The statement beat us, and that can't be announced until the fellows have got a chance to be on target and away. If you make the statement without the reference to the specific action, there will be a great confusion all over the world for one of our own people. There's about airtime and that sort of thing, but I would hope that you could make your statement when it's safe to do so from the operational point of view. I haven't on this particular point, no, I just talked to Mack Bundy. Yeah, y'all better, everybody's got a different idea, Dean, they're just running all over the lot, uh, Bundy's saying, having the statement. So he suggests that you make a statement that action is of military nature is now underway. And he doesn't say that you give the name of the town or the size of the bomb, but they just say appropriate military action is now underway.


I'm Tom Handel and we're here with a CTN member highlight. And today we're focusing on a launch party for Pride Portland. And I'm here with Jill Barkley and Crystal Connor, both co-chairs of Pride Portland. Thank you for joining us. Thank you for having us. Thanks for having us. Before we get into the launch party, what is Pride Portland all about? Well, Pride Portland is a new organization. We started last year in Portland and we work with Maine's and primarily Portland's lesbian, gay, bisexual, transgender, and allied communities to put on an annual celebration celebrating our diversity. Great, great. So when does this all happen? We actually operate all year long because we found that the community is really yearning for a sense of community and connection. But the actual Pride celebration is 10 days in June. Starting June 12th and wrapping up with our finale party on June 21st. The big day is June 20th. It's Saturday, June 20th. And that's our parade and festival that everyone's grown to know and love. And I know that you've had a number of events already this year to raise money and that sort of thing. What's the launch party all about? The launch party is really exciting. So last year that was our first big event after we started the organization and kicked off and we had no idea what would happen and we had this great party at Port City Music Hall and sold out, which was amazing and inspiring. So this year we decided we wanted to do it all again. So we will be at Port City Music Hall on Friday, May 15th for our launch party where we will reveal a number of things including our 10 days of events and our parade marshals. So that's a really big thing for everybody to do is a lot of things under wrap and build-in. And as we keep everything top secret, we just wanna again build excitement around the fact and there's a ton of stuff happening throughout the month of June by a lot of our partner organizations. But for us it's about kind of capturing the spirit of the community in those 10 days. And so the launch party is a really cool way for us to get people excited about that. We tease a little bit with some of the performers that people will see throughout Pride Week. It's just a really nice way to kind of bring everyone together. Now to do something like this, I imagine it takes a lot of volunteers and a lot of sponsorships. Can you talk about that? Do you have a need for sponsorships, a need for volunteers? We do. We're really lucky because a lot of our community comes out to our events leading up to May and June and by their donations we're able to put on more events. However, we do need corporate sponsors and we do need more individual sponsors as well. And if people wanted to volunteer or sponsor, how would they go about doing that? We're 100% volunteer run. Our steering committee, our leadership teams, we have five different work teams and all of those are open to everyone. We have a monthly community meeting that we hold on the first Thursday of the month at USM at 7 p.m. And that's a really good way for volunteers to come. People can like us on Facebook at Pride Portland. We do continuous updates and event invites and so that's a really good way. Also our website is www.prideportland.org and there's an opportunity there for people to volunteer and also for sponsorship, whether it be small but local businesses, larger corporations and also individual sponsors. Anyone that wants to contribute to what we're doing, we don't say no. So it's really about, again, it's really being a community-owned project. So you keep on emphasizing community so I suppose that even though it's LGBT focused, absolutely anybody is welcome to any of these events. Absolutely. So the great thing about living here in Maine and doing this work is that Maine has made so much progress, especially in the last 10 years by passing laws that protect people from discrimination, passing marriage equality at the ballot. And so we have an amazing allied community that has always supported Maine's lesbian, gay, bisexual and transgender community. And so this celebration is really for them as well to come and participate and be a part of our community. Now the idea of Pride Portland, it's a city-wide event and other cities have their own, it doesn't all happen on the same weekend for all these cities, does it? It doesn't. Bangor Pride, so in Maine, there's Pride Portland and Bangor Pride. And that happens the week after ours on June 25th through the 28th, I believe. And so there's a big celebration there. I just learned that Portsmouth is adding a pride this year so that's exciting for them. Boston Pride happened the week before us so kind of everyone's settled into their schedules and they happen on the same weekends every year so no one steps on anyone's toes. Now the name of this sort of implies what the purpose is but is it deeper than just developing a sense of pride in the LGBT community? Absolutely, I think so. It's about building community and really connecting us to each other. So even as we continue to make advancements, there's always more work that needs to be done so that everyone in our community experiences full-lived equality. So we can pass as many laws as we want to but until everyone in our community feels safe, feels comfortable, can be who they are then our work is not done. So Pride is also about that. It's not a political organization in any means but a lot of what we do is political because it's about our personal lives. That's great. So for this launch event, just to wrap up and give everybody some information, how much is it? Where is it? What time? Give all the details. Yeah, you can help me with this. Next Friday, May 15th, doors open at eight o'clock. The show starts at nine. We have a lot of local performers. It's at Port City Music Hall and it's only five dollars. Yeah and almost all of our performers are donating their time that night so really all of those proceeds go back to support the 10 days of Pride in June. And it's 18 plus. So that's something that's also important to us that we can try to involve as much of the community as possible. So a lot of our events are diverse in terms of who we're trying to outreach to and who we're trying to get to come to our events. So this event is 18 plus. Okay, great. And if people wanted to know more, they would go to the website that you mentioned. The website, yeah and just some of the, it's being MC'd by one of our favorite local drag performers, Cherry Lemonade. And the DJ this year is a DJ Red Tide who's very well known in Portland's queer community. So it's really exciting. Some other performers, we have a local drag troupe named 5G that's performing Lady's Xanon Aquarius Funk, some Burlesque groups. Atomic Trash and Strip Wrecked Burlesque. Whoa. There's a newer venue in town called Studio 55 and they have started an all male review show. And so the men of Studio 55 are joining us for the night, which will be, again, another really nice addition to this year's show. And there's gonna be a fashion show put on by an organization called Jack Tar, which focuses on fashion for all genders and all bodies. So we're really excited about that fashion show. It's gonna be really beautiful. Sounds like an action pack night. Dancing, music, fun. Again, Jill mentioned earlier, but we'll present to you what this year's parade marshals are. And then we'll reveal the 10 days of Pride, our full schedule, which I think this year is gonna be, last year we had 22. In our first year when we decided let's try something, we ended up with 22 events over 10 days. And I think we have now surpassed 22 events. So we're probably looking at close to 30 events this year. Yeah. Okay, yeah. So rest up for June. We're tired already. All right. Well, thank you very much for joining us and good luck with it. We'll be sure that a lot of people will come. Thanks for having us.


Balika 10-23 is officially underway. It is the 38th iteration of the exercise with the United States oldest ally in the Southeast Pacific, the Philippines. This is the largest to date with over 17,000 participants. Major General Marvin Lee Kudine and Major General Eric Austin give their opening remarks. It builds interoperability, enhances capabilities, and demonstrates mutual defense in the Philippines suffering, territory, and promote peace and security in the region. While this ceremony signifies the beginning of Balika 10, trust me, Philippine and U.S. forces have spent months working hard, planning and preparing for what is sure to be an extraordinary exercise. I would like to recognize and thank our gracious Philippine hosts for your hospitality and your commitment to supporting this exercise and your commitment to supporting our alliance. Shoulder to shoulder, we will always prevail.


What's going on guys? It's your boy DPJ here today with another Destiny video and today I bring you Zer's Lute or Zer's Missing Lute for the 30th of December 2016 but before I get to the video if you guys do enjoy it then leaving a like is much much appreciated. Can we reach 4000 likes? That would be absolutely epic if we could. Now last week there was a bit of a bug so a bunch of claims that Zer sort of forgot about the three of coins. Well guess what guys?  Now by the way excuse my voice I have got a bad thought.  But yes Zer is missing the three of coins again. Now the claim that last week it was a bug. Now what is the odds of it happening? Two weeks in a row I think it's a little bit sus. I think we may never see the three of coins again now. Imagine that. No more. No more three of coins. No easy way now of getting exotics.  Taking away the easiest way to get exotics in the game now. I know a lot of people don't even agree with three of coins.  I mean I like them. I enjoy easy exotic drops but at the end of the day I've got an exotic in the game now. I mean I'm not missing anything. Being taken away to me ain't really a problem but I know a lot of you guys who are still missing exotics love three of coins. I mean I've stacked up a number. I think I've got quite a few. I've probably got about 300 across all three of my characters but once they've gone they've gone now it isn't confirmed by Bungie yet that three of coins is never coming back. It's just that them staying that last week it was a bug. What are they gonna stay this week? It's another bug.  Once you have lied to us countless times I can name you like five things off the top of my head.  I don't know. It's crazy. There's so much things but yes I suppose it's an exotic engram so they want you to waste your strange coins. An exotic engram so even if it does being like a three of coins now that you won't have any strange coins left to buy them but yeah I don't know. It probably is another glitch. It could be another bug but the chance to be happening two weeks in a row to me is a little bit sus but still anyway okay so we've got an exotic engram costing 90 inch strange coins.


Who is Mashiach?  Born of a mother and a father, same as you and I. He will be an exceptional individual. To our certain qualifications that he has, he must be a descendant of the royal house of David. In straight, paternal line. A successor to the throne. Because Mashiach is going to be the king of Israel. And God has vouchsafed the royalty, kingship in Israel, to David and his descendants. He will be an extraordinarily wise person like no one before him. Wiser than King Solomon. He will be a great prophet, not quite as great as Moses. There never was a prophet like Moses and never will be a prophet like Moses. But he will be close to the prophecy of Moses. But in all other things he will excel him. And what Mashiach will do, Mashiach comes initially basically exclusively for the Jewish people. The king of Israel, to redeem the people of Israel. But once he has redeemed the people of Israel, he has re-established the Jewish Commonwealth in the Jewish land, the land of Israel. He has rebuilt the temple, brought back together all the exiles of Israel. These are the basic fundamental primary functions of the Messiah. The whole world will come to recognize his wisdom, his insight, respecting for it and accepting as the guide. The whole world will come and accepting as their king. The whole world will come to acknowledge and worship God and God alone. All other religions will literally fade away. The Gentiles will not become Jewish. Those who are Jews will remain Jews. Those who are not Jews will remain Gentiles. Not only that, but when Mashiach will come, there will be no more conversions to Judaism. So if you have any non-Jewish friends and they have interest in Judaism, tell them to hurry up. If Mashiach comes tomorrow, the game is over. He can't become Jewish anymore. But no harm, no harm. Gentiles have salvation as well. Even nowadays Gentiles have salvation. Any Gentile that observes the universal Norakite code, these seven commandments that were given to Noah and all mankind, is guaranteed salvation, eternal life. When Mashiach will come, these seven laws will be expanded to 30 laws. And Mashiach will rule and guide them as well. They will all come to the Holy Temple in Jerusalem, which will become some kind of a universal house of worship. And so on and on, especially as we have the prophecies, most of all in the 11th chapter in the book of Isaiah, and in all the messianic blaze that you have in Isaiah from chapter 4 to the end. And practically every other prophetic book in the Bible. Now, one more thing, very important to say here before we'll open it to questions. Mashiach is a fundamental principle in Judaism. Anybody who does not believe in the coming of Mashiach in messianic redemption, is in effect denying a basic principle of Judaism, denying the Torah. That's one side of the coin. The other side of the coin is that if anybody were to erase the whole concept of Mashiach from Jewish tradition, if anybody would tear out all the chapters and all the verses in the Bible speaking about Mashiach, guess what? Judaism would not change one iota. The concept of Mashiach, the importance of believing in the coming of Mashiach as a kind of an ultimate reward to look forward to, pretty much the same as we believe these are hereafter, is fundamental to Judaism. But it does not affect my day-to-day existence as a Jew. Here's again where Judaism differs drastically from all other religions. The messianic redemption, messianic personality, though crucial to Judaism in one way, is totally irrelevant to Judaism in the other way. Totally irrelevant. Like I said, if you're going to erase every reference to Mashiach in the Bible and in all our texts, you would see no difference in Jewish behavior, Jewish contact, Jewish observance, Jewish religious worship, Jewish ritual. You would not see one iota of change in anything. Mashiach is more a kind of a mental concept, affirming a fact of reality, of prophecy, about something which is going to happen eventually at a certain point in time. Nothing more. So it is fundamental, it is crucial, but not something except that I, as a Jew, have to affirm my belief. As somebody said, I believe it's absolute perfect faith that is going to come at a time when this redeeming will come. It is something to look forward to. It's something to anticipate. It's something which is going to change the world. It's something which will bring the world to its ultimate fruition, an ultimate purpose. But it is not something which affects again my day-to-day existence. Every day I affirm it. I'm excited about daily prayers. I should also give you a call of yoke. But here I stress this point simply because people think, well, all of a sudden this has become, you know, it has to affect what I do today, what I do tomorrow, etc., etc. like you have in other religions. Take, for example, Christianity. Take Christianity, erase the concept of Messiah. You have killed the whole religion. There's nothing left. There's nothing left. In Judaism, nothing has changed. That's also important to remember so that we do not be misled by this concept. The Messiah in Judaism is not a divine person. The Messiah in Judaism does not change one iota of the Torah. As a matter of fact, this is one of the standards to recognize the Messiah. Is he a God-fearing, God-tora-observant individual, strengthening Torah, promulgating Torah, or not? If he performs all the miracles under the sun that you can imagine. And he does this and he does that. But he veers even one iota from the Torah that you know at the very best is a false prophet, at the very best. So, to us, he's a human being, a very important one, an anticipated leader, like King David at his time, King Solomon at his time, and greater than both of them. That is Mashiach. One more thing to conclude. When will Mashiach come? When will he appear? When will the messianic redemption take place? No one human being knows that. That is a secret known to one and one only, and that is God himself. The Messiah himself does not know that he is the Messiah. The Messiah will not fall out of heaven. The Messiah is a living human being in our midst in every generation. And when the time of redemption comes, God will say to him, he doesn't even know himself that he is the Messiah. God will certainly appear to him in whatever way of revelation, say, I have chosen you, now go do your job. The same as we find in the Bible with Moses. Moses was the shepherd. Moses was a very prominent individual. But he thought, I'm just a shepherd, I'm just doing my job, I'm earning my living there, he's living with his father-in-law, he's tending to his sheep. And as one day he's out in the field, suddenly he sees there's something funny, there's a thorn bush burning there. Big fire, but the thorn bush remains in existence. It's not affected. Wow, what's going on there? He goes close there and suddenly he has a voice from there. Don't get any closer. And God's saying, this is not God speaking to you. And I have a job for you, go down to Egypt. Tell old Pharaoh, let my people go. That's when Moses, at the age of 80 years, 80, discovered that he is a unique individual, which before that he did not know. That's what the Bible tells us about the first king of Israel, King Saul. King Saul went to see the prophet Samuel. He had a problem. He needed some help. What? His father's donkeys were lost. So he wants the prophetic insight. Could the prophet please help me, give me with his prophetic spirit where I can find those donkeys? The moment he appears before Samuel, the prophet, Samuel is hit with lightning from heaven. The prophetic spirit upon him. The man that just now has appeared to you, tell him he has been chosen to be king of Israel. He looks for donkeys and says he's anointed king of Israel. And he was the king of Israel. That's exactly how it will happen, is Mashiach. That certain individual, certain human being flesh and blood, could be you, could be me. I'm not telling you now who. Humility and modesty goes as perfection. So my humility prevents me from revealing to you what's what. That when the moment comes, and lightning is like this particular individual and say to him, you are the one, that's when we will know who is Mashiach. And it's really irrelevant. It's totally irrelevant to know who is Mashiach. Totally irrelevant to know that. When it happens, you will know. How will know? The same as the Jews found out when Moses came. The same as the Jews found out when King Saul came. The same as the Jews found out when King David came, etc., etc. What is important is to know that it's going to happen. What is also important, that if we know that that is going to happen, we have a moral obligation to look forward to it, to anticipate it. We have to want Mashiach. We have to desire Mashiach. We have to anticipate Mashiach. If we do so, then God says, now you're ready. But if it's, we shrug our shoulders and say, okay, when he comes, I'll come and welcome him. Hi, Mashiach, how are you? And then turn around and continue with my business. Or you're eager to look forward to it, and once you study what Mashiach is all about, and you realize what will happen in the messianic age, then there's no sane person who could not possibly look forward and anticipate and want Mashiach to come right now. We want Mashiach now. But you have to believe in it. And not only believe in it, you have to want it. And not only want it, but do whatever you can to bring it about. What can you do to bring it about? Become better yourselves. Any act of kindness or goodness that we perform in our part brings Mashiach closer. The Talmud discusses what will hasten the coming Mashiach. In the Bible, in the messianic prophecies of Isaiah, there is a self-contradictory verse, an expression, that God speaks about the coming of the Messiah and says, When will it happen? Be ito achisheno. In its time, I shall hasten it. And the Talmud points out that's a self-contradictory statement. Be ito means in its time, there's a set time. If it's in its time, it is not hasten. They didn't come earlier. Hasten means earlier. If it's earlier, it's not its time. It's much earlier. How do you reconcile that? And our tradition answers. There are two post-potential times for Mashiach to come and to appear. One is Be ito in its time. A time predetermined before the world was even created. That God said, I am going to create the world and the purpose of the world is to complete a certain thing and when that job has been completed, then I'll bring the world to its ultimate end, to its ultimate destiny, which is the messianic age. However, you do not have to wait for that date. It's up to you to make this happen literally any time. Any time. When you are ready by doing the right thing, that's when it will happen. So it's ultimately really left to us. It hasn't happened to this day, which means it's still ahead of us. It could be happened tonight. It's in the next half hour, it's in the next five minutes, if we are ready. And that is what Mashiach is all about, to first of all make ourselves conscious and here I'll bring this to a final conclusion. Mashiach again is not about the big ball, the big party riding on donkeys on the beach from drinking wine and just saying l'chaim. Mashiach is about altered states of consciousness. Mashiach is about a completely new perception of who I am, what I am, what the world is all about, what life is all about. Mashiach is all about bliss. Whatever you have heard about messianic age, messianic calmness, it's all true. But it's something more on the spiritual level where I have to first transform myself and as I transform myself, each one as an individual and the community at large, that when we are able to transform the whole world as the world as a whole and that's when the world is indeed ready to receive Mashiach and that's when it will happen.


This is Jeff Deist, and you're listening to the Human Action Podcast. Ladies and gentlemen, welcome back once again to the Human Action Podcast. And this week we are wrapping up part four of the book. We're going to be getting into some shorter sections. Part five, which is about the socialist economy, is actually just two chapters. But part four, as I explained earlier, is a really meaty and lengthy part of the book. It explains a lot of core foundational stuff. And as a result, it's quite lengthy and it required, apparently, three separate podcasts to get through. And we're going to get through the remainder of part four today with our guest, Dr. Mark Thornton. This section of the book, chapters 21 through 24, or about 100 pages from 584 to 684 in the scholar's edition for those of you who are reading along and following along. And Mark, first of all, it's great to hear your voice. We've all been on a bit of lockdown and quarantine here in Auburn. And I always start out the show by asking guests where and when, and I guess how, did you first hear of Human Action? Well, I heard of the book Human Action as an undergraduate student. I had a professor at St. Bonaventure University, Scott Sumner. And I went to his office one day and he had a copy in his bookshelf. Apparently, his grandfather had given him that copy of the book and his grandfather is a donor to the Institute. So in any case, I couldn't afford Human Action, but I asked him to do an independent research class on the theory of money and credit, which was much cheaper. And so when I went to graduate school, I did buy a copy of Human Action and I tried to read it and I failed. And in 1982 and then in 1983, the Institute arrived at Auburn University and we formed a reading group. The reading group failed as well to get through it. So in the mid 90s, I got a course listed in the catalog at Auburn University on Austrian economics and I chose Human Action as the textbook. And so then I was really forced to go through and read it and learn it and be able to interpret it, which was very difficult. So after that, I basically told people not to read Human Action, to read some of Mises' more popular pieces and shorter books and work your way up to Human Action. And then you could really explain it. But now with the study guide and now the series of podcasts, people can get through it. So in undergrad, I'm sure a hard cover back then was $40 or $50 or something.  Right. It was $40 or $50 and I just couldn't cut that. But I think the theory of money and credit was like $12. Well, we're getting through it and we're making sense of it. And to be fair, I think people read this book on different levels, on higher and lower levels, on deeper and shallower levels. And people who are PhD economists probably get more out of it or see angles and understand layers that lay readers like myself don't. And I think that's okay. There's certainly something in this book for everyone. And now part four has been all about time and money and interest and prices and exchange and trade cycles so far. And now we're getting into this sort of the residual of part four, which is the entire part of this book is about catalactics or exchange on the market society. But now we're sort of wrapping up this section with a discussion of wages and land and original non-human factors of production and then harmony and conflict of interest, which is the final chapter in the part. So Mark, first and foremost, this chapter on work and wages is a little different. From what he's been talking about in other parts of the book, he starts out with this idea of disutility of labor. But this is really the only place in the book where he focuses at length on workers and wages. Yeah, that's right. And in some sense, a good part of this chapter is rather conventional. However, he does start at a very basic level as the chapter opens with introversive and extroversive labor. And, you know, so he's separating a lot of the things we do as human actors, worshiping church, exercising and various other things that appear like work, but are not really work with respect to catalactics. So work for money or work for production for yourself is this extroversive labor where you're getting things back in response that is supposed to offset the disutility of labor. And so he starts at a very basic level. But, you know, when I think about it, it's rather conventional, you know, in terms of his discussion and description of the labor market, so that you wouldn't get, you know, if you had a non-Austrian free market economist, you wouldn't get much of a different explanation and much controversy with respect to the analysis of labor markets per se. For instance, when he says labor is a scarce factor of production, that's a pretty standard line you might find in another e-context book. That's right. And, you know, there's different labor markets. So there's, you know, the labor market for doctors, the labor market for lawyers. And then even within those markets, you have better doctors and worse doctors, better lawyers and worse lawyers. And so it's a very complex market, obviously. And Mises points out all of those essential distinctions. Do you agree with this idea? Well, I think you do, but I mean, a lot of people would disagree with his proposition here that in an unhampered market economy, there's no such thing as unemployment per se if you're just willing to lower a reduced amount of pay you're willing to take for a job. And so unemployment in part arises two ways, one through state intervention and two through what we might call voluntary unemployment. Oh, yeah. I think that's perfectly sensible. You know, in all markets, basically, you have some resources that are available but aren't willing to come forward at the prices being offered.  I just saw my old doctor who's retired. You know, he's perfectly able to perform the same services that he used to, but he's just not willing to continue to offer those services. Right. And of course, Mises makes the point a couple places in the chapter that part of the reason that we have more of a trade off mindset with respect to the disutility of labor, things we don't want to do in exchange for money is because the modern West has gotten so rich. And so leisure has become available to us. And there's this great, you know, we've always tried to point out when he uses language in a compelling way. In age 612, he says the improvement in his material well-being has changed the workers' valuation of leisure. And so I think that that's an important point is that we're rich enough to even talk about these trade-offs because we're beyond, you know, eking out a subsistence living and we can actually think about whether we want to make more money and work harder or more hours or whatever that might be, or whether we prefer some kind of other activity. Yeah, that's absolutely right. You know, one of the things that almost nobody recognizes is that the standard of living for humans over the last 200 years have increased many times. The incomes, the life expectancies, the literacy rates, every possible manifestation of the standard of living has increased greatly. You know, that we live now in an age where people can retire, where people can take vacations. And I think that's one of the things that is very much underappreciated. Yeah, he's got an interesting little, not a deviation, but he goes off on a little tangent about the Industrial Revolution in the middle of this chapter. I thought Mark was so interesting because he talks about what a great achievement it was to get women out of the workforce. You know, the idea that a stay at home mob was an achievement of the Industrial Age. And of course, now we think that women have to be back in the workforce that were economically better off and more prosperous if they are. When he goes through some of the factors, or what he calls the fundamental facts affecting the supply of labor, I'd just like to wrap up on this chapter by mentioning one of the things he points out is that, you know, obviously we only have so much time. We only have so much physical energy. We require sleep and rest. We're not machines that just need oiling or something. And that we prefer leisure to labor, of course. So that's sort of the starting point of disutility. But, you know, one thing that's really interesting to me is that he reminds us that not every individual is able to perform any kind of labor.  But this almost seems like something that the left doesn't fully accept. This idea that humans aren't fungible, that they differ in abilities and temperament and desires. But also that, you know, you hear this almost applied to CEOs, for example. Like, oh, he makes $50 million a year. And he's, you know, really it's the workers providing all the value and he's no better. And, well, he might not be worth $50 million. That may well be true. But the idea that anyone given the right conditions or circumstances could do any job, I think, still has some sort of purchase on the left. Yes, that's absolutely true. And I think Mises' discussion of the Industrial Revolution and the fact that by dividing labor and by socially cooperating was so fundamental. To the launching of the Industrial Revolution, you know, for 1200 years after the downfall of the Roman Empire, the standard of living around the world and even in Western Europe was very much stagnant. It was very much like Malthus' population theorem, which said that if there was an increase in income, that people would simply procreate and create more mouths to feed and increase the supply of labor and drive wages back down to sort of the iron law of wages. And during the beginning of the Industrial Revolution in the early 1800s, for the first time, we started to increase the standard of living, you know, and differentiate the supply of labor to specialize in certain occupations. And that was, you know, along the lines of your capabilities and your own interests. And so, you know, that's continued to this day. And yes, very special people are leading very special corporations and they're getting enormous amounts of income. But we have to also realize that in allowing people to specialize and make outstanding amounts of money, it's also driving up the standard of living and the incomes of everybody throughout the labor market. So, you know, one of the great fallacies of the modern age is that the highest incomes are getting everything. They're taking away from others who are more deserving. And that just simply isn't true. Basically, everybody is benefiting from expansion in the economy. And that does involve people at the very top getting very high incomes and wealth. And of course, as we became richer and more specialized, we stopped as to the extent using our bodies as much in sheer physical labor. And as he points out that as countries get richer, they tend to slow their population growth. People have fewer kids in a purely agricultural society. Children might be an asset on the balance sheet. But when you start to move into a more advanced society, they can quickly become a liability on the balance sheet. Is anyone listening who has kids' nose? They can cost a lot more than they earn. So Chapter 22, you know, he's discussed wages. Now he goes into, it's not called land. He titles the chapter Non-Human Original Factors of Production, which is, I guess, a long title for land. And he starts off with this theory of rent. So do you think he's talking about wages and now land simply because they need to be included in a pervasive look at Cadillactics? Oh, absolutely. You know, the Austrian School of Economics is a reaction to the heirs of the classical school. And the classical school of economics, Adam Smith, John Stuart Mill, etc., David Ricardo, they had very faulty notions about wage rates. They had labor theory of value. They didn't have a good theory of the entrepreneur or the capitalist or interest. And these weaknesses are what Karl Marx used to build his model of the economy. And the Austrians came in with Karl Mengehr providing a subjectivist theory of value and Bombavric providing a time preference view of interest. And so Mises is bringing all this out and into the open about wage rates, about land rents and the other Non-Human Factors of Production and providing a consistent theory of their enumeration. So I think it was just inevitable that he would include chapters on these things and sort of look over and provide a sort of a general characteristic of why the factors of production get paid. You know, they get paid according to their discounted market value. And so I think it was inevitable that he would bring these things up and he treats this in rather short form. But the reason for the Austrian School of Economics was the correction of all these heirs of the classical school. And so he's just rehearsing why the factors of production are getting paid, what they're paid. It's not exploitation of labor or any of that. It's that things like the entrepreneur, the capitalist, the landholder, the resource producer are getting paid because of what they're worth. Well, he takes pains to point out early in this chapter that the old, the trichotomy, which still exists in, I assume, in the context of the land, capital and labor as the three main factors of production, that those don't by themselves give us any kind of satisfactory theory of value and prices. And that I think is what you're alluding to here is that we needed something more than just understanding these things statically or individually. That's correct. You know, it's useful to have these separate categories, but we have to realize that in general, there's a general explanation for why these factors of production are paid for what they are paid. It's because of what they're worth, what they contribute to the social division of labor and ultimately to our standard of living. And of course, he's writing here in the 40s, but he's someone who was born in the late 1800s. So you get a sense, Mark, that he's really thinking about land in terms of farmland because he mentioned soil a lot. He's talking about the quality of soil as it relates to prices of land and better farming soil and worse farming soil.  And there's a lot of that, but he makes the point that you're alluding to here on page 633 where economics made a mistake in treating land as somehow different. And I think we still have that today. People say, well, they're not making any more real estate. We have Georgism, that land is the original product of the earth. And so you ought not to be divvied up more equitably and that profits that come from land ought to be shared. And he disabuses us of this, I think. He says, no, no, no, the land is in an economic sense of factor production. And so there's nothing that really makes it any different conceptually or per se than any other factor of production. Yes, that's correct. And what he's harking back to is that David Ricardo treated land rents as a monopoly privilege and that somehow landowners had this monopoly to territory. And Mises wants to disabuse us of this. He says, for example, that you can exploit land and not renew it. Or in other cases, you need to keep up the productivity of the soil. He says that we need standing room. In other words, it's not just farmland that we're dealing with here. But we also have land for urban areas, for people to live, for houses, for factories, for business complexes and so forth. And so it's a lot more complex than what people were thinking in the age of classical economics is somebody having control of something that nobody else has control over and is therefore exploiting everybody else who doesn't have title to the land. But the inequality and the ownership of land is a necessary and permanent condition of humanity. And it's not really the case that we should, you know, what was common after Mises wrote was discussion of land reform. So that we take away land ownership from the wealthy and divided up amongst everybody. Of course, Mises realizes that that would be a disaster in both the short run and in the long run, because of course it will talk about private property. There's some necessary and sufficient conditions that private property, whether it's land or anything else, has to be sank or sank. Well, he finishes this chapter on land. And again, we're not talking about property generally, we're talking about real estate here in this chapter with this great little sort of essay called The Myth of the Soil, which I really enjoyed because it's all about this romanticism of environmentalism, which is of course intensified since he died. But this is a guy coming from, he lived in an alpine country in Austria for many, many years and then lived in an alpine country in Switzerland for a while. But he basically says that it's only with the wealth produced by the modern era that people began to look at land romantically for its beauty, for love of nature itself. And he says this was all foreign to the rural population. They were looking at land in terms of what it could yield them because they were trying to survive. They're trying to have food. And he says, you know, I like his language here on 641 where he says the inhabitants of the cities brought them to the countryside, meaning the love of nature and appreciation of beauty. He said it was the city dwellers who began to appreciate land as nature. While the countrymen valued it only from the point of view of its productivity for hunting, lumbering, crop raising and cattle breeding. So it's really, we're very fortunate that we're rich enough to appreciate, let's say, snow-capped mountains. Whereas a few hundred years ago, those, you know, maybe the mentality is that that's just worth this rock that we can't use. That's right. And he's really criticizing the romantic writers who were writing in the late 1700s to the mid-1800s. And they made these portrayals of the pre-industrial era romantic, as their name implies, that somehow that people in the country were happy, content, where the father would farm the land, the mother would take care of the children, the children would be about playing. But that just really wasn't the case. I mean, prior to the Industrial Revolution, working the land was very difficult. And things like famines and plagues were very common. So this was not an idyllic society at all. It was very difficult. You know, in those romantics and later the Victorians, they would write how evil the factory was and how unsanitary it was. But the reality was that life in the factory was much better than life out in the country where you were subject to irregular incomes, plagues and famines. When you moved to the city, you had basically a regular job that paid a regular wage. And your standard of living was higher, not lower, and that your life expectancy was higher, not lower. Otherwise, why would people move from this idyllic countryside into the city working in the factories? Well, the factory owners couldn't force workers off of the land into the factories.  It was just the incentive of higher wages, more regular wages, a higher standard of living that drove people en masse from the countryside into the cities working in the factories. So, Mark, as you point out, things weren't so bucolic and easy. And we imagine that life was somehow simpler, more in keeping with man's nature prior to the Industrial Revolution. But I think Mises is taking a laying waste to that idea. Yeah, I mean, our historical perspective is still that of the romantics and the Victorians, Ebenezer Scrooge. All of that is still infecting our mindset. Historian T.S. Ashton wrote that his college students, in their essays, they still reflected these Victorian views of the Industrial Revolution, that somehow life in the country was wonderful. And then that was all destroyed by the Industrial Revolution and the rise of the factory. And I think that view still infects a lot of our thinking. And yes, it's great to go out to the lake and it's great to go hiking in the mountains. I mean, those are wonderful things. But they're only permissible by the fact that our standard of living is risen to the point where we can take time out for vacations and to buy boats, to fish on the lake and take hikes up into the mountain. Those were things that just couldn't happen when we were trapped in the Malthusian population theorem and the iron law of wages, which existed pretty much everywhere prior to the Industrial Revolution. So, yeah, I think we can be romantic in the sense of all these things that we like to do, hiking, skiing, boating, fishing and so forth. But we have to remember that all of that is really only possible because of the Industrial Revolution and the Social Division of Labor. Well, thank God we have leisure. And right now, I think most of the country has more of it than they care to have. Chapter 23, the data of the market. Again, a very short chapter starts out talking about the universality of catalactics. It goes into a section about power. And here we might think of power in the sense that Murray Rothbard used it in power and marketing. He's talking about state power. And I was struck, Mark, on page 644 about where he points out that state action, some sort of control over you or your property or your life or taxes or whatever, is just a form of data in the market. And it doesn't matter whether that comes strictly through catalactics or it comes through state power, that we have to view state action too as data which affects people's decision making when it comes to exchange. And I was wondering if this isn't sort of, in a sense, presaging the idea of public choice theory that there's sort of a marketplace for even the political world. Well, yes, I think that's right. And I think Mises was a precursor to the public choice school. James Buchanan told me that himself directly upon reading human action, he developed a subjectivist view of cost. And of course, Murray Rothbard also was a great precursor to the public choice school where you could say bad things about the government and about the role of power in an objective way, which is basically what the public choice school tries to do. I mean, we think it goes a little too far. But Mises and Rothbard were precursors to the public choice school. Gordon Tullock told me that the only book on economics that he read before becoming an economic teacher was human action. And so the broad foundation of public choice analysis about how the government intervenes in the economy. I mean, we have to take for granted, you know, as actors in the economy, the impact of taxation on prices. I mean, that's just inevitable. But we also want to be able to analyze the role of power in the economy. So I find this unsatisfying. He's got this sentence here where he says the direct or indirect might of an ideology and the threat of physical compulsion, meaning the state's enforcement, are merely data of the market situation. And I mean, I understand that. But I guess something, and I don't know if you agree, Mark, I like to think that the state and especially war are phenomenon that exists outside of the market, because there's they're they're happening by force, which is a breakdown of exchange. But is that the right way to think about it or am I being a little, you know, dogmatic here? I think that's right. I mean, I think the role of power is certainly not generated by the market. The market itself does not generate the conditions that create wars and conquests.  And, you know, Mises and Bastiat and others have shown that, for example, protectionism of preventing your resources being traded to other countries, goods being traded to other countries, that kind of protectionism is what more fundamentally drives the pursuit of war. I think we've seen this even recently, you know, the more protectionist countries have become, including the United States, the more conflict is rising to the surface. And I think it's a pretty disturbing factor in today's world. Well, he gets to power, meaning state power vis-a-vis property at some length here on the page. 652, but he talks about if land's not owned by anybody, although legal formalism may call it public property, it is utilized without any regard to the disadvantages resulting. And he almost sounds like Hoppe here with regard to democracy. He says, those who are in a position to appropriate to themselves the returns, lumber and game of the forest, fish, of the water areas, and mineral deposits of the subsoil do not bother about the later effects of their mode of exploitation. So this is an inherent problem with power, meaning state control of real estate, that it's not used ably or competently when there's no skin in the water. Yeah, I think that's right. I think what he's getting at is setting up for his discussion about the catalytic view of private property and about the legalistic view of private property, where you're going to see some deviations from what you would expect coming out from the market economy and the social economy. You're going to see those kinds of deviations, which can lead to problems. So what's the deviation? What's the difference between the catalactic conception of private property and the formal or legal conception of private property? Well, there's a lot of differences. I don't think I can explain them all, but the catalytic view of private property is you basically have full control over your property without any kind of intervention from the government. But in reality, of course, there's lots of government interventions that impact your private property, even in a relatively free market society like the United States, you have property taxes, property regulations, social restrictions, and some of that would come about or be very similar to what private property is in the market economy. For example, in housing associations, there still is regulations. There still is private property. There still is things that look like taxes, but they're agreed to in advance. They're contractual, in other words. Whereas the government interventions can be arbitrary and onerous in a market economy with a catalactic view of property. All of that would be voluntary and contractual. So there's a lot of similarities. As Mises points out, but the big difference is that catalactic property rights are free and contractual rather than arbitrary and driven by power. Well, he finishes the chapter with a little note, believe it or not, on what he calls intellectual creations, but what today we would call IP or intellectual property. And I know that there's a lot of similarities as Mises points out, but what today we would call IP or intellectual property. And I know that a lot of people in our audience are not big fans of IP, pat and copyright, and may take the Stefan Kinsella perspective. And if you want to know what Mises thought about IP, at least when he was writing in the 40s, just find him here very briefly at page 657 to the end of the chapter, just a couple of pages where he lays out sort of the idea that, first of all, I think, and I tend to agree with Kinsella, he lays out the idea that thoughts and ideas aren't scarce, which I agree with. He does make what is, I think, a debatable argument where he says it is unlikely that people would undertake the laborious task of writing such publications, meaning like textbooks or handbooks, if everyone were free to reproduce them. This is still more manifest in the field of technological innovation and discovery. So that's sort of an empirical or factual question. Would people innovate less if they didn't have, for example, patent monopoly over the fruits? Well, it turns out that's not so cut and dried, but I just want to point out that he doesn't come down firmly on either side. He says that it's beyond the scope of catalytic center and examination. The argument's brought forth for and against the institution of copyrights and patents. So he's just talking about them in terms of, first of all, property and second of all, catalactics, and we get a little, but we do get sort of a proto-view of Mises on IP, which I thought was interesting. So do you recall this, Mark, from having read the book, or did this come up during, you know, when there was a time in libertarian circles before my time here, but there was a time when this was really a hot issue and Stefan Kinsell had written his book, you know, and there was a lot of back and forth over there. IP was libertarian. Well, I get the sense from rereading this section that Mises was actually more anti-intellectual property than I did in the past. He seems to say, well, there is a role for it, but not really. I mean, I think he's more or less basically saying that you don't need intellectual property rights, that once a formula is produced, it can be used universally at no cost and that he's basically saying, well, you know, people who write books such as himself, you know, there is an opportunity to make profits for a while, but inevitably there's going to be copying, reproducing things of that nature which drives down the full returns. But I think he's coming down on the side, well, that doesn't matter, that it's better to make these things available freely and not to restrict by the government in any way, people from using thoughts, recipes, formulas and so forth. So I think he's actually a little more anti-intellectual property than I thought of him in the past and he basically says, you know, the fact that you can't keep this imaginary full return really doesn't matter. It's not a factor of the market and it discourages social cooperation and the better expansion of the social division of labor. And so I think he's actually more anti-intellectual property than I did in the past. Well, it's interesting just to know that people were thinking about it and writing about it a long time before tech came along, or at least what we think of as tech today. Yes, and you know, there's always been a debate about this, about the pros and cons of intellectual property, but in Mises' time it was basically he was writing at a time when people were very much pro-intellectual property. Well, in the final chapter of part four, the long part four of this book, which has really been great, is called Harmony and Conflict of Interest is chapter 24. And Mark, what he gets to here I think is something that still plagues us today, the idea of zero-sumism, the idea that one man's gain is at the damage of another and one man's profit is at the loss of another. And he starts the chapter out with that and he's still struggling to explain this to people today. Yeah, this chapter is very reminiscent of Frederick Bastiat's work, where he shows basically that there's a harmony of interest between the buyer and the seller, between the employer and the employee, between the borrower and the lender. In reality, we don't want to see our bank go out of business. We don't want to see our employer go out of business. We don't want to see the pizza store go out of business. And so this chapter really fills all this out basically with respect to the harmony of interest in the economy. You know, I think that's really the most important lesson because I think the ideology today is that we're all against one another. We don't like the CEO making so much money. We don't like the bank charging us interest. We don't like this and that. And so the ideology of the state today is to divide us when in reality, our interests are all in the market economy in harmony with one another. Right. I would venture that a lot of people, maybe most people, even people on the right, even supposed free marketeers view markets not necessarily as harmonious or a mechanism for social cooperation society, but as a mechanism for competition and dispute, and of course, inequality. So we got a big job ahead of us. I mean, we're still fighting the same battles Mises fought, I guess is what I'm trying to say. Yeah, and I think things are maybe worse today with respect to that. I think the educational system has polluted our minds. And this goes back through time. It's amazing how we've done so well when the teachers and the professors are teaching things that are antithetical to the market society. Dividing us, splitting us up, the scourge of inequality and poverty when the reality is that our standard of living is rising. We're very much providing welfare in enormous amounts to the poor, to the unemployed, to the disabled, to the extent never seen in the history of society. We're basically propping up the bottom 20% of the population in a very luxurious style. We have 89 welfare programs, for example, that cover way beyond what most people understand welfare is. And we're providing, of course, in the last couple of weeks, the number of people who have gone on unemployment is just absolutely astounding. It's unbelievable. And I really worry about how we're going to back out of this in terms of unemploying tens of millions of people, putting them on unemployment and welfare programs and how we get those people off of all those programs and back into the division of labor. Well, we know the left has an answer for that and the answer is socialism, which has spread the wealth. And Mises discusses that here a little farther on in the chapter he says, well, first of all, socialists argue if you take the total wealth in society, divide it by the number of people and divvy it out equally, some people will certainly be made better off, the poorest people in a society. And then Mises goes on to say that some socialists argue, even if everyone's made a little worse off, it's still good because it's more equal, it's more fair. We don't have these fat cats in society and that alone has a value to it. And he's got this great language on page 675 where he says, it cannot be denied that this haughty indifference with regard to material well-being. In other words, if socialism made the overall economy or country worse off, is a privilege reserved to ivory tower intellectuals secluded from reality and to ascetic anchorites. So, you know, this isn't something that we've managed to disabuse the public of. I think socialism is probably, you know, with the Bernieites and what's going on right now in the country, it might be as popular as it's been in a long while, Mark. That's absolutely right. And the thesis was writing Human Action, even the third edition. We essentially didn't have any welfare programs in the U.S. or very, very little. And starting in the mid-60s, you know, we started developing all sorts of welfare programs. And, you know, we started out with three welfare programs and it's continued on. So now we have 89 welfare programs and it's just amazing, you know, how the ideology has changed and how popular Bernie Sanders, Elizabeth Warren, AOC have become and how they've stolen the minds and ideologies of the younger people in society and how it's become so acceptable, really, when it's actually very, actually destructive and it puts people's lives in an untenable way, basically, that, you know, they're not involved in the social division of labor they're not contributing when they certainly could be and the fact that we've gone so far down this path and the appeal is to still increase this redistribution of income. It's actually very sad. So what does this chapter do for us? What's its place in the book and how does it help us to refute some of these arguments for socialism? Well, I think it rounds everything up, you know, that there's a harmony of interest in the market economy. There's a conflict of interest in the political economy that, you know, the progress that we made since the beginning of the Industrial Revolution is such that we're no longer in the Malthusian population trap that we can expand our standards of living and that the key there is private property and the destruction comes in terms of conflict by government intervention. And, you know, I think that's the real key is that ultimately we have to study and research and understand the world in those terms and that the problems that we see in society we need to look at them carefully and ultimately what we'll find is that the problems are the result of government intervention of various sorts and that the keys to our progress are based on private property, the social division of labor, social cooperation, not government intervention. Well, that wraps it up about as good as it could be wrapped up and I want to thank you, Mark Thornton, for joining us. Ladies and gentlemen, everything we've been talking about, social cooperation is going to be continued in greater length next week when we get into Part 5 of the book which is all about the socialist economy, social cooperation without a market. It's the name of that part of the book and we hope that you're reading along. We hope that you have availed yourself at Mises.org of the free HTML version of this book or if you choose to at Mises.org slash store to go in and buy the scholars edition either in a very affordable paperback which I believe is only $5 with the code HAPOD, Human Action Podcast, or the beautiful hardcover scholars edition which I think is only $20 with the same code. So we hope you're getting something out of this book and again, with the world as crazy as it is around us, it's easy to be sucked into current events and it's easy to lose sight of first principles but the things Mises is talking about in this book, the points he's making and the education he's giving us is as relevant now as it ever was and we need it more than ever. So we hope that you have a little extra time maybe to delve into a book of this length and depth and that you're getting something out of the podcast. So we appreciate all of you listening. We'll look forward to hearing and speaking with you all next week. Thanks, Mark Thornton. You're welcome, Jeff. And thank you for doing these podcasts. I think it's going to be a very valuable addition to our understanding of economics in general. All right, ladies and gentlemen, have a great weekend. Find this on Mises.org.


Hey, this is Brett and this 2017 Ram ProMaster 1500 is stock number 13147Z. I'm here at Summit Automotive in Fondlack, Wisconsin, your new and used ProMaster and cargo van headquarters. This 2017 Ram ProMaster 1500 has the 3.6-liter Pentastar V6 engine. It is a front-wheel drive and has a six-speed automatic transmission. This van has been fully safety and inspected by our service shop per the state of Wisconsin. Inspection process has a fresh oil and filter change, all the fluids have been checked and topped off, and this van has 100% ready to go. I'm going to go all the way around, inside, underneath, and start it up. Shoot all my videos in 4K, bright white is the color, and if you have HD capabilities on your computer, tablet, smartphone, or television, I highly recommend turning them on right now because it is your best way to check out the quality, condition, options, and cleanliness of the vehicle before seeing it in person. If you like the video, you can subscribe to my YouTube channel, and then click the bell notifications. You'll get updates on the videos I do each and every day here at Summit Automotive. This one has steel rims, and it has Nexon Rodeon 22575R16C tires. These tires look pretty new, I would say probably 80% of the Tritif, not a little bit better. On there, front bumper is in nice shape. I didn't see any major scuffs or scrapes or cracks on there. The hood is in very nice condition, I didn't see any dents or dings on that, and the headlight lenses are nice and clear. The windshield looks like it's in nice condition, no cracks on there, and it does have the cab lights up top. Passengers side fender and rim are in nice shape, and as you go down this side of this ProMaster 1500, take note of how clean the body is, how reflective and mirror-like that paint is. Normally, these vans come in rough sometimes. This one's in really nice shape, I didn't see a ton of dents or anything on it. Looks like it was pretty well taken care of. It's got a big sliding door and lots of cargo room back here. The floor looks like it's in pretty nice shape, it does have these inserts. These are just Styrofoam inserts, as you can see, they've kind of just been cut out and taped into here. They're not really factory, somebody did that aftermarket, so you can keep those in there or remove them however you want. Really nice and clean in here, and the other thing to note is that you get a very nice partition here. There is a pass-through, you can put tubes and stuff in here for tools, and tubes if you were a plumber or something. It's kind of a low load floor, so it's easy to get in and out of these vans. Door slides really nice, back tires have just as much tread as the front tires, if not a little bit more, and the frame and underbody is in really nice shape as well. Coming around to the back of the vehicle, you'll notice you get a receiver hitch, and it's like some backup lights too. Back doors are in pretty nice shape, and you get the glass in the doors. They open up nicely, you can see that they open up all the way there, so it's easy to get pallets of stuff into your van, and both sides open up like so.  Really nice condition on this van, and as you go down the driver's side, just as clean as that passenger side. For full disclosure, this back rim is in nice shape, and matching tire. You get the mirrors with the directional signals on them inside, you get the black and grey vinyl, almost like a silver vinyl, you get the partition there. The heavy duty rubber floors, power windows, power locks, hop inside, check out the miles, the radio, everything that this van has to offer on the interior. You can see that this one has 35,744 miles, you get an outside temperature display, average miles per gallon, the instrument cluster is very nice and clean, it does have a microphone for Bluetooth, and it comes with a JVC KDX350BTS radio, you get an AUX and a USB jack right there, there's your transmission and climate controls, it does have electronic stability control, you get a USB and a 12 volt power outlet there, three cup holders in the center, passenger side format and seat are in nice condition, headliners in pretty nice shape, and we'll start it up and take a look under the hood, starts right up, no check engine lights or anything like that, just have to find, there it is, right there. I would personally like to thank you for checking out the video today, and hopefully from this HD video, you'll been able to verify the quality and condition of this ProMaster van inside and out, under the hood, we have the 3.6 liter V6 engine, engine bay is very clean, runs very smooth, once again this van has been fully safety and inspected by our service shop, has a fresh oil and filter change, all the fluids have been checked and topped off, and this van is 100% ready to go, there is your emissions sticker, I would highly recommend this van from a quality and condition standpoint, I think you'll be super happy with it for your business, and to see more pictures of this van or one of other 450 new and used cars, trucks, SUVs, minivans, wranglers, halftones, three quarter tons, one tons, ProMaster 1500s, 2500s, 3500s, you name it, we've got to go to that website right there, SummitAuto.com, full pictures and descriptions of every single vehicle from two locations, all at SummitAuto.com, and if you'd like to see more HD videos you can go to youtube.com, so I have SummitAuto, remember to like, subscribe and share on this video and all the videos that you see there, click the bell notifications, you'll get updates on the videos I do each and every day here at Summit Automotive, in fact in a second you'll see a link to subscribe to my YouTube channel on the upper left, a link to more ProMaster videos that I've done in the upper right, a link to this vehicle on our website on the lower left, and a link to one of our latest YouTube videos in the lower right, click those, check us out, and we're super excited to help you with this Ultra Clean 2017, Ram ProMaster 1500, 136 inch wheel base, and bright white, thanks again for checking out the video, remember to like, subscribe and share on my YouTube channel, I really appreciate it, thanks again.


What is going on everybody my name is Roddy and you're watching my channel Roddy the Brand today we're going to explore the .EMV MPM package which is a zero dependency module that loads environment variables from a .EMV file into process.EMV and if you're not familiar with process.EMV it's basically a global variable that is injected by nodes at runtime in a app and it represents the state of the system environment when the app starts. The most common use of .EMV file is to store database connection details, execution modes such as development predictions, tagging, API endpoints, application key, paths and port numbers. Before I begin if you like this video hit the like button it would help me a lot consider subscribing for more videos like this and if you have any questions please comment below and now let's jump on the computer and get started. Hey welcome everybody and let's get started. So first of all I'm going to do everything from beginning so I'm going to create a brand new project and I'm going to show you how we can use the .EMV. If you wish to skip feel free to do so but if you need to know JS you can follow along. So first of all I have my .EMV folder here dash node which is my project folder so create the brand new folder and here is where our project will live. So first of all we need to initialize a new project and to do this we can click left shift right click on windows and to open the power share window here and this is basically going to CD to our project folder. If you're on Mac or Linux I'm not sure whether there is a shortcut for this but all we have to do is CD to your project folder and now we can initialize a new project. To do this there are two ways we can do npm init and press enter and this is going to ask us quite a few questions about the project or you can skip this by doing the y flag dash y and press enter. This is going to create the package.adjacent file for us and we should be good to go. Now the first thing that we need to do in here is to install .EMV dependency so we can start using it. To do this we can we might as well do it now so we can do npm install and then .EMV. This should take a second and as you can see the package is now installed and I quickly want to show you the official website so if you go to npmjs.com.packages.emv this is the official documentation and they have tons of examples of how you can use it how you can still it and so on but yeah always refer to this but I'm going to show you how to use it anyway so let's go back and open our project in visual studio code. To do this I can do code with . and it should open visual studio code for me but this basically just opens the project folder here on the left side but if you want to use another editor that's not a problem just open your editor go to file and then open folder and you can continue from here. Now if you open the package.json file you should have the dependency .EMV installed and as of currently we are on 10.0.0 of course if you're watching this video in future the version might change and so on. Now what I'm going to do is let's start by creating a very simple hello world application literally we're gonna console log a hello world and we're gonna get the hello world from the environment variable so to do this we need to create two files the first file is the .EMV file this is where you store your database connections API endpoints application keys paths port numbers and so on and what I'm gonna do now is I'm gonna show you a very very simple example so for example we can have message and this is the environment variable and then we need to give it a value a string so this message will be equals a low world like so and this is our first variable now usually by convention all the variables need to be capitalized and you can separate them by doing underscore for example a common thing that you might see is something like database name like so and then equals and then you put the database name like a host and so on let me remove this now and let's see how we can grab this message and display in our application now let's create a new file called app.js and you might have already guessed that this is going to be our application to be able to display the environmental variables we need to require .EMV to do this it's actually fairly simple all we need to do is require somewhere at the top of our application usually and do require .EMV in single quotes or double quotes I guess and then let's do config which is the method that we're going to use and then close this is the very basic usage of .EMV and basically this is going to look for the .EMV file in the main directory and use it but what if you wanted to have the .EMV file in another location well basically inside config you can pass different parameters so for example if you have different location different path you will have to put in curly brackets path and then the path will be in single quotes like so and then you do custom path and then your file name which is .EMV like so this is how you do the path and I'm going to remove this as we won't be using custom path and the other thing that I wanted to show you is if you wanted to change the encoding which is set to utf8 as default if you want to change it to latin what you can do is do in curly brackets you can do encoding like so and then you can do and then you can do latin one like so and this should work right I'm not going to be using this as well so I'm going to get rid of it and leave it as it is and now let me show you and how we can bring this variable here in our application so to do this all we have to do is console log something console.log and to console log the variable all we have to do is use the process .EMV and then . and then we put the variable name which is message in this case so message like so and close this and if we were to run this application now I'm going to go to the terminal new terminal and I'm gonna run it here so we can do node and then we need to run the app.js file press enter and as you can see we're getting hello world which comes from the .EMV file if I was to change this to hello world one save it and if we rerun this application you'll see that we're getting hello world one which means that this is working okay this is a very very basic usage but to be fair that's almost all you need to know and the last thing that I wanted to show you is kind of like a real life example and this example comes from the official Node.js website where they show you how to set up an HTTP server so let me show you what I mean so inside here this is like a super simple basic HTTP server so I'm going to copy this to save you a little bit of time you can post the video and copy and paste if you wish so this is a real life example obviously a very basic one I'm gonna remove this and what I'm gonna do is let's paste all of this in here I'm going to we can maybe put the HTTP at the top it doesn't to be honest it doesn't matter too much and as you can see okay let's start from the top we require the HTTP and inside here is what I wanted to show you so at the moment we kind of we have the host name hardcoded in here and we have the port name hardcoded in here as well and then we create a very basic server which will display hello world as plain text I will show you in a second we might as well run it and see what we get and then we're basically listening on this port number here and then the host name and then we are displaying a console log of running server at HTTP <IP_ADDRESS> with the port number of 3000 if I run this you will see okay let me save this if I run this you will see that we get server running at 127.0.1 at 3000 so if I open this you should see hello world which is good but I wanted to show you how we can use the variable how we can set these as environmental variable names instead of having them hardcoded in here and you probably already know how to do this by now so what I'm going to do is jump to the environment file let me grab this first I'm going to jump back in and I'm going to do host name equals <IP_ADDRESS> and I'm gonna do port and I think the port was set to 3000 so let me save this let's go back and instead of having them here hardcoded let's do the process.env and then host name like so and I can copy this and put process.env port like so and technically nothing else should change we should be able to get the host name and the port name save this control and see your command and see to exit this and if I rerun by the node app.js you should see that nothing has changed everything is working it's all working here on the port 3000 maybe we should change the port number to 5000 for example save this close this rerun app that now if I refresh this this won't work as you can see it's spinning and if I go to 5000 as you can see it's working so this is pretty much the basics of how you can use .env it's a pretty powerful way of loading environmental variables this is going to be pretty much everything from this tutorial I hope that you enjoyed it I hope that you learned something new and consider subscribing to my channel I upload videos just like this every single week and thank you very much for watching and I will see you in the next one