4>handwritten writings in there. But yeah, that makes total sense

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<v Speaker 4>for a guy who's probably working on a two percent

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<v Speaker 4>profit margin.

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<v Speaker 3>It's been around forever.

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<v Speaker 1>I mean, I think it goes back to the seventies,

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<v Speaker 1>and it's an institution, right.

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<v Speaker 4>One of the great one of the great things is on.

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<v Speaker 4>Governor Pete Wilson was speaking at Berkeley a few years

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<v Speaker 4>after he left the governorship and so I was escorting

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<v Speaker 4>him after and I was trying to take him some

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<v Speaker 4>find some place for lunch. I was like, oh, you

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<v Speaker 4>want to go to the faculty Club. You want to

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<v Speaker 4>go this place? He goes, Hey, what's that hot dog

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<v Speaker 4>stand over there? And that's where he wanted to go.

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<v Speaker 4>So we had two top Dogs, which is a you know,

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<v Speaker 4>it's like a Manhattan There's a long, skinny hot dog,

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<v Speaker 4>which I really like.

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<v Speaker 3>And the guy had no idea who.

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<v Speaker 4>Governor Wilson is. And so when we were leaving, Governor

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<v Speaker 4>Wilson said, he said, my friend, you make a tough

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<v Speaker 4>top dog. That's great.

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<v Speaker 1>Well, I don't think the owner actually works the counter,

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<v Speaker 1>I mean a hired hell.

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<v Speaker 3>But yeah, okay, right, well.

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<v Speaker 1>All right we yeah, listeners, we have a big debate

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<v Speaker 1>to have amongst us here today, which I'll introduced a

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<v Speaker 1>new course.

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<v Speaker 3>But just a little bit of the news.

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<v Speaker 1>One of the blessed things about going overseas and being

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<v Speaker 1>jetlagged is that I missed the Kamala Harris CNN interview.

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<v Speaker 1>By all accounts I read online, it sounds pretty dreadful.

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<v Speaker 1>And you know, it used to be I would say

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<v Speaker 1>the foremost depressing words in the English language are the

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<v Speaker 1>bar is closed. But I now think the foremost depressing

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<v Speaker 1>words in the English language were uttered by Kamala Harris

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<v Speaker 1>in her interview last night. My values haven't changed. She

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<v Speaker 1>said that several times. That was the main message, my

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<v Speaker 1>values haven't changed. That's a pretty frightening thought. And I

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<v Speaker 1>am pleased to see that the Trump campaign is out

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<v Speaker 1>with an ad.

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<v Speaker 3>At least it's up on social media. Say more about that.

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<v Speaker 1>Picking up on this line as they ought to and

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<v Speaker 1>then just doing clips of all the radical opinions and.

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<v Speaker 3>Values she has had over the years.

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<v Speaker 1>And I think that's what they ought to do. But

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<v Speaker 1>what a frightening thing to say. Do you guys watch

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<v Speaker 1>it or what are you paying attention to on any

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<v Speaker 1>of that?

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<v Speaker 3>In front?

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<v Speaker 5>I couldn't watch it. I don't have that much inner

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<v Speaker 5>fortitude anymore. But I watched, you know, after the fact.

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<v Speaker 5>I couldn't watch it live.

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<v Speaker 3>Yeah.

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<v Speaker 5>Oh. The funny thing was, is that before before she

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<v Speaker 5>before they released it. I guess I should say before

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<v Speaker 5>they released it. They released one line from it. It

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<v Speaker 5>didn't make any sense to me, but the line was,

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<v Speaker 5>if I hold on, I'm looking for it, the climate

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<v Speaker 5>crisis is real, that it is an urgent matter to

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<v Speaker 5>which we should apply metrics that include holding ourselves to

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<v Speaker 5>deadlines around time. And I could see and my thought was,

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<v Speaker 5>if they're released this is what CNN released, what's the

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<v Speaker 5>rest of it going to be like? If they edited

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<v Speaker 5>I mean, or what did they edit out of it?

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<v Speaker 5>I mean, if this is the best they can do.

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<v Speaker 1>Apparently two thirds of the interview was edited out because

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<v Speaker 1>they talked for nearly an hour when they only broadcast

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<v Speaker 1>eighteen minutes worth or whatever they did said, which is astounding.

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<v Speaker 1>Yeah and yeah that I mean, she's been taking some

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<v Speaker 1>heat for not talking about clim a change, which is

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<v Speaker 1>on purpose because they finally got the message that it's

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<v Speaker 1>a super low priority for voters.

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<v Speaker 3>And that may be I think, actually, what.

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<v Speaker 1>Is she saying? My values haven't changed? That is a

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<v Speaker 1>hint to all the progressives. Don't worry about me changing

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<v Speaker 1>my mind on fracking and quote unquote moving.

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<v Speaker 5>To the the border and for.

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<v Speaker 1>The rest of that right, once I'm in offense, it's

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<v Speaker 1>going to be the same old you know, Joe Biden

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<v Speaker 1>times ten crazy stuff. The progressive mob will still be

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<v Speaker 1>in charge and so forth. But I have to say, John,

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<v Speaker 1>has CaMLA captured your vote by claiming that she worked

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<v Speaker 1>at McDonald's as a young person.

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<v Speaker 4>Apparently she lied. I bet she's the reason why Dolan

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<v Speaker 4>Valor the McClory machine's always broken because of her.

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<v Speaker 5>No, you cannot blame kamalamading Dong for that. She actually

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<v Speaker 5>lied about it. There is no evidence it's stolen valor

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<v Speaker 5>that she worked at McDonald's. There's no evidence from McDonald's.

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<v Speaker 5>There's no She never discussed it in any of her

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<v Speaker 5>previous biographies, it's never been on a resume, and so

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<v Speaker 5>it turns out she lied about it.

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<v Speaker 4>Well, what was she got her to do is identify

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<v Speaker 4>the actual place and who the manager was actually even

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<v Speaker 4>exists that actually worked the machines.

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<v Speaker 5>Maybe you can get Dana Bash to ask her that

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<v Speaker 5>and then give her the answer to But I actually.

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<v Speaker 4>Think the interview was a little was clever in this respect.

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<v Speaker 4>I think it's as Steve said, she's running from the

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<v Speaker 4>left and she's trying to portray herself for as a moderate.

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<v Speaker 4>The interesting I didn't hear her talk about was any

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<v Speaker 4>identity politics, right. She didn't go on and on about

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<v Speaker 4>how she'd be the first woman president, so first black

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<v Speaker 4>woman president. I thought that was obviously. She didn't talk

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<v Speaker 4>much about abortion, which you know, on the stump has

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<v Speaker 4>been her big issue, barely mentioned it, if she did

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<v Speaker 4>mention it more than once. In terms of this other

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<v Speaker 4>than talking about freedom, freedom, freedom, I didn't see it.

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<v Speaker 4>It was you know, she she made her pitch based

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<v Speaker 4>on making life better for eco, life better for the

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<v Speaker 4>middle class, which you know, all the policy she's have

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<v Speaker 4>been involved with for the last three years have.

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<v Speaker 1>Ruined, you know, this whole McDonald's thing is kind of

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<v Speaker 1>interesting in this sense. It was true at one point,

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<v Speaker 1>and I haven't looked for a long time, but twenty

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<v Speaker 1>some years ago I heard a statistic, which I think

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<v Speaker 1>was correct, that something like two thirds of all non

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<v Speaker 1>college educated working Americans had their first job in fast food,

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<v Speaker 1>you know, as teenagers, so you know, McDonald's, Wendy's, Burger King, whatever.

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<v Speaker 3>It was an enormous number.

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<v Speaker 1>In other words, that is the entry level job experience

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<v Speaker 1>for a very large number of Americans.

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<v Speaker 3>And I don't know if that's still true or not.

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<v Speaker 1>It might be, but with all the immigration other things

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<v Speaker 1>that it might have crossed it up or made it bigger.

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<v Speaker 1>I don't know, but I do wonder if there isn't

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<v Speaker 1>something interesting to be done in a careful study of

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<v Speaker 1>you know, again, it's another aspect of the class divide.

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<v Speaker 1>To the people who had their first jobs at McDonald's

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<v Speaker 1>and other fast foods, are they overwhelmingly Trump voters. I'll

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<v Speaker 1>bet the answer is yes. And are the you know,

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<v Speaker 1>the people who worked as interns at the Human Rights

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<v Speaker 1>Campaign Fund or whatever, right, you know, the more elite

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<v Speaker 1>occupations of the world and the higher education and so forth.

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<v Speaker 1>Are they skewed the lab. I bet that's probably true too,

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<v Speaker 1>could be interesting.

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<v Speaker 5>I don't know nowadays. Go ahead, I was just going

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<v Speaker 5>to say, so a couple of things on that I

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<v Speaker 5>have not yet seen a McDonald's lately that wasn't staffed,

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<v Speaker 5>not by young, pimply faced people in high school or

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<v Speaker 5>in college, but by robots. You know, they're all kiosks.

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<v Speaker 5>And so number one, number two, Uh, there's the only

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<v Speaker 5>couple of McDonald's in the time in which I live,

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<v Speaker 5>one of them in a sort of there's not much

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<v Speaker 5>else out there. On a Saturday night at six point thirty,

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<v Speaker 5>we drove by it. There was one car in the

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<v Speaker 5>drive through, no cars in the parking lot. McDonald's is suffering, suffering, seriously.

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<v Speaker 5>So I don't think any any of those hard working

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<v Speaker 5>middle westerners, you know, teenagers are working at McDonald's anymore.

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<v Speaker 5>Is when it comes down. But they did.

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<v Speaker 1>Yeah, I mean it is shocking how expensive it is

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<v Speaker 1>now if you're not eating on the dollar menu like

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<v Speaker 1>John does.

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<v Speaker 5>But you know he eats on the app.

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<v Speaker 6>I the app.

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<v Speaker 4>Yeah, you get free fries almost every time you order

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<v Speaker 4>on the app. Steve, you are so primitive. But I

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<v Speaker 4>don't know I think Lucreatie is right. Every time you

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<v Speaker 4>go into McDonald's, I've always impressed at the latest technology

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<v Speaker 4>they've adopted. So they yeah, the ki everybody uses the

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<v Speaker 4>kiosks now.

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<v Speaker 5>But I do remember fondly the commercials that were popular

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<v Speaker 5>might have been before John's time, but I'm sure Steve

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<v Speaker 5>you'll remember it. I think I mentioned it before, is

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<v Speaker 5>the commercials of all the famous people whose first job

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<v Speaker 5>it was a McDonald's commercial, was first job was working

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<v Speaker 5>at McDonald's. It was really I thought quite a quite

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<v Speaker 5>a compelling commercial.

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<v Speaker 1>Well, I mean, part of the point of that old

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<v Speaker 1>statistic I mentioned was is everybody looks down on We

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<v Speaker 1>used to call the mac jobs, you know, fast food job,

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<v Speaker 1>burger flipping. But that teaches young people the first discipline

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<v Speaker 1>of the workplace, right, Yes, you got to do a

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<v Speaker 1>job well, you got to show up on time, et cetera.

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<v Speaker 1>So they got to put up with lousy bosses and

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<v Speaker 1>co worker. You know, it's a it's a can have

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<v Speaker 1>to be quite useful, something schools can't.

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<v Speaker 5>Teach and not intended to be a lifetime occupation. Correct,

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<v Speaker 5>That's why you don't have to have a minimum wage

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<v Speaker 5>to shouldn't have to have a minimum wage to work

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<v Speaker 5>at McDonald's.

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<v Speaker 4>Yeah, right, and the opportunity to be surrounded by great

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<v Speaker 4>American food twenty four to seven. It used to be

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<v Speaker 4>great American food that you should pay for the privilege.

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<v Speaker 3>Yeah.

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<v Speaker 4>Well, Actually, one funny thing is we've all been traveling

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<v Speaker 4>abroad these last few years, and I always go to

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<v Speaker 4>McDonald's and places abroad, and I think McDonald's has become

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<v Speaker 4>the kind of like a hit place for teenagers in

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<v Speaker 4>other countries to hang out. Yeah, like the it's people

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<v Speaker 4>who don't want to eat like Italian food or French

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<v Speaker 4>food all the time, they go hang out at McDonald's.

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<v Speaker 2>Love. Yeah.

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<v Speaker 5>Two things about the one is that I remember in Germany,

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<v Speaker 5>back to the McDonald's in a second, that the people

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<v Speaker 5>would stand in line in the summertime for and it

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<v Speaker 5>was field corn. It wasn't sweet corn, but corn on

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<v Speaker 5>the cob, because that was such a novelty in Germany.

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<v Speaker 5>But the other thing was so and we were transferred

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<v Speaker 5>to Germany and we'd only been there about a week,

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<v Speaker 5>and our getting there, the whole arrival was pretty much

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<v Speaker 5>of a disaster that I won't go into. So we

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<v Speaker 5>have little kids, you know, the kids are little, and

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<v Speaker 5>we see a McDonald's and it just looks like home.

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<v Speaker 5>It looks like home. So we go to McDonald's. My

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<v Speaker 5>little guy, my big guy was then a little guy,

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<v Speaker 5>get him a happy meal. First of all, they want

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<v Speaker 5>to charge you for ketchup. It was ten fennings for ketchup,

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<v Speaker 5>but mayonnaise was free for your French fries bill Esteine's.

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<v Speaker 5>But also so the happy meal came with a hot wheel.

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<v Speaker 5>It was a hot wheel happy meal. So it came

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<v Speaker 5>with a little hot wheel car and a little and

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<v Speaker 5>a piece of track. The piece of track had mandatory

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<v Speaker 5>direction of travel arrows on it, which is if you've

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<v Speaker 5>ever spent any time in Germany, it was just such

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<v Speaker 5>the German what would you call it? Subversion of the

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<v Speaker 5>great American happy meal. That's my story about McDonald's.

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<v Speaker 4>Yeah, well they're beating the crap out of them. Twice

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<v Speaker 4>didn't fully work. We gotta go back one more.

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<v Speaker 5>We gotta go back on that note. Then then the

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<v Speaker 5>little guy went to German kindergarten and got kicked out

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<v Speaker 5>on the first day because somebody tried to take a

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<v Speaker 5>toy from him, which I guess is allowed. And he

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<v Speaker 5>beat the you know what out of.

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<v Speaker 4>Them, Steve. Steve's a big fan of The Simpsons. One

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<v Speaker 4>of the I think funniest things I ever saw the

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<v Speaker 4>Simpsons was the ann Rand Kindergarten.

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<v Speaker 1>Oh yes, and ran school for tots, Yes, where the

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<v Speaker 1>motto on the on the side of the wall was

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<v Speaker 1>A is not non a.

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<v Speaker 3>Oh yeah, that was wonderful stuff.

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<v Speaker 1>Right, all right, Well enough about Kamala and McDonald's.

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<v Speaker 3>And uh so we'll go onto the main course, shall we.

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<v Speaker 1>I mean, we could talk about poles, but that'll keep

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<v Speaker 1>because I have lots of thoughts on that and they

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<v Speaker 1>will change. All right, So, listeners, today is a back

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<v Speaker 1>to the classroom episode, and really it's John is sitting

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<v Speaker 1>in the corner in the dunce cap, so we're making

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<v Speaker 1>him go back to the classroom.

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<v Speaker 3>You did realize that was going to happen, John, Right,

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<v Speaker 3>Let me give them.

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<v Speaker 4>Back then I learned best from the best from the

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<v Speaker 4>back of the room, probably like most of the listeners.

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<v Speaker 3>Okay, let me set the scene for listeners.

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<v Speaker 2>Here.

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<v Speaker 1>This story, this story topic that evolved during the week.

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<v Speaker 1>So early in the week on Twitter, Seth Dillon, who's

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<v Speaker 1>one of the proprietors of the magnificent Babylon Bee posted

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<v Speaker 1>a tweet, a long one. I guess he's got one

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<v Speaker 1>of those accounts where you can write over two hundred

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<v Speaker 1>and eighty characters, in which he expressed supreme disappointment and

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<v Speaker 1>criticism in Donald Trump for going wobbly on abortion. Uh

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<v Speaker 1>and and there's like recent news on that. Late in

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<v Speaker 1>the week, he said he opposed the Florida law the

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<v Speaker 1>would ban abortion of six weeks, but then his campaign

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<v Speaker 1>issue to state and saying not necessarily.

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<v Speaker 3>So it's a very confused scene.

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<v Speaker 1>Never mind exactly where he stands. It was Dylan's argument

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<v Speaker 1>that's important. What he said was, look, you know, we

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<v Speaker 1>didn't leave slavery to the states. That wasn't Lincoln's position.

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<v Speaker 1>Lincoln wanted to abolish slavery something words to that effect,

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<v Speaker 1>to which our own Lucretia Recla replied at some length

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<v Speaker 1>on Twitter saying you didn't put it this way, Lucretia,

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<v Speaker 1>but sent your Babylon beefan.

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<v Speaker 3>The subtext was, look.

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<v Speaker 1>I love you, Seth, I love to be, but you

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<v Speaker 1>are misunderstanding Lincoln's prudence in the case. And I have

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<v Speaker 1>more ways to set up the depth of topic, but

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<v Speaker 1>I will let you go ahead and restate the argument

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<v Speaker 1>as you put it, because you'll do it better.

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<v Speaker 3>Than I am.

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<v Speaker 5>Yes, I probably won't because I had to think that

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<v Speaker 5>one through really well as I was writing it. Not

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<v Speaker 5>that I don't understand the argument, but to make it.

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<v Speaker 3>Started to interrupt.

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<v Speaker 1>I mentioned I did post it the whole exchange on

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<v Speaker 1>power line early in the week, but for people didn't

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<v Speaker 1>see it, I'll a link to it in the sh

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<v Speaker 1>oh no, but but go ahead.

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<v Speaker 5>So so the point I think that number that because

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<v Speaker 5>John has mentioned this before and in podcasts, there are

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<v Speaker 5>quite a few analogies between the debate over slavery and

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<v Speaker 5>the debate over abortion, beginning with the fact that it

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<v Speaker 5>is a question of what is a human being? That

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<v Speaker 5>was a question, uh that was very prominent in the

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<v Speaker 5>slavery debate. People don't necessarily want to confront that all

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<v Speaker 5>of the time, but it's the same question that comes

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<v Speaker 5>up in the abortion debate. When when When is an

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<v Speaker 5>unborn baby? When is a fetus uh, actually a human

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<v Speaker 5>being and therefore deserving of the protection of the state.

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<v Speaker 5>The question in the Antebellum period about slavery was, of course,

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<v Speaker 5>is a is a slave a black? A person born.

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<v Speaker 5>You know, as Dred Scott put it, the decision, uh,

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<v Speaker 5>is a person of African considered a human being that

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<v Speaker 5>possesses all the rights and privileges that we give to

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<v Speaker 5>human beings. And the Supreme Court's decision in that case

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<v Speaker 5>was no right just very much as you might say

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<v Speaker 5>the decision in Roe versus Wade was a no. You

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<v Speaker 5>know that an unborn child is not a human being,

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<v Speaker 5>at least not for the first two trimsters, I guess

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<v Speaker 5>you could say anyway. So that's the first part, and

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<v Speaker 5>that's the beginning point for Lincoln, which is that yes,

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<v Speaker 5>in fact, and he spent a lot of time, a

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<v Speaker 5>lot of conversations proving that not only was a black

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<v Speaker 5>a human being, a slave a human being, but that

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<v Speaker 5>the South and slave owners considered them human beings as well.

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<v Speaker 5>The nature of their laws, the protections, that the fact

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<v Speaker 5>that slaves could in fact be held to the criminal code,

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<v Speaker 5>to the moral law, all of these things proved in

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<v Speaker 5>Lincoln's view that blacks for human beings, and if human beings,

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<v Speaker 5>then should have the protection guaranteed to them by the

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<v Speaker 5>Constitution as human beings under the meaning of the Decoration

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<v Speaker 5>of Independence. But that being said, Lincoln understood probably better

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<v Speaker 5>than anyone, why it was impossible, either in seventeen eighty

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<v Speaker 5>seven or perhaps even in eighteen save fifty four, simply

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<v Speaker 5>to abolish slavery and make all the slaves free, and

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<v Speaker 5>then that, in that way make the Constitution consistent with

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<v Speaker 5>the Declaration of Independence. That was really his you know,

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<v Speaker 5>over simple like yeah, jump in.

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<v Speaker 1>Steve, Well, just interrupt to make sure you enumerate what

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<v Speaker 1>those factors are.

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<v Speaker 3>I think maybe you would.

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<v Speaker 1>But it's public opinion was not supporting that, certainly in

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<v Speaker 1>the South.

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<v Speaker 3>But gets it.

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<v Speaker 5>Okay, Well, couple ahead. But you have people saying that

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<v Speaker 5>Lincoln was just outright against slavery, which he was. He

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<v Speaker 5>believed it was a he believed it was a moral evil.

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<v Speaker 5>He believed that that official support for the idea that

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<v Speaker 5>slavery was a positive good, that blacks were somehow an

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<v Speaker 5>inferior form of being, not deserving of the same rights

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<v Speaker 5>as whites, all of those things, if those became the

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<v Speaker 5>official positions, would destroy the possibility of freedom and really

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<v Speaker 5>destroy the possibility that the Constitution could protect the rights

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<v Speaker 5>of even white citizens. I'm not doing a really great

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<v Speaker 5>job of this because I'm trying to pull too much together.

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<v Speaker 5>But that being said, the Constitution did in fact make

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<v Speaker 5>slavery legal, or excuse me, I'll say this right, Steve, Sorry,

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<v Speaker 5>the Constitution did in fact allow states to make a

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<v Speaker 5>decision about slavery under the principles of federalism, and that

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<v Speaker 5>the fact of slavery, the institution of slavery among so

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<v Speaker 5>many Southern states, the economic dependence upon it. You have

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<v Speaker 5>the great Jefferson line that says, can the liberties of

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<v Speaker 5>a nation be thought secure when we've removed their only

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<v Speaker 5>firm basis that our rights are the gift of God?

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<v Speaker 5>And he goes on and talks about how God's going

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<v Speaker 5>to bring about his wrath on slave owners and it'll

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<v Speaker 5>be justified. I mean, Lincoln Jefferson are very clear slavery

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<v Speaker 5>was a moral wrong, but it was enshrined in the

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<v Speaker 5>Constitution for reasons we've talked about. If you use Lincoln

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<v Speaker 5>as your model for how you should resolve the slavery debate,

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<v Speaker 5>which is what Seth Dylon did, and it was shorthand

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<v Speaker 5>so you know, I give him some cut him some

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<v Speaker 5>slack there. You have to understand what Lincoln understood, and

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<v Speaker 5>that is what Steve just said what is possible, what

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<v Speaker 5>is possible in this political environment. And it wasn't just

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<v Speaker 5>we give up, because there are lots of people who

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<v Speaker 5>are committed to the institution of slavery. Their powerful they

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<v Speaker 5>they hold at that time most of the reigns of power,

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<v Speaker 5>am I not? Am I right, Steve? I mean they

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<v Speaker 5>had the Supreme Court, they had the Presidency, they had

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<v Speaker 5>you know, at least fifty to fifty in the Senate.

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<v Speaker 5>And that was one of the reasons why they were

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<v Speaker 5>pushing so hard to extend slavery into the territories, because

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<v Speaker 5>if those territories came into the Union as free states,

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<v Speaker 5>they would lose their power. Again. This is you know,

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<v Speaker 5>could spend days talking about this. But Lincoln understood the

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<v Speaker 5>difference between prudence in the question of trying to move

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<v Speaker 5>the country. He called it to the ultimate extinction of

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<v Speaker 5>slavery and simply trying to argue for the abolition of

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<v Speaker 5>slavery immediately. And that's where you can't use Lincoln as

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<v Speaker 5>your analogy against Trump, because actually I think Trump is

425
00:21:56.240 --> 00:21:58.440
<v Speaker 5>being very linkeent Linconian about this.

426
00:21:58.640 --> 00:22:00.160
<v Speaker 1>Right, Well, let me put let me put this way,

427
00:22:00.160 --> 00:22:03.200
<v Speaker 1>because I want to actually bring up John's problem or

428
00:22:03.200 --> 00:22:04.960
<v Speaker 1>the problem we have with John and bring him into this.

429
00:22:05.640 --> 00:22:05.839
<v Speaker 3>Look.

430
00:22:05.960 --> 00:22:09.279
<v Speaker 1>I mean, I think the sharp parallel is, uh Dylan

431
00:22:09.279 --> 00:22:11.440
<v Speaker 1>didn't quite say this directly, or maybe he did, but

432
00:22:11.519 --> 00:22:14.240
<v Speaker 1>a lot of people are saying pro life people are saying, well, gosh,

433
00:22:14.480 --> 00:22:16.680
<v Speaker 1>Trump has abandoned us, we shouldn't vote for him.

434
00:22:17.000 --> 00:22:21.119
<v Speaker 5>What's that the iv P stuff.

435
00:22:23.480 --> 00:22:25.519
<v Speaker 3>I'm not paying attention. I'm not paying attention to all.

436
00:22:26.279 --> 00:22:28.039
<v Speaker 5>That's a big part of it, though, Steve. But anyway,

437
00:22:28.079 --> 00:22:28.640
<v Speaker 5>you don't have to.

438
00:22:28.599 --> 00:22:34.880
<v Speaker 1>It's fine, that's yeah. And and the point is at

439
00:22:34.960 --> 00:22:37.519
<v Speaker 1>least two observations you can start with. One is I mean,

440
00:22:37.559 --> 00:22:40.799
<v Speaker 1>would we have thought we now would? I think hast

441
00:22:40.880 --> 00:22:45.759
<v Speaker 1>a rather uh severe judgment. Maybe it's too strong against

442
00:22:45.759 --> 00:22:47.519
<v Speaker 1>people who said, well, you shouldn't vote for Lincoln, he's

443
00:22:47.559 --> 00:22:50.920
<v Speaker 1>not sufficiently robust enough against slavery, which, by the way,

444
00:22:51.039 --> 00:22:56.880
<v Speaker 1>some urban abolitionists did constantly criticize, right William Lloyd Garrison

445
00:22:56.920 --> 00:22:57.319
<v Speaker 1>and others.

446
00:22:57.319 --> 00:22:58.480
<v Speaker 3>And then the second one is.

447
00:23:00.440 --> 00:23:04.640
<v Speaker 1>This is a rough parallel, but the initial political position

448
00:23:04.640 --> 00:23:07.599
<v Speaker 1>of Lincoln the Republicans was West stop the expansion, the

449
00:23:07.640 --> 00:23:10.480
<v Speaker 1>further expansion of slavery period. And we believe we have

450
00:23:10.559 --> 00:23:12.519
<v Speaker 1>constitutional power to do that, which I think they were

451
00:23:12.559 --> 00:23:16.640
<v Speaker 1>right about. Well, that's a rough parallel to Trump saying

452
00:23:16.759 --> 00:23:20.720
<v Speaker 1>or Republicans saying, let's repeal ROW and give the matter

453
00:23:20.799 --> 00:23:24.200
<v Speaker 1>back to the states and to the political branches. Because

454
00:23:24.240 --> 00:23:29.160
<v Speaker 1>by the way, again I don't like Holocaust analogies very much.

455
00:23:29.200 --> 00:23:32.480
<v Speaker 1>But although it does not end abortion, it certainly allows

456
00:23:32.519 --> 00:23:36.119
<v Speaker 1>for a lot more room and for restrictions on abortion,

457
00:23:36.240 --> 00:23:39.079
<v Speaker 1>including restrictions that a majority of the public probably supports,

458
00:23:39.119 --> 00:23:42.279
<v Speaker 1>like on late term abortion and sex selection abortions and

459
00:23:42.359 --> 00:23:43.160
<v Speaker 1>certain other things.

460
00:23:43.240 --> 00:23:44.400
<v Speaker 3>And so one.

461
00:23:44.200 --> 00:23:46.920
<v Speaker 1>Practical question you want to ask is, in the absence

462
00:23:46.960 --> 00:23:50.039
<v Speaker 1>of the total abolition of abortion, which seems very unlikely

463
00:23:50.160 --> 00:23:54.880
<v Speaker 1>and that the public does not support, what is wrong

464
00:23:54.920 --> 00:23:59.319
<v Speaker 1>with it is hard to criticize the position of Trump saying,

465
00:23:59.400 --> 00:24:01.039
<v Speaker 1>let's give it back to the States, and we have

466
00:24:01.079 --> 00:24:02.319
<v Speaker 1>to take a long term view.

467
00:24:02.119 --> 00:24:04.759
<v Speaker 3>Of the matter. That's one way of thinking about it.

468
00:24:05.079 --> 00:24:07.559
<v Speaker 1>In other words, John, here'she we run into trouble with you,

469
00:24:07.640 --> 00:24:09.480
<v Speaker 1>or where you erase.

470
00:24:09.200 --> 00:24:10.720
<v Speaker 3>Your mischievous review of things.

471
00:24:11.960 --> 00:24:14.880
<v Speaker 1>The first pass on prudences, it's matching means with ends,

472
00:24:14.960 --> 00:24:17.200
<v Speaker 1>although it assumes that you know what the ends are

473
00:24:17.559 --> 00:24:20.000
<v Speaker 1>and have it deliberated. In other words, that's a matter

474
00:24:20.000 --> 00:24:23.680
<v Speaker 1>of deliberation itself. And your response was, and now I'll

475
00:24:23.720 --> 00:24:25.839
<v Speaker 1>let you speak for yourself. You said, nah, prudence has

476
00:24:25.880 --> 00:24:29.839
<v Speaker 1>just cost benefit analysis. It's sure you utilitarianism coming out again.

477
00:24:31.240 --> 00:24:34.039
<v Speaker 1>Is that a fair one sentence summary of your view

478
00:24:34.559 --> 00:24:37.160
<v Speaker 1>or your Yeah, Jack, does a prudence?

479
00:24:37.200 --> 00:24:37.640
<v Speaker 3>Go ahead.

480
00:24:37.799 --> 00:24:40.440
<v Speaker 4>I don't understand what this term prudence means the way

481
00:24:40.480 --> 00:24:44.359
<v Speaker 4>you use it. So I think any sensible, self interested

482
00:24:44.799 --> 00:24:49.079
<v Speaker 4>political actor will want achieve whatever goal they have, and

483
00:24:49.119 --> 00:24:53.920
<v Speaker 4>then they will try to choose amongst different policies and

484
00:24:54.039 --> 00:24:58.359
<v Speaker 4>paths that maximize their success over the long term. If

485
00:24:58.359 --> 00:25:01.440
<v Speaker 4>that's what you mean by prudence, that makes total sense

486
00:25:01.480 --> 00:25:03.319
<v Speaker 4>to me. But I don't think it needs a special

487
00:25:03.519 --> 00:25:06.440
<v Speaker 4>not that doesn't need a special word, so you could

488
00:25:06.480 --> 00:25:09.599
<v Speaker 4>say Lincoln and especially makes sense in a you know,

489
00:25:09.599 --> 00:25:11.599
<v Speaker 4>in a republic where you have different people who have

490
00:25:11.640 --> 00:25:17.039
<v Speaker 4>different values, so everybody will compromise to UH because they

491
00:25:17.079 --> 00:25:21.400
<v Speaker 4>believe it brings them closer to their ultimate goal. But right,

492
00:25:21.480 --> 00:25:26.680
<v Speaker 4>you can decide to pursue a short term outcome, but

493
00:25:27.240 --> 00:25:30.440
<v Speaker 4>you know, sometimes requires you, if you're doing it right,

494
00:25:30.519 --> 00:25:33.279
<v Speaker 4>to choose something where you might not get as much

495
00:25:33.359 --> 00:25:36.720
<v Speaker 4>right now for something you'll get later, longer term, so

496
00:25:37.000 --> 00:25:41.200
<v Speaker 4>you could say Lincoln had different choices before the South seceded, right,

497
00:25:41.240 --> 00:25:44.759
<v Speaker 4>he had said that he would not try to end

498
00:25:44.799 --> 00:25:47.720
<v Speaker 4>slavery in the states where it already existed. He did

499
00:25:47.759 --> 00:25:51.519
<v Speaker 4>say he thought slavery could be regulated by Congress and

500
00:25:51.559 --> 00:25:57.039
<v Speaker 4>the territories that. You know, from the short term perspective,

501
00:25:57.799 --> 00:26:00.559
<v Speaker 4>you could say that put aside, that would have made

502
00:26:00.559 --> 00:26:04.599
<v Speaker 4>abolitionists angry. But he's taking account of the political system

503
00:26:04.640 --> 00:26:07.920
<v Speaker 4>and the chances for success now. So for him, it's

504
00:26:07.960 --> 00:26:12.880
<v Speaker 4>a gradual process of winning victories in the hope of

505
00:26:12.920 --> 00:26:15.519
<v Speaker 4>eventually winning in the long term. I don't see why

506
00:26:15.559 --> 00:26:18.319
<v Speaker 4>you need a fancy word like prudence to describe that.

507
00:26:18.359 --> 00:26:21.079
<v Speaker 4>I think that's just what politicians do all the time.

508
00:26:21.200 --> 00:26:23.799
<v Speaker 4>I think that's what the leaders do all the time.

509
00:26:23.880 --> 00:26:26.160
<v Speaker 4>So they can get it wrong, they can get it wrong.

510
00:26:26.240 --> 00:26:30.559
<v Speaker 1>But so listeners, Uh, while while Lucretia sorts out her

511
00:26:30.559 --> 00:26:32.799
<v Speaker 1>microphone has suddenly gone dead, you should know that she's

512
00:26:32.799 --> 00:26:35.359
<v Speaker 1>been shaking her head vigorously in the background while John

513
00:26:35.359 --> 00:26:37.240
<v Speaker 1>has been laying out his position.

514
00:26:37.599 --> 00:26:43.319
<v Speaker 4>You pretend like that's something unusual. Now, I'm often doing that.

515
00:26:44.200 --> 00:26:47.559
<v Speaker 1>I was going to toss to Lucretia right away to

516
00:26:48.839 --> 00:26:51.079
<v Speaker 1>one more so, one more example.

517
00:26:51.119 --> 00:26:55.839
<v Speaker 4>You guys threw its Churchill. Oh, Churchill's greatest example of

518
00:26:55.880 --> 00:26:58.480
<v Speaker 4>prudence blah blah blah. So you know Churchill did some

519
00:26:58.599 --> 00:27:02.599
<v Speaker 4>controversial things, like a good examples, he decided to sink

520
00:27:02.640 --> 00:27:05.400
<v Speaker 4>the French fleet after the French had surrendered.

521
00:27:05.880 --> 00:27:05.960
<v Speaker 2>That.

522
00:27:06.519 --> 00:27:08.880
<v Speaker 4>I don't know what prudence adds to it. It's just like,

523
00:27:09.000 --> 00:27:11.839
<v Speaker 4>is it better to prevent that from falling into the

524
00:27:11.880 --> 00:27:14.640
<v Speaker 4>hands of the Nazis? Even though you take this short

525
00:27:14.720 --> 00:27:18.359
<v Speaker 4>term political hit, in the long run, it makes more

526
00:27:18.400 --> 00:27:20.960
<v Speaker 4>sense to sink the French fleet and prevent the Germans

527
00:27:21.000 --> 00:27:22.680
<v Speaker 4>from getting control that fleet. But it's not.

528
00:27:23.079 --> 00:27:25.319
<v Speaker 3>I also think fancy.

529
00:27:25.359 --> 00:27:29.119
<v Speaker 5>It is something fancy John, because you keep using you

530
00:27:29.240 --> 00:27:34.160
<v Speaker 5>keep using economic terms and pragmatic terms. The point is

531
00:27:34.400 --> 00:27:38.000
<v Speaker 5>why would Lincoln? It's not why would Lincoln care if

532
00:27:38.039 --> 00:27:45.519
<v Speaker 5>slavery was abolished. The only personal anecdote or example that

533
00:27:45.559 --> 00:27:49.400
<v Speaker 5>Lincoln ever brought to bear about why he cared about

534
00:27:49.400 --> 00:27:52.680
<v Speaker 5>slavery from a personal point of view was how he

535
00:27:52.720 --> 00:27:56.079
<v Speaker 5>took a trip down the Mississippi one time, a horrible trip,

536
00:27:56.319 --> 00:27:58.759
<v Speaker 5>and on the barge or the boat that he was on,

537
00:27:59.319 --> 00:28:04.279
<v Speaker 5>there was a I don't know, a group of slaves

538
00:28:04.319 --> 00:28:08.759
<v Speaker 5>who were shackled together being transported to somewhere down south,

539
00:28:09.519 --> 00:28:16.599
<v Speaker 5>and he says that that site put me in constant misery. Okay,

540
00:28:16.960 --> 00:28:23.000
<v Speaker 5>because it tore at his heart, it offended his morals,

541
00:28:23.039 --> 00:28:25.480
<v Speaker 5>whatever you want to say. But that was his single

542
00:28:25.680 --> 00:28:33.319
<v Speaker 5>only example of why slavery affected him personally. Okay, from

543
00:28:33.359 --> 00:28:36.119
<v Speaker 5>the point of view of your cost benefit analysis, that

544
00:28:36.319 --> 00:28:42.720
<v Speaker 5>was his only cost that he ever expressed publicly. I

545
00:28:42.799 --> 00:28:44.559
<v Speaker 5>actually it wasn't publicly. It was in a letter to

546
00:28:44.599 --> 00:28:49.359
<v Speaker 5>his friend, right Steve, but to Joshua Speed. But why

547
00:28:49.359 --> 00:28:53.000
<v Speaker 5>did Lincoln care? Then? What was the Lincoln came out

548
00:28:53.039 --> 00:28:57.880
<v Speaker 5>of political obscurity and essentially founded the Republican Party in

549
00:28:57.920 --> 00:29:01.359
<v Speaker 5>opposition to the Kansas Nebraska Act of eighteen fifty four,

550
00:29:01.799 --> 00:29:04.200
<v Speaker 5>which wanted to sort of leave it up to the

551
00:29:04.279 --> 00:29:08.799
<v Speaker 5>people of the territories to decide if they wanted slavery.

552
00:29:09.319 --> 00:29:16.319
<v Speaker 5>It was a magnanimous and statesmanlike offer, a policy offer

553
00:29:16.440 --> 00:29:20.160
<v Speaker 5>from Stephen Douglas, because it would have taken the question

554
00:29:20.240 --> 00:29:23.119
<v Speaker 5>of the extension of slavery out of Congress and made it,

555
00:29:23.400 --> 00:29:25.839
<v Speaker 5>you know, stop tearing the country apart and all that

556
00:29:25.920 --> 00:29:30.960
<v Speaker 5>other nice stuff. Perfectly pragmatic and probably even to the

557
00:29:31.039 --> 00:29:36.319
<v Speaker 5>level of statesmanlike policy. Lincoln opposed it. Why it wasn't

558
00:29:36.359 --> 00:29:38.000
<v Speaker 5>like he was ever going to be forced to own

559
00:29:38.039 --> 00:29:40.400
<v Speaker 5>a slave. It probably wasn't even like he was ever

560
00:29:40.440 --> 00:29:43.240
<v Speaker 5>going to be a slave. Why would he oppose it?

561
00:29:43.839 --> 00:29:45.480
<v Speaker 3>Well, I think, by the way, I think Lucretia.

562
00:29:45.519 --> 00:29:49.079
<v Speaker 1>A more acute example of this is during the you know,

563
00:29:49.200 --> 00:29:52.799
<v Speaker 1>the long transition from the election to his inauguration in March,

564
00:29:52.839 --> 00:29:55.759
<v Speaker 1>which remember was in March in those days, and you know,

565
00:29:55.920 --> 00:29:58.880
<v Speaker 1>a couple of states voted to secede and along comes

566
00:29:59.160 --> 00:30:02.640
<v Speaker 1>Senator Critten. Wasn't he from Kentucky. I think he proposed

567
00:30:02.640 --> 00:30:04.960
<v Speaker 1>a compromise to avert a war. And you probably know

568
00:30:04.960 --> 00:30:06.920
<v Speaker 1>what John that critin did. Compromise was essentially to re

569
00:30:07.039 --> 00:30:10.640
<v Speaker 1>establish the old Missouri Compromise and allows slavery to be

570
00:30:10.640 --> 00:30:13.079
<v Speaker 1>extended out to the west below the Mason Dixon line,

571
00:30:13.119 --> 00:30:15.319
<v Speaker 1>probably the states where it was not really gonna work,

572
00:30:15.400 --> 00:30:18.599
<v Speaker 1>like you know, New Mexico, later, Arizona, Nevada, those would

573
00:30:18.680 --> 00:30:19.160
<v Speaker 1>I don't think.

574
00:30:19.240 --> 00:30:20.079
<v Speaker 3>I don't who knows.

575
00:30:21.680 --> 00:30:24.400
<v Speaker 1>But the point is Lincoln said he drew the line

576
00:30:24.400 --> 00:30:26.960
<v Speaker 1>on that he was willing to consider a lot of compromises,

577
00:30:27.000 --> 00:30:30.079
<v Speaker 1>but he drew the line on that, and I think

578
00:30:30.079 --> 00:30:32.240
<v Speaker 1>you have to ask why did he draw the line

579
00:30:32.319 --> 00:30:34.599
<v Speaker 1>there and not other places? And there I think you

580
00:30:34.680 --> 00:30:37.559
<v Speaker 1>have to recur to his judgment, which you can quarrel with, because,

581
00:30:38.160 --> 00:30:39.839
<v Speaker 1>by the way, it's one of those great what ifs

582
00:30:40.119 --> 00:30:41.880
<v Speaker 1>if he ever, if Lincoln had lived, and you could

583
00:30:41.880 --> 00:30:44.039
<v Speaker 1>have asked him, you know, was the Civil War worth

584
00:30:44.039 --> 00:30:46.799
<v Speaker 1>it for that much death and destruction? And I'm not

585
00:30:46.839 --> 00:30:49.240
<v Speaker 1>sure what answer he would have given. He might have

586
00:30:49.319 --> 00:30:51.359
<v Speaker 1>said he kind of yeah, I mean, he kind of

587
00:30:51.359 --> 00:30:53.119
<v Speaker 1>said it was necessary and inevitable.

588
00:30:53.400 --> 00:30:54.119
<v Speaker 3>Maybe that's right.

589
00:30:54.519 --> 00:30:56.240
<v Speaker 1>But on the other hand, you know, you just see

590
00:30:56.240 --> 00:31:00.599
<v Speaker 1>the wear on his face right alone. Yeah, and moment

591
00:31:00.680 --> 00:31:03.680
<v Speaker 1>has four knowledge of these things, John, But I want

592
00:31:03.680 --> 00:31:05.160
<v Speaker 1>to go back to the Churchill example and we can

593
00:31:05.240 --> 00:31:08.960
<v Speaker 1>draw them together because by the way, you know, you

594
00:31:09.000 --> 00:31:11.839
<v Speaker 1>didn't mention the French fleet in our text chats because

595
00:31:11.839 --> 00:31:14.759
<v Speaker 1>you were so completely wrong about that, but you didn't

596
00:31:14.799 --> 00:31:15.839
<v Speaker 1>mean another example.

597
00:31:16.000 --> 00:31:17.160
<v Speaker 3>Oh yes, all right.

598
00:31:17.119 --> 00:31:19.640
<v Speaker 4>Let's do that through the French fleet example.

599
00:31:19.799 --> 00:31:22.559
<v Speaker 1>So yeah, So what the listeners should know is that

600
00:31:22.640 --> 00:31:25.079
<v Speaker 1>Churchill demanded that the French either surrendered their fleet to

601
00:31:25.119 --> 00:31:26.160
<v Speaker 1>the British or be sunk.

602
00:31:27.039 --> 00:31:27.359
<v Speaker 3>Uh.

603
00:31:27.400 --> 00:31:29.480
<v Speaker 1>And of course the Germans were saying, no, you got

604
00:31:29.480 --> 00:31:31.880
<v Speaker 1>to hand your fleet over to us. We just conquered

605
00:31:31.920 --> 00:31:35.920
<v Speaker 1>you remember, and uh, you know, they sent an ultimatum

606
00:31:35.960 --> 00:31:38.279
<v Speaker 1>to the commanding admiral of the French fleet, which was

607
00:31:38.359 --> 00:31:40.480
<v Speaker 1>what anchored somewhere down in Africa.

608
00:31:41.200 --> 00:31:44.000
<v Speaker 4>I thought it was loose actually, but was it?

609
00:31:44.079 --> 00:31:44.720
<v Speaker 3>I thought it was.

610
00:31:45.480 --> 00:31:51.279
<v Speaker 5>Anyway, this is so obscure compared to the conversation.

611
00:31:51.440 --> 00:31:54.079
<v Speaker 1>Move on. But there is a point to this, which

612
00:31:54.240 --> 00:31:58.400
<v Speaker 1>was after the ultimatum was refused, the British Navy opened

613
00:31:58.440 --> 00:32:00.960
<v Speaker 1>up and sank the French fleet quite a lot of

614
00:32:00.960 --> 00:32:02.559
<v Speaker 1>We killed a lot of French sailors.

615
00:32:03.319 --> 00:32:06.440
<v Speaker 4>That it was an iron It wasn't.

616
00:32:06.599 --> 00:32:08.640
<v Speaker 3>Yeah in Iran, that's right. So uh.

617
00:32:08.799 --> 00:32:10.400
<v Speaker 1>And by the way, the French fleet could have sailed

618
00:32:10.400 --> 00:32:12.279
<v Speaker 1>to the United States or somewhere. Look, the point is

619
00:32:12.799 --> 00:32:17.359
<v Speaker 1>that struck a huge moral blow. That was when Roosevelt

620
00:32:17.400 --> 00:32:19.480
<v Speaker 1>and his people said, you know what the British mean

621
00:32:19.559 --> 00:32:22.279
<v Speaker 1>it They actually mean to win this thing. That impressed

622
00:32:22.319 --> 00:32:27.160
<v Speaker 1>Franklin Roosevelt enormously, who else, and impressed the French resistance.

623
00:32:28.160 --> 00:32:30.799
<v Speaker 1>You know, they you know, it's very controversial, a lot

624
00:32:30.799 --> 00:32:32.880
<v Speaker 1>of propaganda, but the French resistance, and a lot of

625
00:32:32.880 --> 00:32:35.200
<v Speaker 1>the French people said, yeah, you know what, De Gaulle

626
00:32:35.519 --> 00:32:37.839
<v Speaker 1>are going to free this country again, and they're really

627
00:32:37.880 --> 00:32:39.319
<v Speaker 1>serious about going about it.

628
00:32:39.920 --> 00:32:40.880
<v Speaker 3>Uh and so you know.

629
00:32:41.440 --> 00:32:44.480
<v Speaker 1>So my point is moral effect cannot be reduced to

630
00:32:44.519 --> 00:32:46.319
<v Speaker 1>cost benefit analysis or utilities.

631
00:32:46.759 --> 00:32:49.200
<v Speaker 5>That's not the best example example.

632
00:32:49.559 --> 00:32:51.680
<v Speaker 1>Well, but pairs with the other one though. Let me

633
00:32:51.720 --> 00:32:54.359
<v Speaker 1>finish the other one that John did raise in our text.

634
00:32:54.160 --> 00:32:59.720
<v Speaker 5>Check Well, my example is that.

635
00:33:00.119 --> 00:33:02.680
<v Speaker 3>Okay, but I think they connect. But go ahead.

636
00:33:03.920 --> 00:33:07.359
<v Speaker 5>The example I gave John is, you know, famous the

637
00:33:07.400 --> 00:33:12.319
<v Speaker 5>example of Coventry, where by the time that the British

638
00:33:12.839 --> 00:33:21.720
<v Speaker 5>and their allies had sufficiently deciphered the German communications through

639
00:33:21.799 --> 00:33:26.680
<v Speaker 5>Enigma and so on. With Ultra, they were able to

640
00:33:26.759 --> 00:33:31.680
<v Speaker 5>tell where Germany was likely to bomb inside of Britain,

641
00:33:31.960 --> 00:33:35.799
<v Speaker 5>and they got information that the town of Coventry was

642
00:33:35.839 --> 00:33:39.440
<v Speaker 5>going to be bombed in the German bombing that on

643
00:33:39.519 --> 00:33:45.720
<v Speaker 5>a particular night, and a lot of the people working

644
00:33:45.759 --> 00:33:49.880
<v Speaker 5>on Ultra were actually had their families in Coventry, but

645
00:33:50.000 --> 00:33:53.240
<v Speaker 5>they knew that if they Churchill knew that if he

646
00:33:53.279 --> 00:33:55.759
<v Speaker 5>alerted the people of Coventry that they were about to

647
00:33:55.759 --> 00:33:59.720
<v Speaker 5>be bombed that night, because they had deciphered the communications,

648
00:34:01.119 --> 00:34:06.279
<v Speaker 5>then Churchill would know and might not give me Hitler

649
00:34:06.279 --> 00:34:08.920
<v Speaker 5>would know, yes, you're right, sorry, Steve, and and might

650
00:34:09.000 --> 00:34:13.039
<v Speaker 5>not continue to use those communication channels, which would have a,

651
00:34:13.079 --> 00:34:15.599
<v Speaker 5>you know, a very severe impact on how the war

652
00:34:15.719 --> 00:34:19.519
<v Speaker 5>might turn out. And he was left with this awful choice,

653
00:34:20.519 --> 00:34:25.960
<v Speaker 5>you know, kill friends, kill family, allow a town to

654
00:34:26.039 --> 00:34:30.159
<v Speaker 5>be destroyed, not not somebody else's damn army or navy,

655
00:34:30.280 --> 00:34:35.800
<v Speaker 5>the French fleet, but his own people's family, And to

656
00:34:36.000 --> 00:34:42.239
<v Speaker 5>set with the the not certain promise that this was

657
00:34:42.280 --> 00:34:43.960
<v Speaker 5>going to help him win the war, but a very

658
00:34:44.000 --> 00:34:47.320
<v Speaker 5>good likelihood. And he let the town of Coventry be

659
00:34:47.440 --> 00:34:53.039
<v Speaker 5>bombed and it was practically destroyed and many many people died.

660
00:34:54.719 --> 00:34:56.920
<v Speaker 5>That's not a cost benefit of analysis.

661
00:34:57.000 --> 00:35:02.760
<v Speaker 4>That is not cost benefit in now job. It's obvious.

662
00:35:02.920 --> 00:35:05.039
<v Speaker 4>I mean this is so there's two points. One is

663
00:35:05.400 --> 00:35:09.360
<v Speaker 4>I wasn't making the claim that the political end is

664
00:35:09.400 --> 00:35:13.079
<v Speaker 4>a cost benefit question. Uh, you know, everybody has different

665
00:35:13.079 --> 00:35:16.440
<v Speaker 4>political views that they arrive at, you know, not strictly

666
00:35:16.480 --> 00:35:19.920
<v Speaker 4>through you know, like pro life versus pro choice. I

667
00:35:19.960 --> 00:35:22.559
<v Speaker 4>don't think that's a cost benefit analysis for the people

668
00:35:22.840 --> 00:35:25.719
<v Speaker 4>who decide on I think, you know, ends are you

669
00:35:25.719 --> 00:35:28.400
<v Speaker 4>come from outside this, it's then how you achieve the

670
00:35:28.559 --> 00:35:30.920
<v Speaker 4>end I think is cost benefit. And that's why I

671
00:35:30.960 --> 00:35:34.079
<v Speaker 4>thought you were talking about prudence. Is you're saying, prudence

672
00:35:34.159 --> 00:35:37.639
<v Speaker 4>is how you decide how you achieve your ultimate outcome.

673
00:35:38.039 --> 00:35:43.559
<v Speaker 4>Because finished Lucretia, I mean, I didn't interrupt you for

674
00:35:43.599 --> 00:35:44.840
<v Speaker 4>the last fifteen minutes.

675
00:35:45.679 --> 00:35:46.360
<v Speaker 5>I thought you were.

676
00:35:47.599 --> 00:35:50.159
<v Speaker 4>Oh, I stayed silent. You noticed the whole time because

677
00:35:50.159 --> 00:35:53.880
<v Speaker 4>I knew you were making an oration to the people. No,

678
00:35:54.000 --> 00:35:57.159
<v Speaker 4>so the no, But the prudence, I thought, the way

679
00:35:57.159 --> 00:35:59.119
<v Speaker 4>you guys were talking about does not tell you what

680
00:35:59.159 --> 00:36:02.480
<v Speaker 4>your ends are. Doesn't tell you whether you're pro slavery

681
00:36:02.599 --> 00:36:05.280
<v Speaker 4>against slavery. It doesn't tell you whether your Calhoun or

682
00:36:05.320 --> 00:36:07.519
<v Speaker 4>Lincoln prudence. The way you guys using is how do

683
00:36:07.559 --> 00:36:09.920
<v Speaker 4>you achieve the win, as it were?

684
00:36:10.320 --> 00:36:14.119
<v Speaker 3>And then correct but keep going, Okay, well, let it explain.

685
00:36:13.840 --> 00:36:15.800
<v Speaker 4>It to me, because I don't see why prudence would

686
00:36:15.840 --> 00:36:18.280
<v Speaker 4>actually tell you what the right moral view is. But

687
00:36:18.320 --> 00:36:21.920
<v Speaker 4>putting that aside, then, actually, I think slavery is harder

688
00:36:22.400 --> 00:36:25.800
<v Speaker 4>for me than the questions you're raising about war, because

689
00:36:26.119 --> 00:36:30.360
<v Speaker 4>in war, the leaders may cost benefit decisions, terrible ones

690
00:36:30.400 --> 00:36:33.679
<v Speaker 4>all the time. They have to decide sacrifice, some lives

691
00:36:33.719 --> 00:36:37.360
<v Speaker 4>to save others to lose lives in some campaigns because

692
00:36:37.400 --> 00:36:41.280
<v Speaker 4>they're there's gonna be a broader strategic benefit. And it

693
00:36:41.320 --> 00:36:44.440
<v Speaker 4>seems to me that's exactly happened in Coventries. Churchill decided

694
00:36:44.880 --> 00:36:48.559
<v Speaker 4>he had to sacrifice those lives because he thought that

695
00:36:48.639 --> 00:36:51.239
<v Speaker 4>the gains to Britain in the war in the long

696
00:36:51.320 --> 00:36:55.880
<v Speaker 4>run were greater from maintaining this intelligence advantage. If they weren't,

697
00:36:56.079 --> 00:36:59.199
<v Speaker 4>then he made the wrong decision. It was, but I

698
00:36:59.199 --> 00:37:01.679
<v Speaker 4>don't think there's a prudence tell Prudence is a word,

699
00:37:01.679 --> 00:37:03.679
<v Speaker 4>doesn't tell you what the right decision is. It's just

700
00:37:04.400 --> 00:37:08.599
<v Speaker 4>you're measuring the benefit. And it's actually, I think clearer

701
00:37:08.840 --> 00:37:12.199
<v Speaker 4>in war time than it is on social issues, social

702
00:37:12.239 --> 00:37:13.079
<v Speaker 4>domestic issues.

703
00:37:13.599 --> 00:37:15.920
<v Speaker 5>The simple answer I would give to that, John is

704
00:37:16.079 --> 00:37:20.480
<v Speaker 5>what you're misunderstanding is the ends. When prudence is brought

705
00:37:20.480 --> 00:37:24.599
<v Speaker 5>to bear, the ends informed the means. The ends inform

706
00:37:24.679 --> 00:37:27.559
<v Speaker 5>the means so that it's it's it's It makes no

707
00:37:27.679 --> 00:37:32.119
<v Speaker 5>sense to say that prudence isn't about ends. Good ends

708
00:37:32.320 --> 00:37:36.199
<v Speaker 5>inform good means. What you're tending to think of it

709
00:37:36.239 --> 00:37:38.719
<v Speaker 5>as I hate to say, it is a good Machiavellian.

710
00:37:39.760 --> 00:37:41.679
<v Speaker 4>Oh, I love it that's the nicest thing you've said

711
00:37:41.679 --> 00:37:42.719
<v Speaker 4>about me in many years.

712
00:37:42.760 --> 00:37:51.800
<v Speaker 5>Well, the means justify the end, ends justify themselves, and

713
00:37:51.840 --> 00:37:55.159
<v Speaker 5>the means are appropriate to those ends. I guess you.

714
00:37:55.440 --> 00:37:57.039
<v Speaker 5>I'm not really saying it very well.

715
00:37:57.079 --> 00:37:58.840
<v Speaker 4>But well, let me ask you a different question away.

716
00:37:58.920 --> 00:38:02.519
<v Speaker 4>Put it is a person with bad means act prudently

717
00:38:02.599 --> 00:38:04.519
<v Speaker 4>in your view, I mean, sorry, bad ends that you

718
00:38:04.599 --> 00:38:07.639
<v Speaker 4>disagree with. Suppose you're John Calhoun. Are you saying it's

719
00:38:07.639 --> 00:38:09.960
<v Speaker 4>impossible for John Calhoun to act prudently?

720
00:38:10.519 --> 00:38:13.119
<v Speaker 5>Yes, I absolutely am, Because.

721
00:38:12.920 --> 00:38:15.960
<v Speaker 4>Then I don't understand what prudence means.

722
00:38:15.199 --> 00:38:19.719
<v Speaker 5>Assumes natural right. I mean, prudence is just a way,

723
00:38:19.960 --> 00:38:26.280
<v Speaker 5>a different way of saying natural right. What is ultimately right, everywhere, always,

724
00:38:26.400 --> 00:38:30.760
<v Speaker 5>all the time, has to be applied to particular circumstances.

725
00:38:31.960 --> 00:38:38.920
<v Speaker 5>What's always right, everywhere, all the time, applied to particular circumstances, may,

726
00:38:39.239 --> 00:38:43.000
<v Speaker 5>in the prudential view of the statesman, actually require something

727
00:38:43.400 --> 00:38:47.440
<v Speaker 5>that seems to be totally against what is universally right, like,

728
00:38:47.559 --> 00:38:52.800
<v Speaker 5>for instance, allowing slavery to continue. Allowing slavery to continue

729
00:38:53.039 --> 00:38:59.480
<v Speaker 5>is an immoral act that goes absolutely against the universal

730
00:38:59.519 --> 00:39:04.239
<v Speaker 5>truth of all human beings created equal. So what could

731
00:39:04.360 --> 00:39:10.599
<v Speaker 5>possibly justify Lincoln saying, yeah, we're going to leave slavery

732
00:39:10.599 --> 00:39:14.920
<v Speaker 5>alone where it is. What could justify Lincoln during the

733
00:39:14.960 --> 00:39:22.679
<v Speaker 5>Civil War refusing to extend the Emancipation Proclamation to border states?

734
00:39:23.360 --> 00:39:28.599
<v Speaker 5>What justifies that? Why did he not just end slavery everywhere?

735
00:39:28.920 --> 00:39:31.199
<v Speaker 5>What under his powers as commander in chief?

736
00:39:33.599 --> 00:39:35.719
<v Speaker 4>So this is what I don't understand, is No, No,

737
00:39:36.639 --> 00:39:39.800
<v Speaker 4>I don't understand this, because then you're saying prudence is

738
00:39:39.840 --> 00:39:42.800
<v Speaker 4>only a concept that we can apply to people that

739
00:39:42.880 --> 00:39:47.519
<v Speaker 4>you think are pursuing the right moral ends, and has

740
00:39:47.559 --> 00:39:52.400
<v Speaker 4>no application really to understanding everybody else. So if say,

741
00:39:52.440 --> 00:39:55.199
<v Speaker 4>in our country right now, I'm just making this up,

742
00:39:55.519 --> 00:39:58.880
<v Speaker 4>say thirty percent of Americans believe in natural rights as

743
00:39:58.880 --> 00:40:03.159
<v Speaker 4>you do, and seven don't, then prudence has no application

744
00:40:03.280 --> 00:40:06.280
<v Speaker 4>to those other seventy percent because you have you're saying

745
00:40:06.320 --> 00:40:08.840
<v Speaker 4>it only can apply if you think they already have

746
00:40:08.920 --> 00:40:12.199
<v Speaker 4>the right moral views and right moral ends, that is.

747
00:40:12.559 --> 00:40:16.079
<v Speaker 5>But if I think it's if they simply do. Okay,

748
00:40:16.119 --> 00:40:20.280
<v Speaker 5>it's not what I think it is because it's not relative.

749
00:40:20.639 --> 00:40:21.119
<v Speaker 6>Is right?

750
00:40:21.519 --> 00:40:24.559
<v Speaker 4>But my point is, Okay, so that other seventy percent

751
00:40:24.599 --> 00:40:27.199
<v Speaker 4>who you disagree with in terms of their moral views,

752
00:40:27.599 --> 00:40:30.239
<v Speaker 4>prudence just doesn't matter. It just doesn't help us understand

753
00:40:30.320 --> 00:40:32.559
<v Speaker 4>how they act or how they should act, because.

754
00:40:33.039 --> 00:40:35.559
<v Speaker 5>One could say, I'm not going to say what I

755
00:40:35.639 --> 00:40:38.800
<v Speaker 5>think about seventy percent or anything like that. But if

756
00:40:39.280 --> 00:40:44.000
<v Speaker 5>if your ends are not determined by justice, if your

757
00:40:44.159 --> 00:40:48.519
<v Speaker 5>ends are not determined by what is good, then prudence

758
00:40:48.559 --> 00:40:51.519
<v Speaker 5>does not apply. It is something like you you you

759
00:40:51.519 --> 00:40:55.239
<v Speaker 5>would call it, John, cause benefit analysis or a Machiavellian

760
00:40:55.320 --> 00:40:58.320
<v Speaker 5>approach to things, how best to achieve this particular goal.

761
00:40:58.880 --> 00:41:02.280
<v Speaker 5>But if the goal it's self is not just, then

762
00:41:02.320 --> 00:41:08.960
<v Speaker 5>prudence doesn't enter into it. Difficult statesman's job to apply

763
00:41:09.159 --> 00:41:13.760
<v Speaker 5>what is naturally right, naturally just to particular situations.

764
00:41:15.840 --> 00:41:17.920
<v Speaker 1>Oh sorry, Can I try it this way, John, and

765
00:41:18.079 --> 00:41:20.039
<v Speaker 1>get back to a little bit of abstraction. Then back

766
00:41:20.079 --> 00:41:23.599
<v Speaker 1>to some specific examples again. One is is there's never

767
00:41:23.760 --> 00:41:27.519
<v Speaker 1>just one end in the mind of a statesman. There's

768
00:41:27.559 --> 00:41:30.079
<v Speaker 1>usually a whole lot of ends. There's a hierarchy of ends,

769
00:41:30.199 --> 00:41:32.920
<v Speaker 1>and the priority of those hierarchies are subject to judgment

770
00:41:32.920 --> 00:41:33.559
<v Speaker 1>and deliberation.

771
00:41:34.000 --> 00:41:35.320
<v Speaker 3>That's a key task of prudence.

772
00:41:35.360 --> 00:41:38.280
<v Speaker 1>So you know, the first the first end in the

773
00:41:38.280 --> 00:41:41.400
<v Speaker 1>modern liberal mind, by that I mean classical liberal mind

774
00:41:41.519 --> 00:41:45.360
<v Speaker 1>is from your guy Hobbes is self preservation. Right, that's

775
00:41:45.400 --> 00:41:49.760
<v Speaker 1>a pretty important end for individuals and for nations. But

776
00:41:49.880 --> 00:41:52.199
<v Speaker 1>below that or you know what means you used to

777
00:41:52.239 --> 00:41:55.920
<v Speaker 1>self preservation and ah, so your point about coventry is, yeah,

778
00:41:55.960 --> 00:41:58.400
<v Speaker 1>you can make a cost benefit analysis. That Churchill thought,

779
00:41:58.440 --> 00:41:59.840
<v Speaker 1>and I think this is the way they thought, is

780
00:42:00.559 --> 00:42:03.639
<v Speaker 1>if we surrender at an early point and what's going

781
00:42:03.679 --> 00:42:07.000
<v Speaker 1>to be a long war, the small advantage we have

782
00:42:07.079 --> 00:42:09.679
<v Speaker 1>an intelligence gathering, we won't have an advantage later when

783
00:42:09.679 --> 00:42:11.440
<v Speaker 1>it will be more to our benefit.

784
00:42:11.679 --> 00:42:11.840
<v Speaker 2>Right.

785
00:42:11.920 --> 00:42:13.920
<v Speaker 3>I think that's a conspentific way of putting it right,

786
00:42:16.280 --> 00:42:19.519
<v Speaker 3>And but that but let me ask you this.

787
00:42:19.679 --> 00:42:21.880
<v Speaker 1>Let me ring in the second instance that you brought up,

788
00:42:22.000 --> 00:42:24.360
<v Speaker 1>which was did you really mean it's John you thought

789
00:42:24.360 --> 00:42:26.440
<v Speaker 1>that Churchill should have negotiated an end of the war

790
00:42:26.559 --> 00:42:28.920
<v Speaker 1>because look how disastrous it was for written in the end,

791
00:42:28.960 --> 00:42:30.039
<v Speaker 1>losing your empire and all that.

792
00:42:30.719 --> 00:42:34.880
<v Speaker 4>If Churchill's view was right, I want to I'm fighting

793
00:42:34.880 --> 00:42:37.239
<v Speaker 4>this word for the preservation of the British empire, which

794
00:42:37.280 --> 00:42:39.079
<v Speaker 4>was yeah, what he said his goal was.

795
00:42:39.119 --> 00:42:40.599
<v Speaker 3>He did a pretty poor job of that.

796
00:42:41.000 --> 00:42:43.159
<v Speaker 4>If it was for this noble if you think the

797
00:42:43.239 --> 00:42:45.920
<v Speaker 4>Churchill was this sort of natural rights warrior, and he

798
00:42:46.000 --> 00:42:49.760
<v Speaker 4>wanted to stop the evils of authoritarianism. Then I would say,

799
00:42:49.880 --> 00:42:51.679
<v Speaker 4>is a different goal in mind, and maybe it was

800
00:42:51.760 --> 00:42:53.440
<v Speaker 4>right to fight to the end, which is what he

801
00:42:53.519 --> 00:42:54.239
<v Speaker 4>was saying he would do.

802
00:42:54.440 --> 00:42:58.119
<v Speaker 1>Ah, well, okay, Now the prudent person says, you have

803
00:42:58.199 --> 00:43:01.320
<v Speaker 1>two you just stipulate two ends. Good, one was Hitler

804
00:43:01.360 --> 00:43:03.800
<v Speaker 1>needs to be defeated. Two I'd like to preserve the

805
00:43:03.800 --> 00:43:04.599
<v Speaker 1>British Empire.

806
00:43:05.159 --> 00:43:05.280
<v Speaker 5>Uh.

807
00:43:05.599 --> 00:43:08.679
<v Speaker 1>And one of those ends turns out to be incompatible

808
00:43:08.679 --> 00:43:11.239
<v Speaker 1>with the other because the first one. And why did

809
00:43:11.239 --> 00:43:15.199
<v Speaker 1>you say it was imperative to defeat Hitler? He said, because, uh,

810
00:43:15.239 --> 00:43:16.599
<v Speaker 1>you know, if we don't, I mean, I forget the

811
00:43:16.639 --> 00:43:18.880
<v Speaker 1>language that one particular speech where he says, if we don't,

812
00:43:18.920 --> 00:43:21.559
<v Speaker 1>if he, if he, if he triumphs over all of Europe,

813
00:43:21.599 --> 00:43:23.920
<v Speaker 1>it will begin a thousand years of darkness, which you'll

814
00:43:23.960 --> 00:43:27.320
<v Speaker 1>eventually reach the United States, he said, And Roosevelt largely

815
00:43:27.360 --> 00:43:28.679
<v Speaker 1>agreed with him in that judgment.

816
00:43:29.559 --> 00:43:32.719
<v Speaker 4>That killer response to you, but go ahead.

817
00:43:32.719 --> 00:43:35.880
<v Speaker 3>Well okay, I'll bet, I'll bet it's wrong, but go ahead, okay.

818
00:43:36.079 --> 00:43:39.599
<v Speaker 4>So can we agree that FDR definitely was not a

819
00:43:39.679 --> 00:43:43.000
<v Speaker 4>natural rights guy? I mean his second Bill of Rights,

820
00:43:43.079 --> 00:43:45.920
<v Speaker 4>the second Fourth Bill of Rights for freedom stuff. I

821
00:43:45.960 --> 00:43:51.599
<v Speaker 4>mean that guy is typical progressive because ther does not

822
00:43:51.719 --> 00:43:53.199
<v Speaker 4>believe in natural rights.

823
00:43:54.079 --> 00:43:57.360
<v Speaker 5>It doesn't matter, John, That's not the point. Whether or

824
00:43:57.440 --> 00:44:01.400
<v Speaker 5>not you believe in natural rights. Then he's whether your

825
00:44:01.440 --> 00:44:02.320
<v Speaker 5>cause is just.

826
00:44:02.920 --> 00:44:05.320
<v Speaker 4>But he can't believe imprudence in the way you say it,

827
00:44:05.400 --> 00:44:05.800
<v Speaker 4>because he.

828
00:44:05.920 --> 00:44:09.119
<v Speaker 5>Doesn't care what he believes in. That has not You

829
00:44:09.199 --> 00:44:12.239
<v Speaker 5>keep using that as if it's relevant. Who believes in

830
00:44:12.360 --> 00:44:15.840
<v Speaker 5>what is not the point. It's what is and what isn't.

831
00:44:16.880 --> 00:44:19.800
<v Speaker 5>Whatever else you can say about Roosevelt, and I can

832
00:44:19.840 --> 00:44:21.719
<v Speaker 5>say a lot of bad things about him, and often

833
00:44:21.800 --> 00:44:28.280
<v Speaker 5>do uh his support ultimately for Churchill and then and

834
00:44:28.320 --> 00:44:31.679
<v Speaker 5>then you know, our participation in World War two was

835
00:44:31.760 --> 00:44:36.360
<v Speaker 5>based upon an idea of justice that was that. I

836
00:44:36.400 --> 00:44:41.559
<v Speaker 5>think any reasonable person, if they deliberate about it, as

837
00:44:41.559 --> 00:44:45.440
<v Speaker 5>Steve was saying, has to understand is absolutely true, we

838
00:44:45.559 --> 00:44:51.599
<v Speaker 5>defeat an evil. He doesn't have to believe in natural rights.

839
00:44:52.079 --> 00:44:56.000
<v Speaker 4>Understand. You don't care what other people's self professed moral

840
00:44:56.079 --> 00:44:59.199
<v Speaker 4>views are. You're you're just You just care how they

841
00:44:59.280 --> 00:45:03.719
<v Speaker 4>advance your moral views of natural law and natural rights. No,

842
00:45:04.199 --> 00:45:08.000
<v Speaker 4>because FDR would not have said he belied in natural rights,

843
00:45:08.039 --> 00:45:11.000
<v Speaker 4>but you're saying he's acting in a just direction for

844
00:45:11.119 --> 00:45:12.840
<v Speaker 4>reasons that he doesn't may not even believe.

845
00:45:13.000 --> 00:45:14.920
<v Speaker 5>We really not look at that what I said and

846
00:45:15.320 --> 00:45:18.119
<v Speaker 5>agree to that. Or is this just a relative thing

847
00:45:18.199 --> 00:45:19.800
<v Speaker 5>and Hitler one?

848
00:45:19.880 --> 00:45:20.199
<v Speaker 1>Great?

849
00:45:20.400 --> 00:45:23.760
<v Speaker 5>If we didn't great, that's those are your options.

850
00:45:24.199 --> 00:45:26.079
<v Speaker 1>I think what Lucretia is trying to say is that

851
00:45:26.239 --> 00:45:30.239
<v Speaker 1>FDR's prudence in the matter was incomplete and partial, and

852
00:45:30.360 --> 00:45:31.400
<v Speaker 1>so you know, you give him a c.

853
00:45:32.000 --> 00:45:33.480
<v Speaker 3>I mean, that's one way of putting it. I think

854
00:45:34.159 --> 00:45:34.920
<v Speaker 3>I don't think that's I.

855
00:45:34.920 --> 00:45:38.039
<v Speaker 1>Mean, he understood that Hitler was, as the phrase use today,

856
00:45:38.119 --> 00:45:40.039
<v Speaker 1>a true existential threat to civilization.

857
00:45:40.159 --> 00:45:42.519
<v Speaker 3>He could figure that out the help.

858
00:45:42.559 --> 00:45:44.480
<v Speaker 1>By the way, I always thought this is an interesting point.

859
00:45:44.559 --> 00:45:47.800
<v Speaker 1>Churchill Roosevelt New German. He'd learned it growing up, so

860
00:45:47.840 --> 00:45:50.519
<v Speaker 1>he could listen to Hitler's speeches and would comment on

861
00:45:50.599 --> 00:45:52.920
<v Speaker 1>them and translate them with And that's one reason why

862
00:45:52.960 --> 00:45:54.840
<v Speaker 1>he Rearleon said we should take this guy seriously. He

863
00:45:54.880 --> 00:45:56.559
<v Speaker 1>really means all the bad stuff he says or has

864
00:45:56.599 --> 00:45:57.280
<v Speaker 1>everybody else had.

865
00:45:57.480 --> 00:45:59.639
<v Speaker 3>Okay, so let me.

866
00:45:59.599 --> 00:46:03.639
<v Speaker 5>Get a totally just a different, different thing. John. There

867
00:46:03.679 --> 00:46:06.599
<v Speaker 5>was a thing the other day I saw where a

868
00:46:06.639 --> 00:46:11.239
<v Speaker 5>sixteen year old girl had been raped in some barbarian

869
00:46:11.719 --> 00:46:13.760
<v Speaker 5>I won't use all the adjectives. I want to use

870
00:46:14.000 --> 00:46:20.599
<v Speaker 5>Muslim Islam country, some awful, god forsaken place. She was raped,

871
00:46:21.559 --> 00:46:27.119
<v Speaker 5>and so she was stoned to death for committing I

872
00:46:27.159 --> 00:46:29.239
<v Speaker 5>don't know. I don't even know. Those people are the

873
00:46:30.039 --> 00:46:33.280
<v Speaker 5>greatest source of evil in the world. But anyway, can

874
00:46:33.320 --> 00:46:36.159
<v Speaker 5>you I mean, do we say that, Oh, yeah, that's

875
00:46:36.199 --> 00:46:40.199
<v Speaker 5>their view of justice, So that's okay. Are you willing

876
00:46:40.239 --> 00:46:41.000
<v Speaker 5>to say that? No?

877
00:46:41.159 --> 00:46:44.840
<v Speaker 4>No, My point is that I could still say that

878
00:46:45.079 --> 00:46:47.880
<v Speaker 4>whether they're acting prudently or not, I don't know.

879
00:46:47.960 --> 00:46:51.599
<v Speaker 5>But you have to start with the end. You can't

880
00:46:51.639 --> 00:46:54.119
<v Speaker 5>just talk about prudence as something more.

881
00:46:54.920 --> 00:46:57.079
<v Speaker 4>I now have a better understanding of what you guys

882
00:46:57.119 --> 00:46:59.800
<v Speaker 4>mean by prudence. My point is that you're making it

883
00:46:59.840 --> 00:47:03.280
<v Speaker 4>a very narrow tool then, because it only applies to

884
00:47:04.000 --> 00:47:06.840
<v Speaker 4>people you only you only applied in the context of

885
00:47:06.920 --> 00:47:09.079
<v Speaker 4>where you think it is advancing natural rights.

886
00:47:10.000 --> 00:47:13.079
<v Speaker 5>Well, I'm not sure understanding that.

887
00:47:13.920 --> 00:47:16.159
<v Speaker 3>No, it's well, I wasn't sure how far.

888
00:47:16.280 --> 00:47:17.800
<v Speaker 1>Let me go back to the Churchill example for a

889
00:47:17.800 --> 00:47:19.480
<v Speaker 1>minute and refer you to one of the readings I

890
00:47:19.519 --> 00:47:22.920
<v Speaker 1>suggested you ponder. You know a lot of people have

891
00:47:23.000 --> 00:47:27.800
<v Speaker 1>said rigionists like John Charmley, David Irving, a very dodgy guy,

892
00:47:28.480 --> 00:47:31.400
<v Speaker 1>and even Pap Buchanan in his book The Unnecessary War, Right,

893
00:47:31.480 --> 00:47:33.599
<v Speaker 1>you know, he criticized our involvement in World War Two.

894
00:47:33.960 --> 00:47:35.800
<v Speaker 1>He said Churchill should have cut a deal, hit or

895
00:47:35.840 --> 00:47:37.320
<v Speaker 1>wanted to make a deal, which, by the way, I

896
00:47:37.360 --> 00:47:37.960
<v Speaker 1>think is true.

897
00:47:38.039 --> 00:47:39.519
<v Speaker 3>I think there were hints at the time.

898
00:47:39.559 --> 00:47:41.599
<v Speaker 4>And remember he sent that guy over right.

899
00:47:41.840 --> 00:47:42.840
<v Speaker 3>Well, no, that.

900
00:47:42.880 --> 00:47:45.519
<v Speaker 1>Was later, but I mean, you know, there's good evidence

901
00:47:45.559 --> 00:47:48.639
<v Speaker 1>that he ordered the German armory to pause at Dunkirk,

902
00:47:49.079 --> 00:47:52.199
<v Speaker 1>hoping he could sweet talk the British into making a deal.

903
00:47:52.519 --> 00:47:54.039
<v Speaker 1>You know, it was sort of an area and racist thing.

904
00:47:54.079 --> 00:47:55.519
<v Speaker 1>They'll leave you guys alone. You can't keep a lot

905
00:47:55.519 --> 00:47:57.239
<v Speaker 1>of it. He was going to get very generous terms,

906
00:47:57.599 --> 00:48:00.559
<v Speaker 1>and the revisionists, especially guy like David Irving, who's you know,

907
00:48:00.559 --> 00:48:03.519
<v Speaker 1>a borderline Holocaust denier and who, by the way, probably

908
00:48:03.519 --> 00:48:05.480
<v Speaker 1>faked a lot of his sources in his books. I

909
00:48:05.480 --> 00:48:06.920
<v Speaker 1>don't know if you know that guy's name. He was

910
00:48:06.960 --> 00:48:10.559
<v Speaker 1>a big deal thirty years ago. Anyway, Yeah, you know,

911
00:48:10.639 --> 00:48:14.800
<v Speaker 1>there was the Italian opening in late May of nineteen forty.

912
00:48:14.840 --> 00:48:17.119
<v Speaker 1>Churchill's in office two weeks it's what's dramatized in the

913
00:48:17.159 --> 00:48:20.679
<v Speaker 1>movie A couple of years ago reasonably well, and Churchill

914
00:48:20.719 --> 00:48:23.960
<v Speaker 1>said no. And one of the reasons Churchill said no

915
00:48:24.800 --> 00:48:27.000
<v Speaker 1>was he had an instinct, which, by the way, there's

916
00:48:27.000 --> 00:48:29.519
<v Speaker 1>some survey research John Lukeatch dug up on this that

917
00:48:29.679 --> 00:48:33.719
<v Speaker 1>showed that if word got out, well, first of all,

918
00:48:33.760 --> 00:48:36.159
<v Speaker 1>all the service chiefs and all the body said, the

919
00:48:36.239 --> 00:48:37.599
<v Speaker 1>key thing and us holding out is going to be

920
00:48:37.599 --> 00:48:39.840
<v Speaker 1>the morale of the military, which doesn't have any weapons,

921
00:48:39.840 --> 00:48:42.440
<v Speaker 1>and the morale of the people. If word gets out

922
00:48:42.480 --> 00:48:46.079
<v Speaker 1>they were even considering a deal with Hitler, morale will

923
00:48:46.079 --> 00:48:47.159
<v Speaker 1>collapse and we're.

924
00:48:47.079 --> 00:48:48.760
<v Speaker 3>Done for now.

925
00:48:48.840 --> 00:48:53.079
<v Speaker 1>The reason I use that as a preface is, you know,

926
00:48:53.360 --> 00:48:55.480
<v Speaker 1>if you read Churchill's chapter, and I don't know, the

927
00:48:55.599 --> 00:48:57.599
<v Speaker 1>only thing may help you at this point, John, you

928
00:48:57.639 --> 00:49:00.400
<v Speaker 1>read the end of Churchill's chapter on the Munich agreement,

929
00:49:01.039 --> 00:49:02.480
<v Speaker 1>and what he says there is quite interesting.

930
00:49:02.559 --> 00:49:04.800
<v Speaker 3>He says, Look, we can't really I'm paraphrasing here.

931
00:49:04.800 --> 00:49:07.559
<v Speaker 1>He says, we really can't criticize Chamberlain for making the

932
00:49:07.599 --> 00:49:09.760
<v Speaker 1>attempt and maybe even making the deal. He might have

933
00:49:09.840 --> 00:49:11.559
<v Speaker 1>turned out to be right. He doesn't quite put it

934
00:49:11.559 --> 00:49:15.920
<v Speaker 1>that way, and he says and you know, people who

935
00:49:15.960 --> 00:49:19.000
<v Speaker 1>have to make decisions in the moment without the hindsight

936
00:49:19.039 --> 00:49:21.559
<v Speaker 1>of history later on, you know, they can't know what

937
00:49:21.599 --> 00:49:23.280
<v Speaker 1>the right course might be. They might turn out to

938
00:49:23.280 --> 00:49:26.920
<v Speaker 1>be right. But then he says this here I will

939
00:49:27.000 --> 00:49:31.320
<v Speaker 1>quote it. There is, however, one helpful guide, namely for

940
00:49:31.400 --> 00:49:34.760
<v Speaker 1>a nation to keep its word and to act in

941
00:49:34.840 --> 00:49:38.840
<v Speaker 1>accordance with its treaty obligations to allies. This guide is

942
00:49:38.880 --> 00:49:42.440
<v Speaker 1>called honor. It is baffling to reflect that what men

943
00:49:42.519 --> 00:49:44.800
<v Speaker 1>call honor does not correspond always.

944
00:49:44.559 --> 00:49:47.000
<v Speaker 3>To Christian ethics. That there's a whole book you could

945
00:49:47.039 --> 00:49:47.480
<v Speaker 3>based on that.

946
00:49:47.519 --> 00:49:50.679
<v Speaker 1>In fact, that's the epigram to Jaffis first book on

947
00:49:50.760 --> 00:49:52.480
<v Speaker 1>Tonism and Aristotelianism.

948
00:49:52.920 --> 00:49:56.719
<v Speaker 3>Here's the point. Churchill said, what we did there was dishonorable.

949
00:49:57.519 --> 00:49:59.880
<v Speaker 3>Now my simple question to you, John, is freet natural.

950
00:50:00.159 --> 00:50:00.559
<v Speaker 3>For a minute?

951
00:50:00.679 --> 00:50:03.880
<v Speaker 1>Is honor a real thing or not? And is there

952
00:50:03.920 --> 00:50:08.079
<v Speaker 1>not something tangible to human beings behaving in honorable ways

953
00:50:08.119 --> 00:50:11.079
<v Speaker 1>and taking the idea seriously? In which case Britain would

954
00:50:11.079 --> 00:50:14.039
<v Speaker 1>have done the right thing in September nineteen thirty eight.

955
00:50:14.119 --> 00:50:17.159
<v Speaker 1>And that's a judgment of prudence. There's more to Churchill

956
00:50:17.199 --> 00:50:19.880
<v Speaker 1>says there, But is their thing.

957
00:50:19.880 --> 00:50:22.199
<v Speaker 4>When I asked you guys to provide too much of.

958
00:50:22.199 --> 00:50:24.239
<v Speaker 3>Shakespeare sp Sorry, no, no, I.

959
00:50:24.159 --> 00:50:26.239
<v Speaker 4>Was asking, Remember, I asked you guys provide me with

960
00:50:26.320 --> 00:50:30.280
<v Speaker 4>some kind of extended discussion about what prudence is from

961
00:50:30.599 --> 00:50:33.719
<v Speaker 4>some of the great philosophers. And you guys pointed me

962
00:50:33.800 --> 00:50:36.840
<v Speaker 4>to people like church Show and things like that, and

963
00:50:36.960 --> 00:50:40.360
<v Speaker 4>some of Lincoln's statements. But they're not really right. They're

964
00:50:40.400 --> 00:50:45.079
<v Speaker 4>not written now is or philosophical attempts right, they're more

965
00:50:45.360 --> 00:50:48.480
<v Speaker 4>you were pointing me more, I think, to examples rather

966
00:50:48.559 --> 00:50:50.480
<v Speaker 4>than anyone's really thinking it through.

967
00:50:51.000 --> 00:50:53.760
<v Speaker 3>And so it's correct because there's not a formula for this. Sorry, yeah,

968
00:50:53.880 --> 00:50:54.559
<v Speaker 3>not a formula.

969
00:50:54.599 --> 00:50:57.760
<v Speaker 4>But doesn't see she's really a fully thought through concept.

970
00:50:59.639 --> 00:51:02.280
<v Speaker 4>And that's that I find it really puzzling because all

971
00:51:02.320 --> 00:51:06.559
<v Speaker 4>these examples from Churchill, I think you Churchill, you know,

972
00:51:06.639 --> 00:51:09.599
<v Speaker 4>he stands as example someone had to make these tough

973
00:51:09.679 --> 00:51:13.400
<v Speaker 4>choices where he sacrificed lives in the short term for

974
00:51:13.480 --> 00:51:16.079
<v Speaker 4>the bigger benefit in the long term. But to me,

975
00:51:16.320 --> 00:51:20.599
<v Speaker 4>it doesn't reflect on whether his national goals were the

976
00:51:20.679 --> 00:51:24.320
<v Speaker 4>right one, and I think I could when it comes

977
00:51:24.360 --> 00:51:28.599
<v Speaker 4>to international politics, I have a really hard time applying

978
00:51:28.639 --> 00:51:33.760
<v Speaker 4>this idea of prudence if it's defined as things that

979
00:51:33.840 --> 00:51:37.480
<v Speaker 4>we really analyze because of its advancement of natural rights.

980
00:51:37.480 --> 00:51:40.920
<v Speaker 4>Because I don't think that concept really works in international politics.

981
00:51:41.400 --> 00:51:45.840
<v Speaker 5>I mean that because right and wrong and justin unjust

982
00:51:45.840 --> 00:51:47.920
<v Speaker 5>don't exist in international politics or.

983
00:51:47.960 --> 00:51:50.760
<v Speaker 4>The rare they rarely do. Instead, countries are pursuing their

984
00:51:50.760 --> 00:51:51.519
<v Speaker 4>own interests.

985
00:51:52.000 --> 00:51:54.760
<v Speaker 5>And that's not what I said. I didn't say whether

986
00:51:54.800 --> 00:51:55.599
<v Speaker 5>they believe in it.

987
00:51:55.679 --> 00:51:59.039
<v Speaker 4>I said why, No, I'm not saying whether they believe

988
00:51:59.119 --> 00:52:00.519
<v Speaker 4>or not. I'm just saying, that's what nation. You want

989
00:52:00.519 --> 00:52:02.880
<v Speaker 4>to talk about, what nations do. Most of the time,

990
00:52:02.920 --> 00:52:05.440
<v Speaker 4>they're just trying to expand their own influence. The United States,

991
00:52:05.480 --> 00:52:08.000
<v Speaker 4>I think is unusual and that we do try to

992
00:52:08.039 --> 00:52:12.119
<v Speaker 4>spread a certain moral ideology in the world. Most countries,

993
00:52:12.239 --> 00:52:16.559
<v Speaker 4>like you know, like Great Britain, they're not I don't

994
00:52:16.559 --> 00:52:18.719
<v Speaker 4>think much of their history. They're acting on behalf. They

995
00:52:18.719 --> 00:52:22.159
<v Speaker 4>are acting because they're expanding natural rights or want to.

996
00:52:22.159 --> 00:52:24.159
<v Speaker 4>They're just expanding the power of the British Empire.

997
00:52:24.840 --> 00:52:25.519
<v Speaker 3>You can say.

998
00:52:26.000 --> 00:52:28.400
<v Speaker 5>Say that, John, that's not what I said.

999
00:52:28.760 --> 00:52:32.679
<v Speaker 4>No, No, I'm not putting any words in. I'm just

1000
00:52:32.679 --> 00:52:34.800
<v Speaker 4>describing my view and what they did. And then you

1001
00:52:34.800 --> 00:52:37.920
<v Speaker 4>look at the British Empire, and you say, well, regardless

1002
00:52:37.920 --> 00:52:40.039
<v Speaker 4>of what they think, what they did or not was

1003
00:52:40.079 --> 00:52:41.679
<v Speaker 4>either good for natural rights or not.

1004
00:52:42.280 --> 00:52:44.360
<v Speaker 5>It's that's good for natural rights. It's either just or

1005
00:52:44.440 --> 00:52:48.159
<v Speaker 5>unjust rights out. Okay, So it's either just or unjust.

1006
00:52:48.280 --> 00:52:50.559
<v Speaker 4>Okay. So how do you decide whether the expansion of

1007
00:52:50.599 --> 00:52:52.639
<v Speaker 4>the British Empire is just or unjust?

1008
00:52:53.760 --> 00:52:55.000
<v Speaker 5>It's a whole lot of things.

1009
00:52:56.159 --> 00:52:58.239
<v Speaker 1>I'll just give you one, just one piece of data,

1010
00:52:58.360 --> 00:53:01.639
<v Speaker 1>which is it bequeathed to the world the largest democracy

1011
00:53:01.840 --> 00:53:04.320
<v Speaker 1>that exists, which is India. I mean, where do you

1012
00:53:04.360 --> 00:53:07.000
<v Speaker 1>think India got its political institutions, political culture from.

1013
00:53:07.159 --> 00:53:08.400
<v Speaker 3>It got it from the.

1014
00:53:08.239 --> 00:53:11.880
<v Speaker 1>Colonizers, as we now say, right, I actually think the

1015
00:53:11.880 --> 00:53:14.559
<v Speaker 1>British Empire was on net a force for good in

1016
00:53:14.599 --> 00:53:15.000
<v Speaker 1>the world.

1017
00:53:15.639 --> 00:53:19.400
<v Speaker 4>I did too, But they did lots of bad things too.

1018
00:53:18.440 --> 00:53:23.840
<v Speaker 4>They violated a lot of naturites at the same time.

1019
00:53:23.960 --> 00:53:28.280
<v Speaker 4>Say that's true too. So how do you decide whether Lincoln.

1020
00:53:29.000 --> 00:53:30.880
<v Speaker 1>Well, you know, there's a I could I could quote,

1021
00:53:30.920 --> 00:53:33.440
<v Speaker 1>I could quote one of the great utilitarians, John Stuart

1022
00:53:33.440 --> 00:53:33.760
<v Speaker 1>Mill on.

1023
00:53:33.800 --> 00:53:37.679
<v Speaker 3>That point, but I won't.

1024
00:53:38.280 --> 00:53:41.599
<v Speaker 4>The nations, when they pursue their self interests, whether for

1025
00:53:41.639 --> 00:53:44.280
<v Speaker 4>whatever reason they do it. You're making them an You

1026
00:53:44.400 --> 00:53:49.159
<v Speaker 4>judge them on whether they were acting justice, and then

1027
00:53:49.360 --> 00:53:52.480
<v Speaker 4>only when they're acting justly do you compute what they're

1028
00:53:52.519 --> 00:53:57.880
<v Speaker 4>doing with this idea of prudence. Justly. Then prudence doesn't really.

1029
00:53:58.159 --> 00:54:03.559
<v Speaker 5>Apply if you really want to make it formulaic. And

1030
00:54:03.599 --> 00:54:07.199
<v Speaker 5>Steve's right, it's not formulaic, but it's a cost benefit

1031
00:54:07.239 --> 00:54:12.840
<v Speaker 5>analysis all of the time. It becomes prudence when good

1032
00:54:13.000 --> 00:54:18.920
<v Speaker 5>means are followed to good ends, and that and the

1033
00:54:18.960 --> 00:54:22.880
<v Speaker 5>reason prudence is a difficult concept is because it's not

1034
00:54:22.960 --> 00:54:27.599
<v Speaker 5>always possible to just follow a straight, formulaic cost benefit

1035
00:54:27.639 --> 00:54:30.719
<v Speaker 5>analysis to those ends. Sometimes you have to make which

1036
00:54:30.760 --> 00:54:32.599
<v Speaker 5>is why I gave you the example that I gave

1037
00:54:32.679 --> 00:54:35.559
<v Speaker 5>as stark as it is. You have to make really

1038
00:54:35.639 --> 00:54:41.480
<v Speaker 5>tough choices that are not just cost benefit analysis. Well,

1039
00:54:41.519 --> 00:54:43.840
<v Speaker 5>I mean, from the point of view of a human being,

1040
00:54:43.920 --> 00:54:47.920
<v Speaker 5>I would rather save my family than I would necessarily

1041
00:54:48.039 --> 00:54:55.639
<v Speaker 5>save Western or Western civilization from Nazis. Right, But so

1042
00:54:56.360 --> 00:55:01.880
<v Speaker 5>you're making it something something You're trying to remove justice

1043
00:55:01.920 --> 00:55:05.400
<v Speaker 5>from the equation. What's just in that situation You can

1044
00:55:05.519 --> 00:55:10.639
<v Speaker 5>only know by deliberation, as Steve said, and by trying

1045
00:55:10.679 --> 00:55:14.000
<v Speaker 5>to figure out how you do the most good while

1046
00:55:14.039 --> 00:55:19.159
<v Speaker 5>doing the least amount of evil in a situation. That's

1047
00:55:19.199 --> 00:55:22.239
<v Speaker 5>not utilitarianism because good and evil don't matter.

1048
00:55:22.719 --> 00:55:25.039
<v Speaker 1>Yeah, let me see if I can being drawing us

1049
00:55:25.079 --> 00:55:27.119
<v Speaker 1>to a conclusion with a couple of short observations.

1050
00:55:27.119 --> 00:55:27.519
<v Speaker 3>One is.

1051
00:55:29.360 --> 00:55:32.039
<v Speaker 1>This is an important point, just to make it crystal clear,

1052
00:55:32.159 --> 00:55:35.880
<v Speaker 1>there isn't a formula for this. Churchill himself said prudence

1053
00:55:35.880 --> 00:55:37.840
<v Speaker 1>can't be taught. He said it can be armed. And

1054
00:55:37.880 --> 00:55:40.000
<v Speaker 1>my argument to you, John, as you're showing up unarmed

1055
00:55:40.039 --> 00:55:43.119
<v Speaker 1>to many of these circumstances. And here's why second point,

1056
00:55:43.599 --> 00:55:48.039
<v Speaker 1>Economists and lawyers are alike in this way. Lawyers like

1057
00:55:48.079 --> 00:55:50.880
<v Speaker 1>bright line rules, they like, you know, clarity, and you

1058
00:55:50.960 --> 00:55:52.960
<v Speaker 1>like to refine the law and so forth. Economists like

1059
00:55:52.960 --> 00:55:54.920
<v Speaker 1>a number, They like to be able to reduce things

1060
00:55:54.920 --> 00:55:58.360
<v Speaker 1>to a quantitative calculation. Our argument is is that prudence

1061
00:55:58.400 --> 00:56:01.599
<v Speaker 1>can't be reduced to either one of those things. And

1062
00:56:01.639 --> 00:56:04.159
<v Speaker 1>that's why that's why Jaffa used to say, and this

1063
00:56:04.239 --> 00:56:05.960
<v Speaker 1>is where Walter Burns agreed with him. By the way,

1064
00:56:06.119 --> 00:56:08.280
<v Speaker 1>Jaffa's a version of it was the proper study of

1065
00:56:08.320 --> 00:56:12.599
<v Speaker 1>political science would be the close study of the deeds

1066
00:56:12.639 --> 00:56:15.280
<v Speaker 1>and speeches of great statesmen. So, by the way, prudence

1067
00:56:15.280 --> 00:56:17.599
<v Speaker 1>doesn't I mean, I don't even think prudence applies to

1068
00:56:17.679 --> 00:56:22.199
<v Speaker 1>calculations of colonization of the British Empire, except in certain

1069
00:56:22.360 --> 00:56:23.840
<v Speaker 1>cases like should we get.

1070
00:56:23.719 --> 00:56:26.199
<v Speaker 3>Out of India after the war? And right.

1071
00:56:27.280 --> 00:56:30.599
<v Speaker 1>In other words, to put a mundane example, to decide

1072
00:56:30.599 --> 00:56:33.679
<v Speaker 1>whether a new road should be three lanes in each

1073
00:56:33.719 --> 00:56:36.480
<v Speaker 1>direction or only two lanes in each direction, that really

1074
00:56:36.559 --> 00:56:38.440
<v Speaker 1>is something that you know, what's the end, You want

1075
00:56:38.480 --> 00:56:40.800
<v Speaker 1>the traffic to flow freely. That's not really a matter

1076
00:56:40.800 --> 00:56:45.599
<v Speaker 1>of that is, that doesn't involve any necessity of prudence

1077
00:56:45.960 --> 00:56:48.440
<v Speaker 1>or genius on the part of a decision maker, and

1078
00:56:48.440 --> 00:56:51.320
<v Speaker 1>they might get it wrong, and so you're stuck in traffic,

1079
00:56:51.320 --> 00:56:55.239
<v Speaker 1>and that's not the end of the world.

1080
00:56:55.400 --> 00:56:57.119
<v Speaker 3>Would be the end of the world. Go ahead.

1081
00:56:57.159 --> 00:56:59.239
<v Speaker 5>And then one point I want to add is that

1082
00:57:00.559 --> 00:57:04.960
<v Speaker 5>nothing about prudence is a guarantee that the actions of

1083
00:57:05.039 --> 00:57:11.639
<v Speaker 5>a statesman acting prudentially will guarantee success. That's the difference.

1084
00:57:13.000 --> 00:57:19.000
<v Speaker 5>But again, Steve probability, Steve's Steve's example is a good

1085
00:57:19.000 --> 00:57:21.480
<v Speaker 5>one in that case, it doesn't matter that much. But

1086
00:57:21.639 --> 00:57:26.400
<v Speaker 5>you know what if the statesman trying to balance that

1087
00:57:26.599 --> 00:57:30.800
<v Speaker 5>the different means to the to the end chooses this

1088
00:57:31.000 --> 00:57:35.599
<v Speaker 5>or that. There's no guarantee that the statesman will be successful.

1089
00:57:36.239 --> 00:57:42.519
<v Speaker 5>And what defines prudence in that that process? I guess

1090
00:57:42.519 --> 00:57:46.719
<v Speaker 5>you could say is that the statesman was acting according

1091
00:57:46.719 --> 00:57:49.599
<v Speaker 5>to what was just and right. One could say according

1092
00:57:49.639 --> 00:57:52.400
<v Speaker 5>to his conscience, but only if his conscience was informed

1093
00:57:52.440 --> 00:57:55.440
<v Speaker 5>by what was just and what was right. That doesn't

1094
00:57:55.480 --> 00:57:58.360
<v Speaker 5>matter when you're planning out a highway, and that doesn't

1095
00:57:58.400 --> 00:58:01.920
<v Speaker 5>matter in some case. Is in the international scene, when

1096
00:58:01.960 --> 00:58:06.039
<v Speaker 5>you really are talking about, you know, the the ultimate

1097
00:58:06.800 --> 00:58:11.639
<v Speaker 5>what's good for this particular country's you know, extinsion or

1098
00:58:11.639 --> 00:58:16.320
<v Speaker 5>non extinction, whatever those things might be. A statesman acting

1099
00:58:16.360 --> 00:58:22.440
<v Speaker 5>with prudence could be an ultimate failure at achieving that goal, right,

1100
00:58:23.679 --> 00:58:28.519
<v Speaker 5>but not a failure if that statesman did not abandon

1101
00:58:28.559 --> 00:58:33.039
<v Speaker 5>the principles that were guiding him along the way. Am

1102
00:58:33.400 --> 00:58:35.880
<v Speaker 5>I making sense, Steve Well?

1103
00:58:35.920 --> 00:58:37.360
<v Speaker 3>I was just going to say, I was going to

1104
00:58:37.400 --> 00:58:38.440
<v Speaker 3>mark you down as undecided.

1105
00:58:38.480 --> 00:58:38.679
<v Speaker 6>John.

1106
00:58:40.559 --> 00:58:44.400
<v Speaker 4>I think you've made it worse because now you're arguing

1107
00:58:44.480 --> 00:58:48.079
<v Speaker 4>against clarity and against you. Of course, we are more

1108
00:58:48.119 --> 00:58:49.840
<v Speaker 4>abnormous and difficult to.

1109
00:58:49.880 --> 00:58:52.559
<v Speaker 5>Understand because it's not easy.

1110
00:58:52.840 --> 00:58:55.360
<v Speaker 4>And then I don't understand your view about how to

1111
00:58:55.440 --> 00:58:59.159
<v Speaker 4>learn it is not through education but through repeated practice.

1112
00:58:59.440 --> 00:58:59.760
<v Speaker 4>Is that what?

1113
00:58:59.800 --> 00:59:04.440
<v Speaker 1>It's the only way you can begin to appreciate it is,

1114
00:59:04.679 --> 00:59:08.159
<v Speaker 1>you know, as I said, close study of the great

1115
00:59:08.159 --> 00:59:09.440
<v Speaker 1>deeds and words of statesmen.

1116
00:59:09.679 --> 00:59:11.760
<v Speaker 3>I mean why, I mean that honor question from minute?

1117
00:59:12.480 --> 00:59:15.760
<v Speaker 1>Why is it that the human imagination is still captivated?

1118
00:59:15.760 --> 00:59:18.920
<v Speaker 1>I want to share one more Churchill quote, but the

1119
00:59:18.920 --> 00:59:22.239
<v Speaker 1>preface is why are people still captivated by you know,

1120
00:59:22.280 --> 00:59:24.800
<v Speaker 1>the three hundred Spartans who held out against the Persians?

1121
00:59:25.440 --> 00:59:25.599
<v Speaker 3>Right?

1122
00:59:25.639 --> 00:59:27.440
<v Speaker 1>We make movies about it, we still talk about it.

1123
00:59:27.519 --> 00:59:29.760
<v Speaker 1>Why do we still read and draw lessons from the

1124
00:59:29.760 --> 00:59:33.360
<v Speaker 1>elite in the Odyssey? Why do we talk about what's

1125
00:59:33.480 --> 00:59:36.559
<v Speaker 1>what's the Roman battle where the legion goes in knowing

1126
00:59:36.599 --> 00:59:38.239
<v Speaker 1>you're going to be wiped out, but they say that's

1127
00:59:38.280 --> 00:59:39.239
<v Speaker 1>their honors at stake?

1128
00:59:39.440 --> 00:59:41.039
<v Speaker 3>That can I? Can I? How do you just pronounce

1129
00:59:41.039 --> 00:59:41.360
<v Speaker 3>that one?

1130
00:59:41.480 --> 00:59:41.679
<v Speaker 5>Right?

1131
00:59:43.039 --> 00:59:44.559
<v Speaker 3>Can I? The Battle of can I?

1132
00:59:44.679 --> 00:59:44.840
<v Speaker 1>Right?

1133
00:59:44.960 --> 00:59:47.639
<v Speaker 3>And why that?

1134
00:59:47.679 --> 00:59:49.519
<v Speaker 1>The joke now and the memes are why you know

1135
00:59:49.599 --> 00:59:52.159
<v Speaker 1>young all right, young men who think a lot about

1136
00:59:52.159 --> 00:59:53.039
<v Speaker 1>the Roman Empire?

1137
00:59:53.039 --> 00:59:54.679
<v Speaker 3>Well, why are they doing that? Well?

1138
00:59:54.960 --> 00:59:57.320
<v Speaker 1>I should have actually given you the last two sentences

1139
00:59:57.320 --> 00:59:59.960
<v Speaker 1>of that Churchill passage from the Gathering storm when I say,

1140
01:00:00.239 --> 01:00:01.320
<v Speaker 1>you know, honor would have.

1141
01:00:01.360 --> 01:00:02.239
<v Speaker 3>Led us the right way.

1142
01:00:02.440 --> 01:00:05.079
<v Speaker 1>Here's how he explained it. And this, I think Lucretia

1143
01:00:05.199 --> 01:00:08.320
<v Speaker 1>gilds the point you just made an exaggerated code of

1144
01:00:08.360 --> 01:00:12.440
<v Speaker 1>honor leading to the performance of utterly vain and unreasonable

1145
01:00:12.480 --> 01:00:16.639
<v Speaker 1>deeds could not be defended. However fine it might look.

1146
01:00:17.360 --> 01:00:19.239
<v Speaker 1>That's a rejection of pure principle.

1147
01:00:19.480 --> 01:00:20.800
<v Speaker 3>John right here.

1148
01:00:20.880 --> 01:00:25.119
<v Speaker 1>However, next sentence, the moment came when honor pointed the

1149
01:00:25.159 --> 01:00:28.920
<v Speaker 1>path of duty, and when also the right judgment of

1150
01:00:28.960 --> 01:00:32.440
<v Speaker 1>the facts at that time would have reinforced its dictates.

1151
01:00:33.320 --> 01:00:36.000
<v Speaker 1>You may know, John, by the way that we now

1152
01:00:36.039 --> 01:00:38.920
<v Speaker 1>know subsequently it was true. But there was some intelligence

1153
01:00:38.960 --> 01:00:41.719
<v Speaker 1>at the time that the German military was about ready

1154
01:00:41.719 --> 01:00:44.239
<v Speaker 1>to revolt against Hitler because they had had it with

1155
01:00:44.320 --> 01:00:48.360
<v Speaker 1>his reckless aggressiveness, and if the British and the French

1156
01:00:48.400 --> 01:00:51.000
<v Speaker 1>had stood up to Germany over Czechoslovakia, they were going

1157
01:00:51.079 --> 01:00:54.079
<v Speaker 1>to stage a military coup against him. And it was

1158
01:00:54.119 --> 01:00:58.559
<v Speaker 1>after Hitler once again correctly judged the weakness of the

1159
01:00:58.599 --> 01:01:01.400
<v Speaker 1>Western statesman that the military said, well, I guess we

1160
01:01:01.440 --> 01:01:04.039
<v Speaker 1>just have to fall in behind this guy now, after which,

1161
01:01:04.039 --> 01:01:07.840
<v Speaker 1>of course Hitler ruthlessly rooted out any generals he couldn't trust, right,

1162
01:01:09.000 --> 01:01:12.039
<v Speaker 1>But I would like to propose closing by paraphrasing Kamela

1163
01:01:12.079 --> 01:01:15.199
<v Speaker 1>Henderson saying that at least Lucretia and I our values

1164
01:01:15.239 --> 01:01:16.159
<v Speaker 1>have not changed.

1165
01:01:16.559 --> 01:01:18.719
<v Speaker 5>So can we just bring this back around for a

1166
01:01:18.800 --> 01:01:24.000
<v Speaker 5>quick moment to what the point was here, which was

1167
01:01:24.599 --> 01:01:28.800
<v Speaker 5>that the analogy between Lincoln's approach to the question of

1168
01:01:29.199 --> 01:01:34.199
<v Speaker 5>the abolition of slavery and Seth Dillon's approach. And by

1169
01:01:34.199 --> 01:01:36.239
<v Speaker 5>the way, let me just say, just in case, on

1170
01:01:36.360 --> 01:01:41.320
<v Speaker 5>some miracle, Seth Dillon is listening to this, he posted

1171
01:01:41.440 --> 01:01:44.840
<v Speaker 5>yesterday on Twitter that he does, in fact believe that

1172
01:01:44.880 --> 01:01:47.400
<v Speaker 5>we should be voting for the person who's likely to

1173
01:01:47.440 --> 01:01:48.159
<v Speaker 5>do the most good.

1174
01:01:48.679 --> 01:01:50.440
<v Speaker 3>Oh okay, right, you know he.

1175
01:01:52.239 --> 01:01:53.960
<v Speaker 5>It was at the end of a long tweet, and

1176
01:01:54.000 --> 01:02:01.039
<v Speaker 5>so I think he does understand. I know that one

1177
01:02:01.039 --> 01:02:04.239
<v Speaker 5>of the reasons that Lincoln was successful in moving public

1178
01:02:04.280 --> 01:02:09.360
<v Speaker 5>opinion toward the abolitionist view, toward the idea that slavery

1179
01:02:09.440 --> 01:02:13.400
<v Speaker 5>was a moral evil, all of those things was because,

1180
01:02:13.480 --> 01:02:17.840
<v Speaker 5>in fact that part of his coalition included those radical abolitionists.

1181
01:02:18.719 --> 01:02:24.840
<v Speaker 5>Trump's coalition has to include those people that are radical.

1182
01:02:25.440 --> 01:02:27.000
<v Speaker 5>I don't think of it radical at all. It's my

1183
01:02:27.039 --> 01:02:32.119
<v Speaker 5>position that all abortion should be completely illegal in all circumstances.

1184
01:02:32.239 --> 01:02:35.800
<v Speaker 5>In rape, I don't believe that if you an unborn

1185
01:02:35.840 --> 01:02:39.960
<v Speaker 5>child should pay for the sins of its father. So okay,

1186
01:02:39.760 --> 01:02:42.719
<v Speaker 5>But you know, I'm not as vocal about it as

1187
01:02:42.719 --> 01:02:48.039
<v Speaker 5>some people are. Those people have a role to play

1188
01:02:48.239 --> 01:02:52.280
<v Speaker 5>in moving the country's public opinion more and more to

1189
01:02:52.400 --> 01:02:55.519
<v Speaker 5>the idea that abortion is a great moral wrong. Right

1190
01:02:55.519 --> 01:02:57.679
<v Speaker 5>now is I think one of you pointed out, No,

1191
01:02:57.840 --> 01:03:01.280
<v Speaker 5>the country as a whole does not believe that. The

1192
01:03:01.320 --> 01:03:03.920
<v Speaker 5>country as a whole did not necessarily believe that. Certainly

1193
01:03:03.920 --> 01:03:08.920
<v Speaker 5>the South didn't believe that in eighteen fifty four. How

1194
01:03:08.960 --> 01:03:12.519
<v Speaker 5>do you get people moving in that direction, and how

1195
01:03:12.559 --> 01:03:16.400
<v Speaker 5>do you get the political establishment moving in that direction?

1196
01:03:16.679 --> 01:03:19.599
<v Speaker 5>Do you elect Kamala Harris because you're pissed off at

1197
01:03:19.599 --> 01:03:26.079
<v Speaker 5>Trump because he's in favor of IVF and not necessarily

1198
01:03:26.199 --> 01:03:28.679
<v Speaker 5>going to push hard for a national abortion a band

1199
01:03:28.800 --> 01:03:33.719
<v Speaker 5>constitution constitutional amendment. Excuse me, that makes no sense. That's

1200
01:03:33.719 --> 01:03:37.360
<v Speaker 5>what we learn from Lincoln, That's where we learn where

1201
01:03:37.440 --> 01:03:41.960
<v Speaker 5>prudence applies in this case. How do you ultimately get

1202
01:03:42.000 --> 01:03:45.280
<v Speaker 5>to the place in this country where abortion is considered

1203
01:03:46.199 --> 01:03:52.039
<v Speaker 5>an absolutely immoral wrong, and it can be outlawed across

1204
01:03:52.079 --> 01:03:55.079
<v Speaker 5>the board everywhere and all the time. You're not going

1205
01:03:55.159 --> 01:03:57.159
<v Speaker 5>to do that by voting in Kamala Harris.

1206
01:03:58.880 --> 01:04:02.880
<v Speaker 1>Yeah, that I'll bet you probably out never mind, why

1207
01:04:02.880 --> 01:04:05.320
<v Speaker 1>don't we Why don't we move to our usual closing

1208
01:04:05.400 --> 01:04:07.840
<v Speaker 1>order with you have some Babylon be's handing the p I.

1209
01:04:07.760 --> 01:04:12.079
<v Speaker 5>Do, although I'm trying to keep up with John because

1210
01:04:12.119 --> 01:04:15.400
<v Speaker 5>he's good. He's a lawyer. He's good at these arguments.

1211
01:04:15.480 --> 01:04:17.960
<v Speaker 4>You know, That's why I tend to win.

1212
01:04:19.119 --> 01:04:25.840
<v Speaker 5>Well, we'll see, we'll see. What what do you think

1213
01:04:26.000 --> 01:04:32.559
<v Speaker 5>my policies might be? Kamla asks CNN's Dana Bash during interview.

1214
01:04:33.480 --> 01:04:38.440
<v Speaker 5>Tim Walt spends entire CNN interview making balloon animals to

1215
01:04:38.559 --> 01:04:42.440
<v Speaker 5>distract attention from Kamala Harris. By the way, I just

1216
01:04:42.480 --> 01:04:44.440
<v Speaker 5>want you guys to know that I've now had about

1217
01:04:44.480 --> 01:04:47.239
<v Speaker 5>five some of them. I think you've gotten, Steve, about

1218
01:04:47.239 --> 01:04:50.639
<v Speaker 5>five different people who point out to me whenever somebody

1219
01:04:50.639 --> 01:04:53.679
<v Speaker 5>else uses the term kambel amma ding dong.

1220
01:04:54.280 --> 01:04:56.760
<v Speaker 3>Yes, right, so it's catching on.

1221
01:04:57.159 --> 01:05:04.239
<v Speaker 5>It's catching John uh strong capable woman asked man to

1222
01:05:04.320 --> 01:05:07.079
<v Speaker 5>come with her to job interview in case they ask

1223
01:05:07.239 --> 01:05:08.559
<v Speaker 5>any hard questions.

1224
01:05:09.639 --> 01:05:10.480
<v Speaker 4>Yeah, that was good.

1225
01:05:11.239 --> 01:05:17.800
<v Speaker 5>Yeah, we're long. So this is an example of Seth Dylon.

1226
01:05:17.880 --> 01:05:22.239
<v Speaker 5>This is on Babylon B. Pro lifers criticized for asking

1227
01:05:22.360 --> 01:05:28.840
<v Speaker 5>pro life candidates to support pro life policies, and so

1228
01:05:28.960 --> 01:05:31.199
<v Speaker 5>that gives you an idea of where they're coming from.

1229
01:05:31.440 --> 01:05:33.480
<v Speaker 5>Last one, just because I can't help it, we didn't

1230
01:05:33.480 --> 01:05:37.480
<v Speaker 5>even talk about this whole controversy with Trump going to

1231
01:05:38.119 --> 01:05:41.039
<v Speaker 5>Arlington National Cemetery. By the way, I have placed to

1232
01:05:41.079 --> 01:05:44.400
<v Speaker 5>wreathe myself on the soldier on the tomb of the

1233
01:05:44.480 --> 01:05:49.719
<v Speaker 5>unknown soldier, and I am not a former president or

1234
01:05:49.800 --> 01:05:52.000
<v Speaker 5>a current president or anything like that. I saw a

1235
01:05:52.000 --> 01:05:53.920
<v Speaker 5>bunch of people put you know, he shouldn't be doing that.

1236
01:05:54.400 --> 01:05:56.559
<v Speaker 5>This is only for current presidents to do. Well, I've

1237
01:05:56.559 --> 01:06:02.719
<v Speaker 5>done it, and I'm neither. Kamala solemnly places joy sticker

1238
01:06:03.119 --> 01:06:06.360
<v Speaker 5>on tomb of marine killed in Afghanistan.

1239
01:06:07.039 --> 01:06:09.519
<v Speaker 3>Oh I already hate to laugh at that, but that's yeah,

1240
01:06:09.880 --> 01:06:11.280
<v Speaker 3>that was right.

1241
01:06:11.440 --> 01:06:13.480
<v Speaker 5>In case anybody missed it. By the way, that whole

1242
01:06:13.519 --> 01:06:16.760
<v Speaker 5>crap about not being able to take pictures at Arlington

1243
01:06:16.840 --> 01:06:20.199
<v Speaker 5>National Cemetery for political campaigns and all that, it's crap,

1244
01:06:20.880 --> 01:06:26.480
<v Speaker 5>and it's they were the left was so embarrassed by

1245
01:06:26.639 --> 01:06:30.039
<v Speaker 5>Trump's success in going to Arlington, you know, at the

1246
01:06:30.079 --> 01:06:32.440
<v Speaker 5>request of the families and so on. They've been trying

1247
01:06:32.679 --> 01:06:36.679
<v Speaker 5>everything they can to try to undermine that story. But anyway, okay,

1248
01:06:36.719 --> 01:06:39.480
<v Speaker 5>I'm gone.

1249
01:06:39.000 --> 01:06:40.360
<v Speaker 3>All right, John send us out.

1250
01:06:41.159 --> 01:06:43.119
<v Speaker 4>Well, I don't know how much we have left.

1251
01:06:43.280 --> 01:06:46.599
<v Speaker 3>Oh well, well sign off.

1252
01:06:46.639 --> 01:06:48.920
<v Speaker 4>Rather than drink your whiskey meat, because we don't wait

1253
01:06:49.119 --> 01:06:51.639
<v Speaker 4>for something to replace a bid.

1254
01:06:51.880 --> 01:06:54.280
<v Speaker 1>I've got a couple of suggestions which I haven't got

1255
01:06:54.280 --> 01:06:56.679
<v Speaker 1>handy unfortunately, because you know, I'm running behind them and

1256
01:06:56.719 --> 01:06:58.519
<v Speaker 1>traveling and I don't actually have the right ending. So

1257
01:06:58.639 --> 01:07:00.840
<v Speaker 1>how about I just do this, uh and say, to

1258
01:07:00.920 --> 01:07:03.920
<v Speaker 1>paraphrase Kamala Harris, our ending has not changed.

1259
01:07:07.639 --> 01:07:08.880
<v Speaker 3>We'll see you next.

1260
01:07:08.639 --> 01:07:11.159
<v Speaker 1>Week when we'll get back to talking about uh, you know,

1261
01:07:11.360 --> 01:07:14.360
<v Speaker 1>uh our ordinary subjects of you know, politics, law and

1262
01:07:14.400 --> 01:07:15.719
<v Speaker 1>all the rest of that. And we'll stop trying to

1263
01:07:15.760 --> 01:07:18.920
<v Speaker 1>tutor forge on you or torture for John too. Whatever

1264
01:07:18.960 --> 01:07:20.199
<v Speaker 1>we're doing, we're doing something.

1265
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<v Speaker 5>He's not tortured. Look at him, grinning like.

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<v Speaker 4>I'm just I'm please thinking about all the hot dogs

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<v Speaker 4>I'm going to get for this.

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<v Speaker 5>Right by you, guys, Hey.

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<v Speaker 6>Guys, Ricochet join the conversation
