Overly Sarcastic Productions
Published 9 Feb 2018JOURNEY TO THE WEST KAI, EPISODE 2: LOS DEMONIOS HERMANOS!
It’s yet another episode almost a year in the making! (sorry again 🙊) Today our heroes face off against a deadly duo of conveniently color-coordinated scoundrels, equipped with an impressive array of sacred treasures! Will Monkey be able to prioritize the well-being of his friends over his love of shiny things? Probably not, but find out now!
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June 9, 2020
Legends Summarized: The Journey To The West (Part V)
June 6, 2020
QotD: The Fountainhead
Like most of my contemporaries, I first read The Fountainhead when I was 18 years old. I loved it. I too missed the point. I thought it was a book about a strong-willed architect … and his love life … I deliberately skipped over all the passages about egoism and altruism. And I spent the next year hoping I would meet a gaunt, orange-haired architect who would rape me. Or failing that, an architect who would rape me. Or failing that, an architect. I am certain that The Fountainhead did a great deal more for architects than Architectural Forum ever dreamed.
Nora Ephron, The New York Times Book Review (1968), quoted in Reason Online
June 2, 2020
Legends Summarized: The Journey To The West (Part IV)
Overly Sarcastic Productions
Published 19 Mar 2017JOURNEY TO THE WEST KAI, EPISODE 1: SKELE-FUN!
It’s the episode almost a year in the making! (sorry 🙊) The saga of the monk Tripitaka, his bodyguard the Monkey King, and the rest of his merry band of pilgrims continues in this dramatic episode! Friendships are tested! Unlikely heroes rise to the occasion! Somebody throws a punch!
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May 29, 2020
Theodore Dalrymple reviews 100 Principles for a New World by Nicolas Hulot
It’s kind of subtle, but I don’t think he’s a fan of the writer or his work:
No opinion is worth expressing that is not also worth contradicting (except, perhaps, this one); nevertheless, clichés have their attraction. They are the teddy-bears of the mind, or, to change the metaphor slightly, the mental lifebuoys we cling to in times of stormy intellectual or political weather. They are the sovereign remedy for thought, which is always a rather painful activity.
“Can’t you stop me thinking, doctor?” asked some of my patients in the prison in which I worked, in the hope of a prescription of pills that would make them feel fuzzy and incapable of coherent mentation. For those who prefer a less drastic or non-pharmacological solution to the discomforts wrought by the contemplation of the world and their part in it, there are pseudo-thoughts with comforting connotations of wisdom, generosity, goodness, kindness, benevolence, etc. They are the kind of people, I suppose, who might think that Kahil Gibran’s kitsch vapourings are profound.
They would no doubt like Nicolas Hulot’s 100 Principles for a New World, published on 7 May in Le Monde. Hulot, an ecological activist, television personality and journalist once specialising in motorcycle racing, was M. Macron’s Minister for the Ecological and Solidary Transition (by their job titles shall ye know them) until he resigned with maximal noise in August 2018, having held the post for 15 months.
I confess that I was shocked by the banality of the mind, or alternatively the cynicism, of the person who could have written and published a manifesto such as Hulot’s – to say nothing of the astonishing lack of judgment of a respectable newspaper in publishing it. The last time that I was shocked so much by a politician’s vacuity was when I heard another Nicolas, Sarkozy this time, give a speech in person. He was like a dried pea rattling about and shaken in a tin box. He jumped around the stage making a passionate verbal noise, but nothing he said had any discernible tether to anything concrete. Within seconds of his finishing, no one could have given any account of what he had said. Is mastery of this kind of meaningless verbalisation, eloquently empty and passionately delivered, the key to political success? And if so what does it say of us, the citizens of democracies?
But to return to Hulot and his Hundred Principles. They each started “The time has come to…” or “The time has come for…”, followed by a cliché, a truism, or a banal falsehood, all expressed with a self-satisfaction that would have made Mr Pecksniff seem like a self-doubter.
Aldous Huxley and Brave New World: The Dark Side of Pleasure
Academy of Ideas
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In this video we explore the dystopian society of Brave New World and examine which elements of it pose a threat to us today.
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May 26, 2020
Legends Summarized: The Journey To The West (Part III)
Overly Sarcastic Productions
Published 13 Apr 2016At last! The saga continues, as our troupe of compadres grows from three to five and the story can REALLY get started!
In case you were wondering, this ISN’T the only origin of the five-man-band archetype, although it certainly accounts for a lot of the associated tropes. The Mahabharata is another classic example, with the five Pandava brothers filling out the classic roles very well.
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May 19, 2020
Legends Summarized: The Journey To The West (Part II)
Overly Sarcastic Productions
Published 14 Jan 2016The eponymous Journey actually begins! Sure hope this doesn’t take another eighty-three chapters. OH WAIT
Sun Wukong is back, and better than ever! Or … well, or worse, depending on your point of view. He’s getting up to shenanigans again, which is generally pretty problematic — but you know what, he’s doing stuff, and that’s the important thing.
QotD: Amour-propre
The French have this wonderful word, amour-propre, so much better than our English “self-love.” It comes, with its edge, from La Rochefoucauld, his urbane and scintillating Maxims in the seventeenth century. It is the arch-flatterer, “more artful than the most artful of mankind.” In parallel, it comes from Blaise Pascal, who observes that Christianity is the only cure. Then it comes again through Jean-Jacques Rousseau, in the “enlightened” eighteenth century, who thought the primitive savages incapable of amour-propre, because they lacked the gilt-framed mirrors of sophisticated society, in which their pride might be reflected. He imagines it the source of all corruption; and with some authority, for he was himself among the most corrupt of men — this Rousseau who taught us all to “blame society.”
Really there is nothing new under the sun, and the concept comes much earlier from Saint Augustine of Hippo who in his City of God calls it in Latin, amor sui, and puts it about the centre of his review of human tawdriness. That, in turn, is how it came to Pascal: via the French Augustinians, with whom Pascal was in thick, about the time he was writing his Lettres provinciales. One might add, contre Rousseau (and perhaps with Joseph de Maistre) that it goes back farther, to Adam and Eve.
Ye devill appeals to Eve’s amour-propre. She then appeals to Adam’s. That’s how this whole wretched mess got started. Note that this couple predeceased all Rousseau’s noble savages, and that the field anthropologists have since discovered that the primitive tribal types are a lot like us. Which is to say, bad, in many colourful ways, and quite invariably self-regarding.
David Warren, “Amour-propre”, Essays in Idleness, 2016-06-01.
May 12, 2020
Legends Summarized: The Monkey King (Journey To The West Part 1)
Overly Sarcastic Productions
Published 1 Oct 2015Meet the progenitor of all brash, impulsive, superpowerful anime characters! Sun Wukong, the Monkey King and Great Sage, was the most impulsive of them all!
“Wreaking havoc in heaven is so much fun it should be illegal!” -Monkey, probably
I might cover something else before continuing with part two of The Journey To The West. It’s kind of a doozy, and I’m having a lot of trouble convincing myself to cut some parts out. Watch out for Don Quixote in the meantime.
May 6, 2020
May 4, 2020
A very different reading of Tolkien’s Tom Bombadil
Colby Cosh retweeted this link that is certainly an interesting look at one of the more obscure characters in J.R.R. Tolkien’s Middle Earth:
Consider: By his own account (and by Elrond’s surprisingly sketchy knowledge) Bombadil has lived in the Old Forest since before the hobbits came to the Shire. Since before Elrond was born. Since the earliest days of the First Age.
And yet no hobbit has ever heard of him.
The guise in which Bombadil appears to Frodo and his companions is much like a hobbit writ large. He loves food and songs and nonsense rhymes and drink and company. Any hobbit who saw such a person would tell tales of him. Any hobbit who was rescued by Tom would sing songs about him and tell everyone else. Yet Merry – who knows all the history of Buckland and has ventured into the Old Forest many times – has never heard of Tom Bombadil. Frodo and Sam – avid readers of old Bilbo’s lore – have no idea that any such being exists, until he appears to them. All the hobbits of the Shire think of the Old Forest as a place of horror – not as the abode of a jolly fat man who is surprisingly generous with his food.
If Bombadil has indeed lived in the Old Forest all this time – in a house less than twenty miles from Buckland – then it stands to reason that he has never appeared to a single hobbit traveller before, and has certainly never rescued one from death. In the 1400 years since the Shire was settled.
What do we know about Tom Bombadil? He is not what he seems.
Elrond, the greatest lore-master of the Third Age, has never heard of Tom Bombadil. Elrond is only vaguely aware that there was once someone called Iarwain Ben-Adar (“Oldest and Fatherless”) who might be the same as Bombadil. And yet, the main road between Rivendell and the Grey Havens passes not 20 miles from Bombadil’s house, which stands beside the most ancient forest in Middle Earth. Has no elf ever wandered in the Old Forest or encountered Bombadil in all these thousands of years? Apparently not.
Gandalf seems to know more, but he keeps his knowledge to himself. At the Council of Elrond, when people suggest sending the Ring to Bombadil, Gandalf comes up with a surprisingly varied list of reasons why that should not be done. It is not clear that any of the reasons that he gives are the true one.
Now, in his conversation with Frodo, Bombadil implies (but avoids directly stating) that he had heard of their coming from Farmer Maggot and from Gildor’s elves (both of whom Frodo had recently described). But that also makes no sense. Maggot lives west of the Brandywine, remained there when Frodo left, and never even knew that Frodo would be leaving the Shire. And if Elrond knows nothing of Bombadil, how can he be a friend of Gildor’s?
What do we know about Tom Bombadil? He lies.
A question: what is the most dangerous place in Middle Earth? First place goes to the Mines of Moria, home of the Balrog, but what is the second most dangerous place? Tom Bombadil’s country.
By comparison, Mordor is a safe and well-run land, where two lightly-armed hobbits can wander for days without meeting anything more dangerous than themselves. Yet the Old Forest and the Barrow Downs, all part of Tom’s country, are filled with perils that would tax anyone in the Fellowship except perhaps Gandalf.
Now, it is canonical in Tolkein that powerful magical beings imprint their nature on their homes. Lorien under Galadriel is a place of peace and light. Moria, after the Balrog awoke, was a place of terror to which lesser evil creatures were drawn. Likewise, when Sauron lived in Mirkwood, it became blighted with evil and a home to monsters.
And then, there’s Tom Bombadil’s Country.
The hobbits can sense the hatred within all the trees in the Old Forest. Every tree in that place is a malevolent huorn, hating humankind. Every single tree. And the barrows of the ancient kings that lie nearby are defiled and inhabited by Barrow-Wights. Bombadil has the power to control or banish all these creatures, but he does not do so. Instead, he provides a refuge for them against men and other powers. Evil things – and only evil things – flourish in his domain. “Tom Bombadil is the master” Goldberry says. And his subjects are black huorns and barrow wights.
What do we know about Tom Bombadil? He is not the benevolent figure that he pretends to be.
May 1, 2020
QotD: Cynicism
Somewhere around that same eighth-grade mark where we all experimented with being mean, we get the idea that believing in things makes you a sucker — that good art is the stuff that reveals how shoddy and grasping people are, that good politics is cynical, that “realism” means accepting how rotten everything is to the core.
The cynics aren’t exactly wrong; there is a lot of shoddy, grasping, rottenness in the world. But cynicism is radically incomplete. Early modernist critics used to complain about the sanitized unreality of “nice” books with no bathrooms. The great modernist mistake was to decide that if books without sewers were unrealistic, “reality” must be the sewers. This was a greater error than the one it aimed to correct. In fact, human beings are often splendid, the world is often glorious, and nature, red in tooth and claw, also invented kindness, charity and love. Believe in that.
Megan McArdle, “After 45 Birthdays, Here Are ’12 Rules for Life'”, Bloomberg View, 2018-01-30.
April 16, 2020
QotD: Nietzsche’s ideas
… an accurate and intelligent account of Nietzsche’s ideas, by one who has studied them and understands them, is, as Mawruss Perlmutter would say, yet another thing again. Seek in What Nietzsche Taught, by Willard H. Wright, and you will find it. Here in the midst of the current obfuscation, are the plain facts, set down by one who knows them. Wright has simply taken the eighteen volumes of the Nietzsche canon and reduced each of them to a chapter. All of the steps in Nietzsche’s arguments are jumped; there is no report of his frequent disputing with himself; one gets only his conclusions. But Wright has arranged these conclusions so artfully and with so keen a comprehension of all that stands behind them that they fall into logical and ordered chains, and are thus easily intelligible, not only in themselves, but also in their interrelations. The book is incomparably more useful than any other Nietzsche summary that I know. It does not, of course, exhaust Nietzsche, for some of the philosopher’s most interesting work appears in his arguments rather than in his conclusions, but it at least gives a straightforward and coherent account of his principal ideas, and the reader who has gone through it carefully will be quite ready for the Nietzsche books themselves.
These principal ideas all go back to two, the which may be stated as follows:
- Every system of morality has its origin in an experience of utility. A race, finding that a certain action works for its security and betterment, calls that action good; and, finding that a certain other action works to its peril, it calls that other action bad. Once it has arrived at these valuations it seeks to make them permanent and inviolable by crediting them to its gods.
- The menace of every moral system lies in the fact that, by reason of the supernatural authority thus put behind it, it tends to remain substantially unchanged long after the conditions which gave rise to it have been supplanted by different, and often diametrically antagonistic conditions.
In other words, systems of morality almost always outlive their usefulness, simply because the gods upon whose authority they are grounded are hard to get rid of. Among gods, as among office-holders, few die and none resign. Thus it happens that the Jews of today, if they remain true to the faith of their fathers, are oppressed by a code of dietary and other sumptuary laws — i.e., a system of domestic morality — which has long since ceased to be of any appreciable value, or even of any appreciable meaning, to them. It was, perhaps, an actual as well as a statutory immorality for a Jew of ancient Palestine to eat shell-fish, for the shell-fish of the region he lived in were scarecly fit for human food, and so he endangered his own life and worked damage to the community of which he was a part when he ate them. But these considerations do not appear in the United Sates of today. It is no more imprudent for an American Jew to eat shell-fish than it is for him to eat süaut;ss-und-sauer. His law, however, remains unchanged, and his immemorial God of Hosts stands behind it, and so, if he would be counted a faithful Jew, he must obey it. It is not until he definitely abandons his old god for some modern and intelligible god that he ventures upon disobedience. Find me a Jew eating oyster fritters and I will show you a Jew who has begun to doubt very seriously that the Creator actually held the conversation with Moses described in the ninteenth and subsequent chapters of the Book of Exodus.
H.L. Mencken, “Transvaluation of Morals”, The Smart Set, 1915-03.
April 14, 2020
Curator at Home | Tanks: 100 Years of Evolution | The Tank Museum
The Tank Museum
Published 12 Apr 2020Join The Tank Museum’s Curator, David Willey, at home, as he reviews the book: Tanks – 100 Years of Evolution by Richard Ogorkiewicz.
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The role of disease and climate change in the fall of the western Roman Empire
In Quillette, Jaspreet Singh Boparai reviews a new book by Kyle Harper that tries to incorporate what we have learned about epidemics and climate change into the narrative on the decline of Rome:
Why did the Roman Empire fall? The classic answer is given by Edward Gibbon (1737 — 1794), in chapter 38 of the third volume of The History of the Fall and Decline of the Roman Empire (1776 — 1789):
The decline of Rome was the natural and inevitable effect of immoderate greatness. Prosperity ripened the principle of decay; the causes of destruction multiplied with the extent of conquest; and as soon as time or accident had removed the artificial supports, the stupendous fabric yielded to the pressure of its own weight.
Kyle Harper, Senior Vice President and Provost of the University of Oklahoma, seeks to complement Gibbon’s account by emphasising the role of nature, and specifically climate change and infectious disease, in the fall of Rome in his provocative, exceptionally well-written book The Fate of Rome: Climate, Disease and the End of an Empire. Is Harper correct? Were plagues and climate events fatal for Rome?
Harper accepts the conventional view that Rome’s civilizational collapse began in the later second century AD, accelerated amidst chaos and bloodshed during the third century, and culminated in the humiliations of the fifth century, when Rome was famously sacked by barbarians, and the last, weak, insignificant Roman Emperor was pushed off the throne in AD 476.
[…]
Harper begins The Fate of Rome with a description of Rome as it advertised itself in AD 400. Contemporary inventories record: 28 libraries, 19 aqueducts, two circuses, 37 gates, 423 neighborhoods, 46,602 blocks of flats, 1,790 grand houses, 290 granaries, 856 public baths, 1,352 cisterns, 254 bakeries, 46 brothels, and 144 public latrines. The population is estimated at 700,000 or so. This figure diminished rapidly after August 24th, AD 410, when Rome was sacked by an army of Goths.
The traditional date of Rome’s fall is September 4th, AD 476, when the 16-year-old Emperor Romulus Augustus, the son of a former secretary to Attila the Hun, was forced to abdicate the throne by a barbarian warlord, and dismissed to spend the rest of his days at a seaside villa near Naples. His date of death is not recorded; he was too unimportant to fear assassination. At this point, the city of Rome’s population was still as high as 400,000.
Rome was invaded and sacked a few times over the centuries; more and more of it was abandoned; by the 10th century it was a suburb to nowhere surrounded by malarial swamps, and may have had only 9,000 inhabitants. Most of the economy was related to religious pilgrimages; the city was controlled by gangsters and petty warlords. What was left amidst the ruins was sacked again in AD 1084 by an army that outnumbered residents by as much as three to one.















