The New Discourses Podcast with James Lindsay, Ep. 226
Popularity of socialism is rapidly on the rise, especially among American youth, but what is it? What is its relationship to Communism? What about Marxism? Why is it so popular even though it never works? Is Woke really related to socialism? These questions demand answers our schools and TikToks aren’t giving, so in this episode of the New Discourses Podcast, host James Lindsay runs through them. He explains the differences and relationships between socialism, Communism, and Marxism, explains how it’s both an economic theory and a social theory that operates on faith, and how that faith works. You won’t want to miss it. Join him for valuable insights.
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1 comment
You mention Gaia. This social movement towards transformation into either the cosmic man, global citizen or planetary adults blends planetary systems with new age gnosticism, cybernetics, technocracy and essentially socialism is proper dangerous. What becomes of dissenters is either reeducation or elimination. Everyone must have their behaviour entrained via algorithms or be considered an bug in the coding that needs repair or replacement. Take this example of an obstensibly banal talk at ANU by a famous subaltern historian, which clearly is also an anti-western critique. The problem is that this earth-system science seems to often times lack a causal mechanism. At least when ideologues attempt to create an all-emcompassing theory to explain why their brand of social engineering is the right choice to save humanity from itself:
From the seventeenth century on, European thinkers developed – often from religious principles – theories of human supremacism that eventually flourished in the nineteenth and twentieth centuries as full-fledged ideas about humans being the master of nature, ideas that influenced anti-colonial modernisers in other lands as well as an integral part of the idea of progress. Marx, for instance, was a clear instance of such thinking in the 1850s.
In this lecture, which coincides with the 80th anniversary celebrations of the ANU, Professor Chakrabarty (PhD ’84) will build on the distinction that earth-system science allows us to make between “the globe” and “the planet” to argue for a secular, non-religious basis for a renewed spiritual sense of reverence for the planet Without such a shared sense of reverence, whether sourced from religious ideas or scientific ones, it will be difficult for humanity to deal with planetary environmental problems while also striving for world peace.