From the heart of the jungle comes a savage cry of victory. This is Tarzan, Lord of the Jungle. From the black core of dark Africa, land of enchantment, mystery and violence comes one of the most colorful figures of all time. Transcribed from the immortal pen of Edgar Rice Burroughs. Tarzan, the bronzed white son of the jungle. And now in the very words of Mr. Burroughs, the story of small packages. Tarzan was always loathe to leave his beloved jungle, and he disliked the native city of Becarata intently. But duty had brought him to the soiled, disreputable looking port that sweltered beneath the equatorial sun. And as he walked along its narrow streets, he formed an interesting part of its colorful hodgepodge of humanity. Had Becarata been the type of city to attract tourists, they would have looked with great interest at the bronzed white savage who wore a leopard skin and reached up to pet the parrot perched on his shoulder as he entered a shabby warehouse bearing the sign, Hasim Al-Sahd imports exports. Good morning, my good. Tarzan, you know that you are not welcome in the establishment of Hasim Al-Sahd, my master. I have no more desire to see Al-Sahd than he has to see me, but I have business to conduct with him. And what possible business could you have with me, Tarzan? I have brought a great quantity of semi-precious stones found by the Punya people. They have authorized me to barter them with you, Al-Sahd. I prefer to deal directly with the Punyas as I have done in the past. Yes, I'm sure you would prefer dealing with them. You're able to palm off items that are worth a fraction of the stones they turn over to you. That's their business and mine. I would not have come to you at all had it not been for the insistence of the Punyas. They wish to live up to their agreement with you. But I do have their permission to deal elsewhere if you fail to offer suitable goods in exchange for their stones this time. Ah, well then, it becomes my humble duty to offer you the best of terms. I might even make you an offer for that handsome parrot you carry on your shoulder, Tarzan. Are there? Unfortunately, Juanita's vocabulary is limited to the saying of my name. He'd be a valuable bird, could he learn anything else, but as it is he's almost worthless. And I would not cheat you any more than I would permit you to cheat the Punya people.  I have no desire to give anything but the finest of merchandise in exchange for what you have brought me. Ben Kuleb, when is Captain Hawkins' ship due in port? I shall have to consult my records, master. I shall have the information that my tongue's dipping in in there. Tarzan, to be honest with you, my stock is depleted at the moment. But as soon as the ship of Captain Hawkins arrives from England, I shall have rich goods to offer the people of Punya. There, that proves my good faith, does it not? It seems to. All right, I shall return when the ship arrives, so that I may examine the merchandise before our barter has agreed upon. You may leave the semi-precious stones in my custody in the meantime. There is little reason to transport them back to your jungle. I shall leave them so that the porters need not carry their burden twice. But I warn you, Alsad, I expect to receive full value when the ship docks. I'll not stand for chicanery.  Min Kulib, why do you not give me the information I desire? A thousand apologies, most gracious master. Only now did I ascertain exactly when the ship would sail and when it would arrive here.  Captain Hawkins' ship is due in Bekharata at the next full moon. Even now it sets sail from Liverpool. Blast the bales of the docks, you blasted lamb lovers! Can't you see there's no more room below? Pardon me, sir. Well, if it isn't a young gent in all dressed up in an eaten jacket, too. What do you want, dear? I'm looking for the master of the vessel, sir. Well, I'm Captain Davey Hawkins, skipper of this blasted freighter, if it's any of your business. I'm glad to know you're Captain Hawkins, sir. No, I can't say the same. I don't like dressed up tops, little or big. This takes your business never off. I'd like to take passage with you, sir. You'd like to take passage, would you? You know why we're banned. The man in the tavern said you were sailing for Africa, sir. Yeah, that's right. And we're a cargo ship. We don't take passengers and I've got a full crew. I can pay my way, sir. Look. Well, I'll be blowed. The young one with a fistful of 100-pound notes. So you want to go to Africa, do you? Yes, sir. Very much. Well, maybe it can be arranged. There's only one thing, sir.  Oh, I get the picture.  Well, Captain Davy Orkins once spilled things. Besides, I won't be going ashore. We're sailing in a moat. Then it's a deal, sir. You'll take me along. That I will, matey. It's you and me for Africa. And the bobbies will never find you. Why, you're apt to stay in Africa. As long as you live. In just a moment, we'll continue with our story of small packages. Prior mount, a great rambling manor house in the quiet countryside some miles from London was usually a peaceful place, a suitable abode for the dignified Earl of Carisbrook. But tonight it was not quiet. Men from Scotland Yard were going over the place for the fine-tooth comb. The telephone kept ringing. An endless stream of telegraph boys wheeled up the long driveway. Special constables trampled the velvety lawns as they looked for clues. And Lord Carisbrook was not his usual dignified self, either. He stood in his library, flashing his face purple with rage. Well, well, what did you find out? Nothing, sir. Nothing! I tell you, it's a national disgrace. One small boy disappears and the entire constabulary can't find him. Well, there's no use getting yourself all upset, sir. No use getting myself upset. My only grandson disappears as though the earth had opened up and swallowed him. I'm not to get upset. I'm glad his parents aren't alive to see this day. Well, if you'll permit me, sir. Well, I'm sure when Anthony skipped a few meals and slept in a lumpy bed somewhere, he'll be home. It always works out that way. Why, there must be hundreds of lads who run away from home every year. They find the going a bit rough, and certainly a great many lads take it into their heads to run off. But Anthony isn't just another lad. He's my sole heir. Someday he'll have a fortune and a title, the 12th Earl of Carisbrook. If someone strupulous person like Anthony and his clutches... No, no, no. You're too much of a realist to really believe anything as melodramatic as that. How far could Master Anthony get from the small amount of money he has left from his alliance at this time of month? Well, some truth in that. Yes, yes, for goodness' sake, this is Lord Carisbrook. Of course I know it's you, Jenkins. Huh? Early this morning? Well, why'd you wait until just now to tell me you've seen the young rascal? No, didn't know he's missing until... Well, what did he...? All of it? Every last shilling? Of course I told you he was to have full say, but you might have had the good sense to go, never mind, never mind. Good night, Mr. Jenkins. You haven't heard the last of this. Jenkins saw Master Anthony this morning. Yes, I do remember the account I set up for the lad so that he could try his hand with socks and chairs. Oh, yes, as I recall, so that he'd be able to handle financial matters when he became Lord Carisbrook. You told Jenkins that Master Anthony should have a free hand in the manipulation of the account. Well, Jenkins gave him a free hand all right. This morning, Anthony went into their office, told one of the clerks to sell everything, pocketed the proceeds, and left. Oh, but then he had hundreds of pounds when he made off. Exactly. Oh, Melford, Melford, where in the name of heaven do you think the boy is gone? I don't really consider it seriously until now, but when we went through his room, we found it full of maps and stories about Africa. Africa? Then that's where he's headed. I know it. Shall I send a wireless to our consulate service there? No, no, no, no. There's been enough bungling on this already. I'm chartering a plane tonight. I'll be in Africa before he lands, and I'll personally contact the consuls in every major city of the continent. Unless some harm befalls him before he reaches Africa, I'll keep him from going into the infernal jungle that must have captured his young imagination. But although Lord Charisbrook reached Africa almost a full month before his grandson, he was unable to anticipate Master Anthony's arrival at such an obscure port as Bekorata. While the police of every major port on the continent scrutinized each new arrival, the young English lad with an appetite for adventure left the ship at Bekorata without the slightest interference, and headed for the jungle that appeared so fascinating in the books he'd read. His path came within a few miles of the lord of the jungle, for Tarzan was on his way to the city, on his way to see Hassi Malsaud, whose cunning was greater than his conscience. It is my friend Tarzan and his handsome parrot. I've come for the goods that you are, the Punya people. Oh, it is truly embarrassing, but I have not as yet received the merchandise we discussed. But you said I was to return at the full moon, and I learned that the ship of Captain Hawkins has reached port. Ah, you are clever, my friend. Yes, it is true that the ship has arrived, but for some mysterious reason Captain Hawkins has seen fit to bargain harshly with me this time. I have been unable to persuade him to part with his goods. I daresay you try to deal as sharply with him as you do with others, and I wonder he's reluctant to trade with you. Well, return the precious stones I brought on my last journey, and I too shall deal with you. I am afraid it is quite impossible to return the stones to you. I have already disposed of them. What?  I mean the Punya's no injustice. Once I have made my bargain with Captain Hawkins, I shall equip a safari and bring the goods I owe into the jungle. I shall even include an extra bounty for your patience. The extra bounty is not necessary, but this time you shall be held to your word. Goodbye, Asimalsad. May Allah guide your footsteps, Tarzan. Tarzan! Captain Hawkins, if you anger me further I shall refuse to do business with you. Suit yourself, matey. I'm in no hurry to sell the goods I've got aboard. For one who is always down to his last gold piece you show a remarkable disinterest in trade. Oh, I do, do I? Well, let me tell you this, Mr. I, of mighty Asimalsad. I'm not in an hurry to have you do me. Now, this time I'm not down to me last farthing. I'm rolling well, if I am.  Oh, deceiving, am I? Well, if you think I ain't rolling in money, here. Look at this. Hundred pound notes. Where did you get them, Hawkins? Not your concern, it ain't. I shall make it my concern. I've been waiting months for your shipment, and now that you've docked, you won't sell it to me. I want to know how you got the money that enabled you to be so independent. Well, I'm not telling, I ain't. Perhaps your blood will spell out the answer. No, I see. No, no, no. Put the knife away. I'll tell you. Ah, that's better. Well... Well, it sounds like a fairy tale. It does. Promise me you'll believe me. Tell me the story. I'll make up my mind whether to believe it or not after I've heard it. Well, sir, I was standing on deck just before we sailed when a young toff comes aboard. He has all his money, and he offers to give me half to bring him to Africa. So far I don't believe it, but go on. Well, it seems he stole the money. I bought him here, and I took the other half of the money on the way. I hope not that I didn't give him value to receive. Oh, no. I traded an old Navy uniform for the heat and jacket he was wearing. An eaten jacket? You fool! You're stripping fool! I'm fool for getting hundreds of pounds for an old Navy uniform. You realize who the boy is? He's the heir to the Erldom of Kerasbrook. All of Africa is searching for him. There's a thousand pounds reward out for him. Well, I'll be blown. Where is he? Well, I wouldn't know that. He took off the minute we landed. Edit for the jungle, he did. In I'm going after him. Well, you can suit yourself charm. I wouldn't go into the blasted jungle, not even for a thousand quid. A thousand pounds is only the beginning. You see, if Lord Kerasbrook is willing to pay a thousand pounds as a reward, he should be willing to pay a hundred times that as ransom. In just a moment, the exciting conclusion to our story of Tarzan. Tarzan was on his way back to his jungle stronghold, and his heart was heavy. Once again, he would have to return empty-handed to the people of the Punya tribe. Suddenly, he stopped in his flight through the upper level. From below had come the scent of man and of beast. He held the huge branches of a jungle tree apart so that he could peer down. Below him, Sheeta the Panther, was engaged in a strange battle with a small boy who wore an ill-fitting naval uniform. The boy had tied a scout knife to the end of a long stick. Each time Sheeta drew close, the boy prodded the animal, but its fear of the pitifully inadequate weapon would not protect the boy for long. Tarzan grasped a swinging vine and hurtled downward, his voice raised in the savage cry of the bully. Our friend Sheeta has run away. I shouldn't wonder, sir. The frightening sound you make. If I hadn't been dreadfully tired, I would have run away too. That you seem very brave. What are you doing here alone? It's a long story, sir. You needn't call me a sir. Well, Tarzan sir, my name's Tony. Tony Jones. You see, I'm an American lad. American? You don't sound like an American boy, Tony. Oh, but I am, sir. An American orphan. I lived in an orphanage in Pennsylvania. That's a city in Philadelphia. Oh, I see. I ran away. They've been chasing me and entering the jungle was the only possible way of escaping them.  I wouldn't want the people from the orphanage in Pennsylvania, Philadelphia, to catch you. So, if you'd like to cast your light with mine, you can return to my seacoast cabin with me. I'm not sure, sir. I shouldn't like anyone to know where I'm going. Do you live in the cabin all alone? Not quite. I say that's a jolly-looking parrot. And he flew right to your shoulder. Does he live with you? Is that what you meant? Yes, sir. Well, all he can say is my name and arc, arc. I know that you'll be perfectly safe alone as long as you have that, uh, scout knife in your possession, Tony. But were you to return with Juanita and me, you might be able to teach him some new words. That would be a great favor to me.  Anyway, I shouldn't think anyone could find me at your place, Tarzan. Do you understand my orders, Ben Cooley? Yes, my master. I want a hundred of the most experienced jungle men who can be found in Baccarata. They're afraid to use their knives and their guns. The boy must be found and he must be brought back here regardless of any interference that might be offered. The men are already engaged else out. It is well. I myself shall lead the safari. And if need be, we shall turn the jungle upside down and shake the lad into our hands. And at the same time shake many gold pieces into our coffers. Is it not so, master? Your words are plated with the gold of truth, my servant. You do not think Captain Hawkins will raise trouble to avenge our raid of last night? No one will cause trouble for Haasim Al Saud. Need a Captain Hawkins, the English boy, nor those who will pay ransom for him. For they will discover that the boy will not be alive to describe his abductors. Who's there? My name's Karris Brook. Are you Captain Hawkins? Oh, yes, sir. Are you Lord Karris Brook? That's right. Now tell me, what have you done with my grandson? Where is he? I don't know. Your grandson, Governor? How could I? He was on your ship when you touched at Mombasa. The pallet of the port had been on his toes. I'd have known it a week ago. Oh, now, you're on the wrong track, Governor. I don't know the land. Oh, yes, you do. I've checked my facts. You even went so far as to sell the eaten jacket he wore when he left home. I found it in a native shop right here in Bekarata. Well, it's like this, Governor. A villain by the name of Haasim Al Saud raided my ship last night. He took me old Bloomin cargo. Had a hundred men he did, and I was left without a farthing, and I had to sell some old clothes off under the crew's quarters. You can take my word I didn't even know where that little jacket comes from. You do know where it came from, but I'm going to seek the truth out of you. Tell me, or I'll take you back to England and have you hanged until you're dead. No, no, no, Governor. I'll tell you. He was aboard. It was Master Anthony, yes. But I haven't seen him for days. He headed for the jungle. He did. When I reached French Equatorial Africa, he was. He said it sounded romantic. Was anyone with him? No, sir. Anthony, I'll do it in the jungle.  Only to Haasim Al Saud, your lordship. I heard something that time, sir. One meter almost said something. I could see him thinking about it. Tell me, Tony, do you like it here in my jungle home? Well, I've never seen a house quite like yours, Tarzan. The jungle itself isn't quite what I expected. But with all the animals and the snakes and things, I have to admit there's never a dull moment. Never a dull moment. Yes, perhaps that might describe my life here. A lot different from the life of England, Anthony. I wouldn't know what it's like in England. I meant different from the life I would have led if my parents hadn't been marooned in Africa before I was born. I thought perhaps you might have read something about England. No, sir. In America, we don't read much about Blighty. Blighty, huh? Well, when you go home to America, you shall have a great deal to tell about. I have to leave shortly for the Punya village and you shall see a real native crawlin and perhaps play games with a genuine little Bantu youth. If it's all the same to you, Tarzan, sir, I'd rather remain here. Perhaps I can finish teaching Juanita how to say something else besides ock, ock and Tarzan. I beg! All right, Tony, but keep the door locked and be sure and eat a good meal before you go to bed. I have to explain something to the Punyas, but I'll be home by morning. Goodbye, Tarzan. Have a good journey. Thank you. Goodbye, Tony. He's gone, Juanita. I'll have to leave before he gets back. You see, he's on to me, Juanita. He knows I'm not an American. He'll send me home and I don't want to go home. I want to explore the jungle. Where in the world could he... Fight men? A safari, perhaps? I don't know. I shall wait until they approach. Now, if this white savage speaks English, perhaps he can give me some information. I speak English, but I'm in great trouble at the moment and I have little time to spare. What do you want to know? I'm looking for my grandson, an English boy who disappeared into the jungle. Is his name Tony? Yes. Have you seen him? He was with me at my cabin a few miles from here until yesterday. I had to go away, but I told him to keep the door of the cabin locked. He was gone when I returned. I've missed him again. Oh, perhaps I'm not destined to find him until it's too late. He left of his own accord. There were no signs of a struggle or of the presence of others. If only my parent could tell me why he left. Now, it's highly unlikely and all this talk isn't finding Tony for me. Lord Carrasbrook! Lord Carrasbrook! What is it, Melford? Have you found something over here? Yes, I think so, sir. Isn't this Master Anthony's scout knife? It might be. Yes, that's the very knife Tony carried. Where did you find it? Oh, right by this tree. His footprints. And the light impressions of Arab sandals. That's him, Al Saud. What about Al Saud? How does he fit into the picture? Captain Hawkins, the man who brought Anthony to Africa, told this Al Saud about his young passenger. Al Saud was also apparently aware of the 1,000 pounds reward I've offered for my grandson's return. I went to his establishment in Beccurata, but I was informed he was off on a hunting trip. Oh, well, then, if he's the chap who's found Master Anthony, we have nothing to worry about. We return to Beccurata, we go to his warehouse, give him the 1,000 pounds. That's the one thing you mustn't do. Lord Carrasbrook, I know, Al Saud. If you've offered 1,000 pounds, you'll want 10 times there. It's the one thing you pray for is to find your grandson alive. It's the one thing Al Saud will seek to prevent. No, we must go to Beccurata. We're dealing with Rassim Al Saud. We must use a devious method. Century stood outside of the garret room of Al Saud's warehouse, and inside a small boiler bound to a crude bed beneath a dull skylight. In the office of the warehouse, Lord Carrasbrook bargained with Al Saud for the boy's life. The table between them was piled high with banknotes, but the ruthless Arab was not yet through with his demand. In the streets outside of the building, hundreds of Punya warriors blended with the city's multitude. And over the roofs of the city, a bronzed white savage with a parrot perched on his shoulder crept closer and closer to the roof of the warehouse. And then, just as the sun caused the shadow of a minaret to fall across the window of the office, everything happened at once. Lord Carrasbrook leveled a gun at Al Saud, the Punya warriors streamed into the building, and tires had leaped down through the skylight. Watch out! The guards! I see them! Clever with that knife of yours. Yes, it's a handy instrument, also effective for cutting these buns. There! Tony! Tony, my boy! You're all right. Yes, grandfather. But what are you doing in Africa? I came to take you home.  Yes, sir. I think maybe I'd just like to read about Africa till I'm a bit older. Tarzan, would you be willing to part with Juanita? I'd love to show the other boys in my school. Oh, he's yours, Tony. I'm happy to give him to you, and I only wish you'd been able to teach him something new. Well, perhaps someday I'll... In just a moment, a preview of our next story of Tarzan. Tarzan's respect for the Karmiki tribe had always been great. Of all the jungle peoples, the Karmiki had always been the bravest, but suddenly they became a people enslaved by fear. Their leaders were helpless, their once proud warriors like frightened children, and a feeling of unearthly horror filled their village. Tarzan, too, became a victim of their unseen enemy, the ghost of the Karmiki. Tarzan, a transcribed creation of the famous Edgar Rice Burroughs, is produced by Walter White Jr., prepared for radio by Bud Lesser, with original music by Albert Lesser. This is a Commodore production. Listen to our next story, The Ghost of the Karmiki, another thrilling episode of The Lord of the Jungle.


Pokemon Scarlet and Violet, myth number one. Zora, Zorak, and Ditto can't be seen in their actual form in the wild. Myth Boston. If you save your game in front of the Pokemon and close out and come back into the game, you'll find them right there. Now you know if they are the imposter or not. Myth number two. The faster you spin your Joy-Cons, the faster your character spins in the game. Myth confirmed. Look how fast my character is spinning as I'm spinning my Joy-Cons. Myth number three. You can't run away from Pokemon trainer battles. Myth Boston. This is the first Pokemon game where you can actually run away from trainers. This is great if you run into a trainer you aren't ready for. Myth number four. To restore the PP of a Pokemon move, you have to use an item or heal them at a Pokemon center. Myth Boston.  Myth number five. Only water Pokemon could swim in the game. Myth Boston. All the evolutions could swim except Clarion. That wouldn't be good. He could chew, ride chew, probably because they can learn surf and a few others. Myth number six. The bonus myth that needs to be busted is that you won't hit that like and subscribe button, so we can bust even more myths like.


Hi, I'm Ilya. My name is Sonal. I'm Robin. I'm Tim. I'm Amy and I'm learning new things every day on edX. I tell my family that I just can't imagine my life without edX. When you want to learn something, you go to edX. I honestly think it will make you a better person. A MOOC built from edX gives you the opportunity to learn from elite universities. It makes me feel like I'm working my brain and learning things and excited to take more classes and only wish I had more time and energy to do so. I must say that my first edX course was after I turned 50 and I never thought I would do and learn so many different things. I say definitely take a course on edX. There are tons of options. There's got to be something that you're interested in and give it a try. College is so expensive and classes are so expensive that edX is just a really great, accessible tool. EdX is amazing.


Ahead of the 2023 elections, presidential aspirant Kingsley Morgalu, on the platform of the African Democratic Congress, has met with the former chairman of the Independent National Electoral Commission, Prof. Tahiru Jaga, over the need for a viral third force movement. A former political economist, Prof. Pato Tome, and Jaga, amongst others, had in October last year unveiled a non-Paterson collision under the ages of the National Consultative Forum front designed to galvanize support for the legislature for electronic trans-valve election resort. Just last week, Wednesday, Jaga had said Nigeria is in the process of total collapse, describing the 2023 general elections as critical for Nigeria's unity. Meanwhile, Morgalu, who is a former central bank of Nigeria, deputy governor, had declared his intention to contest the 2023 presidential elections on the African Democratic Congress platform.


to Yaron Brooks. Thank you. And it's good to be back in Osiris. So it's nice to see kind of the conference growing. Thank you, Rhea, for inviting me. So how many of you are pro-freedom? I'm looking for who's not raising their hand. All right, all right. So everybody, basically, everybody here is pro-freedom. But note that it's interesting.  I think you can do that in Argentina. And I asked them if they were pro-freedom. What would they say? Yes, they'd all say yes. Absolutely. I mean, indeed, if you take any group, any way, any ideology, and you ask them are they pro-freedom, they will say yes, of course, freedom. That's great. We all love freedom. It's really important that we define what we mean. It's really important that we know what we're talking about. And freedom is one of those concepts which is particularly important because it often seems like we're all talking about the same thing, and maybe we're not. Because we have different definitions of the term itself. So I want to tell you about how objectivism views freedom and what objectivism is definitional. I mean, man's definition of what freedom means. And then maybe we can contrast it a little bit with some other views of what freedom is. For when freedom is not the end, freedom is a means. The focus of one man's philosophy, the focus of the capitalism, is not politics. It's not a political outcome. The focus of one's philosophy is in your life. It's each one of ours lives. And how we make the most of that life.  She is a model egoist, advocating for rational self-interest. A philosophy of individual human flow. That is revolutionary. Most of us have grown up in a very different philosophical framework, a very different perspective on how we live our lives. If I say to you in the culture that you're selfish, you're self-interested, is that a compliment? No. We grow up in a world in which we're expected to sacrifice, we're expected to live for others, we're expected to be self-less. Think of yourself. Laugh, my mother told me.  Think of others first. There was a point. And think about what this means if your whole conception of morality, i.e., that which you got in life, the principle by which you should live your life, is oriented towards other people, towards self-denial, towards self-sacrifice, which is the college for self-view of it. And since we're talking about libertarians and conservatives and objectives, which conservatives embrace because it's a heart of religion and it's a tradition to have yourself sacrificed as being virtuous. And which libertarians do what with? What's the position of libertarians on morality? There's a lot of silence. I get that. Because, yeah, there is no position. The non-aggressive principle is a political principle, not a moral principle, to each his own sacrifice. You don't want to sacrifice, don't sacrifice. But there is no moral philosophy in libertarians. Libertarianism is a political philosophy. It's about politics. It starts with the concept of non-aggression, of course. In other words, it starts with freedom. It doesn't start with morality. Objectivism, I mean, starts with morality because the only purpose for freedom, the only purpose to be free is to have the freedom to do what? To have a good life, to live a good life. We'll return to that. So for objectivism, morality intersects with where the action is. Rurality is what's important. Rurality is what's interesting. And politics is the derivative of a particular, specific moral code. And in objectivism, we have a particular view of what is required in order to live a good life. In order to live a good life, one must do something in particular. We are a particular type of biological entity. We have a particular nature. There's something that is common to all of us. Everybody in the room is different as all of you are, is different as human beings are. There's something common to all of us, in terms of what is necessary for us to live a good life.  And there are quite a few of you here. One thing is common to all of you. As an animal, you guys are pretty perfect. Just looking at this group, you're weaker. You're slow. You have no claws, no fangs.  You're not going to be doing very well.   If all you are is muscle. And material. Why is the savior to the tiger in the museum in the whole city here, comfortably, wealthy? And Berea just gave us a whole story of how wonderful life is. How did we get there? How was that created? What is it that makes it possible for you to stand in front of savior to the tiger and win and survive and thrive and for him to be dead? Your mind, ability to think, ability to reason, ability to be rational. We are the rational animal. We are a species that survives by its mind, survives by reason, thrives by reason. Everything we have, every value that we have, every value that is important to us is a product of human reason. It's a product of human thinking. It's how humans being survive. And reason is something very specific. It's the means by which we integrate the evidence of our senses into more and more abstract ideas. And this reasoning capability is what makes us human and what makes it possible for us to be successful. But that, again, all of that chain of reasoning is a philosophical statement about the nature of man. Note that, for example, for a conservative, man is not familiar with the rational animal. Question is, he has a place. Reason has a place, but so does faith and culture. Man is originally sinful, and he really gains success through his connection with another being or through learning from some kind of tradition. But conservatives fundamentally rejects reason as man's basic means of survival, which is a key principle in objectivism and a key principle in our morality, in our epistemology theory of knowledge. Libertarianism is a position on reason. I love the silence, because that's exactly the appropriate response. Because to be in some position, again, libertarianism is not philosophy. It doesn't have ideas at the foundation. It starts with non-initiation. Of course, it starts with politics. And I think that's the challenge, because what's really interesting, what's really important is how to live as individuals. Life is pretty good as Maria told us. But how do we make the most of it? How do we live the best life? We can live with one strategist. One life, how do we make the most of this one life? That's what's important. So why freedom? Or what is some of the different? Why freedom? For the Japanese. Is that there's no party? Yes. So all the scheme of power. Why freedom? If my mind is what I need in order to understand the world, if the mind is what I need in order to pursue values, in order to identify the appropriate values I should pursue, we have a lot of choices in this wonderful world that we have. How do I make that choice? How do I decide? I have to think it through. I have to decide what is best for my long-term well-being, what is most consistent with my rational nature. So if I have a mind, I want to be able to use that mind to pursue my values. I want to be able to use my mind in order to pursue my life in order to achieve as my happiness, as my flourishing, as I can for me. I wonder what political system would allow me to do that. Political system, when people told me what to do. No, I'm going to use my judgment. I love people's judgment. A political system that constrained and limited me, that regulated me, that supervised everything that I do. No, I want to live by my terms. Only I can choose my values. No one can choose values for me. No one can get inside of my head. Fundamentally, the reason that central planning doesn't work is not because they're not small enough. It's not because of any economic reason. The fundamental reason central planning doesn't work is because only I can choose my values. And therefore, only I can act in any party and decide what I want, what I don't want, how I want to live it. It's not a failure reason that central planning doesn't succeed. It's because of reasons that central planning doesn't succeed. Because each one of us as an individual has a reason. This is my critique of hire. Each one of us has a reason as an individual. And you can't advocate those reasons. You can't superimpose something on top of our individual reason.  You might make mistakes. You might make errors, but they're your own mistakes. And if you're smart, if you're rational, you will learn from it and do better next time. So reason is an attribute of individuals, not of groups. So freedom is a value to me. We'll talk about what freedom is in a minute. Because it allows me, in my definition of freedom, to use my mind in pursuit of my values free of what? What is the enemy of the mind? Force is the enemy of the mind. The reason you have a non-aggression principle is not because it sounds good. The reason a non-aggression principle is good, you'll guess the question. It's because force is what cripples the mind. Force is what subjugates my mind to an authority that doesn't allow me then to make my choice based on my values.   If a regulator tells you, I don't know, life extension research, we're never going to approve it. Nobody's going to do life extension research. Thinking is not going to go into that area. Force cripples the mind. Force destroys reason. Force destroys rationality. It makes rationality relevant in a part. Go where that's an animal. We survive by reason. We survive by rationality. Oh, so force is against life and nature as a human being. It's against my very view of ethics, my very view of personality, my very view of philosophy. Force is antagonistic to my life.  I'm not against it because I don't like force. It seems bad. Generally, yeah, it's not really. No, I get why force is bad. Fundamentally, it restricts my ability to use my mind to suit my value. So what is freedom?  It's the ability to pursue happiness. It's the ability to live life to the fullest. And fullest means no force because force is restricting living. It's a power that destroys choice and happiness and value. But now that everybody has that conception, I think everybody see the movie Braytard. Remember Braytard and I'll give it to you. Remember Braytard and I'll give it to you. Movie Braytard. Yeah, what's it? Colosson valiente. I get that, OK? So remember, there's a scene. I see most of you have seen Braytard. There's a scene in Braytard where the two armies are raid and they're about to fight this big battle. And the Scots, the movie is about Scotland. And the Scots all yell, freedom. And they're really unmotivated, right? Freedom. We're going to fight for freedom. What do they mean by freedom? They mean I want to be able to live my life based on my mind, the pursuit of my values, free of coercion or force. Is that what they mean by freedom? Yeah, what they really mean by freedom is we want to be ruled by a Scottish king, not an English king. We want force to be imposed on us, but we want to make sure it's one of our own imposing force on us. We want to make sure that he has the same bloodline as we have. They're not about freedom in a sense that I just described. This is what collectivist so-called freedom is. I want somebody from my tribe to decide my decisions for me, not from that other tribe that I don't like the English. That's not freedom. That's subjugation. They're not yelling freedom. They're yelling my tribe over your tribe, which is so often the case in the world in which we live today. People say they're fighting for freedom, but they're not fighting for freedom. They're fighting for their tribe. Freedom fundamentally is individualistic. It is not about the tribe. It is not about which king rules. It's about getting rid of kings. It's about getting rid of rulers. So again, in our culture today, this idea of freedom as a collectivistic attitude is very prevalent.  Now, in order to do that, in order to have freedom, one must recognize in a social context that every single one of us has the weight to that freedom. That it's not, is that how much time is left? It's not a group thing. Again, it's an individual thing. How much each one of us, how can we guarantee that each one of us has that freedom to use their minds in pursuit of values, free of coercion? How do we guarantee that? Well, we've come up with an idea, a concept, that captures this notion of individualistic freedom. And that idea is individual rights. Individual rights means that you have the freedom to act in pursuit of your values. Again, freedom means no coercion, no force. That's what the concept of individual rights means. It's being provoked. It's being distorted by others and by other philosophies. But fundamentally, it means the freedom to act, free of coercion, act for what?  Now, objectivism holds, therefore, that you need some way to guarantee these rights. These rights are not arbitrary. These rights are not subjective. These rights are not dependent on how you feel. Their objective in reality, freedoms, their lack of coercion, is objective in reality. And we need an institution in order to protect those rights. And that institution is government. So if objectivism counter to libertarianism, objectivism holds that government is a necessary good. Libertarianism holds that it's a necessary evil sometimes or that it's not necessary. Now, we're going to do a debate tomorrow about whether it's necessary or not. But objectivism holds it's a necessary good because it's the only way to guarantee an objective defense of individual rights, the right to life, liberty, property, superpowers. That is the freedoms to act, again, free of coercion, free of force, as individuals in the world helping. Contributism has a more, again, collectivistic view of these issues. And therefore, rights fluctuate. You don't have an absolute right to your own liberty, to your own freedom. It depends on the social good. It depends on whether it's good for society or bad with society. Who decides that? What's good for society? Bad with society? Who decides that? I don't know, maybe a majority or maybe a leader. But somebody else, not you. And the rights are not absolute. So the only system that guarantees freedom, only system that guarantees freedom, is a system in which you have a government that protects an objective definition and objective view of what rights are and acts to protect those rights, acts to defend those rights. That is the only way you get freedom. Freedom is not achieved in the wilderness without government. Freedom is not guaranteed in any kind of social context without a government that's only responsibility, only duty, only thing it does is protect individuals. And that is Einmann's view on basically the nature of government. So I want to leave some time for Q&A. So if we're going to advocate for freedom, the right kind of freedom, the first thing is to really understand why you want to be free. I know why I want to be free. I want to be free because I want to be able to maximize my potential as a human being. I want to live the best gone life I can live. I want to achieve the maximum happiness and success and prosperity and flourishing that I can achieve. That's why I want to be free. And the people I like, not everybody, but the people I like, I want them to be able to maximize their ability as human beings. And even the people I don't know, I want them to maximize. Why do I want them to maximize their ability as human beings? Because I'll end up treating with them. And if they maximize, if they produce, if they create, then I get the benefit from all of their creation and all their introduction. Human beings are wonderful. I want them all to be successful. I want them all to be happy if they can. I'm the beneficiary of that. So I want to be free. I fight for freedom because I'm an egoist. I fight for freedom because I'm self-interested.  I hope you join me in that fight. Thank you. Thank you, Yaron. Excellent talk. We all remember that after each talk, two microphones will be available here and we'll have the other room for questions. Thank you, Anay Session. We are going to ask two or three questions, so as to abide by this very tight agenda. But then, of course, you can approach Yaron during coffee break and ask him any question you would like. Right? Just tell me in advance if you're asking the question in Spanish or English. Please, be short and to the point. You made a very clear presentation of freedom and you gave us a wonderful description. Now, how do you understand that liberalism, nominalism, and empiricism are philosophical ideas that have taken us to communism and socialism? How has this happened? So how did we get to socialism and communism given the secular philosophies that existed over the last 200 years? I think the fundamental cause, I mean, the two basically fundamental causes go to the heart of my presentation. The first is none of those philosophies, none of those philosophies, rejected the age old and ultimately Christian philosophy morality of altruism. Altruism is the morality of self-sacrifice. Altruism is the morality that others are what are important. And no philosopher, really, until I met, no philosopher, including the novelist, including all the philosophers, have rejected the morality that is out there. Now, if my life, if the purpose of my life is to sacrifice to you, if the purpose of my life is not my happiness, but your happiness, and of course you can't accept that happiness. You have to sacrifice the next person and pass it on, then what system is better than socialism? Socialism is all about sacrifice. It's all about giving up. It's all about not living for yourself, but living for others. So socialism is a direct political manifestation of altruism. It takes this idea that an individual doesn't count. What matters is the group. You, as an individual, want sacrifice to the group. And it implements it. And it always fails because that morality is anti-life. It doesn't fail for political reasons. It fails for ethical reasons. It's anti-life to sacrifice for others, to live for others. Why should I live for other people? That's the question you should all ask. Why? There is no answer. Other than a power above us, dictated it, or some philosopher said it, but it's all authority-based. It's not logically based. The second thing that every single one of those philosophers do is even though they claim to be somehow, some way advocates of reason, they ultimately reject reason as practical, reason as the thing that allows human beings to survive. They reject reason. They even reject science as teaching us about certainty and about what's really going on in the world. If you reject reason, if you reject the mind, then it means that as individuals, we can't really survive. There are basically two views on how individuals can survive. Either you can survive by using your mind and pursuing your own values, or you have to do what somebody else who maybe has a contact with the world of forms in Plato's words or God or something else, and then he tells you what to do. And by undermining reason, by disconnecting reason from our life, disconnecting reason from reality, the German Romantics, Kant and everybody else basically say reason is kind of a mind game. It's up here, but it's not relevant absolutely successful in living in life. And that leaves it open for somebody to come and say, yeah, you guys are miserable, you don't know how to live. Your reason is incapable of connecting to real world. I can connect to the real world, I have special powers. Just do what I tell you and everything will be okay.  You're parliamentarian, why do we need a dictator for the parliamentarian? Why do the communists need a dictator? Because somebody has to decide what's good for the parliamentarian, parliamentarian can't decide. So you need, why do we need a dictator for the Aryan race if we're Nazis? Because who decides what the Aryan race needs? What's good for them? Well, we need a dictator to canoe the spirit of the Aryan race. It's only individualists who believe you have the capability to think for yourself and pursue your own life and values. Only we can really advocate for freedom because only we understand that individuals do well when they're left alone. Because their reason is capable of knowing reality. So the philosophers stuck with the old ethics of altruism and they reject reason as a man's means of survival, reason as competent as connecting us with reality as it is. I'll try to pose my question in English. Wonderful. So bear it with me. Okay. Throughout your presentation, you sort of establish how sort of like reason is not like an end but rather a mean to it. So if you lack that mean, you wouldn't eventually have the ability to eventually reach your goals. Therefore my question for you is from an objective standpoint of view, why should we sort of care and allow to exist? Someone else's freedom and life if they lack reason for I don't know any unforeseen medical reasons or any sort of medical conditions that would be impaired the reason like dementia, Alzheimer's, any sort of those things. Thanks. Yeah. I mean, when somebody has lost this capacity to think for themselves, then what is left is the memory of what they were, the memory of what they can be, the fact that biologically they're still a human being and that is what is respected, the fact that they are still a human being. Yes, they can't reason.  And then the question is are they family members who are willing to take care of them because of the memory and the love that they have for this person? And I think the answer is usually yes, right?  You're now completely dependent on others. So the objective's position is you can't just kill them because they're human beings still and who are you to define when is the border? But then the question is do you have an obligation to take care of them? And you have an obligation to the extent that you're married to them to the extent that maybe your parents, if you love them, right? Not everybody loves their parents, so I get that.  So they are completely dependent on the goodwill of other people. Okay, great. That's one question. Could we entertain one full question? It's not up to me because there are other people here. Maybe go to the back of the line. I follow up on this. Yes, we're gonna do two more questions now. We're gonna do two more questions that we have to remember. And later they can find it in the irony of the intellectuals, can approach you around your own coffee break, but please bear with us. Thank you. What he said, I have no idea what he said. Sorry, we're gonna do two more questions, one over here, one over there, and then they can ask you questions during the session. Hi, great job. I had an answer. I've got the feeling that some people quit. Some people decide freely not to be free. They choose to give the power to the king. Yes. What do we do with them in a society? Yes, I think that the reality is that most people, most overwhelming majority of people today have given up on their own minds, have given up on their own choices and are willing to subservient themselves to an authority to somebody else to tell them what to do and how to live. What do you do about them? There's nothing much we can do. We can educate them, we can try to break through, we can try to explain to them that they're never gonna be happy, they're never gonna be successful, that it's not in their self-interest to give up on their own mind, but for many of them it's too late. And this is why I think any strategy for real freedom has to be focused on young people. It has to be focused on people before they've given up. When I was, I don't know, I read Iron Man when I was 16, and I spent the first few years after reading Iron Man trying to convince my parents and everybody else I knew that these ideas, but it wasn't gonna work, right? It was a waste of my time and their time and a lot of energy and a lot of, the reality is that if we wanna convince people, you gotta convince them when they're young, when they're open to new ideas, when there's still that excitement about I'm looking forward to a life based on my values and we wanna give them the tools on how to live that life.  This is a long-term battle. This doesn't get fixed by politics and it doesn't get fixed quickly and it doesn't get fixed immediately. True freedom, you can move more in that direction and that's great, right? And we wanna move more in that direction. But long-term to actually achieve the kind of freedom you really want, that is a long-term educational battle and has to start with your people. Thank you, última. Mr. Mayor. All right. I, well, first of all, congrats for, you are a wonderful advocate for freedom. I share with you all your ideas. What I do not understand is how can we match the idea of freedom with the idea of government because every government implies the use of force. It has the monopoly of the use of force and they can use force. Of course, I am an anarchist. I do not believe in government. I do not believe in a state. So, I see that there is a mismatch between freedom and government and I know that we have a lot of discrepancies and differences. How can we match freedom and government? Because government, for me, needs the use of government and the government is depriving me of my own freedom. That's the thing. Thank you, Yaron. Wonderful. So, as I said, there'll be a debate about this tomorrow. So, we will talk about this more tomorrow. But I see it that way now. Anarchy is force. Anarchy is full of force. You don't like what I do? Why not use force against me? My police force is stronger than your police force. Anarchy is the legitimization of force.  We can negotiate. We can trade. We can form force, police force entities. Force is a unique human phenomenon. It cannot be allowed to enter the marketplace. When force enters the marketplace, there's no marketplace. Force has to be monopolized and eradicated. So, you don't like the word government. I don't care. Use a different word. But you need an entity that restricts and eliminates force from society. Now, in order to do that, it has, it can use force only under one condition. What is that condition? In self-defense, in retaliation. It can never initiate force. Anarchy is again saying, yeah, force is okay. Who has more of it? I want to sign up with the people who have more of it who are willing to use more of it. Now, you need force to be eradicated from society and there's only one way to do that and that is to create an institution that that is its job. It's only job. The only job of the government is to eradicate force in society. Now, the fact that there are governments that, all governments that we have today certainly, that violate that, that betray us, that don't do their job in eradicating force and use force themselves, that is a betrayal. That is their bad governments. We need a good government. I'll also say this, that for most of human history, we've lived under anarchy. Most of human history is being anarchic. No real governments. And what do we have? Warring tribes. People fighting constantly. Bloodshed all through. And things calm down a little bit when we had governments. Now, the governments, particularly an American government, like, you know, in its origins, are pretty good. They're not perfect. They've got some flaws and holes, but pretty good. They've got 250 years of pretty good lives. So instead of trashing the institution, let's go back and fix the institution that started out, at least American government, pretty well. And now needs tinkering to get it back and maybe even better than it was originally. So we can get to a point where the government does one thing and one thing only, protect our rights, which means to eradicate force as a social institution. And that's what we should fight for. Anarchy is a distraction, but it's also, again, I believe it's an elevation of force to be a much more significant, much more important aspect of human life than it actually really is or should be. Thank you. Thank you, Yaron, for the class, for having me. Well, we're going to break it down a little bit. We have up to a quarter. It's a little over 10 minutes. Great, Captain T. We're going to go back with the CEO. 10.45 and then TALS to Bunny and Brand Institute. CEO will deal with what fuels the motor of the world.