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Two philosophers—or what comedian Mel Brooks fondly refers to as "bullshit artists"—from different generations join in deep yet casual conversation covering a wide range of topics, including especially politics and the human condition. Jack Crittenden—professor emeritus of political theory at Arizona State University—and Rory Varrato—PhD candidate in the Philosophy and Education program at Teachers College, Columbia University—have known each other for more than ten years, first as teacher-student and later as friends. During that time, they have had countless conversations together (usually over coffee), and some of those chats have even been interesting. The purposes of this biweekly podcast, then, are to provide a new venue for these conversations (especially now, during the pandemic) and to enable these dialogues to reach an audience of more than two. Both interlocutors hope that—at their best—they can offer to each other and to their listeners something like the lighthearted verbal jousting of 'Comedians in Cars Getting Coffee' crossed with the stimulating pleasures of a 'My Dinner with Andre'-caliber conversation: organic, cerebral, funny, unguarded, and chock-full of bullshit.
Episodes

Friday May 14, 2021
Friday May 14, 2021
In this episode, Rory begins by asking Jack for his thoughts on what Rory had previously suggested as the ‘necessity’ argument for political revolution in the face of impending climate catastrophe. Out of that discussion emerges a two-pronged conversation about, first, how the Mondragon worker cooperative in the Basque region of Spain could serve as a model for broader social and economic reorganization, and, second, the importance of story and narrative for any transformative political project. Somehow this conversation then segues into a discussion of obscure political theorists, including the utopian socialists Charles Fourier and Edward Bellamy—the latter of whom, Rory suggests, may provide us with something of a vision for what life could be like if the Amazon corporation were expropriated and put to public use through the distribution of goods according to need. Finally, the pair return to the topic of storytelling and begin to consider the possibility of creating a quasi-religious myth that could serve as a foundation for a new sociopolitical order that more adequately maps onto current material conditions as well as higher moral principles.
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