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Thomas is here and we're doing part 23 00:01:56,359 --> 00:01:58,920 two Hegel Continental Philosophy series. 24 00:01:59,400 --> 00:02:07,760 Speaker 2: Yeah, yeah, indeed, And you know, something that's important to 25 00:02:09,960 --> 00:02:16,199 register in a discussion of Hegel. You know, I always 26 00:02:16,199 --> 00:02:20,000 come back to the point again and again that Hegel's 27 00:02:20,039 --> 00:02:27,639 not just an intrinsically right wing theorist, He's the the 28 00:02:27,639 --> 00:02:35,000 progenitor of historicism, you know, and owing to the epistemic 29 00:02:35,000 --> 00:02:44,560 assumptions of historicism and Hegel's political anthology, like what what 30 00:02:44,599 --> 00:02:48,479 do he insists is the purpose of the state as 31 00:02:48,520 --> 00:03:01,120 well as it's psychological you know, constitution. They can't they 32 00:03:01,120 --> 00:03:07,280 can't be extricated from, you know, things that are discreetly 33 00:03:09,039 --> 00:03:13,919 you know, related to the significance of of of organic 34 00:03:13,960 --> 00:03:16,759 cultural phenomenon and things like that. You know, it's very 35 00:03:16,759 --> 00:03:23,879 anti liberal, okay, axiomatically. So that's the reason why I've 36 00:03:23,919 --> 00:03:29,400 always maintained this inappropriate in conceptual terms to talk about 37 00:03:29,560 --> 00:03:33,159 right and left Hegelians. I mean, it's kind of shorthand 38 00:03:33,159 --> 00:03:37,319 for real phenomena. Yeah, but like left heag Aliens aren't Hegelians, 39 00:03:37,759 --> 00:03:41,560 you know, they're there are people who believe in a 40 00:03:41,639 --> 00:03:48,439 dialectical process in history, but it really has nothing to 41 00:03:48,520 --> 00:03:52,960 do with a Hegelian paradigm other than other than in 42 00:03:52,960 --> 00:04:00,240 the most kind of loosely structured capacities, you know. So 43 00:04:00,319 --> 00:04:02,879 if so, if you're talking about Hegelianism, you're you're you're 44 00:04:02,879 --> 00:04:07,520 talking about a kind of, i'd argue, right wing and 45 00:04:07,560 --> 00:04:14,840 at the very least kind of conservative historicism that views 46 00:04:14,919 --> 00:04:21,519 human populations as the product of a discrete psychology that, 47 00:04:22,959 --> 00:04:27,560 you know, the nuances of which can't be interpreted a 48 00:04:27,720 --> 00:04:35,759 priority or by appeal to you know, abstract universalisms and things. 49 00:04:36,199 --> 00:04:40,160 You know. And that's kind of what I wanted to 50 00:04:40,160 --> 00:04:43,720 get in today to today, like I said before I 51 00:04:43,800 --> 00:04:47,560 went live, And so I'm so shaken off some fatigue 52 00:04:47,600 --> 00:04:52,560 and some symptoms of this virus. I can't seem to shake. 53 00:04:52,680 --> 00:04:57,160 So to the subs, please forgive me if I repeat 54 00:04:57,199 --> 00:05:00,920 myself or if I seem a little bit out of it, 55 00:05:02,800 --> 00:05:09,600 you know, I I I try to make sure that 56 00:05:09,680 --> 00:05:16,680 I I always deliver properly. I believe where we left 57 00:05:16,720 --> 00:05:25,800 off last time was. I believe I I raised the 58 00:05:25,839 --> 00:05:29,800 matter of Carl Schmidt very much, showing a Dette Hegel 59 00:05:31,120 --> 00:05:35,480 and describing the state as being fundamentally born of conflict, 60 00:05:36,399 --> 00:05:43,160 you know, not just conflict external to the you know, 61 00:05:43,519 --> 00:05:51,160 insular population that divises the state for defensive purposes, you know, 62 00:05:51,279 --> 00:05:56,160 contra the external foe. But within the state itself it's 63 00:05:56,560 --> 00:06:02,519 a venue for myriad inflicts, the actual and potential, you know, 64 00:06:02,560 --> 00:06:12,959 within the cultural form that consensus is emergent. And this, 65 00:06:13,079 --> 00:06:17,839 owes to Hegel identifies the the the origin of this 66 00:06:17,879 --> 00:06:22,480 phenomenon as anthropological in nature. It derives from the nature 67 00:06:22,519 --> 00:06:28,319 of a man himself. Okay, man rises above the level 68 00:06:28,360 --> 00:06:33,600 of an animal, owing to logos and owing you know, 69 00:06:33,959 --> 00:06:37,959 of his cap for his capability for a higher reason. 70 00:06:39,959 --> 00:06:47,160 But you know, there's also a process of engagement psychologically 71 00:06:48,240 --> 00:06:54,319 by which man like raises himself to that status of elevation. 72 00:06:55,759 --> 00:07:00,759 And he doesn't do so in isolation or through you know, 73 00:07:00,920 --> 00:07:05,839 merely contemplative processes or something, but really an a mortal 74 00:07:05,920 --> 00:07:11,759 struggle for recognition. You know, every man is conscious. Every 75 00:07:11,759 --> 00:07:19,839 man who you know is is saying and reasoned, you know, 76 00:07:19,879 --> 00:07:25,079 and not and not somehow mentally compromised. You know. He 77 00:07:25,319 --> 00:07:33,560 largely exists for himself and for his own purposes, you know, 78 00:07:33,600 --> 00:07:37,800 and these purposes derived from a consciousness of his uh 79 00:07:39,160 --> 00:07:45,480 freedom to act in ways that gain him recognition. Now 80 00:07:45,519 --> 00:07:48,160 we're not just talking about you know, cloud or fame 81 00:07:48,439 --> 00:07:51,399 or prestige. I mean, obviously people covet those kinds of 82 00:07:51,399 --> 00:07:54,720 things too, and this part and parcel what we're talking about, 83 00:07:55,480 --> 00:07:59,160 but we're discussing a phenomenon. It's rather deeper. You know. 84 00:07:59,199 --> 00:08:01,879 When we say we're hey, looks about recognition, He's really 85 00:08:01,879 --> 00:08:05,439 talking about participation and and things that are you know, 86 00:08:06,519 --> 00:08:13,279 transcendent in historical terms. You know what Aristotle talked about 87 00:08:13,399 --> 00:08:18,199 as you know, the magnanimous man. He has a basically 88 00:08:18,199 --> 00:08:24,439 aristocratic perspective. You know. Well, even men who aren't aristocratic 89 00:08:24,480 --> 00:08:28,079 by nature or magnanimous, you know, they do have this. 90 00:08:28,519 --> 00:08:32,759 They do have this desire to kind of overcome death 91 00:08:32,840 --> 00:08:36,559 through historical living, you know, whether it's that the fame 92 00:08:36,679 --> 00:08:41,159 of a dead man's deeds ring out or you know, 93 00:08:41,320 --> 00:08:44,279 siring strong children, you know who will go on to 94 00:08:45,320 --> 00:08:49,799 you know, participate in the life of the nation, or 95 00:08:51,519 --> 00:08:58,600 you know, excelling at a learned profession or at a 96 00:08:58,600 --> 00:09:05,799 at a trade that requires you know, learning craftsmanship, you know. 97 00:09:06,080 --> 00:09:08,600 And the only way for this kind of recognition of 98 00:09:08,639 --> 00:09:11,759 any significance or for it to really be a mergent 99 00:09:12,879 --> 00:09:19,080 within that paradigm is if others recognize the significance of 100 00:09:19,120 --> 00:09:24,919 these things. Okay, so this process can't occur in isolation. 101 00:09:26,600 --> 00:09:31,919 It requires a historical and thus a cultural situated in this. 102 00:09:33,000 --> 00:09:38,200 You know, it's also a process that's inherently competitive. You know, 103 00:09:39,320 --> 00:09:43,879 each every man, even if he's even if he's basically 104 00:09:44,080 --> 00:09:48,279 moral and basically fair minded and has a developed sense 105 00:09:48,320 --> 00:09:53,960 of equity and things of this nature, he's still going 106 00:09:54,000 --> 00:10:01,559 to want his own acts and deeds and character to 107 00:10:01,639 --> 00:10:05,600 accomplish recognition without being forced in turn, you know, to 108 00:10:05,679 --> 00:10:14,480 recognize equivalent merit and others. You know, and this, in 109 00:10:14,639 --> 00:10:19,600 very basic terms, you know, is the kind of conflict 110 00:10:19,639 --> 00:10:24,799 intrinsic to the human condition, so such that man is 111 00:10:24,840 --> 00:10:29,000 a social animal, and human sociality again is what makes 112 00:10:29,039 --> 00:10:34,720 this process possible, and thus it's what it is to 113 00:10:34,720 --> 00:10:41,039 be a human being in actiomatic terms. You know. Yeah, 114 00:10:41,159 --> 00:10:47,759 there's religious vocations and things where people deliberately remove themselves 115 00:10:47,759 --> 00:10:53,120 from this paradigm, but that itself is kind of overcoming, 116 00:10:54,720 --> 00:11:00,399 you know, and transcendent activity precisely because they're taking themselves 117 00:11:00,440 --> 00:11:07,080 out of a psychological state and a kind of social 118 00:11:07,480 --> 00:11:13,960 situatedness that is at base intrinsically human and normative, you know. 119 00:11:16,360 --> 00:11:25,879 And to accomplish this process uh of recognition, you know, 120 00:11:25,960 --> 00:11:30,559 men will risk their their like, their wealth, their reputation, 121 00:11:30,879 --> 00:11:35,279 and even their life. So it becomes a mortal struggle 122 00:11:37,200 --> 00:11:47,440 and it can only end in inequality because at some point, 123 00:11:48,120 --> 00:11:55,240 the dominant caste, and this can take various forms, you know, 124 00:11:55,360 --> 00:12:02,639 in terms of the peculiar characteristics that define it. You know, 125 00:12:02,919 --> 00:12:17,440 will submit to the superior prestige or deed's warranting recognition 126 00:12:19,039 --> 00:12:25,000 or mode of life that defines the cultural environment. You know, 127 00:12:26,960 --> 00:12:31,519 there will always be a ruling class. And that ruling 128 00:12:31,559 --> 00:12:37,639 class only is extant because the competitors to it have 129 00:12:37,759 --> 00:12:44,120 submitted to it, you know, and have ceased waging this 130 00:12:44,320 --> 00:12:49,759 struggle whereby you know, they demand an equality of recognition, 131 00:12:50,639 --> 00:12:56,679 or more properly, perhaps they cease trying to overcome their masters. 132 00:12:57,600 --> 00:13:06,639 You know, there's always a willful aspect of submission in 133 00:13:06,679 --> 00:13:10,519 the paradigm between masters and slaves. Even if you accept 134 00:13:10,559 --> 00:13:15,440 the postulate, the Aristotilian postulate, that there is such a 135 00:13:15,480 --> 00:13:23,440 thing as you know, natural slavery. You know, so in 136 00:13:23,480 --> 00:13:31,200 other words, every man emerges from this struggle by necessity. 137 00:13:32,159 --> 00:13:35,639 Every man emerges from this fight for recognition as either 138 00:13:35,679 --> 00:13:43,399 a master or a slave. So human reality is essentially social, 139 00:13:44,879 --> 00:13:52,799 you know, and human sociology, owing to logos, is intrinsically political. 140 00:13:54,399 --> 00:14:02,399 So this submission to the mastery of another and the 141 00:14:02,480 --> 00:14:09,960 accomplishing or the realization of peace within the parameters of 142 00:14:10,799 --> 00:14:20,840 this sort of ethical and aesthetical and cultural consensus, you know, 143 00:14:20,960 --> 00:14:28,559 based on a shared historical experience and ancestral memory. This, 144 00:14:28,559 --> 00:14:30,600 this is the be this is this is the beginning 145 00:14:30,639 --> 00:14:39,039 of states. Okay, the state, the primordial state is the 146 00:14:39,120 --> 00:14:54,840 boundaries within this process has been accomplished. However, both the 147 00:14:59,080 --> 00:15:03,759 manster requires is more than just mere acknowledgment from his 148 00:15:03,840 --> 00:15:12,559 social inferiors. And similarly, you know, the slave requires for 149 00:15:12,639 --> 00:15:16,559 his life to hold meaning, you know, more than just 150 00:15:19,480 --> 00:15:25,840 an acknowledgment of the supremacy of the master cast and 151 00:15:27,440 --> 00:15:34,039 you know, thus an entitlement of his cast no bliss 152 00:15:34,080 --> 00:15:43,399 oblige in general terms, you know, even if there's even 153 00:15:43,440 --> 00:15:45,960 if the moral and ethical value of the labor of 154 00:15:46,000 --> 00:15:49,679 the slave is acknowledged, and even if his stoic submission 155 00:15:51,159 --> 00:15:54,320 to the authority the master, while still retaining his own 156 00:15:54,360 --> 00:16:00,159 dignity as a man, is acknowledged. You know, he's still 157 00:16:00,200 --> 00:16:04,840 as a man and as a human being singularly belongs 158 00:16:06,240 --> 00:16:10,360 for recognition in his own right had to be situated 159 00:16:10,399 --> 00:16:17,080 within a higher or at least a perennial conceptual reality 160 00:16:18,279 --> 00:16:23,720 or form of life like Material compensation cannot sate this 161 00:16:23,840 --> 00:16:27,879 desire nor facilitated. But even if the slave is manumitted 162 00:16:28,120 --> 00:16:32,679 and later becomes rich, you know that that doesn't sate. 163 00:16:34,799 --> 00:16:38,200 First of all, that's an exception anyway, But regardless, it 164 00:16:38,240 --> 00:16:48,000 doesn't say this, uh, this desire that the only thing 165 00:16:48,039 --> 00:16:59,840 that can facilitate that is uh recognition by another free consciousness. 166 00:17:01,519 --> 00:17:08,799 The paradigm then within the state between the classes. Is 167 00:17:08,839 --> 00:17:12,480 it based psychological you know again, I know I said 168 00:17:12,519 --> 00:17:18,920 it before, but this is fundamentally important to understand the 169 00:17:19,000 --> 00:17:23,160 Hegelian ontology. And it is the state which facilitates the 170 00:17:23,240 --> 00:17:29,079 recognition and establishes the setting of it. And this desire 171 00:17:29,359 --> 00:17:35,960 is stated collectively and individually by living historically okay, and 172 00:17:36,119 --> 00:17:43,240 taking part in the communitarian and historical life of the nation, 173 00:17:43,720 --> 00:17:52,079 and living perennially within the historical consciousness that is timeless 174 00:17:52,119 --> 00:18:10,480 and linear okay, and transcends death and generational and temporal boundaries. Now, 175 00:18:13,680 --> 00:18:22,559 what's essential to Hagel is that the state basically has 176 00:18:22,640 --> 00:18:27,640 to it's got it's got to actively reconcile these things. 177 00:18:28,279 --> 00:18:32,359 It's not enough to just you know, create a system 178 00:18:32,400 --> 00:18:41,279 whereby tensions between casts are just mitigated such that you know, 179 00:18:41,359 --> 00:18:49,319 there's not sanguinary hostilities emergent. And that it's not enough 180 00:18:49,359 --> 00:18:54,480 that the states simply you don't protect property rights and things, 181 00:18:54,519 --> 00:19:03,680 you know, by enforcing you know, the positive law or 182 00:19:03,680 --> 00:19:09,640 what have you. The uh, it's it's it's got to 183 00:19:09,680 --> 00:19:16,160 facilitate this kind of reciperocity of recognition at which the 184 00:19:16,200 --> 00:19:24,720 master enslave both aim in vain without. The state, on 185 00:19:24,759 --> 00:19:29,079 the other hand, to or in addition to the state 186 00:19:29,160 --> 00:19:33,440 needs to be a teacher and inculcate, but the master 187 00:19:33,640 --> 00:19:40,279 enslave with a belief in their own historical situatedness and 188 00:19:40,319 --> 00:19:45,680 their own belonging, you know, to the police or the 189 00:19:45,759 --> 00:19:52,000 racial community, the voke, or the or the nation, you know. 190 00:19:52,480 --> 00:19:58,440 And it's got to inculcate people with these values to 191 00:19:58,480 --> 00:20:03,119 such a degree that they'll put aside not just the 192 00:20:03,599 --> 00:20:09,839 discrete private ego and the desires therein as well as 193 00:20:11,039 --> 00:20:15,240 you know, the kind of wider cast based identity contra 194 00:20:15,759 --> 00:20:21,519 the other within the social organism. But it's got to 195 00:20:22,880 --> 00:20:27,720 it's it's it's gotta make people truly believe, you know, 196 00:20:29,000 --> 00:20:34,599 in the efficacy and value of the labor of the other, 197 00:20:35,960 --> 00:20:40,839 as well as an understanding that it war. You know, 198 00:20:41,599 --> 00:20:46,359 each man is ah who can take up arms. There's 199 00:20:46,440 --> 00:20:51,240 a an ethical equality there among all who are willing 200 00:20:51,279 --> 00:20:54,640 to lay it on their lives, you know, to preserve 201 00:20:54,759 --> 00:21:01,599 the historical life of the nation, you know, and h 202 00:21:03,480 --> 00:21:06,720 this is why the subject matter of the state is 203 00:21:06,799 --> 00:21:11,680 war in peace, not just because in existential terms and 204 00:21:11,799 --> 00:21:21,680 practically speaking, it's a defensive structure, you know, whereby the 205 00:21:21,839 --> 00:21:27,720 historical community can only exist within its parameters without being 206 00:21:27,759 --> 00:21:35,160 subsumed or destroyed, you know, by those outside of it, who, 207 00:21:35,920 --> 00:21:41,759 by asserting their own desire for recognition and historical imperative, 208 00:21:41,799 --> 00:21:46,200 would repudiate you know, their their way of life violently. 209 00:21:47,640 --> 00:21:53,599 But there's also, you know, a profoundly psychological mechanism at 210 00:21:53,640 --> 00:21:57,880 work here. You know, what reconciles what the glue of 211 00:21:57,920 --> 00:22:06,400 civil society again is the common enterprise of warfare, actual 212 00:22:06,400 --> 00:22:15,400 and potential, and the obligation of citizenship, you know, upon 213 00:22:15,599 --> 00:22:23,519 incoming upon every every class, you know, in common which 214 00:22:24,839 --> 00:22:29,200 I mean, yes, there's command and obedience is nowhere more 215 00:22:29,759 --> 00:22:38,680 sharply expressed than you know, in in in a nation's 216 00:22:38,920 --> 00:22:45,759 military forces. But you know, all men die the same 217 00:22:46,519 --> 00:22:56,640 in battle, you know, and the command element and the 218 00:22:56,720 --> 00:23:03,400 conscript or enlisted element, you know, they rely on each 219 00:23:03,440 --> 00:23:10,680 other in the most critical ways, you know, and that 220 00:23:10,799 --> 00:23:20,920 breaks down what would otherwise be an intractable hostility. And 221 00:23:20,960 --> 00:23:24,559 this is why the state can only derive from a 222 00:23:24,599 --> 00:23:29,000 common psychological experience of ancestral memory. Okay, And this is 223 00:23:30,680 --> 00:23:32,519 why it's key, you know, As I said, I think 224 00:23:32,519 --> 00:23:41,799 before we went live, Hegel's axiomatically anti liberal. You can't 225 00:23:41,839 --> 00:23:46,599 talk about a liberal Heglienism, and you can't talk about 226 00:23:47,279 --> 00:23:54,519 Hegel's account of what precedes you know, the formal political 227 00:23:54,599 --> 00:24:02,000 organization and anthropological terms in terms of abstract hostulits, you know, 228 00:24:03,039 --> 00:24:07,440 because the only tie that binds the only thing that 229 00:24:07,480 --> 00:24:12,680 facilitates peace within the parameters of the state, I mean, 230 00:24:12,720 --> 00:24:16,519 the only thing that rationalizes the state in and of 231 00:24:16,559 --> 00:24:21,559 itself is this kind of shared ancestral memory and this 232 00:24:22,480 --> 00:24:28,000 experience of a common history, you know. And this is key. 233 00:24:28,319 --> 00:24:32,759 And again I think also before it went live, you know, 234 00:24:32,839 --> 00:24:36,359 for the guys who reached spangled, right, I know, I 235 00:24:36,359 --> 00:24:39,160 know a lot of the young guys do. And that's great. 236 00:24:40,160 --> 00:24:43,440 The debt that he owes that Hegel cannot be overstated. 237 00:24:44,319 --> 00:24:49,079 Hegel's the progenitor of historicism, you know, in a way 238 00:24:49,799 --> 00:24:58,440 that's even more pronounced than other you know, modern disciplines 239 00:24:58,480 --> 00:25:05,920 of political theory and you know, historiographical analysis and things. 240 00:25:08,279 --> 00:25:12,319 So if people need an answer to why is Hagel 241 00:25:12,359 --> 00:25:20,279 important from a partisan perspective, well that's why. The uh. 242 00:25:26,720 --> 00:25:37,920 And there's two the two aspects of the human being 243 00:25:39,279 --> 00:25:49,519 as a political agent that the state must account for 244 00:25:51,240 --> 00:25:58,920 and reconcile and permit to flourish. Yeah, within constructive parameters. 245 00:26:03,400 --> 00:26:11,519 Hegel identified these two tendencies a subjective liberty and objective liberty. 246 00:26:13,160 --> 00:26:21,559 Subjective liberty is the natural state of a man, and 247 00:26:21,640 --> 00:26:27,960 it's most perfectly expressed capacity. That is. Subjective liberty is 248 00:26:27,960 --> 00:26:34,480 an individual will and consciousness, pursuing its particular goals, its 249 00:26:34,519 --> 00:26:43,680 creative impulses, you know, its desires for recognition and transcendent, 250 00:26:47,480 --> 00:26:53,519 you know, a life of a sort beyond this mortal coil. 251 00:26:56,319 --> 00:27:01,599 Objective liberty is the substantial general will. You know, essentially 252 00:27:01,680 --> 00:27:07,039 the demands of citizenship and the things that facilitate the 253 00:27:07,079 --> 00:27:11,160 realization of those demands. For example, at war, you know, 254 00:27:12,079 --> 00:27:17,759 the general will deriving from aspects of shared psychology born 255 00:27:17,799 --> 00:27:22,759 of historical memory. The reconciliation of these things is what 256 00:27:22,839 --> 00:27:28,599 Hegill called the serene totality, which is the union of 257 00:27:28,599 --> 00:27:33,880 the particular and the universal within the unity of the state. 258 00:27:35,839 --> 00:27:41,359 You know, ideally, if the state is performing its function, 259 00:27:42,640 --> 00:27:46,960 it guarantees not just the posterity of the people, you know, 260 00:27:47,000 --> 00:27:51,160 of the demos of the voc what have you, but 261 00:27:51,440 --> 00:28:01,720 it facilitates the unity and the flourishing of the discrete 262 00:28:01,799 --> 00:28:09,920 individual will and the particular interest therein and allows those 263 00:28:09,960 --> 00:28:14,000 things to find full expression in the fact of the 264 00:28:14,160 --> 00:28:21,079 citizens' duties to the state indirect proportion, you know, to 265 00:28:21,119 --> 00:28:27,039 the individual rights he is allowed. I mean to unpack 266 00:28:27,119 --> 00:28:31,599 that a little bit. You know. Basically, what Hegel's getting 267 00:28:31,599 --> 00:28:43,720 at is that the sacrificesn't coming upon the discrete subjective ego, 268 00:28:45,720 --> 00:28:52,759 you know, born of will and passion. The state as 269 00:28:52,799 --> 00:28:57,559 the instantation of a reason. You know, the aspects of 270 00:28:57,559 --> 00:29:04,960 those things that demands the sac are perfected by way 271 00:29:04,960 --> 00:29:11,519 of objective liberty, and the channeling of these energies into 272 00:29:11,640 --> 00:29:16,440 enterprises that can only be fulfilled by the general will. Okay, 273 00:29:17,240 --> 00:29:21,920 so you're not really talking about deprivations of you know, 274 00:29:23,720 --> 00:29:28,400 discrete liberty and action, or you're not really asking the 275 00:29:28,440 --> 00:29:34,079 individual man to forfeit some sort of potentiality within himself, 276 00:29:35,039 --> 00:29:38,480 because it's only within the state that these things can 277 00:29:38,519 --> 00:29:42,519 be you can find full can come to full flourish. 278 00:29:42,680 --> 00:29:45,920 And again we talked about last time. Hegel's not talking 279 00:29:45,920 --> 00:29:50,839 about the state as sound like bureaucratic, like like secular rapparatus, 280 00:29:51,279 --> 00:29:54,279 nor is it some kind of ending itself. You know, 281 00:29:54,440 --> 00:29:58,400 this is critical. Hagel would have viewed a state like 282 00:29:58,440 --> 00:30:02,599 a managerial state like we have is totally illegitimate and pointless. 283 00:30:03,039 --> 00:30:07,400 You know, the state is only legitimate again, so far 284 00:30:07,519 --> 00:30:12,319 as it is allowing the realization of these of these things, 285 00:30:13,359 --> 00:30:17,759 you know, and that it's tailored to facilitate these things, 286 00:30:18,160 --> 00:30:23,000 and that it's premised on, you know, the posterity of 287 00:30:24,720 --> 00:30:30,599 the historical community that did encompasses you know, in other words, 288 00:30:30,640 --> 00:30:34,279 it's it's it's a true you know, like folk community 289 00:30:34,319 --> 00:30:36,839 if you want to think about it in those terms, 290 00:30:37,559 --> 00:30:40,279 you know, because that comes up again and again, especially 291 00:30:42,400 --> 00:30:46,920 from you know, people who are culturally anglophoned, who have 292 00:30:47,000 --> 00:30:52,640 this kind of natural enmity towards political authority, which is 293 00:30:52,640 --> 00:30:56,960 well situated considering the state of things since nineteen thirty 294 00:30:56,960 --> 00:31:01,880 three and arguably since you know, the eighteen forties or so. 295 00:31:02,960 --> 00:31:13,480 But that's not what Hegel's talking about, the UH. And 296 00:31:13,519 --> 00:31:20,079 it's interesting here because Hegel compares and can trast ath 297 00:31:20,200 --> 00:31:26,200 Ends in Rome in ways that are critical in my opinion. 298 00:31:28,880 --> 00:31:33,839 You know, Hegel's you or the Greeks, much as you 299 00:31:33,880 --> 00:31:41,960 know they deserve to be praised, and much as high 300 00:31:42,039 --> 00:31:49,799 culture was perfected and have their capacities. You know, in 301 00:31:50,119 --> 00:31:58,680 Pericles Athens, the Greeks failed on grounds that their cultural form, 302 00:32:00,039 --> 00:32:06,000 their psychological and moral orientation, their political ontology, it didn't 303 00:32:06,039 --> 00:32:09,599 permit or acknowledge subjective liberty and the freedom that attends 304 00:32:09,680 --> 00:32:17,160 it any in any meaningful way. The Greeks lived very organically, 305 00:32:17,359 --> 00:32:21,160 spontaneously and immediately, you know, Spanglan made the point that 306 00:32:22,680 --> 00:32:27,640 in these Athenian freezes, you know, it's always it's always 307 00:32:27,680 --> 00:32:31,880 a sensuously present body, you know, of like a warrior, 308 00:32:31,920 --> 00:32:33,960 of like a farmer, or of like you know, a 309 00:32:33,960 --> 00:32:39,279 beautiful woman. But they're always standing in front of nothing. 310 00:32:40,359 --> 00:32:46,359 You know. It's like there's that there's not there's not 311 00:32:46,400 --> 00:32:48,680 like a historical past and future in the way we 312 00:32:48,759 --> 00:32:56,200 think about it. And this is key because again, you know, 313 00:32:56,960 --> 00:33:03,480 and to understand Hegel's you know, read through Cynidies and 314 00:33:03,519 --> 00:33:08,599 read about the trial of Socrates. Like the Athenian ideal 315 00:33:09,640 --> 00:33:13,880 was basically living up to what your function is, you know, 316 00:33:14,200 --> 00:33:16,720 as a yaleman, you know, as a slave, you know, 317 00:33:16,799 --> 00:33:24,680 like as a as a craftsman. You know. Education should 318 00:33:24,680 --> 00:33:30,880 be for military service and the demands of citizenship, you know, 319 00:33:30,960 --> 00:33:34,119 and the household should be you know, essentially a school 320 00:33:34,160 --> 00:33:37,839 of command and obedience. You know. There's no thought given 321 00:33:37,920 --> 00:33:48,079 to the the subjective. What gives rise is the subjective liberty, 322 00:33:49,039 --> 00:33:52,640 you know, and the desire for recognition and and the 323 00:33:52,680 --> 00:34:00,400 flourishing of these impulses and imperatives. You know. To be 324 00:34:00,440 --> 00:34:04,039 a good Athenian is to be in the habit literally 325 00:34:04,160 --> 00:34:08,840 be habituated of living and dying for the fatherland with 326 00:34:08,880 --> 00:34:12,960 like without reflection, you know. So there's no place for 327 00:34:13,119 --> 00:34:23,599 subjectivity in any capacity, you know, and anybody who claimed otherwise, 328 00:34:26,480 --> 00:34:28,360 you know, well that's that that'd be viewed as a 329 00:34:28,400 --> 00:34:32,639 lowly you know, it would be viewed as related to 330 00:34:33,840 --> 00:34:36,079 personal well being and you know, that kind of thoughts 331 00:34:36,079 --> 00:34:40,679 don't be worthy of a slave. Or alternatively, it'd be 332 00:34:40,800 --> 00:34:49,440 viewed as a subversive, you know, and as a subtle 333 00:34:51,400 --> 00:34:57,239 way of attacking public morals, you know, which is exactly 334 00:34:57,280 --> 00:35:00,679 why Socrtys found himself. I mean, I think, I don't 335 00:35:00,679 --> 00:35:02,760 know what you're with, Crell. I think Socrates was not 336 00:35:02,880 --> 00:35:09,320 a good guy. But the reasons why he ended up 337 00:35:12,480 --> 00:35:17,920 going to the gallows were fairly dubious, you know, and 338 00:35:19,679 --> 00:35:32,199 even his critics acknowledged that, you know, the uh. But 339 00:35:32,400 --> 00:35:36,800 you know, but at the same time, you know, Hagel 340 00:35:37,079 --> 00:35:39,679 acknowledged that there was a lot to be said for 341 00:35:39,760 --> 00:35:45,639 the Athenian civic culture and that it did, you know, 342 00:35:45,800 --> 00:35:54,760 inculcate men with uh what was inarguably, you know, like 343 00:35:54,880 --> 00:36:02,239 heroic and noble ambition. You know, So he doesn't throw 344 00:36:02,280 --> 00:36:08,039 the baby out with the bath water, but you know, 345 00:36:09,440 --> 00:36:14,159 the uh. And this is significant Rythm tomming around a bit, 346 00:36:14,239 --> 00:36:19,000 But this is significant to Higer's critique too, because Hidger 347 00:36:20,880 --> 00:36:27,760 mirrored a lot of that critique. Hidger made the point 348 00:36:27,840 --> 00:36:37,360 that the Greeks believe the natural world, you know, revealed 349 00:36:37,400 --> 00:36:44,800 itself to man on grounds that you know, being in 350 00:36:44,840 --> 00:36:50,199 the way it was interpreted, uh from the pre Socratics 351 00:36:50,239 --> 00:36:57,719 through Plato was basically that like man is like part 352 00:36:57,760 --> 00:37:03,440 of the natural world, you know, is intrinsically capable of 353 00:37:03,480 --> 00:37:08,639 accepting these revelations. But through logos, you know, the world 354 00:37:08,760 --> 00:37:14,880 opens up to him to exhibit a deeper reality than 355 00:37:15,199 --> 00:37:22,719 beasts could perceive. You know, but dicene, as Heidegger referred 356 00:37:22,760 --> 00:37:30,320 to it, it's it's still fundamentally passive, you know, in 357 00:37:30,320 --> 00:37:44,239 this capacity. What's critical to Hegel and Heidegger in contrast, 358 00:37:44,480 --> 00:37:48,920 is that you know, they rejected entirely Man on grounds 359 00:37:48,920 --> 00:37:53,440 of logos. He finds themself situated within a discrete political ontology, 360 00:37:54,400 --> 00:37:58,760 and owing to that fact, he experiences being as a 361 00:37:59,000 --> 00:38:04,800 rational and great agent. You know, he's not He's not 362 00:38:04,960 --> 00:38:09,079 just situated within nature and owing to his elevated capacity 363 00:38:09,199 --> 00:38:13,519 or reason, you know, he's noticing a revelation that you know, 364 00:38:14,360 --> 00:38:18,400 a wolf or a dog or a bear can't you know. 365 00:38:20,199 --> 00:38:24,840 This is not a middling distinction. It's Keith understanding the 366 00:38:24,880 --> 00:38:31,639 difference between classical philosophy and you know what what became 367 00:38:32,159 --> 00:38:39,199 the continental tradition, a living organism capable of higher reason, 368 00:38:41,960 --> 00:38:50,079 no news, a rational soul. This axiomatically finds expression through 369 00:38:50,159 --> 00:38:55,280 fellow feeling within the poulas and between people's constituting the 370 00:38:55,360 --> 00:39:02,119 demos the body politic in the Hedigerian view, And and 371 00:39:02,159 --> 00:39:08,880 that's a Hegelian point too, you know, there is no 372 00:39:11,320 --> 00:39:13,440 the police doesn't even merge because of this kind of 373 00:39:13,440 --> 00:39:21,719 like accidental revealing within you know, the conceptual horizon of 374 00:39:21,880 --> 00:39:26,039 man's being owing to logo us. Whereby then, you know, 375 00:39:26,320 --> 00:39:28,559 the better men realize, you know, we've got to we've 376 00:39:28,559 --> 00:39:31,599 got to educate men to be heroic, you know, and 377 00:39:31,599 --> 00:39:33,760 and and and abide you know, with the fatherland who 378 00:39:33,760 --> 00:39:39,880 clars of them? No, there's a very man is an 379 00:39:40,960 --> 00:39:49,400 active agent, you know, and through higher reason he creates 380 00:39:49,440 --> 00:39:54,639 he literally creates this paradigm so that you know, all 381 00:39:55,800 --> 00:40:03,480 higher values and recognition can it come to fruition, you know, 382 00:40:03,960 --> 00:40:07,800 And that is the process of state craft. Literally, that 383 00:40:07,880 --> 00:40:17,320 is the origin of the state. The Uh that was 384 00:40:17,320 --> 00:40:23,719 a bit tangential, but I think it's important Hegel bring 385 00:40:23,719 --> 00:40:29,559 it back. Hegel contrasted Athens with the Rome he started 386 00:40:29,519 --> 00:40:33,039 as he started the room he started. Room's frailty is 387 00:40:33,199 --> 00:40:38,039 essentially a consolation of mirror causes within the body politic 388 00:40:42,079 --> 00:40:53,119 contra the Athenian situation. In Rome, individuality, the subjective individual will. 389 00:40:54,320 --> 00:41:02,199 It was absolutely recognized, both abstract we and externally, but 390 00:41:03,679 --> 00:41:11,400 in so doing, the stage as an organic whole was dissolved. Rome, 391 00:41:12,199 --> 00:41:17,199 like late America is more in common with Rome than 392 00:41:17,239 --> 00:41:21,239 people think. And I know that that's like a cliche comparison, 393 00:41:22,159 --> 00:41:24,320 but people think about it in terms of things like 394 00:41:24,599 --> 00:41:30,400 excess or conspicuous consumption or you know, neo imperialism. They're 395 00:41:30,400 --> 00:41:34,159 approaching it the wrong way. A lot of Lass causes. 396 00:41:34,199 --> 00:41:36,559 Storians are wise to this incidentally, like even if you 397 00:41:36,599 --> 00:41:45,599 don't accept that perspective, the the Roman political ethos, it 398 00:41:45,719 --> 00:41:50,039 basically degraded all individuals to the level of private persons, 399 00:41:50,079 --> 00:41:54,119 like formally equal with one another, you know, within the class. 400 00:41:54,159 --> 00:42:00,960 They found themselves, you know, possessed of formal rights in common. 401 00:42:02,440 --> 00:42:05,760 But the only thing that held them together was this 402 00:42:05,920 --> 00:42:10,840 kind of like abstract commitment to you know, your liberty, 403 00:42:10,880 --> 00:42:15,440 your rights as are Roman. You know, there was nothing 404 00:42:15,480 --> 00:42:21,000 at all organic about the constitution. There was no concept 405 00:42:21,079 --> 00:42:27,960 of you know, an ethical consensus born of an organic 406 00:42:28,079 --> 00:42:34,840 historical experience. There was nothing concrete in the moral life 407 00:42:35,239 --> 00:42:38,960 of the Roman nation, later the Roman Empire other than 408 00:42:39,239 --> 00:42:44,000 these kinds of abstract postulates relating to at least nominally 409 00:42:44,599 --> 00:42:54,000 individual rights and concerns, you know, so consequently and taken 410 00:42:54,079 --> 00:43:01,880 to logical extremes, the abstractness of quality, and they're purported 411 00:43:02,000 --> 00:43:08,000 absolute moral imperative of facilitating the free expression of individual 412 00:43:08,079 --> 00:43:13,000 wants and desires, the demand for recognition, but again in 413 00:43:13,000 --> 00:43:18,880 an aistorical way, related to wish fulfillment more than anything, 414 00:43:19,000 --> 00:43:25,599 and actively opposed to any communitarian imperative. You know. This 415 00:43:25,719 --> 00:43:28,760 is the Roman state and states like it, like in 416 00:43:28,800 --> 00:43:33,719 my opinion, the American regime. This creates a repository of 417 00:43:33,760 --> 00:43:38,679 active nihilism, you know, and there's a very real danger 418 00:43:39,800 --> 00:43:49,039 of all such states deteriorating into terror, like the state 419 00:43:49,079 --> 00:43:53,119 itself become an instrum mentality of terror. Owing to the 420 00:43:53,119 --> 00:43:59,440 fact that the very the aforementioned abstractness and inability to 421 00:43:59,440 --> 00:44:04,440 define equality well at the same time suggesting that formal 422 00:44:04,559 --> 00:44:11,159 equality are these kinds of formal rights, individual rights attending citizenship, 423 00:44:12,880 --> 00:44:19,440 you know, are is the is not just the highest 424 00:44:19,440 --> 00:44:23,360 imperative of the state, but also the only tie that 425 00:44:23,440 --> 00:44:29,400 binds between these discreetly situated individuals, that basically renders all 426 00:44:29,480 --> 00:44:34,920 put of good perspectives outside of those promulgated by the 427 00:44:34,960 --> 00:44:39,840 minority cadres who caused the state itself. That basically renders 428 00:44:39,880 --> 00:44:43,760 everything else oppositional to the state, like every other modality 429 00:44:43,760 --> 00:44:47,719 of thought. I mean, that's where we're at now, you know, obviously, 430 00:44:48,119 --> 00:44:51,559 I mean we're people aren't being slaughtered on masks like 431 00:44:51,639 --> 00:44:57,320 in Jacob and France or the Soviet Union. But that 432 00:44:57,320 --> 00:45:00,800 that doesn't mean that couldn't happen. You know, history doesn't 433 00:45:00,800 --> 00:45:04,000 repeat itself and only idiots say that it does. But 434 00:45:06,199 --> 00:45:13,440 there are there, there are predictable outcomes within you know, 435 00:45:13,920 --> 00:45:18,880 common paradigms, you know, owing to the limited number of 436 00:45:18,960 --> 00:45:25,800 variables that can possibly constitute you know, political life at scale. 437 00:45:25,960 --> 00:45:27,639 You know, So this is this is a real thing, 438 00:45:27,800 --> 00:45:31,719 and it's not it's not just some cliche of like 439 00:45:31,880 --> 00:45:38,159 old right types or of you know, midw libertarian guys. 440 00:45:38,199 --> 00:45:40,119 Like they're actually right about that when they when they 441 00:45:40,119 --> 00:45:43,760 point out that this, like the cult of equality, is 442 00:45:45,280 --> 00:45:50,119 more susceptible to becoming a terroristru mentality than you know, 443 00:45:50,199 --> 00:45:58,880 a more conventional mode of of government. That's that's very true. 444 00:45:59,039 --> 00:46:02,440 You're running the people, and it's not just post war 445 00:46:02,519 --> 00:46:06,880 liberals who you know, abide this kind of Alan Bloom, 446 00:46:06,960 --> 00:46:13,360 Carl Popper's stupid on purpose sort of you know, superficially persuasive, 447 00:46:13,519 --> 00:46:21,320 but you know, kind of intellectually impoverished, uh viewpoint held 448 00:46:21,320 --> 00:46:24,639 out as as as pragmatic. It's not just guys like that. 449 00:46:25,280 --> 00:46:28,639 It's you know, it's it's there's people who are more 450 00:46:28,920 --> 00:46:33,119 reasonable and learned, you know, and in a common who 451 00:46:33,119 --> 00:46:36,760 present a critique of Hegel as well as it's being 452 00:46:36,800 --> 00:46:39,639 this kind of authoritarian brute. That's that's the wrong way 453 00:46:39,679 --> 00:46:46,119 to that's the wrong way to take characterize Hegel. Hegel's 454 00:46:46,159 --> 00:46:52,639 adamant that it's it's it's an absolute moral imperative that 455 00:46:52,719 --> 00:46:57,880 the state recognize the liberty inherent to mind is capable 456 00:46:57,920 --> 00:47:04,800 of higher reason, you know, derive of logos. And you know, 457 00:47:04,840 --> 00:47:08,119 he considered it an absolute imperative that the state recognized that, 458 00:47:09,880 --> 00:47:13,400 you know, logos is the source of discreete is discrete 459 00:47:13,440 --> 00:47:23,239 and individual ambitions, you know, within human minds. But by 460 00:47:23,280 --> 00:47:29,280 no means does this suggest that this must or should 461 00:47:30,000 --> 00:47:36,840 you know, lead the procedural democracy, you know, and those 462 00:47:36,880 --> 00:47:44,039 things aren't mutually exclusive, are somehow inconsistent. You know, hey, 463 00:47:44,079 --> 00:47:46,719 let me the point, Like, look like this idea that 464 00:47:47,360 --> 00:47:52,559 every single person has some share stake in deliberating or 465 00:47:52,599 --> 00:47:56,519 deciding on political matters, you know, on grounds at all 466 00:47:56,559 --> 00:48:00,360 individuals are members of the states, So that's it's urns 467 00:48:00,440 --> 00:48:04,679 are their concerns, you know. He he said that, he 468 00:48:04,719 --> 00:48:10,320 said that that's abject nonsense, you know, Like again, like 469 00:48:10,440 --> 00:48:13,079 really all the state owes to people in this regard 470 00:48:14,159 --> 00:48:21,920 is uh an acknowledgment, you know, of of the liberty 471 00:48:22,239 --> 00:48:26,480 inherent to logos in the minds of people so capable, 472 00:48:27,719 --> 00:48:32,320 you know, that doesn't confer upon any given man like 473 00:48:32,440 --> 00:48:37,880 a right to have a say in affairs of state craft. 474 00:48:38,280 --> 00:48:43,920 The individual person, he should only be taken into account 475 00:48:44,719 --> 00:48:50,519 politically so far as he occupies a definite place within 476 00:48:50,559 --> 00:48:55,280 the political organism, say, for example, he's a general, or 477 00:48:55,639 --> 00:48:59,199 you know, he's got an obvious aptitude for state craft, 478 00:49:00,280 --> 00:49:04,639 you know, or he's got a unique skill set that 479 00:49:04,920 --> 00:49:09,039 confers upon him a kind of augury about power political affairs. 480 00:49:09,920 --> 00:49:19,239 You know, always a brilliant analyst, you know, and Hagil 481 00:49:19,280 --> 00:49:23,559 he won't even further, he said, the possible, you know, 482 00:49:23,599 --> 00:49:30,079 the potentiality, at least in abstract terms, for each man 483 00:49:30,320 --> 00:49:35,599 to potentially become member of the governing class or you know, 484 00:49:35,760 --> 00:49:40,719 or like a higher judiciary or anything like that. You 485 00:49:40,760 --> 00:49:43,199 know that that still doesn't confer upon him a right 486 00:49:43,280 --> 00:49:48,679 to be heard or for authority to you know, somehow 487 00:49:48,719 --> 00:49:51,159 deferred his opinion as if it has some sort of merit. 488 00:49:52,599 --> 00:49:59,119 You know, if in fact he has aptitude for such things, 489 00:49:59,159 --> 00:50:05,159 you know, he will rise to that office. And you know, 490 00:50:05,639 --> 00:50:10,840 a natural authority will accrue based on his service as 491 00:50:10,840 --> 00:50:17,440 a competent representative. But it does violence to reason and 492 00:50:17,760 --> 00:50:21,840 good government is derivative of a reason to entertain this 493 00:50:22,440 --> 00:50:27,360 delusion that there's some sort of general right to be 494 00:50:27,639 --> 00:50:33,960 heard on political affairs, you know. And again like that, 495 00:50:35,559 --> 00:50:40,840 the uh, this balancing between the general will and the 496 00:50:40,960 --> 00:50:52,880 subjective mind, you know, the grave, grave violence is done 497 00:50:52,920 --> 00:50:59,400 to this, you know, kind of necessary unity and balancing 498 00:51:00,119 --> 00:51:07,000 of these essential aspects to suggest any sort of any 499 00:51:07,039 --> 00:51:13,079 any sort of egalitarian ethic needs to reign in terms 500 00:51:13,119 --> 00:51:17,480 of procedural democracy. You know. So that's kind of that 501 00:51:17,519 --> 00:51:21,119 should put to bed any notion that you can reconcile 502 00:51:22,360 --> 00:51:26,280 the Gaelian theory with with any any kind of like 503 00:51:26,400 --> 00:51:35,119 liberal theory of government, you know, And this is why 504 00:51:35,159 --> 00:51:42,119 Hegel's kind the consummately europe modern European philosopher, you know, 505 00:51:44,159 --> 00:51:51,320 before every every European theorists, modern European theorist state craft 506 00:51:51,639 --> 00:51:53,599 prior to the day of defeat, because because there are 507 00:51:53,599 --> 00:51:55,840 no more like European theories of state craft of ninety 508 00:51:55,880 --> 00:51:57,599 forty five. I mean, that's that's not a part of 509 00:51:57,679 --> 00:52:01,000 the take. Like does not they don't exist, you know, 510 00:52:01,039 --> 00:52:06,000 You've got you've got these like cargo cull iterations of 511 00:52:06,000 --> 00:52:10,320 of the the of the American regime, you know, in 512 00:52:10,440 --> 00:52:13,480 occupied countries, and then you have this kind of bizarre 513 00:52:13,519 --> 00:52:19,840 managerialism in the UK that isn't really premised on anything, 514 00:52:21,159 --> 00:52:27,199 you know, other than other than a loose and diluted 515 00:52:27,239 --> 00:52:32,840 mythology that you know, they they they have some legacy 516 00:52:33,480 --> 00:52:37,920 moral authority on grounds that you know, they they were 517 00:52:38,559 --> 00:52:45,000 an American lackey during during the Zionists and Communist war 518 00:52:45,039 --> 00:52:50,760 in Europe. Yeah, that's what all I got for Hegel. 519 00:52:50,760 --> 00:52:54,320 I'm gonna speak more on this, but then we've we'd 520 00:52:54,360 --> 00:52:58,079 be here all night I'm probably gonna think I'm probably 521 00:52:58,119 --> 00:53:01,360 gonna have have just some concluding thoughts on the next 522 00:53:01,400 --> 00:53:05,000 episode on Hegel and then we'll, like I said, I 523 00:53:05,039 --> 00:53:08,679 wanted to do a theology episode because it's it's essential. 524 00:53:08,719 --> 00:53:12,679 I mean, that's important stuff anyway, but I think it's 525 00:53:12,719 --> 00:53:16,760 critical to include that in any discussion account. And I'll 526 00:53:16,760 --> 00:53:19,159 put aal theory, you know, we'll talk about a quietness 527 00:53:19,239 --> 00:53:28,239 and then we'll cover Martin, Luther and Calvin. And yeah, 528 00:53:28,480 --> 00:53:30,239 that's what I was thinking for the next episode. If 529 00:53:30,280 --> 00:53:33,960 that's it real, sounds good? All right? 530 00:53:34,519 --> 00:53:35,880 Speaker 1: Let everyone know where they can find you. 531 00:53:36,559 --> 00:53:42,119 Speaker 2: Yeah, I'm retooling my website with with the help of 532 00:53:42,400 --> 00:53:44,639 a dear friend of mine who assistant me with things 533 00:53:44,639 --> 00:53:50,559 relating to it. You can access it now, although Barren 534 00:53:50,599 --> 00:53:55,519 Mind is a work in progress. It's Thomas seven seven 535 00:53:55,639 --> 00:53:59,880 seven dot com. It's number seven ho as seven seven 536 00:54:00,039 --> 00:54:04,719 seven dot com. Otherwise, right now, you should visit my substack. 537 00:54:05,800 --> 00:54:08,440 That's where most of my content is, you know, especially 538 00:54:08,639 --> 00:54:12,719 pod content and longer form stuff. It's real Thomas seven 539 00:54:12,840 --> 00:54:16,800 seven seven dot substack dot com. And from there there's 540 00:54:17,159 --> 00:54:21,360 links to my Instagram, my Telegram and things of that nature. 541 00:54:22,039 --> 00:54:23,920 Speaker 1: All right, so the next episode 542 00:54:24,559 --> 00:55:00,880 Speaker 2: Yeah, thank you man.