WEBVTT - The Article Was Simply Too Long! 

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<v Speaker 1>There was an article about how reading is so important,

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<v Speaker 1>but it was too long, so I didn't read it.

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<v Speaker 1>It's one more thing I'm strong and getty speaking of books.

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<v Speaker 2>I just saw this up on the screen, the screen capture,

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<v Speaker 2>so we can talk about it tomorrow. Oh, thirteen percent

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<v Speaker 2>of eighth graders are proficient in US history. They did

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<v Speaker 2>that study coming up on the two hundred and fiftieth

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<v Speaker 2>birthday of the country. My own eighth grader was complaining

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<v Speaker 2>yesterday he was looking forward to the chapter. It ended

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<v Speaker 2>up being a page. He was looking forward to learning

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<v Speaker 2>about the Civil War. They barely talked about it at all.

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<v Speaker 2>Gettysburg got like a mention in the fact that Lincoln

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<v Speaker 2>gave a speech called the Gettysburg Address. That was the

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<v Speaker 2>sum total of that and all the rest of it

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<v Speaker 2>was about how the Native Americans were affected by the

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<v Speaker 2>Civil War. And my son, who's super into history, so

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<v Speaker 2>he's watched hours and hours of YouTube videos about the

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<v Speaker 2>founding in the Civil War and all this sort of stuff.

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<v Speaker 2>He said. Kids that don't do that, he said, they

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<v Speaker 2>would They view of the Civil War would be just

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<v Speaker 2>what they got in school yesterday. I said, I know,

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<v Speaker 2>that's what drives me nuts, and so that's how you

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<v Speaker 2>end up with a thirteen percent of eighth graders are

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<v Speaker 2>proficient in US history. And as you've been pointing out

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<v Speaker 2>later lately, and it should be pointed out all the time,

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<v Speaker 2>proficient means you got above an F.

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<v Speaker 1>Yeah, yeah, it sounds wow, he's proficient. No, it's like

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<v Speaker 1>barely acceptable.

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<v Speaker 2>So only thirteen percent have barely acceptable knowledge of their

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<v Speaker 2>own country's history. You cannot continue like that.

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<v Speaker 1>And you cannot read or well enough house explanation of

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<v Speaker 1>when you deny people in understanding of their own history,

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<v Speaker 1>they don't know who they are, so then you can

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<v Speaker 1>tell them who they are. You know.

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<v Speaker 2>I've never talked about this much because I'm always uncomfortable

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<v Speaker 2>on how it sounds and how to present it. But

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<v Speaker 2>I used to watch a lot of book TV. Not

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<v Speaker 2>as much anymore. I don't know why not anymore. I

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<v Speaker 2>guess because I can listen to it. Didn't used to

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<v Speaker 2>be able to listen to it like this, But uh,

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<v Speaker 2>book TV on C Span two and it's a thing.

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<v Speaker 2>It's all day long. I think it's eighteen hours or

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<v Speaker 2>something like that of interviews with authors or authors giving

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<v Speaker 2>a speel about their book at bookstores and stuff like that,

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<v Speaker 2>and any time it's US history of any kind or

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<v Speaker 2>any really any history of any kind, it's a whole

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<v Speaker 2>bunch of old white guys and a few old white women,

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<v Speaker 2>and there's nobody else at those things.

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<v Speaker 1>Wow.

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<v Speaker 2>And I always think that's the only person that's interested

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<v Speaker 2>in this stuff, old white guys. And so I suppose

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<v Speaker 2>the you know, the progressive crowd would say, well, that's

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<v Speaker 2>because this country was set up to help white men

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<v Speaker 2>and nobody else, so nobody else says you could shut

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<v Speaker 2>the f up. On the other hand, anyway, that's enough

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<v Speaker 2>of that. I didn't mean to get off there.

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<v Speaker 1>Yeah, I don't have time for book TV. I watched

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<v Speaker 1>TikTok video TV. It's you know, it's all about fifteen

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<v Speaker 1>second videos. The interviews are seven seconds long. So I

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<v Speaker 1>found this just crazy, crazy interesting. I don't know this guy,

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<v Speaker 1>Sam Chris, But you know, the interesting thing about substack

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<v Speaker 1>is and I probably need to cancel some of my

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<v Speaker 1>subscriptions because much like you know, like YouTube and Instagram

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<v Speaker 1>have shown everybody that there are way more amazing musicians

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<v Speaker 1>in the world than we suspected. American idol it was

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<v Speaker 1>actually kind of the start of this because you realized,

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<v Speaker 1>Oh wait a minute, there's like somebody with the best

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<v Speaker 1>voice I've ever heard in my life in every town

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<v Speaker 1>in America, and probably three to fifty of them, depending

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<v Speaker 1>on the size of the town. Right. But Substack, there

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<v Speaker 1>are so many people who have so many interesting ideas

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<v Speaker 1>and have research to fascinating questions and write so well.

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<v Speaker 1>I was just asked the other night do you write much?

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<v Speaker 1>And I'm like, yeah, I'm so mentally exhausted by the

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<v Speaker 1>time this show's over. I'd rather, you know, work on

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<v Speaker 1>my golf or write music. And the other thing is

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<v Speaker 1>I just if I were to subscribe to every Substack

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<v Speaker 1>column columnist I come across that I think is not

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<v Speaker 1>only really good, but is brilliant, I would go broke. Anyway.

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<v Speaker 1>I came across this on substack, and again, this gent's

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<v Speaker 1>name is Sam Christ I don't know much about him.

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<v Speaker 2>What's it cost per sign on or whatever?

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<v Speaker 1>It's up to the author. And I wish I could remember,

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<v Speaker 1>like I subscribe to Matt Tayebe's Substack and the Reality

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<v Speaker 1>Strikes Back thing, which is all about common sense in

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<v Speaker 1>the face of gender bending madness. But I can't remember

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<v Speaker 1>a couple more. But it's marbling more than they should

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<v Speaker 1>because it's impossible to get to all the good content.

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<v Speaker 1>But so this guy writes a lot about literacy and

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<v Speaker 1>learning and that sort of thing, and he writes about, well,

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<v Speaker 1>the title is reading is magic. What will happen in

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<v Speaker 1>our second peasanthood? And we've talked a little about how

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<v Speaker 1>the era of literacy of people reading books filled with

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<v Speaker 1>ideas and stuff, it's actually not. It didn't start very

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<v Speaker 1>long ago, and it appears to be ending. I mean,

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<v Speaker 1>so what's what's it generally considered to have started with

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<v Speaker 1>the Enlightenment, like sixteen hundreds or roughly. Yeah, okay, anyway,

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<v Speaker 1>so he writes in nineteen thirty one, there's this Soviet neuropsychologist,

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<v Speaker 1>and the fact that he was a Soviet doesn't enter

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<v Speaker 1>into it. But he was traveling into the foothills of

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<v Speaker 1>these mountains in the barren borderlands between Uzbekistan and Kirgizia,

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<v Speaker 1>which I've never heard of in my life, pretty this

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<v Speaker 1>time of year, to find out how the locals thought.

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<v Speaker 1>He had this theory that mental processes are social and

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<v Speaker 1>historical in origin. Not just that the content of our thoughts,

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<v Speaker 1>but the way we think is determined by the kind

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<v Speaker 1>of society we live in, and he trying to investigate

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<v Speaker 1>whether that was.

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<v Speaker 2>True and amazingly deep and fascinating to think about.

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<v Speaker 1>Yeah, it's uncomfortably close to some of the critical theory

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<v Speaker 1>stuff that is so ugly and dangerous and toxic. But

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<v Speaker 1>and so he went to this place that was a

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<v Speaker 1>different world than what he knew as an intellectual. In

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<v Speaker 1>the Soviet Union, dry hills, illiterate cattle herders, isolated green valleys,

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<v Speaker 1>there were illiterate peasants growing cotton. For centuries, essentially no

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<v Speaker 1>one there had been able to read or write. No one.

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<v Speaker 1>But that was changing somewhat because when the scientist arrived,

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<v Speaker 1>the Soviet government was forcing herders and peasants into new,

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<v Speaker 1>regimented collective farms where large numbers of rural people were

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<v Speaker 1>being taught to read as part of their great Soviet

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<v Speaker 1>program for bringing the Marxist to utopia. And so he

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<v Speaker 1>spent the next year among these people, as this guy writes,

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<v Speaker 1>bothering them with a series of annoying texts. And what

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<v Speaker 1>he found was that just a few years of basic

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<v Speaker 1>literacy education in an agricultural school had massive cognitive effects

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<v Speaker 1>and here's where it gets crazy. In one of his

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<v Speaker 1>early experiments, he showed people a group of geometrical figures,

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<v Speaker 1>complete and incomplete circles and triangles, squares and rectangles, drawn

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<v Speaker 1>with straight or dotted lines. He asked them to group

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<v Speaker 1>the shapes together, even if they didn't have any training

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<v Speaker 1>in geometry. Nearly half of the peasants who'd learned to

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<v Speaker 1>read sorted the shapes geometrically squares of square, circles of circles. Meanwhile,

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<v Speaker 1>none of the illiterate subjects considered the shapes geometrically at all.

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<v Speaker 1>They related to them as objects. One subject, a twenty

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<v Speaker 1>four year old woman from an isolated village, insisted that

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<v Speaker 1>nothing could be grouped with an incomplete circle that should

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<v Speaker 1>go by itself. That's the moon. When Lorea tried, the

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<v Speaker 1>scientists tried to suggest that she group as sc where

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<v Speaker 1>an erectangle, she refused, that's a glass and that's a

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<v Speaker 1>drinking bowl. They can't be put together. Other objects describe

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<v Speaker 1>the shapes as tense bracelets, mountains, irrigation ditches, and stars.

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<v Speaker 1>When sorting objects, collective farm workers put a saw with

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<v Speaker 1>a hammering because they're both tools, while peasants put a

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<v Speaker 1>saw with a log. The log has to be here too.

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<v Speaker 1>They'll be left without firewood, they won't be able to

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<v Speaker 1>do anything. So uh uh, So they couldn't relate to

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<v Speaker 1>things in an abstract way. Everything had to be an

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<v Speaker 1>object they were familiar with. And then he gets into

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<v Speaker 1>the most upsetting of Laria's puzzles with a mathematical problem.

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<v Speaker 1>He told the subjects that it took three hours to

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<v Speaker 1>walk from their village to a town and six along

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<v Speaker 1>the same road to a different town. How long would

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<v Speaker 1>it take to walk from the second town to the

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<v Speaker 1>third town? Again? Every single one of the collective farm

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<v Speaker 1>workers solved the problem, but the illiterate villagers knew very

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<v Speaker 1>well that the town one was actually closer than town

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<v Speaker 1>to and refused to answer. Laura kept saying that it

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<v Speaker 1>was just a scenario, but the villagers kept insisting that

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<v Speaker 1>they couldn't entertain a scenario that contradicted actual reality. No

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<v Speaker 1>one exploded, how can I solve a problem if it

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<v Speaker 1>wasn't so? And he took pains to point out that

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<v Speaker 1>these people weren't remotely stupid. They were perfectly capable of

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<v Speaker 1>thinking rationally and deductively, and they could make excellent judgments

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<v Speaker 1>about facts of direct concern to them. But they lived

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<v Speaker 1>in an incredibly conservative world with its walls closed tight

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<v Speaker 1>around direct sensory experience. Meanwhile, even a cursory exposure to

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<v Speaker 1>writing produces an entirely different kind of thought. It lives

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<v Speaker 1>in a spooky realm of ideal objects and useless categories,

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<v Speaker 1>where you can talk confidently about invisible bears and measured

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<v Speaker 1>distances even when they're going the wrong way. But if

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<v Speaker 1>we think, but what we think of as politics seems

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<v Speaker 1>to depend on this stuff, and revolutionary politics in particular.

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<v Speaker 1>What he I'm saying is abstract thinking seriously looking at

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<v Speaker 1>ideas seems almost impossible without the ability to read. For

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<v Speaker 1>reasons that scientists are just scratching the surface of understanding.

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<v Speaker 2>Well a little too late, since reading is going away.

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<v Speaker 2>So yeah, most people reading didn't really come around till

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<v Speaker 2>seventeen hundreds, when there is enough literacy and books printed

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<v Speaker 2>and everything like that. So all of the conversations we

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<v Speaker 2>have about populations prior to that Middle Ages go back

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<v Speaker 2>to the Roman Empire whatever, as almost all the literate people.

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<v Speaker 2>So I mean, so based on this thing we're talking about,

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<v Speaker 2>like a different species or animal than what we think

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<v Speaker 2>of as human beings because of the way they think.

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<v Speaker 2>So none of the things that we extrapolate about all

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<v Speaker 2>of those times make any sense.

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<v Speaker 1>Then, yeah, human nature doesn't change, but that's close to it.

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<v Speaker 1>I was. I'm reminded of reading Tim Sanderfer's brand new

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<v Speaker 1>book Declaring Liberty. Proclaiming Liberty copy next to me, Oh

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<v Speaker 1>you're important, and they point out that one of the

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<v Speaker 1>political philosophers that the Founding Fathers really really liked. One

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<v Speaker 1>of the first things he did was taking down the

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<v Speaker 1>idea of persecuting people for being witches, explaining how unjust

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<v Speaker 1>that was and how it's prone to hysteria and stupid

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<v Speaker 1>and we got to stop doing it. And it was

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<v Speaker 1>an example. I think it butts up against this, the

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<v Speaker 1>idea that you can't reason with people in a productive

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<v Speaker 1>way until they've learned to read and take on abstract

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<v Speaker 1>ideas outside themselves.

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<v Speaker 2>I don't know, well if this is true, and I'm

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<v Speaker 2>not sure I believe it can be, but for the

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<v Speaker 2>sake of the artment, we'll go with it's true. If

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<v Speaker 2>this is true, I wonder what the next iteration of

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<v Speaker 2>humans is going to be like. Who just take in

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<v Speaker 2>short videos for all their information.

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<v Speaker 1>Yeah, he gets into that and it ain't great. Let

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<v Speaker 1>me throw in one more thing though, that I found

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<v Speaker 1>unbelievably compelling. This author points out that, like a lot

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<v Speaker 1>of his contemporaries, he had a basic, basically progressive model

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<v Speaker 1>of psychological development. Thinking based on abstractions is more advanced

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<v Speaker 1>than thinking based on direct experience. As time moves on,

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<v Speaker 1>the advanced way of doing things will obviously overtake the

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<v Speaker 1>more backwards, which is why he had to go to

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<v Speaker 1>the farthest barren fringes of the old Russian Empire to

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<v Speaker 1>find people who had never been exposed to writing. But

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<v Speaker 1>the villages he visited hadn't always been a backwater. A

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<v Speaker 1>thousand years ago, this land in the foothills of the

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<v Speaker 1>Alay Mountains Alie Mountains, I'm not sure, had been one

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<v Speaker 1>of the great centers of world civilization. In his notes,

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<v Speaker 1>he mentioned that he was walking in the homeland of scientists, astronomers, mathematicians,

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<v Speaker 1>and poets like guys I've never heard of. The illiterate

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<v Speaker 1>herders and peasants were living in the ruins of a

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<v Speaker 1>sophisticated literary culture that had for the most part vanished

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<v Speaker 1>from the world, and these people were utterly illiterate and

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<v Speaker 1>incapable of abstract thought in the very streets where great

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<v Speaker 1>philosophers had strode. And he's afraid that this could happen

0:13:21.720 --> 0:13:23.200
<v Speaker 1>to Western civilization too.

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<v Speaker 2>Sure could.

0:13:25.880 --> 0:13:28.000
<v Speaker 1>I could do part two of this for the One

0:13:28.000 --> 0:13:29.720
<v Speaker 1>More Thing podcast tomorrow.

0:13:29.800 --> 0:13:31.280
<v Speaker 2>I wonder how happy they were?

0:13:33.080 --> 0:13:33.280
<v Speaker 1>Oh?

0:13:33.880 --> 0:13:35.880
<v Speaker 2>Being happy is one of my main goals in life

0:13:35.880 --> 0:13:37.040
<v Speaker 2>and should be for most people.

0:13:37.640 --> 0:13:39.880
<v Speaker 1>Yeah.

0:13:40.320 --> 0:13:43.360
<v Speaker 2>Yeah, Now, if you can't form a civilization that can

0:13:43.400 --> 0:13:46.080
<v Speaker 2>continue or protect yourself, it doesn't make any difference because

0:13:46.080 --> 0:13:48.319
<v Speaker 2>it won't last long. But I do wonder how happy

0:13:48.360 --> 0:13:48.640
<v Speaker 2>they were.

0:13:52.360 --> 0:13:55.559
<v Speaker 1>That is a question that you know you'd need twenty

0:13:55.559 --> 0:13:58.480
<v Speaker 1>seven philosophers to argue each other to death to answer,

0:14:00.400 --> 0:14:02.360
<v Speaker 1>Or if you know you're better off being happy and

0:14:02.960 --> 0:14:06.120
<v Speaker 1>refusing to answer a theoretical question because you've never done it.

0:14:07.960 --> 0:14:13.880
<v Speaker 1>I don't know. Ignorant is a damn dog, But dogs

0:14:13.920 --> 0:14:14.520
<v Speaker 1>seem happy.

0:14:15.040 --> 0:14:18.160
<v Speaker 2>It is beyond fascinating to me that the period of

0:14:18.200 --> 0:14:21.000
<v Speaker 2>reading for human beings might end up having a life

0:14:21.080 --> 0:14:24.720
<v Speaker 2>span of three hundred years. Roughly started around seventeen hundred

0:14:24.760 --> 0:14:27.600
<v Speaker 2>and it has ended roughly now. Our friend Tim sanderfer

0:14:27.640 --> 0:14:30.320
<v Speaker 2>We referenced his book. I've been talking to him about that.

0:14:30.400 --> 0:14:33.240
<v Speaker 2>People don't buy books anymore, people don't read anymore, and

0:14:33.280 --> 0:14:37.880
<v Speaker 2>it's exponentially going away because old people still kind of

0:14:37.920 --> 0:14:40.440
<v Speaker 2>read their dying off. Young people ain't got no interest

0:14:40.480 --> 0:14:41.640
<v Speaker 2>in reading books.

0:14:42.240 --> 0:14:46.280
<v Speaker 1>So the future will be unambiguously hellish and miserable. Part

0:14:46.360 --> 0:14:49.440
<v Speaker 1>two of that discussion on tomorrow's One More Thing podcast.

0:14:49.480 --> 0:14:50.760
<v Speaker 2>Why would you want to miss that?

0:14:51.120 --> 0:14:55.280
<v Speaker 1>Oh it'll be a nod kid, I kid, so join

0:14:55.360 --> 0:14:56.000
<v Speaker 1>us tomorrow.

0:14:56.960 --> 0:14:58.400
<v Speaker 2>Well, I guess that's it.