Political Theory 101

Alex and Benjamin explore the agonistic political thought of Deleuze and Guattari, focusing especially on their ideas about territory, change, and flow.

Alex and Benjamin kick off a series on French political thought in the second half of the 20th century with an episode on ideology and power.

Alex and Benjamin bring on Doug Lain to talk about free speech in the 21st century. Doug offers his take on why free speech matters, and we discuss the political economy of speech and the role the state and civil society play in shaping public discussion. They also discuss his critique of Noam Chomsky and his interest in the work of Guy Debord.

Alex and Benjamin discuss Nicole Oresme, a 14th century French bishop who took an interest in political economy. An advocate for limited monarchy, Oresme argued against the right of king to debase the currency and even to raise taxes. Yet, at the same time, he argued for major redistribution of wealth within the church. These seemingly conflicting positions were, for Oresme, reconciled by appeal to Aristotle.

Drawing on the work of G.E.M. de Ste. Croix, Peter Temin, and Walter Scheidel, Alex and Benjamin dig into the economy of the Roman Empire. They explore the role of markets, the level of social mobility, whether a core/periphery model applies, and the influence of contemporary concerns on Roman historiography.

We discuss Mou Zongsan's effort to combine Confucianism with other traditions, his response to Kant, the line he draws between morality and politics, and his qualified embrace of democracy.

Alex and Benjamin discuss the state of Confucianism during the Ming Dynasty. Should "li" be understood as "principle" or "pattern"? What is the relationship between li and chi? While some theorists, like Zhu Xi, hold that studying the classics can help clear up your chi, Wang Yangming argues that the virtues are much easier to acquire, because for him li always already exists in the mind. He suggests there is a "unity of acting and knowing," so if a person acts in a virtuous way, that implies they have knowledge. This means that knowledge of the li can be found in the simple benevolent acts of ordinary people. While civil servants can quote classical texts, they may not act with the same benevolence, and if they act poorly they can't have the knowledge they purport to have. We therefore get a critique of civic education that comes from within Confucianism, without appeal to the legalist framework of someone like Lord Shang.

Alex and Benjamin discuss one is on Lord Shang, a Chinese political theorist and minister associated with the development of legalism. Unlike most ancient political theorists, Shang Yang denies the possibility of a politics based on virtue. He therefore denies the possibility that the state can be ruled by a virtuous elite. But this does not lead him to argue for democracy. On the contrary, he argues that sages, intellectuals, and other talkers encourage lawbreaking and spread disorder. He therefore recommends the state heavily disincentivize these activities.

Exploring the consequences of thinking about voting from an individual standpoint, the challenges of informed voting and policy consequences, determining a candidate's likelihood to follow through on promises, the role of social science in voting, collective decision-making and plurality of opinions, the relationship between civic education and political beliefs, and understanding voting patterns and avoiding assumptions.

Alex and Benjamin dive into the thought of Byzantine Emperor Manuel II Palaiologos. Ruler of a rump state that increasingly lacked the capacity to defend its territory, Manuel focused on trying to discern the things emperors could control from the things they couldn't. He tarries with some of the most frustrating issues in Christian ethics, all in the service of preparing his heir.