Transcript:
https://app.podscribe.ai/episode/57850587Speaker 1 (15s): Hello, everybody. I hope your day is going awesome. Sun is shining and the birds are singing. We are in the midst of a Corona virus, pandemic lockdown, blade runner, total recall, 1984, brave new world. Something like that. I hope you guys can find a reason to smile. I hope you can find something to love. Something to look forward to and something to do asked for this podcast, we are getting into some more of a, the industrial society and its future.
According to the writings of Theodore John Kaczynski, Reading number three, this particular reading is going to be a sources of social problems. However, I wanted to give you guys a little look ahead into some other interesting ideas that we'll be talking about. The nature of freedom, some principles of history, industrial technological society cannot be reformed. How about this?
The restriction of freedom is unavoidable in industrial society. The bad parts of technology cannot be separated from the good parts and is technology more, a more powerful social force than the aspiration for freedom. Got to get into all of that ladies and gentlemen, hope you're having a great day.
Let's get started on some of the sources of social problems. And I want you to think about, as you are listening to this, do you agree? Do you disagree? Is there more to add or do you know people that are going through some of these things? Let's check them out. Here we go. Any of the foregoing symptoms can occur in any society, but in modern industrial society, they are present on a massive scale.
We aren't the first to mention that the world today seems to be going crazy. This sort of thing is not normal for human societies. There's good reason to believe that primitive man suffered from less stress and frustration and was better satisfied with his way of life than modern man is. It is true that not all was sweetness and light and primitive societies, abusive women. What was common among the Australian Aborigines transsexuality
Speaker 2 (3m 1s): Was fairly common amongst some of the American Indian tribes, but it does appear that generally speaking, the kinds of problems that we have listed in the proceeding paragraph were far less common among primitive peoples. Then they are in modern society. We attribute these social and psychological problems of modern society to the fact that
Speaker 3 (3m 26s): That society requires people to
Speaker 2 (3m 28s): Live under conditions, radically different from those under which
Speaker 3 (3m 35s): Human race evolved that is for sure, and to behave in ways that conflict with that
Speaker 2 (3m 43s): Patterns of behavior that the human race developed while living under the earlier conditions. It is clear from what we have already written that we consider lack of opportunity to properly experience the power process as the most.
Speaker 3 (4m 1s): How important have the abnormal conditions to which modern society subjects people, but it is not the only one before dealing with Disruption of it.
Speaker 2 (4m 12s): Power process as a source of social problems, we will discuss some of the other sources among the abnormal conditions present in modern industrial society are excessive density of population isolation of man from nature, excessive rapidity of social change and the breakdown of natural,
Speaker 3 (4m 35s): Small scale communities, such as the extended family, the village or the tribe. I would agree.
Speaker 2 (4m 43s): And with all of those, what do you guys think have normal conditions, excessive density of population. Yes. Where I live, I live in Honolulu in there's so many Crain's downtown and they were just constantly building bigger, taller, newer buildings, and it's just becoming so dense. And I always think to myself, you know, as a delivery driver, right, I deliver to some of the new buildings, the construction sites, some of the older buildings.
And I, I always speak to the doorman. He was like, you know, I got a quick joke for ya. Do you know the difference between a good building and a bad building? And for those of you that don't live in like a city, there's all these skyscrapers. Okay. And there is a really tall buildings and people that are always morning, is that a good building? Is that a bad building? So do you know the difference between a good building and a bad building to live in a good building, has a doorman, a bad building, has a man at the door, pretty classic.
Anyways, I always talk to the guys at the front desk and I ask them, especially in the new building's like, Hey, who's buying all these things, man. And a lot of the times the doorman, you know, he'll speak of of, Oh, well, you know, that right was this celebrity That bought one. And then there was this person that bought one and I go, what is their, a lot of like vacancies, a see rates. And a lot of times there's really not that many vacancy rates.
And I got into a conversation a while back with a guy that says the majority of place is being bought up in these high rise. And in mind you, these are not cheap high rises. These are like a million dollars for a 800 square foot, one bedroom overlooking the ocean and its a tower with like 800 units in, it may be a thousand units. So a lot of these places are being bought by, you know, hedge funds or group, right.
Of people getting together to invest money in property and then they can write it off later or you know, they can put it in whatever they are going to put it in some sort of financial instrument But so there's all these people that don't even live there, buying properties as an investment that they can Maybe Airbnb or they could just rent out or just right off, you know, and as they do that, they were constantly driving up the price. Okay. And you know, driving out to people. So it's, it's right on par with his idea of excessive density of population, also isolation of man from nature, the more people are herded into cities.
The more you use it, I get away from that connection of, of the plan that you get away from your connection of earth. Instead of being in the jungle, you're in the concrete jungle, the rapidity of social change, the breakdown of natural small-scale communities, all that. So I, I would argue that in a weird way, there is a, Reading turned to small scale communities online, which is not the same and that there is no real visceral connection to family or traditions or stuff like that.
However, its, it is sort of a small school, a scale community back to the book. It as well, all known that crowding increases stress and aggression. The degree of crowding that exists today and the isolation of man from nature are consequences of technological progress. All preindustrial societies were predominantly rural. The industrial revolution vastly increase the size of city's and the proportion of the population that lives here.
And then additionally mean a modern agricultural technology has made it for the earth
Speaker 3 (8m 56s): To support a far denser population than it ever did before. Also technology exacerbates the effects of crowding because it puts increased disruptive powers in people's hands. For example, of a variety of noise, making devices, power mowers, radios, motorcycles, et cetera. If the use of these devices is unrestricted. People who want peace and quiet are frustrated by the noise.
If they are used is restricted. People who use the devices are frustrated by the regulations. But if these machines had never been invented, there would have been no conflict and no frustration generated buy them for primitive society is the natural world, which usually changes only slowly provide a stable framework in there for a sense of security in the modern world. It is human society that dominates nature rather than the other way around and modern society changes very rapidly owing to technological change.
Thus, there is no stable framework. The conservatives are fooled. They whine about the decay of traditional values. Yet they enthusiastically support technological progress and economic growth. Apparently it never occurs to them that you can't make rapid drastic changes in technology and the economy of society without causing rapid changes in all of the aspects of the society as well. And that such rapid change is inevitably break down traditional values.
The breakdown of traditional values to some extent implies the breakdown of the bonds that hold together, traditional small-scale social Yeah
Speaker 0 (10m 43s): Groups. I think that is
Speaker 3 (10m 46s): Important. Let's read that part again. The breakdown of traditional values to some extent implies the breakdown of the bonds that hold together. Traditional small scale social groups, the disintegration of small scale social groups is also promoted by the fact that modern conditions often require or tempt individual's to move to new locations, separating themselves from their communities.
Beyond that a technological society has to weaken family ties and local communities. If it is difficult
Speaker 0 (11m 27s): Function, efficiently
Speaker 3 (11m 30s): Water in society and individuals loyalty must be First to the system and only secondarily to a small scale community. But at the internal loyalties of small scale communities were stronger than loyalty to the system. Such communities would pursue their own advantage at the expense of the system. Yeah. That's something to think.
Speaker 1 (11m 54s): How many of you live in the community that you were raised in? You know, there's a lot of talk, at least in the U S there's a lot of talk about people moving to where the opportunities are Moving to an area that is more
Speaker 0 (12m 12s): <inaudible>
Speaker 1 (12m 18s): Positioned for growth so that you could have a better life. Whereas before a better life meant being around people, you cared about entrusted that could help you take care of your family. Right. And then I guess that's why you could also see the people waiting, you know, in today's society. People have less kids, people waiting to be older to have kids all, all in the idea of performing for the system, you know, where we're so caught up in like growth and Hey everyone should be able to be, we should have like a gay person and then like a, a, a, a white person, a lesbian.
And they go and you know, every single minority should be able to be the president. You know, like, I don't think that should be everybody's goal. Like I don't wanna be the president who CA like, who cares, what color or race or gender or the president is? But we put so much, you put so much emphasis on like equality and like, Hey, it's not fair that this person can't make as much money.
It's such a narrow field to focus on. Like, shouldn't we be focusing on. Everybody should have an equal opportunity to be happy or be fulfilled instead of have a position at a workplace. It seems to me that that's like the focus of equality, like we're not talking about equality of quality of life.
We're talking about this person gets paid more money, you know it, and then it just comes back to whenever we argue about shit like that, we're getting away from the fact that our society is collapsing. Yeah. I think there's more there suppose that a public official or a corporation executive appoints his cousin, his friend, or his
Speaker 3 (14m 55s): Uncle to a position rather than appointing the person best qualified for the job happens all the time. He has permitted personal loyalty to supersede his loyalty to the system. And that is nepotism or discrimination. Both of which are terrible sins in modern society would be industrial societies that have done a poor job of subordinating personal or local loyalties to loyalty to the system are usually very inefficient. Look at Latin America.
Thus an advanced industrial society can tolerate only those small scale communities that are in masculinity, tamed and made into tools of the system. Crowding rapid change in the breakdown of communities have been widely recognized as sources of social problems. But we do not believe that there are enough to account for the extent of the problems that are seen today. A few preindustrial cities were very large in crowded.
You got there and have it in its do not seem to have suffered from psychological problems to the same extent as modern man in America today, there still are uncrowded rural areas, and we find they're the same problems as in urban areas. So all the problems tend to be less acute in the rural areas.
Speaker 2 (16m 17s): Thus crowding does not seem to be the decisive factor on the growing edge of the American frontier. During the 19th century, the mobility of the population probably broke down extended families and small scale social groups to at least the same extent as there are broken down today. In fact, many nuclear families lived by choice and such isolation, having no neighbors within several miles that they belong to No community at all yet, they do not seem to have developed problems as a result.
Furthermore change in American frontier society was a very rapid and deep. A man might be born and raised in a log cabin outside the reach of law and order and fed largely on wild meat. And by the time he arrived at old age, he might be working on a regular job and living in an ordered community with effective law enforcement. This was a deeper change than that, which typically occurs in the life of a modern individual.
Yet it does not seem to have led to a psychological problems. In fact, 19th century American society had an optimistic and self-confident tone quite unlike that up to date society. The difference we argue is that modern man has the sense largely justified that change is imposed on him. Whereas the 19th century frontiersmen had the sense also largely justified that he created change himself right there, his own choice.
I think that's a more true today than when it was when this one that was written. And that may actually be the, the divide between say the older generation in the newer generation. A lot of people believe that, that they create the change. And in a lot of a lot of those people that are in fact, a lot of the boomers or a lot of the people that sit at the heads of corporations is that, you know, they believe that they make the change right now to me, they do.
However, the majority of people have changed thrust upon them. In those days, an entire County might have only a couple of hundred inhabitants and it was a far more isolated and autonomous entity than a modern County is, is the pioneer farmer participated as a member of a relatively small group in the creation of new ordered community.
One may well question whether the creation of this community was an improvement, but at any rate, it satisfied the Pioneer's need for the power process. It would be possible to give other examples of societies in which there has been rapid change and or lack of close community ties without the kind of massive behavioral aberration that has seen in today's industrial society.
We contend that the most important cause of social and psychological problems in modern society is the fact that people have insufficient opportunity to go through the power process in a normal way. We don't mean to say that modern society is the only one in which the power process has been disrupted probably most, if not all, civilized societies have interfered with the power process to a greater or lesser extent, but in modern industrial society, the problem has become particularly acute leftism.
At least in its recent mid to late 20th century form is in part a symptom of deprivation with respect to the power process Disruption of the power process in modern society, we divide human drives into three groups.
Speaker 3 (20m 49s): One those drives that can be satisfied with minimal effort to those that can be satisfied, but only at the cost of serious effort. And three of those that can cannot be adequate least satisfied, no matter how much effort, what means the power process is the process of satisfying the drives of a second group. The more drives there are in the third group, the more there is frustration, anger, eventually defeatism and depression in modern industrial society.
Natural human drives tend to be pushed into the first and third group's. And the second group tends to consist increasingly of artificially created drives in primitive societies. Physical necessities generally fall in line in the group two. They could be obtained, but only at the costs of serious effort, but more so modern society tends to guarantee the physical necessities to everyone in exchange for only a minimal effort.
Hence physical needs are pushed in a group. One. They may be disagreement about whether the effort needed to hold a job is minimal, but usually in lower to middle level jobs, whatever effort is required is merely that of obedience. You sit or stand where you are told to sit or stand and do what you are told to do, and the way you are told to do it seldom do you have to exert yourself so seriously? And in any case you have hardly any autonomy in word so that the need for the power process is not well served.
Social needs such as sex love and status often remain in group too in modern society, depending on the situation of the individual, but except for people who have a particularly strong drive for a sec status, the effort required to fulfill the social drives is insufficient to satisfy adequately the need for the power process. So I know certain artificial needs have been created that fall in a group to serve the need for the power process.
Advertising and marketing techniques have been developed that make many people feel they need things that their grandparents never desired or even dreamed of. It requires serious effort to earn enough money to satisfy these artificial needs. Since they fall into group two modern man, that must satisfy his need. Oh, for the power of process, largely through pursuit of the artificial needs created by the advertising and marketing industry and through surrogate activities.
Well, that is very sad. Modern man
Speaker 1 (23m 46s): Must satisfy his need for the power process, largely through the pursuit of the artificial needs created by advertising and marketing industries. It makes sense, right? Like when you think about how addicted we are to consuming how we are constantly being just bombarded with advertisement and black Friday, Christmas, Thanksgiving, birthdays, graduation, congratulations, you know, Easter, like everything, including man has become so commodified that we're just competing to, to gain status.
You know, we are just competing for artificial need's I mean, it's, it's no wonder our system is breaking down. Like, you know, and here's something to think about to if, if you live in a first world country and you've traveled to a third world country, you realize how far ahead the industrial world is from some third world nations, you know, and it's set if you really want us to put things in perspective, think about how the lock-in is treating you.
And you know what? My heart goes out to everybody who's, who's struggling right now, or may have had somebody pass away in their family or, or does the victim have any kind of abuse or anything like that. And, and it has to go to a, some food lines of whatever, but you know, in this country we do have, it seems like we, we are trying to provide food to people and resources. Do you have any idea how this locked down is going to decimate four countries?
Like again, if you live in the first world country, we are so rich, we have so much, so much so that the third world will never catch up to us. And like, this is just going to exasperate. And like, if you think about like, look at Elon Musk or Larry Ellison or any of the billionaires versus the common working person, the United States, the common working person, the United States is like the billionaire to a person living in Sub-Saharan Africa.
I think that's a pretty accurate description. And so when you look at the
Speaker 2 (26m 44s): World or you do you think about unfairness and you, you think about billionaires or whatever, just realize that you're kind of a billionaire. And it, for me, that, that's what I do. Sometimes I get it. It helps me to put things in perspective. Like sometimes it was one of these rabbit holes. I'm like, Oh man, this person has so much. And then I think, well, man, so do I compare to these people? It's a good rule of thumb to always think to yourself, compared to what this person has so much compared to what this situation is like this compared to what, like this is just, it's all relative, right?
It seems that for many people, maybe the majority, these artificial forms of the power processor insufficient a theme that appears repeatedly in the writings of the social critics have the second half of the 20th century is the sense of purposelessness that afflicts many people in modern society. The purposelessness is often called by other names, such as a neat enemy or middle-class of acuity.
The acuity. We suggest that the so-called identity crisis is actually a search for this sense of purpose. Often the commitment often for commitment to a suitable surrogate activity, it may be that existentialism is in large part as a response to the purposelessness purpose listeners' of modern life.
Very widespread and modern society is the search for fulfillment. But we think that for the majority of people and activity whose main goal is fulfillment, that is a surrogate activity does not bring completely satisfactory fulfillment. In other words, it does not fully satisfy the need for the power process. The need can be fully satisfied only through activities that have external goal such as physical necessities, sex love, status, revenge, et cetera.
Moreover, where goals are pursued through earning money, climbing the status ladder or functioning as part of the system. In some of the way, most people are not in a position to pursue their goals. Autonomously. Most workers are someone else's employee. And as we pointed out must spend their days doing what they are told to do and the way they are told to do it.
Even most people who are in business for themselves only limited autonomy. It is a chronic complaint of small business person's that entrepreneurs and entrepreneurs that their hands are tied by excessive government regulation. Some of these regulations are doubtless unnecessary, but for the most part, government regulations are essential and inevitable parts of our extremely complex society. A large portion of small business today operates on the franchise system.
It was reported in the wall street journal a few years ago, and many of the franchise granting companies require applicants for franchisees to take a personality test that is designed to exclude those who have creativity and initiative because such persons are not sufficiently docile to go along obediently with the franchise system. This excludes from small business, many of the people who most need autonomy.
Alright, let me just knock that part out again, because I think that that is something you're not going to hear anywhere else. A large portion of small business today operates on the franchise system. It was reported in the wall street journal a few years ago that many of the franchise granting companies require applicants for a franchise is to take a personality test that is designed to exclude those who have creativity and initiative because such persons are not sufficiently docile to go along obediently with the franchise system.
This excludes from small business, many of the people who most need autonomy today, people live more by virtue of what the system does for them or to them then by virtue of what they do for themselves. And what they do for themselves is done more and more along channels laid down by the system. Opportunities tend to be those that the system provides the opportunity that provides the opportunities must be exploited in a chord with rules and regulations and techniques prescribed by experts must be followed.
If there has to be a chance of success. Thus, the power process is disrupted in our society through a deficiency of real goals
Speaker 3 (32m 16s): And
Speaker 2 (32m 18s): A deficiency of autonomy in the pursuit of goals. But it is also disrupted because of those human drives that fall into group three, right?
Speaker 3 (32m 29s): That drives that one cannot adequately satisfy, no matter how much effort, one mix, one of these drivers, okay? One of these drivers is the need for security. All our lives depend on decisions made by other people. We have no control over these decisions. And usually we do not even know the people who make them. We live in a world in which relatively few people,
Speaker 2 (32m 59s): Maybe 500 a thousand make the important decisions. Phillip B Hayman of Harvard law school. Think about that for a minute. We live in a world in which relatively few people, 500 do a thousand, make all the important decisions. Wow.
Speaker 3 (33m 24s): Our lives, depending on weather safety standards at a nuclear power plant are properly maintained
Speaker 2 (33m 30s): On how much pesticide
Speaker 3 (33m 31s): Is allowed to get into our food or how much pollution in that way.
Speaker 2 (33m 34s): Our air on how skillful or incompetent
Speaker 3 (33m 40s): A doctor is whether we lose or get a job, may depend on decisions made by government economists or corporation executives and so forth. Most individuals are not in a position to secure themselves against these threats. To more than a very limited extent. The individual search for security is there for free,
Speaker 2 (34m 4s): Which leads to a sense of powerlessness. It may be
Speaker 3 (34m 9s): Objected that primitive man is physically less secure.
Speaker 2 (34m 12s): And then modern men as is shown by his shirt.
Speaker 3 (34m 16s): Life expectancy, hands modern man suffers from less, not more than the amount of insects
Speaker 2 (34m 21s): <inaudible> that is normal for human beings, but cycling
Speaker 3 (34m 25s): Like a logical security does not closely correspond with physical security. What makes us feel secure is not so much objective security as a sense of confidence in our ability to take care of
Speaker 2 (34m 39s): Ourselves, primitive man
Speaker 3 (34m 42s): Threatened by a fierce animal or by hunger can't fight in self-defense or travel in search of food. He has no certainty of success in these efforts, but he is by no means helpless against the things that threaten him. The modern individual on the other hand is threatened by many things against which he does.
Speaker 2 (35m 1s): I was helpless, nuclear accidents, carcinogen
Speaker 3 (35m 4s): And food, environmental pollution, war,
Speaker 2 (35m 7s): Increasing taxes, invasion
Speaker 3 (35m 10s): Of his privacy by large organizations, nationwide social or economic phenomenon. And that may disrupt his
Speaker 2 (35m 17s): Way of life. It is true
Speaker 3 (35m 20s): That primitive man is powerless against some of the things, you know,
Speaker 2 (35m 23s): Threatened him disease for example, but he can except the risk of disease stoically. It is part of the nature of things is no one's fault, unless it is
Speaker 1 (35m 38s): The fault of some imaginary, impersonal demon, but threats to the modern individual tend to be man-made. They are not the result of chance, but are imposed on him by other persons whose decisions he, as an individual is unable to influence consequently, he feels frustrated, humiliated, and angry. This primitive man for the most part has his security in his own hands, either as an individual or as a member of a small group.
Whereas the security of modern man is in the hands of persons or organizations that are too remote or too large for him to be personally to influence them. So modern man's drive for security tends to fall into groups. One in three, in some areas, food show, three, et cetera. His security is assured at the cost of only trivial effort. Whereas in other areas he can not attain security.
The foregoing greatly simplifies the real situation, but it does indicate in a rough general way, how the condition of modern men differs from that of primitive. Man, people have many transitory drives or impulses that are necessarily frustrated in modern life. Hence fall in a group, three, one may become angry, but modern society cannot permit fighting in many situations that does not even permit verbal aggression.
When going somewhere one may be in a hurry or one may be in a mood to travel slowly, but one generally has no choice, but to move with the flow of traffic and obey the traffic signals one may want to do one's work in Yeah different ways, but usually one can work only according to the rules laid down by one's employer in many other ways as well, modern man is strapped down by a network, have rules and regulations it's explicit or implicit that frustrate many of his impulses that it does interfere with the power process.
Most of these regulations cannot be dispensed with 'cause. They are necessary for the functioning of industrial society. Modern society is in certain respects, extremely permissive in matters that are irrelevant to the functioning of the system. We can generally do what we please, we can believe in any religion we like as long as it does not encourage behavior that is dangerous to the system. We can go to bed with anyone we like, as long as we practice quote, unquote safe sex, we can do anything we like as long as it is unimportant, but in all important matters, the system tends increasingly to regulate our behavior.
That is so true. It's it's this illusion of freedom, you know, it's this
Speaker 2 (38m 36s): Illusion of having choice. And I think Carlin goes over that pretty well. When he talks about the illusion of choice, we have like three insurance companies and, you know, three different banks, but we have 28 different flavors of bagels. You know, you could make a choice as long as it's an unimportant choice. Behavior is regulated not only through explicit rules and not only by the government control is often exercised to indirect coercion or through psychological pressure and manipulation and by organizations other than government or by the system as a whole, most large organizations use some form of propaganda to manipulate public attitudes or behavior.
Propaganda is not limited to commercials and advertisements. And sometimes it is not even consciously intended as propaganda by the people who make it. For instance, the content of entertainment. Programming is a powerful form of propaganda. An example of indirect coercion. There is no law that says we have to go to work every day and follow our employers orders. Legally, there was nothing to prevent us from going to live in the wild, like primitive people or from going into business for ourselves.
But in practice, there was very little wild country left and there is room in the economy for only a limited number of small business owners. Hence most of us can survive only as someone else's employee. We suggest that modern. So we suggest that modern man's obsession with longevity and with maintaining physical vigor and sexual attractiveness to an advanced age is a symptom of unfulfillment resulting from deprivation with respect to the power process.
The midlife crisis also is such a symptom. So is the lack of interest in having children that is fairly common in modern society, but almost unheard of in primitive societies in a primitive societies, like is a succession of stages, excuse me, the needs and purposes of one stage having been fulfilled. There is no particular reluctance about passing on to the next stage.
Young man goes through the power of a process by becoming a Hunter hunting, not for sport or for fulfillment, but to get meet that is necessary for food in young women, the process is more complex with greater emphasis on social power. And we won't discuss that part here in this phase. Having been successfully passed through the young man has no reluctance about settling down to the responsibilities of raising a family. In contrast some moderate people definitely postpone having children because there are too busy seeking some kind of fulfillment.
We suggest that fulfillment. We suggest that the fulfillment they need is adequate experience of the power process. We suggest that the fulfillment they need is adequate experience of the power process with real goals. Instead of the artificial goals of surrogate activities. Again, having successfully raised his children, going through the power process by providing them with the physical necessities, the primitive man feels that his work is done and he is prepared to accept old age.
If he survives that long and death, many modern people on the other hand are disturbed by the prospect of physical deterioration and death as is shown by the amount of effort they expand in trying to maintain their physical condition, appearance, and health. We argue that this is due to unfulfillment resulting from the fact that they have never put their physical power as to any practical use. I've never gone through the power of process using their bodies in a serious way.
It is not the primitive man who has used his body daily for practical purposes, who fears the dear curation of age, but the modern man who has never had a practical use for his body beyond walking from his car to his house. It is the man whose need for the power process has been satisfied during his life who was best prepared to accept the end of that life. In response to the arguments of this section, someone we'll say society most find a way to give people the opportunity to go through the power process.
This won't work for those who need autonomy in the power process. For some people, the value of the opportunity is destroyed by the very fact that society gives it to them. What they need is to find or make their own opportunities. As long as the system gives them their opportunities, it still has them right
Speaker 3 (43m 47s): On the leash to attain autonomy. They must get off that leash. Wow. How was that for a chapter? So much truth in that so much psychology, so much philosophies, so much understanding, so much discipline and so much truth. I think it speaks to the heart of so much of the issues we have in our world today in the fact that the fact that we don't talk about that kind of stuff, that we just slap a Technological bandaid over it, you, we try and
Speaker 1 (44m 34s): We try to do it, solve all these issues under the guise of fairness and equality. Like we're running from the very thing that would free us. The longer we stay in it, the longer we allow the guise of technology to give us a false sense of hope, like the worst we are going to be. You know, it, I think we talked about it a little bit on the last podcast. However, if you look at humanity over the, maybe the last thousand years, it's just seems like we are becoming this domesticated animal.
You know, I, and I know for a fact in the last podcast I talked about non-violent But and how that is, that is drilled into kids at a young age and you know, how political correctness and, you know, all of these behaviors that are supposed to make Cause better. Humans are really just making us more obedient slaves. And that, you know, I, I moved to Hawaii in Oh six and I was amazed at the different cultural values.
You know, I, I think that Yeah Hawaii is still is on some level like a warrior culture. And I think being over here in some ways has changed the level of my understanding of life. And a lot of ways I had a good quote, one time they said, you know, live in New York once before it makes you hard to live in Northern California ones, but leave before it makes you sad. However, in New York, right, there was a hardness of sarcasm. There's a hardness of voice.
There's a hardness of anger and, and a month. But in Hawaii there was a harness of like violence. And I think that's true in a lot of cultures. That that haven't, they haven't really been under the Western system like that.
There's a hierarchy. Okay. And the hierarchy, isn't the guy in glasses that can write code. The hierarchy is the big guy that'll beat the living shit out of you and your fucking family. I think the strong man and you know, or the, the, the bill Gates and the Larry Ellison's and the Elon Musks, these people can only rule the world as long as there are no strong men. Like those guys would be or locked up in monasteries to count beans and do other things.
That was what happened in the middle ages. You know, we had all these philosophers and scientists that were behind the scenes making discoveries. And on the flip side, you had Knights out, just smashing people over the heads. I guess we, we have that in some ways today with the military going around the world. However, you know, I, I could foresee a time when, when you know, you could argue that right now is the return of the strong man.
If you look at Ballston arrow and Trump and Ertegun and Putin, and you know, it's almost like we're returning to this, okay, we're done with this more gentler Kindler world of, of, of globalism to help everybody out. It's going to be great. And now you're seeing a sort of returned to militant nationalism wear like the middle-class is being able to rise up again, just say, look, we're not doing this.
You're taking all our shit. You've taken all of the, all of these things from our country. And you've given them to your friends and you've raised up this country out of poverty, but at what cost at bringing down in this country, it's like the, the great mediocrity, like on some levels that seems to me that the goal of globalism is to produce a world mediocrity of lets just have everything be mediocre. Let's just have it all be Okay and they won't, they won't ever be a fight.
We'll never be at war. Like, and there's just so it's not so naive to me. Like the longer, the longer you put it's like a toothpick, the longer you put it off, the worst is going to be, and people will go along to get along for a long time until they don't. And I think that's what we're seeing right now with this election, with what's going on in Poland and hungry and what's going on around the world is beginning to be this backlash of, okay, we tried that it didn't work and then we're going to do with our way.
Well, if that's what I got for today, you guys, I love you. And I hope you're getting out of this book. Some of the things I'm getting out of it, I think it's incredibly fascinating. There's there's so much in here. Again, I don't agree with everything that's in there, but you know, I, I don't think anybody should agree with everything. W you know, I remember this guy at Luther told me if Everybody always agrees, someone's bullshit. Well, that's what I got for you guys today. And we're going to keep knocking this thing out tomorrow.
We're going to get into how some people adjust to these stress factors and these new ideological battle lines that are being drawn. So till we got for today, as always tell your friends, you love them. I hope you have something to look forward to something to do and someone to love all the time.
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