Francis Schaeffer predicted July 14, 2015 would come when the video “Planned Parenthood Uses Partial-Birth Abortions to Sell Baby Parts” would be released!!!!

Francis Schaeffer predicted July 14, 2015 would come when the video “Planned Parenthood Uses Partial-Birth Abortions to Sell Baby Parts” would be released!!!!

Dr. Francis Schaeffer: Whatever Happened to the Human Race Episode 1 ABORTION

Mark Heard in his article in March of 1997 in Christianity Today sums up Francis Schaeffer’s view of the world and how it held true 13 years after Schaeffer’s 1984 death:

some critics have recently allowed that his big picture has proven durable. The conceptual centerpiece of Schaeffer’s historical view is the triumph of relativism in the modern post-Christian world: “Modern men, in the absence of absolutes, have polluted all aspects of morality, making standards completely hedonistic and relativistic.” He would not have been surprised by the advent of“postmodern” thought, which has built countless altars to relativism across the intellectual landscape. Nor would he have been surprised by the resultant moral vacuum that characterizes much contemporary academic thinking. In a recent issue of the Chronicle of Higher Education, anthropologist Carolyn Fluehr-Lobban agonized over the fact that her discipline’s prime directive—cultural relativism—left her with no rationale for opposing rape or racial genocide in other cultures. One can almost hear Francis Schaeffer saying, “I told you so.”

In particular, he appears to have been prescient on the issue of human life. In 1976 he observed that “in regard to the fetus, the courts have arbitrarily separated ‘aliveness’ from ‘personhood,’ and if this is so, why not arbitrarily do the same with the aged? So the steps move along, and euthanasia may well become increasingly acceptable. And if so, why not keep alive the bodies of … persons in whom the brain wave is flat to harvest from them body parts and blood?” Schaeffer’s bleak vision is now daily news. “Cadaver Jack” Kevorkian has already killed more people than Ted Bundy, but the state of Michigan cannot muster the political will to stop him. A federal court has forbidden the state of Washington to pass laws preventing doctors from killing their patients, while the University of Washington is permitted to scavenge and sell the body parts of thousands of aborted children every year.

Douglas Groothuis, Ph.D.

Blood Money: Antinatalism, Logic, and Life

I love the works of Francis Schaeffer and I have been on the internet reading several blogs that talk about Schaeffer’s work and the work below was really helpful. Schaeffer’s film series “How should we then live?  Wikipedia notes, “According to Schaeffer, How Should We Then Live traces Western history from Ancient Rome until the time of writing (1976) along three lines: the philosophic, scientific, and religious.[3] He also makes extensive references to art and architecture as a means of showing how these movements reflected changing patterns of thought through time. Schaeffer’s central premise is: when we base society on the Bible, on the infinite-personal God who is there and has spoken,[4] this provides an absolute by which we can conduct our lives and by which we can judge society.  Here are some posts I have done on this series: Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” , episode 9 “The Age of Personal Peace and Affluence”, episode 8 “The Age of Fragmentation”, episode 7 “The Age of Non-Reason” , episode 6 “The Scientific Age” ,  episode 5 “The Revolutionary Age” , episode 4 “The Reformation”,  episode 3 “The Renaissance”, episode 2 “The Middle Ages,”, and  episode 1 “The Roman Age,” .

In the film series “WHATEVER HAPPENED TO THE HUMAN RACE?” the arguments are presented  against abortion (Episode 1), infanticide (Episode 2),euthanasia (Episode 3), and then there is a discussion of the Christian versus Humanist worldview concerning the issue of “the basis for human dignity” in Episode 4 and then in the last episode a close look at the truth claims of the Bible.

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Francis Schaeffer

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I truly believe that many of the problems we have today in the USA are due to the advancement of humanism in the last few decades in our society. Ronald Reagan appointed the evangelical Dr. C. Everett Koop to the position of Surgeon General in his administration. He partnered with Dr. Francis Schaeffer in making the video below. It is very valuable information for Christians to have.  Actually I have included a video below that includes comments from him on this subject.

Francis Schaeffer “BASIS FOR HUMAN DIGNITY” Whatever…HTTHR

Dr. Francis Schaeffer: Whatever Happened to the Human Race Episode 1 ABORTION

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1st video July 14, 2015

Planned Parenthood Uses Partial-Birth Abortions to Sell Baby Parts

Published on Jul 14, 2015

EMBARGOED UNTIL 8:00 A.M. ET, 14 JULY 2015

#PPSellsBabyParts PLANNED PARENTHOOD’S TOP DOCTOR, PRAISED BY CEO, USES PARTIAL-BIRTH ABORTIONS TO SELL BABY PARTS
PPFA Senior Director of Medical Services Deborah Nucatola, Other Planned Parenthood Leadership Documented Selling Aborted Baby Parts in 3-Year Investigative Journalism Study

Contact: David Daleiden, media@centerformedicalprogress.org, 949.734.0859

LOS ANGELES, July 14—New undercover footage shows Planned Parenthood Federation of America’s Senior Director of Medical Services, Dr. Deborah Nucatola, describing how Planned Parenthood sells the body parts of aborted fetuses, and admitting she uses partial-birth abortions to supply intact body parts.

In the video, Nucatola is at a business lunch with actors posing as buyers from a human biologics company. As head of PPFA’s Medical Services department, Nucatola has overseen medical practice at all Planned Parenthood locations since 2009. She also trains new Planned Parenthood abortion doctors and performs abortions herself at Planned Parenthood Los Angeles up to 24 weeks.

The buyers ask Nucatola, “How much of a difference can that actually make, if you know kind of what’s expected, or what we need?”

“It makes a huge difference,” Nucatola replies. “I’d say a lot of people want liver. And for that reason, most providers will do this case under ultrasound guidance, so they’ll know where they’re putting their forceps. The kind of rate-limiting step of the procedure is calvarium. Calvarium—the head—is basically the biggest part.”

Nucatola explains, “We’ve been very good at getting heart, lung, liver, because we know that, so I’m not gonna crush that part, I’m gonna basically crush below, I’m gonna crush above, and I’m gonna see if I can get it all intact.”

“And with the calvarium, in general, some people will actually try to change the presentation so that it’s not vertex,” she continues. “So if you do it starting from the breech presentation, there’s dilation that happens as the case goes on, and often, the last step, you can evacuate an intact calvarium at the end.”

Using ultrasound guidance to manipulate the fetus from vertex to breech orientation before intact extraction is the hallmark of the illegal partial-birth abortion procedure (18 U.S.C. 1531).

Nucatola also reveals that Planned Parenthood’s national office is concerned about their liability for the sale of fetal parts: “At the national office, we have a Litigation and Law Department which just really doesn’t want us to be the middle people for this issue right now,” she says. “But I will tell you that behind closed doors these conversations are happening with the affiliates.”

The sale or purchase of human fetal tissue is a federal felony punishable by up to 10 years in prison and a fine of up to $500,000 (42 U.S.C. 289g-2).

A separate clip shows Planned Parenthood President and CEO Cecile Richards praising Nucatola’s work to facilitate connections for fetal tissue collection. “Oh good,” Richards says when told about Nucatola’s support for fetal tissue collection at Planned Parenthood, “Great. She’s amazing.”

The video is the first by The Center for Medical Progress in its “Human Capital” series, a nearly 3-year-long investigative journalism study of Planned Parenthood’s illegal trafficking of aborted fetal parts. Project Lead David Daleiden notes: “Planned Parenthood’s criminal conspiracy to make money off of aborted baby parts reaches to the very highest levels of their organization. Elected officials must listen to the public outcry for Planned Parenthood to be held accountable to the law and for our tax dollars to stop underwriting this barbaric abortion business.”

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See the video at: https://www.youtube.com/watch?v=jjxwV…

Tweet: #PPSellsBabyParts

For more information on the Human Capital project, visit centerformedicalprogress.org.
The Center for Medical Progress is a 501(c)3 non-profit dedicated to monitoring and reporting on medical ethics and advances.

Dr. Francis schaeffer – The flow of Materialism(from Part 4 of Whatever happened to human race?)

Dr. Francis Schaeffer – The Biblical flow of Truth & History (intro)

Francis Schaeffer – The Biblical Flow of History & Truth (1)

Dr. Francis Schaeffer – The Biblical Flow of Truth & History (part 2)

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Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicle, of Nebuchadnezzars Siege of Jerusalem, 2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism), 4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites, 6.Shishak Smiting His Captives, 7. Moabite Stone, 8. Black Obelisk of Shalmaneser III, 9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets. 10. Cyrus Cylinder, 11. Puru “The lot of Yahali” 9th Century B.C.E., 12. The Uzziah Tablet Inscription, 13. The Pilate Inscription, 14. Caiaphas Ossuary, 14 B Pontius Pilate Part 2, 14c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology., 

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

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SEPTEMBER 4, 2006 An Interview with Milton Friedman

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An Interview with Milton Friedman

I recently sat down with Milton Friedman, a few days before his 94th birthday, to discuss the impact of two of his most important contributions to economics and liberty: A Monetary History of the United States, 1870-1960 [co-written] with Anna Schwartz, and Capitalism and Freedom. The ideas in both books had tremendous influence on the economic and intellectual landscape.

You can listen to our two-part podcast conversation on EconTalk:

For help with listening to podcasts, go to the EconTalk FAQ.

The following transcript consists of excerpts from that conversation.

Russell Roberts
Features Editor

Russ Roberts: Welcome to EconTalk, part of the Library of Economics and Liberty. I’m your host, Russ Roberts, of George Mason University. My guest today is Milton Friedman. Milton is a senior research fellow at Stanford University’s Hoover Institution, the 1976 Nobel Laureate in Economics and a hero to millions in the United States and around the world for his insights and actions on behalf of economics and liberty.

Russ Roberts: Milton, I’d like our conversation to focus on the ideas contained in two of your books, A Monetary History of the United States, 1867–1960, a massive scholarly work, and Capitalism and Freedom, a slim monograph on the principles of a free society.

Let’s begin with the Monetary History of the United States. Written with Anna Schwartz. Published in 1963, it was an extraordinarily detailed and careful study of the role of money in the economy. And among many important insights, it made the case that inflation is everywhere and always a monetary phenomenon. When that book was published, what was the reaction of the profession to its scholarship?

Milton Friedman: The profession on the whole appreciated its scholarship. As I remember as best I can, there were three different reviews in three different professional journals, all of which were highly favorable even though—I think—two out of the three [reviews] were written by strong Keynesians.

Russ Roberts: And what was its impact in affecting the way the profession, at least in the short run, looked at the role of money?

Milton Friedman: I find that a very hard question to answer. Obviously, many things were going on in the world. Bretton Woods was on. The 1960s were a period of pretty good prosperity. On the whole, during the ’50s and the ’60s, it looked as if the Keynesian interpretation was right. After all, during that period, we had relatively prosperous countries, relatively stable prices, and relatively low interest rates.

It was a golden era, as it were, and everybody was said to be operating on Keynesian lines. What really changed the public perception and also the professional perception was the experience of the 1970s. During the 1970s, you had a combination that under Keynesian analysis could not exist. You had high inflation and high unemployment at the same time—named stagflation—and that combination was really ruled out by the simple kind of Keynesian analysis that was in vogue. But it was that experience which more than anything else led to a basic change in public and intellectual attitudes toward money.

Russ Roberts: So the scholars and the public had to try to puzzle out why this seeming impossibility was definitely occurring.

Milton Friedman: Yes and no. Because of our book, because of Bob Lucas’ work, we had predicted that this would happen and, therefore, it was like an experiment. You wait and see what happens and the predicted results happened.

Russ Roberts: There was a lens to look through to explain what was going on.

Milton Friedman: Sure, because this lens had predicted that you could have both high unemployment and high inflation at the same time.

Russ Roberts: I was an undergraduate and a graduate in the 1970s and my textbooks at the undergraduate level—not the graduate level, because I attended a small university in the Midwest I think you used to have an affiliation with, the University of Chicago—but as an undergraduate, my textbooks talked about all the different theories of inflation—cost push, cost pull, the role of unions, the role of industrial concentration and, of course, the possibility that Milton Friedman, this maverick thinker was right, that money had something to do with it.

It’s my impression that’s not true anymore; that the intellectual environment understands today that inflation is caused by a rapid growth in the money supply.

Milton Friedman: I think it does. I think that’s clear and the last 30 years, last 20 years I should say, has done a great deal to rub that in because every central bank has come to accept the view that it’s responsible for inflation.

Russ Roberts: Let’s talk about those central banks. What role do you think the Monetary History had—and the related work around it, of course—in influencing central bankers in focusing on the money supply in its role of affecting inflation?

Milton Friedman: I think it had a great deal of effect. I think what was most important was a chapter in the Monetary History that dealt with the Great Depression. The difficulty of having people understand monetary theory is very simple—the central banks are good at press relations. The central banks hire people and the central banks employ a large fraction of all economists so there is a bias to tell the case—the story—in a way that is favorable to the central banks.

But the Great Depression was such a major event and such a disaster that there was no way in which you could talk it away, although they tried to do so. If you read the annual reports of the Federal Reserve Board or its testimony before Congress, you will find that as late as 1933, at the very depths of the depression, it’s talking about how much worse things would have been if the Fed hadn’t behaved so well.

But the evidence was so clear. You had a decline in the quantity of money by a third from 1929 to 1933 and that coincided with the decline in the economy by half or so. When you have 25 percent of the working force unemployed, you can’t just talk it away.

Russ Roberts: But at the time, the main lesson that people drew from that was that capitalism is broken.

Milton Friedman: Absolutely. The lesson people drew was that it was a fault of business. It was a market failure. But I think the reason they drew that lesson was because of the way in which the self interest of the monetary authorities led them to promote it.

Russ Roberts: And you could toss in the self-interest of FDR in painting himself as a savior despite the severe recession of 1938.

Milton Friedman: But that would have been the same for them even if they had recognized the cause, only they would have concentrated more on doing—on abolishing the Fed or on reformulating the Fed. But the reason why the public and the intellectuals at large held to that perception was because that was what they were being told by the authorities.

Russ Roberts: And so it justified a great deal of government intervention in the economy at the time, obviously.

Milton Friedman: Oh, it certainly did.

Russ Roberts: And you’re suggesting that the Monetary History was the beginning of a revision toward a different perspective.

Milton Friedman: Well, I don’t know. On the ideological side, there were other things at work. Hayek’sRoad to Serfdom, which was published in 1945 made the ideological case. I don’t know what role the Monetary History played in the public at large but in terms of the monetary authorities, in terms of money, there’s no doubt that it played a considerable role.

Russ Roberts: And that chapter on the Great Depression must have alarmed them greatly about their potential for doing harm.

Milton Friedman: Exactly, exactly.

Russ Roberts: And at that time, in the 1960s, there was a lot of debate about what the role of the central bank should be and because inflation was relatively low, there was much less attention paid to that role.

Milton Friedman: Here and there, there were things like the Federal Reserve Bank of St. Louis, which was arguing against the Federal Reserve policy and which was arguing that they should pay more attention to the quantity of money, but they were mavericks. But so far as the bulk of the population, the bulk of the profession, the bulk of the people hired by the monetary authorities, they all were Keynesians.

Russ Roberts: Focusing on the central bank role, going back again to the ’70s when I was in school and shortly after your book came out, the focus was on the money supply—the quantity of money, counting it, controlling it through open market operations.

Something changed in the last 25 or 30 years. That’s not what Alan Greenspan or Ben Bernanke talk about. They talk about other things and they play with that short-term interest rate, not the so-called stock of money that you focused on so intensely in the book.

Milton Friedman: That’s what the talk about but that’s not what they do.

Russ Roberts: What do they do?

Milton Friedman: They use the short-term interest rate as a way of controlling the quantity of money. If you look at the statistics, the rate of change of the quantity of money from month to month, quarter to quarter, year to year, it has never been so low as it has been over the last 20 years.

I don’t believe there’s another 20-year period in the history of the country in which you can find so steady a rate of growth in the quantity of money and that can’t all be an accident. That’s because they use the short-term interest rate. Look at it in the simplest possible way.

The Fed says the short-term interest rate should be 4.5 percent. How do they keep it there? By buying and selling securities on the open market. Now you’re Mr. Bernanke; you’re Mr. Greenspan. You’re watching that. And with the current short-term interest rate, you find that the quantity of money is starting to creep up more rapidly than you really want. Well, then you will tend to be favorable to raising to a higher rate of interest.

At that higher rate of interest, the demand for money is less and so the supply of money under that phenomenon, instead of having to sell government bonds to keep it there, they have to buy government bonds to keep it there or vice versa. Maybe I’m getting it mixed up. But in any event, the short-term interest rate is a tool with which you can control the quantity of money.

Russ Roberts: But they don’t talk about it that way.

Milton Friedman: No, they don’t talk about it that way.

Russ Roberts: Why do you think that is? Do you have any idea?

Milton Friedman: I don’t know. I’ve always been puzzled by why they insist on using the interest rate rather than the quantity of money.

If you really carried out the logic concerning the quantity of money, you deprive the Federal Reserve of anything to do. Suppose the Federal Reserve said it was going to increase the quantity of money by 4 percent a year, year after year, week after week, month after month. That would be a purely mechanical project. You could program a computer to do that.

Russ Roberts: Like an indexed mutual fund takes away the fun of being a fund manager.

Milton Friedman: Right. That’s part of the reason. But the main reason, I think, is different. It’s that the central bank associates with banks. It regards itself as sort of a mentor of the banking system and, to the individual bank, it doesn’t believe it creates a quantity of money. That doesn’t make any sense to them.

What they deal with are interest rates and therefore, it’s natural and so many of the central bankers are themselves from the banking industry. They’re bankers. And so it’s natural for them to think in terms of interest rates and, moreover, when they think in terms of interest rates, they’ve got all kinds of interest rates—short-term interest rates, long-term interest rates—all kinds of excuses for exercising power or thinking they’re exercising power.

Russ Roberts: Taking credit for exercising power.

Milton Friedman: I’ve always been in favor of abolishing the Federal Reserve and substituting a machine program that would keep the quantity of money going up at a steady rate.

Russ Roberts: And over the last 20 years or so, they’ve approximated that.

Milton Friedman: Come closer to approximating it. Absolutely.

Russ Roberts: And I would argue, and I assume you would as well, that the relative stability of the U.S. economy over the last 20 years is a reflection of that steady growth in the money supply.

Milton Friedman: I think there’s no doubt at all.

Russ Roberts: The non-erratic path.

Milton Friedman: It’s a golden period. It’s a period in which you had declining inflation but a fairly steady rate, a steady level. You had only three recessions, all of them brief, all of them mild. I don’t believe you can find another 20-year period in American history. But it’s interesting to note that so far as the international acceptance of monetary control is concerned, it was started by the Bank of New Zealand, not by the Federal Reserve Bank.

It was some time in the 1980s when New Zealand essentially came close to privatizing its central bank. It set up a situation in which the governor of the Central Bank of New Zealand had a contract with the government in which he agreed to keep the price level—inflation—within a certain bound; 0 to 3 percent or 0 to 2 percent. And if he did not do so, he could be fired.

Russ Roberts: Not decapitated, merely fired.

Milton Friedman: Merely fired.

Russ Roberts: But it still concentrated his mind sufficiently.

Milton Friedman: Oh, yes. And Don Brash was appointed as the first governor of the Central Bank of New Zealand. He’s now the leader of the opposition in the New Zealand Parliament. But at the time, he came from business. He was a businessman and he is an extraordinarily able and effective fellow and he took this job on at the time when New Zealand had a very high inflation rate and he succeeded in living up to his contract.

And that really set the pattern. It was the New Zealand experience, I’m sure, that had more to do with other central banks around the world adopting inflation targeting than the United States experience.

Russ Roberts: Because it was so dramatically effective in New Zealand?

Milton Friedman: It was the first time that anybody had explicitly adopted an inflation target. So that was something that everybody observed. And, secondly, it was so dramatically effective.

Russ Roberts: So are you optimistic about the role the central bank will continue to play in that inflation and price level story? You said we’ve had a golden era of 20, 25 years of stable prices, steady growth with only minor—by historical standards—minor recessions. Are you optimistic about the next 25 years?

Milton Friedman: I have great difficulty not being optimistic about it. All the evidence would seem to be optimistic. On the other hand, I can’t hold back a doubt. Governments want to spend money and sooner or later, governments are going to want to spend money without taxing it and the only way to do that is to print money—to create inflation.

Inflation is a form of taxation. How long will governments be able to resist the temptation? And particularly as people become adjusted to being in a world of stable inflation. They will be bigger suckers as it were. It will be easier to get a lot out of it. If everybody anticipated inflation, you couldn’t get anywhere by inflating.

Russ Roberts: But once you get people lulled into the expectation of a lack of it, there’s the potential to exploit it. Let me ask the question in a different way. A lot of people credit Alan Greenspan with the expansion and success. They give Paul Volcker some credit as well at the early part of this period that we’re talking about.

But they make it sound like the key to success in monetary policy is you just got to get the right person in the job. When Ben Bernanke or whoever is following him comes in, there’s this absurd microscopic examination of the aura and vapors around such a person. And you’re suggesting it really has nothing to do with it.

Milton Friedman: Well, how is it that New Zealand can do it. How is it that Australia can do it. How is it that Great Britain can do it. These are all countries which followed New Zealand. New Zealand started it. But then Australia and Great Britain also adopted inflation targeting.

Russ Roberts: Well, they just happened to find the right guy in each of those places.

Milton Friedman: Oh, they were all lucky. Absolutely. (Laughter.) I’ve always felt that the big defect politically of the Federal Reserve is precisely that so much depends on unelected representatives. The central bank is treated as if it were the Supreme Court. That’s why during the Depression, there was no effective controls on the central bank. There were members of Congress who knew what to do and who trying to get the Fed to do it but they had no way to do so.

Russ Roberts: There was no incentive directly. There was an indirect incentive, of course, which was humiliation and the stigma which has endured. They had no idea at the time of how bad that would turn out—how those decisions would look in retrospect. But you’re suggesting that the disadvantage of the current system is a lack of accountability.

Milton Friedman: Right.

Russ Roberts: But the alternative, the elected system, has the problem that you mentioned earlier of the temptation to exploit the ability to create money to increase revenue.

Milton Friedman: But that’s why what you want—if possible—is a mechanical system. If there was any virtue to the gold standard, it was that virtue. Maybe you could create the same thing now. My favorite proposal really is a little bit more sophisticated—or less sophisticated if you want to look at it that way—than a straight increase in the quantity of money. I would—if I had my choice—freeze the amount of high-powered money. Not increase it.

Russ Roberts: High-powered money being bills and cash.

Milton Friedman: High-powered money is the currency plus bank reserves.

Russ Roberts: Okay.

Milton Friedman: I would freeze that and hold it constant and have it as sort of a natural constant like gravity or something. Now, you would think that that’s a bad idea because there would be no provision for expansion; however, high-powered money is a small fraction of total money and the ratio of total money to high-powered money has been going up over time. So the economy would create more money and on average, you would have a pretty stable money growth and a pretty stable monetary system.

Russ Roberts: What do you think the odds are of that happening?

Milton Friedman: Zero.

Russ Roberts: Zero? Well, that’s a small number, zero. I wish you were a little more optimistic.

Milton Friedman: No, I don’t think it’ll happen unless there is another catastrophe like the Great Depression. But other than that, it’s not going to happen. I think the real danger of this [the current monetary system] breaking down is there’s no danger of it breaking down into a Great Depression. The real danger is it’ll break up into an inflation.

When I see in the Federal Reserve reports that the inflation anticipation for 10, 20 years is on the order of 2 percent a year, I find it very hard to believe it. Sooner or later, the government’s going to get out of hand.

Russ Roberts: But this current run is a lovely illustration of your ideal— a non-discretionary, mechanistic rule. The average person finds it very unappealing. Discretion always seems to be better than rules.

Milton Friedman: That’s right.

Russ Roberts: What you’re saying is that with that discretion—which is not ideal in your world—yet with that discretion, they have followed the rule.

Milton Friedman: Yes.

Russ Roberts: So far. They’ve given the impression to the world that they are wise and careful engineers at the helm of the monetary system and yet they have acted as robots.

Milton Friedman: That’s right.

Russ Roberts: What a wonderful example of a lack of damage done by that discretion. So far. But I understand your pessimism.

Russ Roberts: Milton, let’s turn to Capitalism and Freedom. In the book, you lay out the principles of what you call liberalism. Sometimes you call it liberalism, sometimes 19th Century liberalism. Sometimes you’ve called it classical liberalism. And you advocate there a limited role for government in the legal and monetary system and maximal freedom and responsibility for the individual. And in that book, which was published in 1962, but based on lectures, I think, that you gave in the late 1950s—

Milton Friedman: 1956.

Russ Roberts: So the ideas in that book are 50 years old this year. And in 1956 and thereafter in the book in 1962, you argued for a volunteer army, flexible exchange rates, a monetary rule for stable prices, educational vouchers, privatizing Social Security and a negative income tax. At the time, those ideas were not conservative at all—

Milton Friedman: They were very radical.

Russ Roberts: Some people might call them conservative but you called them liberal because they were about freedom. They were considered either conservative or whacky. What was the reaction to the book when it came out?

Milton Friedman: I don’t know. I really don’t know how to answer that question because when it came out, it did not receive a great deal of attention to begin with. It was reviewed in no major newspaper. The New York Times didn’t review it. The only reviews were in professional magazines. It was reviewed in the American Economic Review, in theEconomic Journal and other major professional journals but it got very little public attention.

Russ Roberts: And I’m surprised it was actually reviewed there. A book like that today would be much less likely to be reviewed in theAmerican Economic Review or Economic Journal. It was a polemic of sorts. That’s a little strong.

Milton Friedman: It was a polemic.

Russ Roberts: It was a treatise. It was a manifesto.

Milton Friedman: But by that time, I had acquired a considerable reputation as an economist in professional economics. There was a good deal in this book, however, which was of professional economics importance. What you’ve mentioned—floating exchange rates—and the monetary stuff. It was polemic but it wasn’t primarily polemic.

Russ Roberts: And it’s not written in a polemical style.

Milton Friedman: No, it tried to be a rational argument and it tried to consider the evidence for the points that are made. But you’re stressing how much has since been achieved from it.

Russ Roberts: Correct.

Milton Friedman: But I’ve always stressed the opposite. If you look at the list in Chapter 1 or 2—I have a long list of things government ought not to be doing.

Russ Roberts: And it’s not exhaustive. You say at the end of it this is just the beginnings of a list.

Milton Friedman: The only one of those that has really been achieved is a volunteer army.

Russ Roberts: Right. We’ve made some inroads potentially on agricultural price supports which is, I think, the first thing you list on that page. There was actually somewhat serious talk about changing them. But you’re right. You could argue the glass is half empty. But as, again, someone who came of intellectual age in the 1970s and who was sympathetic to the ideas in the book, to put it mildly, advocating those ideas at the time, any of the ones we’ve talked about on the positive side that actually happened or are close to happening, was a recipe for being treated as a buffoon or a fool or a heartless person. I think it’s an extraordinary intellectual and policy experiment over the last 50 years that so many of those things have come to pass.

Milton Friedman: And what’s happened is that the public attitude has changed tremendously. In 1945, 1950, at the end of the war, intellectual opinion was almost wholly collectivist. Everybody was a socialist. They may not have used the term but that’s what they were. However, practice was not socialist. Practice was free enterprise.

The role of government at that time was such smaller than it has since become and from 1945 on to 1980, what you had was galloping socialism. Government took over more and more control. Government spending went from about 20 percent of national income—government federal, state and local—to about 40 percent of national income until Reagan came along.

But Reagan was able to do what he did because in that 20-year period, intellectual opinion had changed. What had before been a hypothesis was now fact. You now could see what the government did and people didn’t particularly like what the government did. So public attitudes about government had changed very much over that period and I think maybe Capitalism and Freedom added a little of that but I think experience was much more responsible.

Russ Roberts: At the time, the other side of the intellectual argument, the socialist or communist side, was doing quite poorly. But we were not aware of it. The Soviet Union was doing much, much worse than it appeared to be doing.

Milton Friedman: Sure.

Russ Roberts: And so if we had had the facts about the Soviet Union, the experiential case for capitalism and markets might have been even stronger. But it really is rather remarkable that given the intellectual apologists for the Soviet Union of the day, how much the tide changed in public opinion despite the lack of direct evidence that we had.

Milton Friedman: We had very little direct evidence outside the United States and I think it was the evidence of the government in the United States that was playing a role. But I really have never done any serious work on trying to trace the course of general public opinion except as it worked for the politics of it. Reagan could never have gotten elected if there had not been a big change in public opinion. He could not have been elected in 1950.

Russ Roberts: And Goldwater was not electable in 1964 who in many ways was the most free market candidate of the 20th Century. Yet George W. Bush, who is not much of a classical liberal, did at least talk about what he described as privatizing Social Security, a topic that Reagan might think was a good idea but I don’t think ever talked about it publicly, advocated it, never made it a campaign issue. I think probably afraid of it, perhaps correctly so.

I remember in my youth, again going back to the ’70s, talking about eliminating Social Security was an invitation to be described as a person who wanted to see old people die in the streets “as they did before the 1930s” as if somehow Social Security had prevented this from happening, which is bizarre given the level of Social Security in the 30s.

Milton Friedman: Of course.

Russ Roberts: —and all the private mechanisms we have for taking care of ourselves. And so, obviously, Capitalism and Freedom played a role. You mentioned earlier The Road to Serfdom by Hayek in affecting public opinion. There was definitely an intellectual foundation laid for these public opinion changes that gave people something to hold onto.

Milton Friedman: Well, we know that, for example—we happen to know—that Reagan read Capitalism and Freedom before I ever met him and, clearly, that’s a way in which a book has influence.

Russ Roberts: But it also has influence through affecting the electorate who—

Milton Friedman: Oh, sure.

Russ Roberts: And Free to Choose, a book we haven’t mentioned yet, which was a documentary on public television at first and then I think the book followed the documentary or was it the other way around?

Milton Friedman: The book was based on the documentary but appeared in print before the documentary. What happened was we finished all the work on the documentary in the spring of ’79 and we spent the summer of ’79 using the transcripts of the program as a basis for Free to Choose book and Harcourt Brace did a remarkable job of publishing the book. We went to the printers in September and it was in the bookstores in December. Jovanovich—at the time, it was Harcourt Brace Jovanovich—Bill Jovanovich was very much of a fellow thinker and he contributed to our program.

Russ Roberts: In what way?

Milton Friedman: Oh, to begin with, the first step in creating the program was that I gave a series of lectures all over the country on the subjects that were going to be in the program to provide material for the producer and directors to weave into film. And he gave us a contract for publishing the transcripts of those lectures.

Russ Roberts: So that helped finance the trip. The book and the TV series, which reached millions, obviously, helped as well with the ideas of Capitalism and Freedom which probably didn’t sell quite as well —marketed by the University of Chicago Press—but with similar ideas.

Milton Friedman: No, no. The University of Chicago Press did a good job in marketing considering the absence of book reviews. After all,Capitalism and Freedom has sold something like 600,000 copies. Free to Choose has sold over a million copies. And we found it very fascinating to observe the way sales of Capitalism and Freedom went. To begin with, they were relatively few. And then they gradually started to increase and it was entirely person to person—word of mouth.

Russ Roberts: And it is a book that’s still quite topical.

Milton Friedman: The basic principles that we believe in are going to stay the same for the next thousand years. That aspect of it will never go out of date. What goes out of date are the particular applications. We still find Adam Smith’s book, Wealth of Nations well worth reading even though it’s published in 1776.

Russ Roberts: Yes, it is surprisingly informative.

Milton Friedman: It certainly is and it’s so well written.

Russ Roberts: I think a huge part of your success—obviously not the logic but the success of the ideas—is your ability to communicate clearly and effectively to a non-technical audience.

Milton Friedman: Well, I’m not a stylist the way Smith was. The modern economist who really I think matches that is George Stigler.

Russ Roberts: Absolutely. He had a graceful pen. And it was a pen probably, not a keyboard, if I had to guess.

Milton Friedman: Oh, there’s no doubt that it was a pen.

Russ Roberts: I know you can give us the empirical evidence. Let me ask you about another idea in Capitalism and Freedom that you later elaborated on in a Sunday New York Times magazine story in the early 1970’s. You wrote there: “There is one and only one social responsibility of business, to use its resources and engage in activities designed to increase its profits, so long as it stays within the rules of the game which is to say engages in open and free competition without deception or fraud.”

I feel that that view of business, the one that says it should maximize its profits, is increasingly under attack and there’s a strong activism afoot in the land to turn corporations and businesses into social organizations, welfare agencies, charitable organizations. One, do you agree with me? Do you think that’s true? And two, what can we do about it? Any ideas?

Milton Friedman: I think it’s absolutely true. There’s no doubt that that’s—the view that there are many stakeholders and not only the shareholders has spread. And business itself propagates the idea because it’s good public relations. They spend money entirely with a view to the bottom line but label it social responsibility spending.

And that sentence, I think, is still just as true as it ever was and I’ve never seen an occasion to change my view about that. Suppose a business wants to do charity. What is it that gives it any special ability to do charity properly? The XYZ Company, in addition to producing XYZ trucks, also wants to be socially responsible and so it does what it thinks is charity. What is its special capacity for that?

It may know how to make trucks but does it know the right way to spend charitable money? And whose money is it spending? It’s spending somebody else’s money. It’s a very bad practice. Business has had such a big incentive to label itself socially responsible—it’s primarily responsible for that conception.

Russ Roberts: Yeah, I worry about that slippery slope as they brag about how well they’ve done in those different dimensions. I’d like them to brag about how profitable they are. That means they’ve produced something that people enjoy, are willing to pay for and have found a way to produce it at a lower cost.

Milton Friedman: The truth of the matter is that the only way anybody can make money is by producing something that people want to buy, but it can give away money without meeting that restriction.

Russ Roberts: That reminds me of one explanation for why people, I think, lean on businesses to indulge other activities besides producing products well. It’s the Willie Sutton theory of why you rob banks—that’s where the money is.

The Chicago City Council recently passed an ordinance requiring large retailers—mainly Wal-Mart and Target—to pay at least $10.00 an hour in wages and $3.00 an hour in benefits.

If you ask the proponents why should Wal-Mart finance a higher standard of living for their workers, why should the investors of Wal-Mart, the stockholders, and Target, be the ones that finance that, I think the answer would be “Well, they have the money.”

That ignores, of course, the incentive effects that then result. They’re the last people that you’d want to have finance this because it discourages them from creating jobs for low skill people. But I think that first order effect of “Well, they’ve got the money, they write the checks so therefore they’ve got the responsibility” has a huge appeal to the average person.

Milton Friedman: But it’s always been true that business is not a friend of a free market. I have given a lecture from time to time under the title Suicidal Impulses of the Business Community, something like that, and it’s true. It’s in the self-interest of the business community to get government on its side. It’s in the self-interest of a particularbusiness. Look at this crazy business about ethanol. Who’s benefiting from that?

Russ Roberts: Farmers. Corn farmers.

Milton Friedman: No, the farmers aren’t benefiting.

Russ Roberts: The landowners.

Milton Friedman: What’s the company that produces it?

Russ Roberts: Archer Daniels Midland. So of course, they lobby and talk about the enormous environmental benefits of ethanol.

Milton Friedman: But the real puzzle—puzzle isn’t quite the right word—the real problem here is where do you find the support for free markets? If free markets weren’t so damn efficient, they could never have survived because they have so many enemies and so few friends. People think of capitalism or free markets as something that obviously is supported by business. People think that if a business party is a party in politics, it will promote free market. But that’s wrong. It will be in the self-interest of individual businesses to promote a tariff here and a tariff there, to promote the use of ethanol—

Russ Roberts: Special regulations for its competitor that apply just by chance to its competitors but not to itself—

Milton Friedman: That’s right.

Russ Roberts: —or that they already comply with but their competitors don’t happen to comply with.

Milton Friedman: And it’s so hard in general, so much harder, to repeal anything government is doing than it is to get it to do it. There are so many stupid things that government is doing that, clearly, it would be in the self-interest of the public at large to have repealed. Who would—who can really on logical grounds defend sugar quotas? There’s no way of defending sugar quotas.

Russ Roberts: You don’t think it’s a big national security issue? [laughter]

Milton Friedman: That was why they were imposed. Because of Cuba. They were initially imposed against Castro. But once you got them, you couldn’t get rid of them.

Russ Roberts: It’s a good example because the beneficiaries are very few.

Milton Friedman: They’re very few.

Russ Roberts: We understand that politically that gives them a certain reason to be loud in talking to the representatives but you’d think the fewness of them would eventually be decisive in overturning it but it has not.

Milton Friedman: No, it’s not, because it’s an advantage. If 50 percent of the people were sugar farmers, you couldn’t possibly have sugar quotas, because it costs too much to the others. But if 1% of the people are sugar producers, for each dollar that they get, that’s divided among 99 people so it’s only one cent to the individual.

Russ Roberts: So their incentive to yell is small— which brings us back to a question that you write about in Capitalism and Freedom.Issue by issue, it’s easy to make the case for discretion.

When you see the cumulative effect of going issue by issue, you really can make the case for principles. You give the example in the book of freedom of speech. Obviously, a lot of Americans are against freedom of speech.

Milton Friedman: Oh, sure.

Russ Roberts: And if you went issue by issue, you’d find a lot of speech that would be voted down as not appropriate and yet we sustain it through enough people believing that it’s a good thing.

Milton Friedman: But even here, with the campaign finance laws, we’re reducing freedom of speech drastically.

Russ Roberts: That gets back to your point about businesses wanting government to protect them. In this case, the business is the industry of government. Politicians like the protection that campaign finance laws gives them.

Milton Friedman: Yeah.

Russ Roberts: That’s a very tough one when they regulate themselves. They do tend to be a little self-interested there. It’s very sad.

Milton Friedman: But how do we get that repealed? What politician is going to come up and make a big fight on repealing the McCain-Feingold legislation.

Russ Roberts: Although the Supreme Court occasionally does speak up and suggest that this is not really consistent with the Constitution.

Milton Friedman: Well, the Supreme Court is not a very strong support in some cases. Look at what it did with property—with eminent domain. The Kelo case is not really a good advertisement for a free market Supreme Court.

Russ Roberts: But ironically, it did produce a backlash at the state and local level against using it.

Milton Friedman: The Institute of Justice—which is a remarkably good organization—has been promoting that backlash against it and they’ve been doing a very good job. It may well be that you’ll end up with a stronger support for property than you originally had. But that wasn’t the intention of the Supreme Court.

Russ Roberts: Let’s go back to the difficulty of repealing bad laws. You mentioned sugar quotas, sugar price supports, as an example. What role do you think economic illiteracy, a lack of understanding on the part of the public of the full effects of legislation, plays in sustaining laws that are described as in the national interest but are really serving special interests?

Milton Friedman: Very little. Because it’s not in the self-interest of the recipients to figure it out. What housewife is going to spend the time to save the extra money—maybe it’s $5.00 or $10.00 a year she pays extra on sugar? It doesn’t pay to try to figure out. What you’re dealing with is rational ignorance. The rational part is what I want to emphasize. It’s not ignorance that is avoidable because it’s rational to be ignorant.

Yet somehow, people do get it. Minimum wages have become less popular than they used to be. They’ve been trying to pass a rise in the minimum wage for years and they haven’t passed one. And that’s because, I think, there is more understanding of the economic merits or demerits of it than there used to be—more people recognize the effect of a higher minimum wage on the employment of the poor.

Russ Roberts: On the flip side, the living wage, which are these local ordinances or like the one in Chicago we spoke about earlier, gets attention and often passes.

And if anything, you’d think there the effects are going to be more stark in a local area—employers have more choices to leave the area which they wouldn’t have at the federal level. On the case of gasoline price controls, true, no one clamors for price controls but we have all these implicit price controls—threats by attorney generals to prosecute gougers in the wake of Katrina or worse, vaccine manufacturers who might have the gall to charge a market-clearing price.

Instead we have the president of the United States two winters ago begging people to not use the vaccine if they’re not really at risk, instead of using the price mechanism which is so much more effective. It seems to be a paradoxical pattern? Do you have any thoughts on that?

Milton Friedman: I don’t think there’s anything very paradoxical about it. First place, we are now only 20 or 30 years from when we had price controls [on gasoline]. And so a large fraction of the population had personal experience with it. Twenty or 30 years from now, after there’s nobody living who had experience with price controls, I wouldn’t be surprised to see it come back again.

We have to keep ourselves open to the facts. The facts are that the world has become better and better over time. The 19th Century was better than the 18th Century. The 20th Century was better than the 19th Century. The 21st Century is going to be better than the 20th Century. There was once an article back in, oh, 1780 or something, which said how many people lived in free countries and how many lived in the rest—non-free.

And the ratio of people who live in free countries to the total population of the world has surely been going up throughout this whole—these past two centuries. It went up most dramatically recently when the Berlin Wall fell, when the Soviet Union went out of existence. So there’s reason to be optimistic.

Somehow or other, these stupid individuals who vote these bad laws seem to have enough sense to keep from voting laws bad enough to create a negative GNP. So I think in the end, you’ve got to remain an optimist.

Russ Roberts: I share your optimism and I like the long-term perspective. On any one day, you can always get depressed about what’s going on in Washington or in city hall but the long-term trend is toward more freedom and a higher standard of living and although it seems very difficult for people to recognize that, they’re always moaning; the educated class is always moaning about how things have never been worse. We stand on the brink of a precipice either because we have a trade deficit or China or manufacturing jobs are in decline or the inequality due to this, that or the other, or immigration. There’s always some threat to our prosperity that’s imminent and yet we manage to keep going.

Milton Friedman: And yet—another thing on the glass being half empty. While everybody complains about Bush’s tax cuts, nobody really is in favor of higher taxes. There’s no broad sentiment, no broad move [to raise taxes].

Russ Roberts: I want to ask you about George Stigler who you mentioned earlier. Stigler was an observer of the political scene. He was a political economist who described why things were the way they were but he felt it was a waste of time to be an advocate, a preacher, a proselytizer for a particular philosophy or ideology because politicians face these incentives and you’re not going to change what they do. Being an advocate for this policy or that policy or trying to increasing liberty—as you have—is a Quixotic endeavor. Is that a fair assessment of his view?

Milton Friedman: There’s a lot of truth to it. George always used to say, “Milton wants to change the world. I just want to observe it.” But it wasn’t true. That was what he would say. But after all, you never heard George say a good thing about bigger government. You never heard him in any way express views that differed from yours and my views about what we ought to be doing. So I think that was a little bit of a show that he put on.

Russ Roberts: But he didn’t spend as much time as you have professionally.

Milton Friedman: No, no. He did spend much more time on observing.

Russ Roberts: And you have spent a great deal of time obviously on observing but a sizeable amount of time on urging or prodding or pushing politicians and others—the rest of us—to advocate for smaller government and more individual freedom.

Milton Friedman: I have.

Russ Roberts: As a person who spent a lot of time in the—not just in the academic vineyard but in the policy vineyard, do you look back on that as fruitful work?

Milton Friedman: I really had two lives. One was as a scientist—as an economist—and one was as a public intellectual. And everybody more or less does his major scientific work at a relatively early age And it’s kind of natural, I think, that people switch from the one area to the other. Really until the 1970s, I did not have much contact in politics whatsoever.

I had some but not much. But then, I think increasingly as the scientific side of my life matured and I happened to know more people in politics, my interests and my activities switched to some extent. I think what really motivated it more than anything else was when I was writing columns for Newsweek.

Russ Roberts: Which was fun, I assume.

Milton Friedman: It was fun. It was fine. I found it a very challenging thing to do and it made me—forced me—to keep up with the current affairs that were going on and also it brought me into contact with people who were active in politics.

Russ Roberts: Did colleagues other than George voice an opinion about you spending your time that way? I know at that point in your life, you were already incredibly respected and successful but—

Milton Friedman: No. No.

Russ Roberts: For a young scholar, it’s not the best use of time often.

Milton Friedman: I always told my students that if they went to Washington, they shouldn’t stay there more than two years or they’ll get ruined. And in general, I’ve argued to youngsters who came up to me and wanted to be ideologists, wanted to promote an ideological view, that they first better get themselves established as an economist or as a scholar and get a good job and then they could afford to do it.

Russ Roberts: What advice would you give to those who love liberty and would like to see its cause thrive? You talked about some optimism, that the broad historical trends are good. Anything in the short run that you think would be useful or good for people to be aware of or take advantage of?

Milton Friedman: I think people have to do what they want to do. I think that the best thing that people can do who want to promote the free market is to talk about the free market, to think about the free market, to write about the free market and to get into arguments.

Russ Roberts: Something you’ve spent a lot of time at.

Milton Friedman: I’ve had a lot of experience in it, a great deal.

Russ Roberts: That’s good advice. Thank you, Milton.


*See Milton Friedman’s biography in the Concise Encyclopedia of Economics.

To post a followup to this essay, go to EconTalk.org.

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Milton Friedman on Hayek’s “Road to Serfdom” 1994 Interview 1 of 2

Milton Friedman on Hayek’s “Road to Serfdom” 1994 Interview 2 of 2

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Friedman Friday” Free to Choose by Milton Friedman: Episode “What is wrong with our schools?” (Part 5 of transcript and video)

Here is the video clip and transcript of the film series FREE TO CHOOSE episode “What is wrong with our schools?” Part 5 of 6.   Volume 6 – What’s Wrong with our Schools Transcript: Are your voucher schools  going to accept these tough children? COONS: You bet they are. (Several talking at once.) COONS: May I answer […]

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WOODY WEDNESDAY Review of Woody Allen’s latest movie IRRATIONAL MAN Part 4

Irrational Man Official Trailer #1 (2015) – Emma Stone, Joaquin Phoenix Movie HD

Woody Allen, Emma Stone and the cast of Irrational Man in Cannes

‘Irrational Man’ Review

CANNES FILM FESTIVAL

MAY 15, 2015 1:13 PM

Emma Stone Shines in Woody Allen’s Surprising Irrational Man

Courtesy of the Cannes Film Festival
It’s not the icky professor-student romantic comedy you’re expecting.

As far as Woody Allen philosophical thought experiments go, you could do a lot worse than his latest film, Irrational Man, which premiered out of competition at the Cannes Film Festival today. Working in a half-light, half-dark vein that’s a bit like Match Point (his best film of the past 10 years) with more jokes, Allen has made something that’s certainly entertaining, if not exactly enlightening. He’s working at dinner-party depth here, tossing out bits of Kant and Kierkegaard to add some intellectual padding to a swift little story about a college professor going nuts. I was pleasantly surprised by the film’s unexpected wicked edge, as I had steeled myself for the icky professor-student romantic comedy the trailers suggested. There is some of that in the film, but it’s not the primary focus.

I’m reluctant, though, to tell you what the film is actually about, seeing as the trailer is so careful not to reveal that. So, if you’d rather not know, stop reading now!

Joaquin Phoenix plays Abe Lucas, a depressed, alcoholic philosophy professor who arrives in Newport, Rhode Island, to teach a summer session at a fictional liberal-arts college. Known for his provocative writing on the futility of existence—and for an elaborately tragic backstory that keeps changing as people retell it, like a game of Telephone—Abe quickly catches the eye of a fellow professor named Rita (Parker Posey) and an eager student, Jill (Emma Stone). Dogged by rumors of past affairs with students, Abe is initially resistant to Jill’s obvious come-ons, and instead tries to make something work with Rita. He’s been having performance issues for the past year, though, so he’s not really able to “unblock” himself, as Rita puts it. At this point in the film, I settled in for a light, Philip Rothian comedy of conflicted virility, which didn’t seem terribly interesting.

But then, a twist. While having lunch with Jill one day, Abe overhears a woman bemoaning her sad situation to her friends: her lout of an ex-husband is trying to gain custody of their two kids, and the judge in the case is in cahoots with the guy’s lawyer. She feels utterly helpless, and says that she wishes the judge would get cancer and die. This puts a crazy, but, as he sees it, rational thought in Abe’s head: he should kill the judge. The judge is a bad man and this poor woman needs help, so getting rid of him would be a good, anonymous, morally defensible, even righteous, thing to do. Of course Abe is nuts to think this, buthe doesn’t know that. So he goes about plotting this man’s demise, suddenly invigorated and renewed by his new sense of purpose—his new philosophy for living. He gives into his attraction to Jill, a blissful if illicit love blooms, and, all told, things seem to have worked out quite well. Of course, they don’t stay that way.

As Irrational Man becomes a comedy about that murder, the film is infused with an intriguing jolt of seriousness, which is always welcome from Allen. Irrational Man doesn’t take on the deliciously unsettling nervous tingle of Match Point, nor the tricky moral dynamics of Crimes and Misdemeanors, but it does have genuine dramatic stakes, which mix discordantly, in a good way, with the film’s bouncy score and summery, sun-splashed setting. It makes for an odd film, but it works.

Phoenix hasn’t been asked to do a Woody impression like some actors in Allen’s past films, which is a good thing. This is one of the more low-key Phoenix performances to date, even though he’s playing a hard-drinking murderous lech. He’s funny, but ultimately doesn’t make much of an impression. In his defense, that might be because Stone commands such attention in her scenes, giving a lively, intelligent performance that puts her high up on the list of Allen’s best recurring actresses. She has a real understanding of Allen’s cadence and rhythm, and just about sells the silly notion that college students in 2015 talk like Woody Allen characters. (Irrational Man is alone worth a watch to see what Woody Allen thinks a college party is like.) I wish Allen would just write a real lead role for her next time. While he’s at it, maybe he could write something juicy for Parker Posey, too. She’s great here, but I wish she had a little more to do.

Stone, and the film’s terrific final two scenes, are the best things about Irrational Man, which plays like a slight but enjoyable short story. There’s nothing wrong with that—minor works can still be good—but if the film is, perhaps, trying to spark any deep thinking with its warmed-over philosophy, it doesn’t succeed. Still, thanks largely to Stone, I have a perhaps irrational affection for the movie, surprising and satisfying as it is.

Irrational Man: Is It Any Good? (Cannes 2015)

Cannes 2015 – IRRATIONAL MAN by Woody ALLEN (Press conference)

Cannes presents: Woody Allen’s ‘Irrational Man’ (Red Carpet)

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I love it when I find someone else who has a love for Woody Allen movies like I do. Evidently Paul Semel is person like that. Below is Paul Semel’s fine review:  Woody Allen Stand Up Comic 1964 1968 01 The Vodka Ad JANUARY 12, 2015 Woody Allen The Stand-Up Years 1964-1968 Review Given that he’s […]

Woody Allen: The Stand-Up Years 1964-1968 (Part 1)

Woody Allen Stand Up Comic 1964 1968 05 Mechanical Objects Standing Up and Floating Out Our favorite things this week include Woody Allen’s “The Stand-Up Years,” “Inherent Vice” by Thomas Pynchon not Paul Thomas Anderson, and “Saga” by Brian K. Vaughan. MILK & HONEY Email this page Posted January 14, 2015 Allen’s Stand-Up Roots: On […]

WOODY WEDNESDAY Woody Allen’s past movies and the subject of the Meaning of Life examined by Kyle Turner

____ Woody Allen’s past movies and the subject of the Meaning of Life examined!!! Out of the Past: Woody Allen, Nostalgia, the Meaning of Life, and Radio Days Kyle Turner Jul 25, 2014 Film, Twilight Time 1 Comment “I firmly believe, and I don’t say this as a criticism, that life is meaningless.” – Woody […]

WOODY WEDNESDAY Woody Allen Should Have Quoted Pascal: “Magic in the Moonlight” January 7, 2015 by Roger E. Olson 9 Comments

Woody Allen Should Have Quoted Pascal: “Magic in the Moonlight” January 7, 2015 by Roger E. Olson 9 Comments Woody Allen Should Have Quoted Pascal: “Magic in the Moonlight”   I am no Roger Ebert and don’t watch that many movies, but in my opinion, for what it’s worth, Woody Allen’s 2014 film “Magic in […]

WOODY WEDNESDAY My letter to Woody Allen’s Sister!!!!

______________ If anyone has read my blog for any length of time they know that I am the biggest Woody Allen fan of all time. No one except maybe Bergman has attacked the big questions in life as well as Woody Allen. Furthermore, Francis Schaeffer is my favorite Christian Philosopher and he spent a lot […]

Woody Allen to make first TV series for Amazon Prime

  ___________ Woody Allen to make first TV series for Amazon Prime ‘I’m not sure where to begin,’ says 79-year-old Oscar-winner about his small screen debut, as streaming TV service seeks to gain march on rivals with exclusive content Comment: in signing Woody Allen, Amazon Prime has delivered a nuclear blast to the competition Woody […]

“The Social Responsibility of Business is to Increase its Profits” by Milton Friedman

Milton Friedman on Self-Interest and the Profit Motive 1of2

Milton Friedman on Self-Interest and the Profit Motive 2of2

The Social Responsibility of Business is to Increase its Profits

by Milton FriedmanThe New York Times Magazine, September 13, 1970. Copyright @ 1970 by The New York Times Company.

When I hear businessmen speak eloquently about the “social responsibilities of business in a free-enterprise system,” I am reminded of the wonderful line about the Frenchman who discovered at the age of 70 that he had been speaking prose all his life. The businessmen believe that they are defending free en­terprise when they declaim that business is not concerned “merely” with profit but also with promoting desirable “social” ends; that business has a “social conscience” and takes seriously its responsibilities for providing em­ployment, eliminating discrimination, avoid­ing pollution and whatever else may be the catchwords of the contemporary crop of re­formers. In fact they are–or would be if they or anyone else took them seriously–preach­ing pure and unadulterated socialism. Busi­nessmen who talk this way are unwitting pup­pets of the intellectual forces that have been undermining the basis of a free society these past decades.

The discussions of the “social responsibili­ties of business” are notable for their analytical looseness and lack of rigor. What does it mean to say that “business” has responsibilities? Only people can have responsibilities. A corporation is an artificial person and in this sense may have artificial responsibilities, but “business” as a whole cannot be said to have responsibilities, even in this vague sense. The first step toward clarity in examining the doctrine of the social responsibility of business is to ask precisely what it implies for whom.

Presumably, the individuals who are to be responsible are businessmen, which means in­dividual proprietors or corporate executives. Most of the discussion of social responsibility is directed at corporations, so in what follows I shall mostly neglect the individual proprietors and speak of corporate executives.

In a free-enterprise, private-property sys­tem, a corporate executive is an employee of the owners of the business. He has direct re­sponsibility to his employers. That responsi­bility is to conduct the business in accordance with their desires, which generally will be to make as much money as possible while con­forming to the basic rules of the society, both those embodied in law and those embodied in ethical custom. Of course, in some cases his employers may have a different objective. A group of persons might establish a corporation for an eleemosynary purpose–for exam­ple, a hospital or a school. The manager of such a corporation will not have money profit as his objective but the rendering of certain services.

In either case, the key point is that, in his capacity as a corporate executive, the manager is the agent of the individuals who own the corporation or establish the eleemosynary institution, and his primary responsibility is to them.

Needless to say, this does not mean that it is easy to judge how well he is performing his task. But at least the criterion of performance is straightforward, and the persons among whom a voluntary contractual arrangement exists are clearly defined.

Of course, the corporate executive is also a person in his own right. As a person, he may have many other responsibilities that he rec­ognizes or assumes voluntarily–to his family, his conscience, his feelings of charity, his church, his clubs, his city, his country. He ma}. feel impelled by these responsibilities to de­vote part of his income to causes he regards as worthy, to refuse to work for particular corpo­rations, even to leave his job, for example, to join his country’s armed forces. Ifwe wish, we may refer to some of these responsibilities as “social responsibilities.” But in these respects he is acting as a principal, not an agent; he is spending his own money or time or energy, not the money of his employers or the time or energy he has contracted to devote to their purposes. If these are “social responsibili­ties,” they are the social responsibilities of in­dividuals, not of business.

What does it mean to say that the corpo­rate executive has a “social responsibility” in his capacity as businessman? If this statement is not pure rhetoric, it must mean that he is to act in some way that is not in the interest of his employers. For example, that he is to refrain from increasing the price of the product in order to contribute to the social objective of preventing inflation, even though a price in crease would be in the best interests of the corporation. Or that he is to make expendi­tures on reducing pollution beyond the amount that is in the best interests of the cor­poration or that is required by law in order to contribute to the social objective of improving the environment. Or that, at the expense of corporate profits, he is to hire “hardcore” un­employed instead of better qualified available workmen to contribute to the social objective of reducing poverty.

In each of these cases, the corporate exec­utive would be spending someone else’s money for a general social interest. Insofar as his actions in accord with his “social responsi­bility” reduce returns to stockholders, he is spending their money. Insofar as his actions raise the price to customers, he is spending the customers’ money. Insofar as his actions lower the wages of some employees, he is spending their money.

The stockholders or the customers or the employees could separately spend their own money on the particular action if they wished to do so. The executive is exercising a distinct “social responsibility,” rather than serving as an agent of the stockholders or the customers or the employees, only if he spends the money in a different way than they would have spent it.

But if he does this, he is in effect imposing taxes, on the one hand, and deciding how the tax proceeds shall be spent, on the other.

This process raises political questions on two levels: principle and consequences. On the level of political principle, the imposition of taxes and the expenditure of tax proceeds are gov­ernmental functions. We have established elab­orate constitutional, parliamentary and judicial provisions to control these functions, to assure that taxes are imposed so far as possible in ac­cordance with the preferences and desires of the public–after all, “taxation without repre­sentation” was one of the battle cries of the American Revolution. We have a system of checks and balances to separate the legisla­tive function of imposing taxes and enacting expenditures from the executive function of collecting taxes and administering expendi­ture programs and from the judicial function of mediating disputes and interpreting the law.

Here the businessman–self-selected or appointed directly or indirectly by stockhold­ers–is to be simultaneously legislator, execu­tive and, jurist. He is to decide whom to tax by how much and for what purpose, and he is to spend the proceeds–all this guided only by general exhortations from on high to restrain inflation, improve the environment, fight poverty and so on and on.

The whole justification for permitting the corporate executive to be selected by the stockholders is that the executive is an agent serving the interests of his principal. This jus­tification disappears when the corporate ex­ecutive imposes taxes and spends the pro­ceeds for “social” purposes. He becomes in effect a public employee, a civil servant, even though he remains in name an employee of a private enterprise. On grounds of political principle, it is intolerable that such civil ser­vants–insofar as their actions in the name of social responsibility are real and not just win­dow-dressing–should be selected as they are now. If they are to be civil servants, then they must be elected through a political process. If they are to impose taxes and make expendi­tures to foster “social” objectives, then politi­cal machinery must be set up to make the as­sessment of taxes and to determine through a political process the objectives to be served.

This is the basic reason why the doctrine of “social responsibility” involves the acceptance of the socialist view that political mechanisms, not market mechanisms, are the appropriate way to determine the allocation of scarce re­sources to alternative uses.

On the grounds of consequences, can the corporate executive in fact discharge his al­leged “social responsibilities?” On the other hand, suppose he could get away with spending the stockholders’ or customers’ or employees’ money. How is he to know how to spend it? He is told that he must contribute to fighting inflation. How is he to know what ac­tion of his will contribute to that end? He is presumably an expert in running his company–in producing a product or selling it or financing it. But nothing about his selection makes him an expert on inflation. Will his hold­ ing down the price of his product reduce infla­tionary pressure? Or, by leaving more spending power in the hands of his customers, simply divert it elsewhere? Or, by forcing him to produce less because of the lower price, will it simply contribute to shortages? Even if he could an­swer these questions, how much cost is he justi­fied in imposing on his stockholders, customers and employees for this social purpose? What is his appropriate share and what is the appropri­ate share of others?

And, whether he wants to or not, can he get away with spending his stockholders’, cus­tomers’ or employees’ money? Will not the stockholders fire him? (Either the present ones or those who take over when his actions in the name of social responsibility have re­duced the corporation’s profits and the price of its stock.) His customers and his employees can desert him for other producers and em­ployers less scrupulous in exercising their so­cial responsibilities.

This facet of “social responsibility” doc­ trine is brought into sharp relief when the doctrine is used to justify wage restraint by trade unions. The conflict of interest is naked and clear when union officials are asked to subordinate the interest of their members to some more general purpose. If the union offi­cials try to enforce wage restraint, the consequence is likely to be wildcat strikes, rank­-and-file revolts and the emergence of strong competitors for their jobs. We thus have the ironic phenomenon that union leaders–at least in the U.S.–have objected to Govern­ment interference with the market far more consistently and courageously than have business leaders.

The difficulty of exercising “social responsibility” illustrates, of course, the great virtue of private competitive enterprise–it forces people to be responsible for their own actions and makes it difficult for them to “exploit” other people for either selfish or unselfish purposes. They can do good–but only at their own expense.

Many a reader who has followed the argu­ment this far may be tempted to remonstrate that it is all well and good to speak of Government’s having the responsibility to im­pose taxes and determine expenditures for such “social” purposes as controlling pollu­tion or training the hard-core unemployed, but that the problems are too urgent to wait on the slow course of political processes, that the exercise of social responsibility by busi­nessmen is a quicker and surer way to solve pressing current problems.

Aside from the question of fact–I share Adam Smith’s skepticism about the benefits that can be expected from “those who affected to trade for the public good”–this argument must be rejected on grounds of principle. What it amounts to is an assertion that those who favor the taxes and expenditures in question have failed to persuade a majority of their fellow citizens to be of like mind and that they are seeking to attain by undemocratic procedures what they cannot attain by democratic proce­dures. In a free society, it is hard for “evil” people to do “evil,” especially since one man’s good is another’s evil.

I have, for simplicity, concentrated on the special case of the corporate executive, ex­cept only for the brief digression on trade unions. But precisely the same argument ap­plies to the newer phenomenon of calling upon stockholders to require corporations to exercise social responsibility (the recent G.M crusade for example). In most of these cases, what is in effect involved is some stockholders trying to get other stockholders (or customers or employees) to contribute against their will to “social” causes favored by the activists. In­sofar as they succeed, they are again imposing taxes and spending the proceeds.

The situation of the individual proprietor is somewhat different. If he acts to reduce the returns of his enterprise in order to exercise his “social responsibility,” he is spending his own money, not someone else’s. If he wishes to spend his money on such purposes, that is his right, and I cannot see that there is any ob­jection to his doing so. In the process, he, too, may impose costs on employees and cus­tomers. However, because he is far less likely than a large corporation or union to have mo­nopolistic power, any such side effects will tend to be minor.

Of course, in practice the doctrine of social responsibility is frequently a cloak for actions that are justified on other grounds rather than a reason for those actions.

To illustrate, it may well be in the long run interest of a corporation that is a major employer in a small community to devote resources to providing amenities to that community or to improving its government. That may make it easier to attract desirable employees, it may reduce the wage bill or lessen losses from pilferage and sabotage or have other worthwhile effects. Or it may be that, given the laws about the deductibility of corporate charitable contributions, the stockholders can contribute more to chari­ties they favor by having the corporation make the gift than by doing it themselves, since they can in that way contribute an amount that would otherwise have been paid as corporate taxes.

In each of these–and many similar–cases, there is a strong temptation to rationalize these actions as an exercise of “social responsibility.” In the present climate of opinion, with its wide spread aversion to “capitalism,” “profits,” the “soulless corporation” and so on, this is one way for a corporation to generate goodwill as a by-product of expenditures that are entirely justified in its own self-interest.

It would be inconsistent of me to call on corporate executives to refrain from this hyp­ocritical window-dressing because it harms the foundations of a free society. That would be to call on them to exercise a “social re­sponsibility”! If our institutions, and the atti­tudes of the public make it in their self-inter­est to cloak their actions in this way, I cannot summon much indignation to denounce them. At the same time, I can express admiration for those individual proprietors or owners of closely held corporations or stockholders of more broadly held corporations who disdain such tactics as approaching fraud.

Whether blameworthy or not, the use of the cloak of social responsibility, and the nonsense spoken in its name by influential and presti­gious businessmen, does clearly harm the foun­dations of a free society. I have been impressed time and again by the schizophrenic character of many businessmen. They are capable of being extremely farsighted and clearheaded in matters that are internal to their businesses. They are incredibly shortsighted and muddle­headed in matters that are outside their businesses but affect the possible survival of busi­ness in general. This shortsightedness is strikingly exemplified in the calls from many businessmen for wage and price guidelines or controls or income policies. There is nothing that could do more in a brief period to destroy a market system and replace it by a centrally con­trolled system than effective governmental con­trol of prices and wages.

The shortsightedness is also exemplified in speeches by businessmen on social respon­sibility. This may gain them kudos in the short run. But it helps to strengthen the already too prevalent view that the pursuit of profits is wicked and immoral and must be curbed and controlled by external forces. Once this view is adopted, the external forces that curb the market will not be the social consciences, however highly developed, of the pontificating executives; it will be the iron fist of Government bureaucrats. Here, as with price and wage controls, businessmen seem to me to reveal a suicidal impulse.

The political principle that underlies the market mechanism is unanimity. In an ideal free market resting on private property, no individual can coerce any other, all coopera­tion is voluntary, all parties to such coopera­tion benefit or they need not participate. There are no values, no “social” responsibilities in any sense other than the shared values and responsibilities of individuals. Society is a collection of individuals and of the various groups they voluntarily form.

The political principle that underlies the political mechanism is conformity. The indi­vidual must serve a more general social inter­est–whether that be determined by a church or a dictator or a majority. The individual may have a vote and say in what is to be done, but if he is overruled, he must conform. It is appropriate for some to require others to contribute to a general social purpose whether they wish to or not.

Unfortunately, unanimity is not always feasi­ble. There are some respects in which conformity appears unavoidable, so I do not see how one can avoid the use of the political mecha­nism altogether.

But the doctrine of “social responsibility” taken seriously would extend the scope of the political mechanism to every human activity. It does not differ in philosophy from the most explicitly collectivist doctrine. It differs only by professing to believe that collectivist ends can be attained without collectivist means. That is why, in my book Capitalism and Freedom, I have called it a “fundamentally subversive doctrine” in a free society, and have said that in such a society, “there is one and only one social responsibility of business–to use it resources and engage in activities designed to increase its profits so long as it stays within the rules of the game, which is to say, engages in open and free competition without deception or fraud.”

 

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“Friedman Friday” (“Free to Choose” episode 3 – Anatomy of a Crisis. part 7of 7)

TEMIN: We don’t think the big capital arose before the government did? VON HOFFMAN: Listen, what are we doing here? I mean __ defending big government is like defending death and taxes. When was the last time you met anybody that was in favor of big government? FRIEDMAN: Today, today I met Bob Lekachman, I […]

“Friedman Friday” (“Free to Choose” episode 3 – Anatomy of a Crisis. part 6of 7)

worked pretty well for a whole generation. Now anything that works well for a whole generation isn’t entirely bad. From the fact __ from that fact, and the undeniable fact that things are working poorly now, are we to conclude that the Keynesian sort of mixed regulation was wrong __ FRIEDMAN: Yes. LEKACHMAN: __ or […]

 

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 37 (Dr. Noam Chomsky, MIT, American linguist, philosopher, cognitive scientist, logician, political commentator, anarcho-syndicalist activist, NEED EVIDENCE BEFORE BELIEVING)

Noam Chomsky & Howard Zinn “Is There Hope in This Desperate Time?”

Published on Dec 10, 2012

This event was a fundraiser for Spare Change street paper and the Homeless Empowerment Project. Recorded on September 27, 2004

Dr. Noam Chomsky pictured below:

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On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

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Below you have picture of 1996 Chemistry Nobel Prize Winner Dr. Harry Kroto:

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There are 3 videos in this series and they have statements by 150 academics and scientists and I hope to respond to all of them. Wikipedia notes Avram Noam Chomsky (/ˈnoʊm ˈtʃɒmski/; born December 7, 1928) is an American linguist, philosopher,[21][22] cognitive scientist, logician,[23][24][25] political commentator and anarcho-syndicalist activist. Sometimes described as the “father of modern linguistics”,[26][27] Chomsky is also a major figure in analytic philosophy.[21] He has spent most of his career at the Massachusetts Institute of Technology (MIT), where he is currently Professor Emeritus, and has authored over 100 books. He has been described as a prominent cultural figure, and was voted the “world’s top public intellectual” in a 2005 poll.[28]

Born to a middle-class Ashkenazi Jewish family in Philadelphia, Chomsky developed an early interest in anarchism from relatives in New York City. He later undertook studies in linguistics at the University of Pennsylvania, where he obtained his BA, MA, and PhD, while from 1951 to 1955 he was appointed to Harvard University‘s Society of Fellows. In 1955 he began work at MIT, soon becoming a significant figure in the field of linguistics for his publications and lectures on the subject. He is credited as the creator or co-creator of the Chomsky hierarchy, the universal grammar theory, the Chomsky–Schützenberger representation theorem, and the Chomsky–Schützenberger enumeration theorem. Chomsky also played a major role in the decline of behaviorism, and was especially critical of the work of B.F. Skinner.[29][30] In 1967 he gained public attention for his vocal opposition to U.S. involvement in the Vietnam War, in part through his essay The Responsibility of Intellectuals, and came to be associated with the New Left while being arrested on multiple occasions for his anti-war activism. While expanding his work in linguistics over subsequent decades, he also developed the propaganda model of media criticism with Edward S. Herman. Following his retirement from active teaching, he has continued his vocal public activism, for instance supporting the anti-Iraq War and Occupy movements.

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In  the first video below in the 8th clip in this series are his words and  my response is below them. 

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

I grew up at Bellevue Baptist Church under the leadership of our pastor Adrian Rogers and I read many books by the Evangelical Philosopher Francis Schaeffer and have had the opportunity to contact many of the evolutionists or humanistic academics that they have mentioned in their works. Many of these scholars have taken the time to respond back to me in the last 20 years and some of the names  included are  Ernest Mayr (1904-2005), George Wald (1906-1997), Carl Sagan (1934-1996),  Robert Shapiro (1935-2011), Nicolaas Bloembergen (1920-),  Brian Charlesworth (1945-),  Francisco J. Ayala (1934-) Elliott Sober (1948-), Kevin Padian (1951-), Matt Cartmill (1943-) , Milton Fingerman (1928-), John J. Shea (1969-), , Michael A. Crawford (1938-), Paul Kurtz (1925-2012), Sol Gordon (1923-2008), Albert Ellis (1913-2007), Barbara Marie Tabler (1915-1996), Renate Vambery (1916-2005), Archie J. Bahm (1907-1996), Aron S “Gil” Martin ( 1910-1997), Matthew I. Spetter (1921-2012), H. J. Eysenck (1916-1997), Robert L. Erdmann (1929-2006), Mary Morain (1911-1999), Lloyd Morain (1917-2010),  Warren Allen Smith (1921-), Bette Chambers (1930-),  Gordon Stein (1941-1996) , Milton Friedman (1912-2006), John Hospers (1918-2011), Michael Martin (1932-).Harry Kroto (1939-), Marty E. Martin (1928-), Richard Rubenstein (1924-), James Terry McCollum (1936-), Edward O. WIlson (1929-), Lewis Wolpert (1929), Gerald Holton (1922-),  and  Ray T. Cragun (1976-).

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Noam Chomsky Quote:

“I believe in a principle that was enunciated rather well by Bertrand Russell which is that you should try to keep away from having irrational beliefs. You should believe things for which you can find some evidence, apart from commitment to principles – like equality, freedom, and justice.”

What is the real problem that Dr. Chomsky has? Unlike others who have examined the evidence he just outright dismisses it.

I sent Dr. Chomsky a letter  that included many scriptures from the Old Testament that showed that the prophets predicted  the Jews would be brought back from all over the world to rebirth the country of Israel again.

Is this good evidence to show there is a God behind it all?

 First, isn’t it worth noting that the Old Testament predicted that the Jews would regather from all over the world and form a new reborn nation of Israel. Second, it was also predicted that the nation of Israel would become a stumbling block to the whole world. Third, it was predicted that the Hebrew language would be used again as the Jews first language even though we know in 1948 that Hebrew at that time was a dead language!!!Fourth, it was predicted that the Jews would never again be removed from their land.

Note to Dr. Chomsky:  I sent you a CD entitled, “How can I know the Bible is the Word of God?” by Adrian Rogers, and I wonder what you thought of that evidence?

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How Can I Know the Bible is the Word of God?
By Dr. Adrian Rogers

Overview

The historical, scientific, and prophetic accuracy of Scripture, along with its life-changing qualities, offer evidence that the Bible is the revealed Word of God.

Introduction

Scripture Passage: Revelation 22:18-19

It is absolutely imperative that you are certain of God’s Word. You will never get much of anything else settled until you are sure of the Bible. Your salvation depends on it, since the Bible says you are born again by “the Word of God” (1 Peter 1:23). Your sanctification depends upon it, because Jesus said, “Sanctify them through thy truth. Thy Word is truth” (John 17:17). Your usefulness depends on it, for the Scriptures say, “These things have I written unto you that believe on the name of the Son of God that you might know that you have eternal life” (1 John 5:13). If you want to be sure of your faith; if you want to be an exclamation pointrather than a question mark, then you need to be certain that the Bible is the Word of God.

Discussion

“For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book” (Rev. 22:18-19).

God makes it very clear that we are to believe and revere our Bibles, but there is in our world a war over the Word; a battle over the Bible. There are those who despise it; they are against all that we Christians stand for. There are those who deny it; they simply refuse to believe the Bible is the Word of God. There are those who distort it; they twist the words of the Bible to their own destruction. There are those who dissect it, treating Scripture more like a math text than a love story. There are those who disregard it, claiming it unimportant and irrelevant. They want to focus on the here-and-now, so they spend their energies making this world abetter place from which to go to hell. There are those who claim to believe it, giving lip service to the Bible as God’s Word, but they do not know it, nor do they live by it. There is dust on their Bibles and drought in their hearts. Finally, there are those who believe it. They know the Bible is the inspired, inerrant, infallible, authentic Word of God, and they trust it for the daily guidance of their lives. We can have a firm assurance that the Bible is the Word of God. There is an abundance of evidence to support the fact.

Scientific Evidence

Skeptics seem to think that the Bible is full of scientific errors. However, before an individual can make that assertion, they had better make sure they know both science and Scripture. You see, I have heard unbelievers state that the Bible is not a book of science, but a book of religion, which is basically true. It is not written to teach us about science, but to teach us about God. But the God of salvation and the God of creation are the same. Science doesn’t take God by surprise. A close look at Scripture reveals that it is scientifically accurate.

Every now and then science may disagree with the Bible, but usually science just needs time to catch up. For example, in 1861 a French scientific academy printed a brochure offering 51 incontrovertible facts that proved the Bible in error. Today there is not a single reputable scientist who would support those supposed “facts,” because modern science has disproved them all!

The ancients believed the earth was held up by Atlas, or resting on pillars, or even seated on the backs of elephants. But today we know the earth is suspended in space, a fact the Word of God records in Job 26:7: “He . . . hangeth the earth upon nothing.” God revealed the facts of cosmology long before man had any idea of the truth.

For centuries man believed the earth was flat, but now we know the earth is a globe. The prophet Isaiah, writing 750 years before the birth of Christ, revealed that “God sitteth upon the circle of the earth” (Isaiah 40:22). The word translated here as “circle” was more commonly translated “sphere.” In other words, Isaiah explained that the earth was a globe centuries before science discovered it.

When Ptolemy charted the heavens, he counted 1026 stars in the sky. But with the invention of the telescope man discovered millions and millions of stars, something that Jeremiah 33:22 revealed nearly three thousand years ago: “The host of heaven cannot be numbered.” How did these men of God know the truth of science long before the rest of the world discovered it? They were moved by the Holy Spirit to write the truth. God’s Word is not filled with errors. It is filled with facts, even scientific facts.

When the black plague was killing one quarter of Europe’s population in the fourteenth century, it was the church, not science, that helped overcome the dread disease. The leaders in the church noticed the instructions given by the Lord to Moses in Leviticus 13:46: “All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.” These early believers did not know microbiology or understand what germs were, but they could understand a clear teaching to quarantine someone who was sick. So they followed the Biblical dictum, quarantined those sick with the plague, and stopped it from spreading. The Bible had its science correct even before man discovered the truth! Don’t accept the charge that the Bible is filled with scientific errors. Modern science seems determined to explain God away, and refuses to acknowledge any evidence of the supernatural. But the science of Scripture is one reason to accept the Bible as God’s Word.

Historical Evidence

The Bible is not primarily a history book, but it records history, and all the things we believe as Christians are historical fact. Historians have criticized the Bible as being filled with errors, but in our lifetime we have seen the history of the Scriptures proven right time after time. For example, linguists rejected the fact that Moses authored the Pentateuch, claiming that people didn’t know how to write during Moses’ day. But then the Tel Elarmona tablets were discovered in northern Egypt, containing business transactions of people in Palestine centuries before Moses was born. It turns out the Bible was correct–the people of Moses’ day did have a written language.

For years historians claimed Daniel’s story of King Belshazzar was a fake, that there was no record of that Babylonian king. They claimed the last Babylonian king was named Nabinitus, and that Belshazzar never existed. Then one day an archeologist uncovered a clay tablet describing the rule of Belshazzar, who was co-regent with his father, King Nabinitus. The Bible had been right all along.

Historians and archaeologists have dug into the history of both the Old and New Testaments, and each time the historical accuracy of Scripture has been upheld. That is one of the reasons we can trust the Bible.

Wonderful Unity

Another reason to trust the Scripture as the Word of God is that it offers a unique unity. Here is one unified book, yet it is really 66 books put together. Those books were written by at least forty different authors over a period of sixteen hundred years. They were written in thirteen countries, on three continents, by people of all different backgrounds. Some were shepherds, others were kings; some were soldiers, others were scholars; some were learned historians, others were unschooled fishermen. They wrote on different subjects, at different times, in at least three different languages. Yet on all subjects they came together to create one unified book that reveals the story of God and His people. From Genesis to Revelation, it reads as one book. What incredible unity! I’ve been studying this book for forty years, and the more I study the more unified I find it. There are no hidden flaws, only hidden beauties. The Bible has but one theme: salvation. It has one hero: Jesus. It has one villain: Satan. It has one purpose: to glorify God. How could this incredible book be written apart from divine intervention? There was clearly a Master Architect who designed this book, giving it a wonderful unity. That’s why I believe it.

Fulfilled Prophecy

Another reason we can believe the Bible is because of the fulfilled prophecies contained in it. It is the only book of its kind with so many accurate prophecies. For example, there are over 300 Old Testament prophecies dealing with Jesus Christ that are fulfilled in the New Testament. Statisticians tell us that to suggest they are merely fulfilled by chance is an impossibility. A skeptic might say that Jesus, as a student of the Old Testament, simply arranged to fulfill these prophecies. But how could He arrange to be born in Bethlehem, fulfilling the prophecy of Micah? How could He arrange to be born of a virgin? How could He arrange for the prophet Isaiah to write all kinds of intricate details of the Lord centuries before He was born? And could He have arranged for the psalmist to describe His death by crucifixion long before that style of punishment was first used? Could He have arranged for the Roman government to crucify Him upon a cross, or for Judas to betray Him for exactly thirty pieces of silver, as the Old Testament prophesied? Finally, could He have arranged His own resurrection from the dead three days after His burial?

Well, in a sense the Lord Jesus did arrange all of that. As God, He revealed it to the Old Testament authors, who wrote the prophecies that Jesus fulfilled. And so convinced were those who saw Jesus, that they were willing to lay down their lives for the truth. No one lays down their life for a lie. The early Christians knew that Jesus was who He claimed to be. There is no way to explain fulfilled prophecy apart from divine inspiration.

The Ever-Living Quality of Scripture

Another reason we can trust the Bible is that it is always alive. No book has endured as much opposition. Men have laughed at it, scorned it, burned it, and made laws against it. At times it has been illegal to even own a Bible. Men have preached its funeral. But the corpse has outlived its pallbearers. The Bible has survived. Despite all the attempts to bury the Bible, it has continued to endure. No other book can make that claim. The ancient religious manuscripts of the pagans have disappeared, but the Bible continues. The wisdom of great men is often forgotten by succeeding generations, but the wisdom of God remains intact and available. The Word of the Lord endureth forever. That unique quality makes me believe that this is a special book–God’s book–and He intends for man to have it.

The Life-Changing Quality of Scripture

The Bible is not like any other book. It is alive and powerful. It describes itself as a sword and as dynamite. It has power to change lives and power to save sinners. No other book, no other power can take men’s guilt away except the Bible. It sanctifies those who believe. It brings truth and maturity to the saints. You will never grow spiritually strong until you begin to feed on the milk of the Word. It offers sufficiency to the sufferer. Many times I have seen people hurting or in torment, and they have found comfort in the Bible which they could find nowhere else. It brings satisfaction to the scholar. You can study it for a lifetime and still not fathom its depths. It is a book so deep you can swim forever and never touch bottom, yet so peaceful that even a child can take a drink without fear of drowning. You can never move on in your faith until you come to see the Bible for what it is: God’s precious gift to us, given so that we may know Him and find eternal life in Him. You can be certain that the Bible is the Word of God.

About Dr. Adrian Rogers

Dr. Adrian Rogers was the Pastor Emeritus of Bellevue Baptist Church and one of America’s most respected Bible preachers. Under his pastoral leadership, Bellevue Baptist Church in Memphis, Tennessee, grew from 9,000 members in 1972 to more than 29,000. A staunch defender of Biblical inerrancy, Pastor Rogers was called upon to serve three times as President of the 14-million member Southern Baptist Convention. Adrian Rogers has written numerous books: Mastering Your Emotions; God’s Way to Health, Wealth and Wisdom; The Power of His Presence; and Ten Secrets for a Successful Family; Kingdom Authority, Believe in Miracles but Trust in Jesus; Standing for Light and Truth; God’s Wisdom is Better Than Gold; plus many others.

Dr. Rogers was also the pastor/teacher of Love Worth Finding, a ministry which extends the message of Dr. Rogers far beyond the congregation, proving to be a blessing to listeners around the nation every day. This radio and television ministry takes Dr. Rogers’ message in four languages to more than 14,000 television outlets and 1,100 radio outlets in the United States and in 150 other countries including all of Europe, Latin America, China, Australia, Africa, India, and beyond. Tapes and other resources from Dr. Rogers are available through Love Worth Finding Ministries, P.O. Box 38300, Memphis, TN 38183-0300, 1-800-274-LOVE (5683).

Dr. Rogers went to be with Jesus on November 15, 2005.

– See more at: http://www.fbcmd.org/message.php?messageID=3033&#sthash.KrRcF92Y.dpuf

Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicle, of Nebuchadnezzars Siege of Jerusalem, 2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism), 4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites, 6.Shishak Smiting His Captives, 7. Moabite Stone, 8. Black Obelisk of Shalmaneser III, 9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets. 10. Cyrus Cylinder, 11. Puru “The lot of Yahali” 9th Century B.C.E., 12. The Uzziah Tablet Inscription, 13. The Pilate Inscription, 14. Caiaphas Ossuary, 14 B Pontius Pilate Part 2, 14c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology., 

The Bible maintains several characteristics that prove it is from God. One of those is the fact that the Bible is accurate in every one of its details. The field of archaeology brings to light this amazing accuracy.Many people have questioned the accuracy of the Bible, but I have posted many videos and articles with evidence pointing out that the Bible has many pieces of evidence from archaeology supporting the view that the Bible is historically accurate. Take a look at the video below.

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

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Related posts:

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 35 Robert M. Pirsig (Feature on artist Kerry James Marshall)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 34 Aleksandr Solzhenitsyn (Feature on artist Shahzia Sikander)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 33 Aldous Huxley (Feature on artist Matthew Barney )

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 32 Steven Weinberg and Woody Allen and “The Meaningless of All Things” (Feature on photographer Martin Karplus )

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 31 David Hume and “How do we know we know?” (Feature on artist William Pope L. )

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 30 Rene Descartes and “How do we know we know?” (Feature on artist Olafur Eliasson)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 29 W.H. Thorpe and “The Search for an Adequate World-View: A Question of Method” (Feature on artist Jeff Koons)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 28 Woody Allen and “The Mannishness of Man” (Feature on artist Ryan Gander)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 27 Jurgen Habermas (Featured artist is Hiroshi Sugimoto)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 26 Bettina Aptheker (Featured artist is Krzysztof Wodiczko)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 25 BOB DYLAN (Part C) Francis Schaeffer comments on Bob Dylan’s song “Ballad of a Thin Man” and the disconnect between the young generation of the 60’s and their parents’ generation (Feature on artist Fred Wilson)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 24 BOB DYLAN (Part B) Francis Schaeffer comments on Bob Dylan’s words from HIGHWAY 61 REVISITED!! (Feature on artist Susan Rothenberg)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 23 BOB DYLAN (Part A) (Feature on artist Josiah McElheny)Francis Schaeffer on the proper place of rebellion with comments by Bob Dylan and Samuel Rutherford

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 22 “The School of Athens by Raphael” (Feature on the artist Sally Mann)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 21 William B. Provine (Feature on artist Andrea Zittel)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 20 Woody Allen and Materialistic Humanism: The World-View of Our Era (Feature on artist Ida Applebroog)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 19 Movie Director Luis Bunuel (Feature on artist Oliver Herring)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 18 “Michelangelo’s DAVID is the statement of what humanistic man saw himself as being tomorrow” (Feature on artist Paul McCarthy)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 17 Francis Schaeffer discusses quotes of Andy Warhol from “The Observer June 12, 1966″ Part C (Feature on artist David Hockney plus many pictures of Warhol with famous friends)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 16 Francis Schaeffer discusses quotes of Andy Warhol from “The Observer June 12, 1966″ Part B (Feature on artist James Rosenquist plus many pictures of Warhol with famous friends)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 15 Francis Schaeffer discusses quotes of Andy Warhol from “The Observer June 12, 1966″ Part A (Feature on artist Robert Indiana plus many pictures of Warhol with famous friends)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 14 David Friedrich Strauss (Feature on artist Roni Horn )

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 13 Jacob Bronowski and Materialistic Humanism: The World-View of Our Era (Feature on artist Ellen Gallagher )

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 12 H.J.Blackham and Materialistic Humanism: The World-View of Our Era (Feature on artist Arturo Herrera)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 11 Thomas Aquinas and his Effect on Art and HOW SHOULD WE THEN LIVE? Episode 2: THE MIDDLES AGES (Feature on artist Tony Oursler )

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 10 David Douglas Duncan (Feature on artist Georges Rouault )

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 9 Jasper Johns (Feature on artist Cai Guo-Qiang )

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 8 “The Last Year at Marienbad” by Alain Resnais (Feature on artist Richard Tuttle and his return to the faith of his youth)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 7 Jean Paul Sartre (Feature on artist David Hooker )

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 6 The Adoration of the Lamb by Jan Van Eyck which was saved by MONUMENT MEN IN WW2 (Feature on artist Makoto Fujimura)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 5 John Cage (Feature on artist Gerhard Richter)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 4 ( Schaeffer and H.R. Rookmaaker worked together well!!! (Feature on artist Mike Kelley Part B )

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 3 PAUL GAUGUIN’S 3 QUESTIONS: “Where do we come from? What art we? Where are we going? and his conclusion was a suicide attempt” (Feature on artist Mike Kelley Part A)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 2 “A look at how modern art was born by discussing Monet, Renoir, Pissaro, Sisley, Degas,Cezanne, Van Gogh, Gauguin, Seurat, and Picasso” (Feature on artist Peter Howson)

FRANCIS SCHAEFFER ANALYZES ART AND CULTURE Part 1 HOW SHOULD WE THEN LIVE? “The Roman Age” (Feature on artist Tracey Emin)

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“Truth Tuesday” Taking on Ark Times Bloggers on the “Absurdity of Life without God!!” Part 5 (Do atheists avoid serving God so they can do what they want?)

Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicle, of Nebuchadnezzars Siege of Jerusalem, 2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism), 4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites, 6.Shishak Smiting His Captives, 7. Moabite Stone, 8. Black Obelisk of Shalmaneser III, 9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets. 10. Cyrus Cylinder, 11. Puru “The lot of Yahali” 9th Century B.C.E., 12. The Uzziah Tablet Inscription, 13. The Pilate Inscription, 14. Caiaphas Ossuary, 14 B Pontius Pilate Part 2, 14c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology., 

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

Why Can’t Morals Be Grounded In Society?

Published on Aug 31, 2012

Dr William Lane Craig was invited by the School of Oriental and African Studies (SOAS) Christian Union, London to give a lecture titled “Can we be good without God?” In this video Dr Craig answers a question about the objectivity of morality. Should we consider morals to be objective? If so, why can’t morals be “abiding” and objectively grounded in society?

The lecture formed part of the Reasonable Faith Tour in October 2011. The Tour was sponsored by Damaris Trust, UCCF and Premier Christian Radio.

The entire lecture “Can We Be Good Without God” can be viewed here: http://youtu.be/jzlEnrJfDBc

For more resources visit Dr Craig’s website: http://www.reasonablefaith.org

We welcome your comments in the Reasonable Faith forums:
http://www.reasonablefaith.org/forums/

Be sure to visit both of our Youtube channels for more videos:
youtube.com/reasonablefaithorg and youtube.com/drcraigvideos

More videos from the tour can be viewed at: http://www.youtube.com/user/Reasonabl…

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Dr. Francis schaeffer – The flow of Materialism

(Samuel Beckett example: Life is  meaningless, live in tension with reality)

(Modern man sees no hope for the future and has deluded himself by appealing to nonreason to stay sane. Look at the example of the lady tied to the railroad tracks in this above video as a example.)

Francis and Edith Schaeffer pictured below:

HOW SHOULD WE THEN LIVE? was both a book and a film series.

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Life without God in the picture is absurdity!!!. That was the view of King Solomon when he wrote the Book of Ecclesiastes 3000 years ago and it is the view of many of the modern philosophers today. Modern man has tried to come up with a lasting meaning for life without God in the picture (life under the sun), but it is not possible. Without the infinite-personal God of the Bible to reveal moral absolutes then man is left to embrace moral relativism. In a time plus chance universe man is reduced to a machine and can not find a place for values such as love. Both of Francis Schaeffer’s film series have tackled these subjects and he shows how this is reflected in the arts.

Here are some posts I have done on the series “HOW SHOULD WE THEN LIVE? : Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” , episode 9 “The Age of Personal Peace and Affluence”, episode 8 “The Age of Fragmentation”, episode 7 “The Age of Non-Reason” , episode 6 “The Scientific Age” ,  episode 5 “The Revolutionary Age” , episode 4 “The Reformation”,  episode 3 “The Renaissance”, episode 2 “The Middle Ages,”, and  episode 1 “The Roman Age,” .

In the film series “WHATEVER HAPPENED TO THE HUMAN RACE?” the arguments are presented  against abortion (Episode 1),  infanticide (Episode 2),   euthenasia (Episode 3), and then there is a discussion of the Christian versus Humanist worldview concerning the issue of “the basis for human dignity” in Episode 4 and then in the last episode a close look at the truth claims of the Bible.

I have discussed many subjects with my liberal friends over at the Ark Times Blog in the past and I have taken them on now on the subject of the absurdity of life without God in the picture. Most of my responses included quotes from William Lane Craig’s book THE ABSURDITY OF LIFE WITHOUT GOD.  Here is the result of one of those encounters from June of 2013:

Hackett’s secular atheist worldview could only lead to one conclusion and sure enough he stated, “Yeah! SR you’re going to the same place I am…straight into the dirt.”

I SALUTE YOU HACKETT FOR FOLLOWING A GOOD LINE OF LOGIC!!!! THIS QUOTE FROM BERTRAND RUSSELL COMES TO THE SAME CONCLUSION THAT YOU DO, “All the noonday brightness of human genius, [is] destined to extinction in the vast death of the solar system, and that the whole temple of Man’s achievement must inevitably be buried beneath the debris of a universe in ruins.” (Bertrand Russell, “A Free Man’s Worship,” Two Modern Essays on Religion (Hanover, NH: Westholm Publications, 1959) 25)

DO YOU REALLY BELIEVE THERE IS NO GOD OR DO YOU WANT TO AVOID BELIEVING IN GOD BECAUSE YOU DON’T WANT TO OBEY HIM? A THIEF DOESN’T WANT TO FIND A POLICEMAN EITHER!!!!!

The atheist ALDOUS HUXLEY found the logical conclusion that life is meaningless exhilarating:

“We objected to the morality because it interfered with our sexual freedom; we objected to the political and economic system because it was unjust. The supporters of these systems claimed that in some way they embodied the meaning (a Christian meaning, they insisted) of the world. There was one admirably simple method of confuting these people at the same time justifying ourselves… we could deny that the world had any meaning.” (Aldous Huxley, Ends and Means (New York and London: Harper & Brothers Publishers, 1937) 316)

Related posts:

Francis Schaeffer’s “How should we then live?” Video and outline of episode 10 “Final Choices” (Schaeffer Sundays)

E P I S O D E 1 0   Dr. Francis Schaeffer – Episode X – Final Choices 27 min FINAL CHOICES I. Authoritarianism the Only Humanistic Social Option One man or an elite giving authoritative arbitrary absolutes. A. Society is sole absolute in absence of other absolutes. B. But society has to be […]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 9 “The Age of Personal Peace and Affluence” (Schaeffer Sundays)

E P I S O D E 9 Dr. Francis Schaeffer – Episode IX – The Age of Personal Peace and Affluence 27 min T h e Age of Personal Peace and Afflunce I. By the Early 1960s People Were Bombarded From Every Side by Modern Man’s Humanistic Thought II. Modern Form of Humanistic Thought Leads […]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 8 “The Age of Fragmentation” (Schaeffer Sundays)

E P I S O D E 8 Dr. Francis Schaeffer – Episode VIII – The Age of Fragmentation 27 min I saw this film series in 1979 and it had a major impact on me. T h e Age of FRAGMENTATION I. Art As a Vehicle Of Modern Thought A. Impressionism (Monet, Renoir, Pissarro, Sisley, […]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 7 “The Age of Non-Reason” (Schaeffer Sundays)

E P I S O D E 7 Dr. Francis Schaeffer – Episode VII – The Age of Non Reason I am thrilled to get this film series with you. I saw it first in 1979 and it had such a big impact on me. Today’s episode is where we see modern humanist man act […]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 6 “The Scientific Age” (Schaeffer Sundays)

E P I S O D E 6 How Should We Then Live 6#1 Uploaded by NoMirrorHDDHrorriMoN on Oct 3, 2011 How Should We Then Live? Episode 6 of 12 ________ I am sharing with you a film series that I saw in 1979. In this film Francis Schaeffer asserted that was a shift in […]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 5 “The Revolutionary Age” (Schaeffer Sundays)

E P I S O D E 5 How Should We Then Live? Episode 5: The Revolutionary Age I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Francis Schaeffer noted, “Reformation Did Not Bring Perfection. But gradually on basis of biblical teaching there […]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 4 “The Reformation” (Schaeffer Sundays)

Dr. Francis Schaeffer – Episode IV – The Reformation 27 min I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Schaeffer makes three key points concerning the Reformation: “1. Erasmian Christian humanism rejected by Farel. 2. Bible gives needed answers not only as to […]

“Schaeffer Sundays” Francis Schaeffer’s “How should we then live?” Video and outline of episode 3 “The Renaissance”

Francis Schaeffer’s “How should we then live?” Video and outline of episode 3 “The Renaissance” Francis Schaeffer: “How Should We Then Live?” (Episode 3) THE RENAISSANCE I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Schaeffer really shows why we have so […]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 2 “The Middle Ages” (Schaeffer Sundays)

  Francis Schaeffer: “How Should We Then Live?” (Episode 2) THE MIDDLE AGES I was impacted by this film series by Francis Schaeffer back in the 1970′s and I wanted to share it with you. Schaeffer points out that during this time period unfortunately we have the “Church’s deviation from early church’s teaching in regard […]

Francis Schaeffer’s “How should we then live?” Video and outline of episode 1 “The Roman Age” (Schaeffer Sundays)

Francis Schaeffer: “How Should We Then Live?” (Episode 1) THE ROMAN AGE   Today I am starting a series that really had a big impact on my life back in the 1970′s when I first saw it. There are ten parts and today is the first. Francis Schaeffer takes a look at Rome and why […]

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 5) TRUTH AND HISTORY

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 5) TRUTH AND HISTORY Published on Oct 7, 2012 by AdamMetropolis This crucial series is narrated by the late Dr. Francis Schaeffer and former Surgeon General Dr. C. Everett Koop. Today, choices are being made that undermine human rights at their most basic level. Practices once […]

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 4) THE BASIS FOR HUMAN DIGNITY

The opening song at the beginning of this episode is very insightful. Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 4) THE BASIS FOR HUMAN DIGNITY Published on Oct 7, 2012 by AdamMetropolis This crucial series is narrated by the late Dr. Francis Schaeffer and former Surgeon General Dr. C. Everett Koop. Today, choices […]

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 3) DEATH BY SOMEONE’S CHOICE

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 3) DEATH BY SOMEONE’S CHOICE Published on Oct 6, 2012 by AdamMetropolis This crucial series is narrated by the late Dr. Francis Schaeffer and former Surgeon General Dr. C. Everett Koop. Today, choices are being made that undermine human rights at their most basic level. Practices […]

Francis Schaeffer: “Whatever Happened to the Human Race?” (Episode 2) SLAUGHTER OF THE INNOCENTS

Francis Schaeffer: “Whatever Happened to the Human Race?” (Episode 2) SLAUGHTER OF THE INNOCENTS Published on Oct 6, 2012 by AdamMetropolis This crucial series is narrated by the late Dr. Francis Schaeffer and former Surgeon General Dr. C. Everett Koop. Today, choices are being made that undermine human rights at their most basic level. Practices […]

Francis Schaeffer: “Whatever Happened to the Human Race” (Episode 1) ABORTION OF THE HUMAN RACE

It is not possible to know where the pro-life evangelicals are coming from unless you look at the work of the person who inspired them the most. That person was Francis Schaeffer.  I do care about economic issues but the pro-life issue is the most important to me. Several years ago Adrian Rogers (past president of […]

Ecclesiastes, Purpose, Meaning, and the Necessity of God by Suiwen Liang (Quotes Will Durant, Madalyn Murray O’Hair, Stephen Jay Gould,Richard Dawkins, Jean-Paul Sartre,Bertrand Russell, Leo Tolstoy, Loren Eiseley,Aldous Huxley, G.K. Chesterton, Ravi Zacharias, and C.S. Lewis.)

Ecclesiastes 2-3 Published on Sep 19, 2012 Calvary Chapel Spring Valley | Sunday Evening | September 16, 2012 | Derek Neider _____________________________ I have written on the Book of Ecclesiastes and the subject of the meaning of our lives on several occasions on this blog. In this series on Ecclesiastes I hope to show how secular […]

Robert Leroe on Ecclesiastes (Mentions Thomas Aquinas, Princess Diana, Mother Teresa, King Solomon, King Rehoboam, Eugene Peterson, Chuck Swindoll, and John Newton.)

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Brian LePort on Ecclesiastes

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Ecclesiastes 8-10 | Still Searching After All These Years Published on Oct 9, 2012 Calvary Chapel Spring Valley | Sunday Evening | October 7, 2012 | Pastor Derek Neider _______________________ Ecclesiastes 11-12 | Solomon Finds His Way Published on Oct 30, 2012 Calvary Chapel Spring Valley | Sunday Evening | October 28, 2012 | Pastor Derek Neider […]

By Everette Hatcher III | Posted in Current Events | Edit | Comments (0)

THE ARTISTS, POETS and PROFESSORS of BLACK MOUNTAIN COLLEGE (the college featured in the film THE LONGEST RIDE) Part 15 Willem de Kooning (Part B)

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The Longest Ride Movie CLIP – Bull Riding Lesson (2015) – Britt Robertson, Scott Eastwood Movie HD

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Scott Eastwood Interview – The Longest Ride

The Longest Ride Official Trailer #1 (2015) – Britt Robertson Movie HD

My first post in this series was on the composer John Cage and my second post was on Susan Weil and Robert Rauschenberg who were good friend of Cage. The third post in this series was on Jorge Fick. Earlier we noted that  Fick was a student at Black Mountain College and an artist that lived in New York and he lent a suit to the famous poet Dylan Thomas and Thomas died in that suit.

The fourth post in this series is on the artist  Xanti Schawinsky and he had a great influence on John Cage who  later taught at Black Mountain College. Schawinsky taught at Black Mountain College from 1936-1938 and Cage right after World War II. In the fifth post I discuss David Weinrib and his wife Karen Karnes who were good friends with John Cage and they all lived in the same community. In the 6th post I focus on Vera B. William and she attended Black Mountain College where she met her first husband Paul and they later  co-founded the Gate Hill Cooperative Community and Vera served as a teacher for the community from 1953-70. John Cage and several others from Black Mountain College also lived in the Community with them during the 1950’s. In the 7th post I look at the life and work of M.C.Richards who also was part of the Gate Hill Cooperative Community and Black Mountain College.

In the 8th post I look at book the life of   Anni Albers who is  perhaps the best known textile artist of the 20th century and at Paul Klee who was one  of her teachers at Bauhaus. In the 9th post the experience of Bill Treichler in the years of 1947-1949  is examined at Black Mountain College. In 1988, Martha and Bill started The Crooked Lake Review, a local history journal and Bill passed away in 2008 at age 84.

In the 10th post I look at the art of Irwin Kremen who studied at Black Mountain College in 1946-47 and there Kremen spent his time focused on writing and the literature classes given by the poet M. C. Richards. In the 11th post I discuss the fact that Josef Albers led the procession of dozens of Bauhaus faculty and students to Black Mountain.

In the 12th post I feature Wassily Kandinsky (1866-1944) who was featured in the film THE LONGEST RIDE and the film showed Kandinsky teaching at BLACK MOUNTAIN COLLEGE which was not true according to my research. Evidently he was invited but he had to decline because of his busy schedule but many of his associates at BRAUHAUS did teach there. In the 13th post I look at the writings of the communist Charles Perrow. 

Willem de Kooning was such a major figure in the art world and because of that I have dedicated the 14th, 15th and 16th posts in this series on him. Paul McCartney got interested in art through his friendship with Willem because Linda’s father had him as a client. Willem was a  part of New York School of Abstract expressionism or Action painting, others included Jackson Pollock, Elaine de Kooning, Lee Krasner, Franz Kline, Arshile Gorky, Mark Rothko, Hans Hofmann, Adolph Gottlieb, Anne Ryan, Robert Motherwell, Philip Guston, Clyfford Still, and Richard Pousette-Dart.

PBS Show on Black Mountain College:

Black Mountain College

For a short time in the middle of the twentieth century a small town in North Carolina became a hub of American cultural production. The town was Black Mountain and the reason was Black Mountain College. Founded in 1933, the school was a reaction to the more traditional schools of the time. At its core was the assumption that a strong liberal and fine arts education must happen simultaneously inside and outside the classroom. Combining communal living with an informal class structure, Black Mountain created an environment conducive to the interdisciplinary work that was to revolutionize the arts and sciences of its time.Among Black Mountain’s first professors were the artists Josef and Anni Albers, who had fled Nazi Germany after the closing of the Bauhaus. It was their progressive work in painting and textiles that first attracted students from around the country. Once there, however, students and faculty alike realized that Black Mountain College was one of the few schools sincerely dedicated to educational and artistic experimentation. By the forties, Black Mountain’s faculty included some of the greatest artists and thinkers of its time: Walter Gropius, Jacob Lawrence, Willem de Kooning, Robert Motherwell, John Cage, Alfred Kazin, Merce Cunningham, and Paul Goodman. Students found themselves at the locus of such wide ranging innovations as Buckminster Fuller‘s Geodesic Dome, Charles Olson’s Projective Verse, and some of the first performance art in the U.S.By the late 40s, word of what was happening in North Carolina had started to spread throughout the country. With a Board of Directors that included William Carlos Williams and Albert Einsteinand impressive programs in poetry and photography, Black Mountain had become the ideal of American experimental education. Its concentration on cross-genre arts education would influence the programs of many major American institutions.In 1953, as many of the students and faculty left for San Francisco and New York, those still at Black Mountain saw the shift in interest and knew the school had run its course. Black Mountain had existed on its own terms, and on its own terms had succeeded in expanding the possibilities of American education. Realizing that they had essentially achieved their goals, they closed their doors forever. Black Mountain’s legacy continued however, with former students such as painter Robert Rauschenberg, publisher Jonathan Williams, and poet John Wieners bringing the revolutionary spirit of their alma mater to the forefront of a number of other cultural movements and institutions.

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Great article 

Willem de Kooning Life and Art Periods

“I’m not interested in ‘abstracting’ or taking things out or reducing painting to design, form, line, and color. I paint this way because I can keep putting more things in it – drama, anger, pain, love, a figure, a horse, my ideas about space. Through your eyes it again becomes an emotion or idea.”

WILLEM DE KOONING SYNOPSIS

After Jackson Pollock, de Kooning was the most prominent and celebrated of theAbstract Expressionist painters. His pictures typify the vigorous gestural style of the movement and he, perhaps, did more than any of his contemporaries to develop a radically abstract style of painting that fused Cubism, Surrealism and Expressionism. Although he established his reputation with a series of entirely abstract pictures, he felt a strong pull towards traditional subjects and would eventually become most famous for his pictures of women, which he painted in spells throughout his life. Later he turned to landscapes, which were also highly acclaimed, and which he continued to paint even into his eighties, when his mind was significantly impaired by Alzheimer’s disease.

WILLEM DE KOONING KEY IDEAS

De Kooning strongly opposed the restrictions imposed by naming movements and, while generally considered to be an Abstract Expressionist, he never fully abandoned the depiction of the human figure. His paintings of women feature a unique blend of gestural abstraction and figuration. Heavily influenced by the Cubism of Picasso, de Kooning became a master at ambiguously blending figure and ground in his pictures while dismembering, re-assembling and distorting his figures in the process.
Although known for continually reworking his canvases, de Kooning often left them with a sense of dynamic incompletion, as if the forms were still in the process of moving and settling and coming into definition. In this sense his paintings exemplify ‘action painting’ – they are like records of a violent encounter, rather than finished works in the old Beaux Arts tradition of fine painting.
Although he came to embody the popular image of the macho, hard-drinking artist – and his most famous Women series seems painted with angry vigor – de Kooning approached his art with careful thought and was considered one of the most knowledgeable among the artists associated with the New York School. He is thought to possessed the greatest facility and polished techniques of painters in the New York School, one that compares to that of Old Masters, and he looked to the likes of Ingres, Rubens and Rembrandt for inspiration.

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MOST IMPORTANT ART

Seated Woman (1940)
Seated Woman was de Kooning’s first major painting of a woman, and it evolved, curiously, out of a commission for a slightly earlier picture, Portrait of a Woman (c.1940). The artist seems to have held on to the commissioned portrait and started to use it to develop new pictures. The earlier work was shaped in part by contemporary images of women in magazines and by de Kooning’s wife Elaine who had even stood in as a model when the portrait’s subject was not available. These factors surely encouraged de Kooning to see the possibilities of using a ‘portrait’ to represent womankind in general, rather than a specific individual. Seated Woman was also undoubtedly influenced by Arshile Gorky, in particular the figurative The Artist and his Mother, which Gorky worked on for almost fifteen years after 1926.
Oil and charcoal on masonite – The Philadelphia Museum of Art

WILLEM DE KOONING BIOGRAPHY

Childhood / Early Training

Born in Rotterdam in the Netherlands in 1904, Willem de Kooning was raised mostly by his mother, who owned a bar, after his parents divorced when he was three. He found his vocation early and left school when he was twelve to apprentice at a commercial design and decorating firm. He also studied at Rotterdam Academy of Fine Arts and Techniques. During this period, he became interested in Jugendstil, the German variant of Art Nouveau, and its organic forms were significant in shaping his early style. However, he was soon distracted by the ascendant Dutch movement De Stijl, becoming particularly interested in its emphasis on purity of color and form, and its conception of the artist as a master craftsman.

After living for a year in Belgium in 1924, de Kooning returned to Rotterdam before travelling as a stowaway to the United States, arriving in Virginia in August 1926. He worked his way to Boston on a coal ship, then worked as a house painter in Hoboken, New Jersey before moving across the Hudson to Manhattan. There he took jobs in commercial art, designed window displays and produced fashion advertisements, work which would consume him for several years. De Kooning was still unable to devote himself to the art he loved, but he found the community of artists in New York too valuable to leave behind; when offered a salaried job in Philadelphia, he remarked that he would rather be poor in New York than rich in Philadelphia.

Willem de Kooning Biography

Several artists proved important for his development in those early years. He valued the example of Stuart Davis’ urbane modernism, as well as John Graham’s ideas, but Arshile Gorky was to be the biggest stylistic influence on de Kooning – “I met a lot of artists,” he once said, “but then I met Gorky.” Gorky had spent years working through Picasso’s Cubism and then Miró’s Surrealism before reaching his own mature style, and in subsequent years, de Kooning would follow a similar path: he was impressed by two major exhibitions he saw at MoMA in 1936, “Cubism and Abstract Art” and “Fantastic Art, Dada, and Surrealism,” and he was powerfully influenced by a Picassoretrospective that was staged at the same museum in 1939.

De Kooning worked on projects for the WPA mural division from 1935-37, and for the first time he was able to focus entirely on fine art instead of commercial painting. His network expanded to include Harold Rosenberg, the art critic who later heralded him as a leader of action painting. And in 1936 he was included in the show New Horizons in American Art at MoMA. Men were often the subjects of his pictures in this period, and although they are often traditionally posed, the bodies of figures such as The Glazier (c.1940) were radically distorted and the planes flattened. De Kooning often struggled with certain details in his portraits – hair, hands and shoulders – and this encouraged a habit of scraping back and reworking areas of his pictures, which left them with the appearance of being unfinished. He also painted highly abstract pictures during this time, and these, such as The Wave (c.1942-44), are characterized by flat, biomorphic forms similar to those which had first attracted the young artist to Jugendstil.

Willem de Kooning Photo

In 1938, de Kooning took on Elaine Fried as an apprentice; she became his wife in 1943, and in time she would become a prominent Abstract Expressionist in her own right. The two shared a tempestuous, alcohol-fueled relationship, one which was not aided by extramarital affairs on both sides. Following their separation at the end of the 1950s, de Kooning had a child with another woman, and even had an affair with Ruth Kligman, the former lover of Jackson Pollock who had survived the car crash that killed him. However, Elaine and Willem reunited in the mid 1970s and remained together until her death in 1989.

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WILLEM DE KOONING LEGACY

Although undoubtedly an equal of Jackson Pollock in talent and achievement, de Kooning’s work has proved less influential. His achievement was to blend Cubism,Expressionism and Surrealism, and he did so with astonishing power throughout a career remarkable for its consistent high quality. Yet as artists’ concerns moved away from those of modernism, his work seemed less relevant, and for a generation of less macho, more Pop-influenced artists such as Robert Rauschenberg and Jasper Johns, de Kooning represented the epitome of the grand heroics they distrusted. Rauschenberg himself would express their distance from him most powerfully – and famously – when he purchased a drawing by de Kooning, erased it, and exhibited the result as his own artwork (Erased de Kooning Drawing, (1953)). Nevertheless, de Kooning’s influence on painters remains important even to this day, particularly those attracted to gestural styles; the highly abstract and erotic work of prominent 1990s painter Cecily Brown is inconceivable without his example.

Original content written by The Art Story Contributors
Willem de Kooning. [Internet]. 2015. TheArtStory.org website. Available from:
http://www.theartstory.org/artist-de-kooning-willem.htm [Accesed 03 May 2015]

WILLEM DE KOONING QUOTES

“I don’t paint to live, I live to paint”

“I’d like to get all the colors in the world into one painting”.

“I never was interested in how to make a good painting.. But to see how far one can go”.

“Art never seems to make me peaceful or pure. I always seem to be wrapped up in the melodrama of vulgarity.”

“I don’t paint with ideas of art in mind. I see something that excites me. It becomes my content.”

“Even abstract shapes must have a likeness”

“Flesh was the reason why oil painting was invented”

INFLUENCES

ARTISTS

Pablo Picasso

Joan Miró

Piet Mondrian

Arshile Gorky

Chaim Soutine
FRIENDS

Clement Greenberg

Harold Rosenberg

Franz Kline

John Graham
MOVEMENTS

Cubism

De Stijl

Surrealism

Expressionism
Willem de Kooning Bio Photo
Willem de Kooning
Years Worked: 1930 – 1990
ARTISTS

Robert Rauschenberg Overview

Robert Rauschenberg

Joan Mitchell Overview

Joan Mitchell

Franz Kline Overview

Franz Kline

Richard Diebenkorn Overview

Richard Diebenkorn

Cecily Brown Overview

Cecily Brown
FRIENDS

Harold Rosenberg Overview

Harold Rosenberg

Clement Greenberg Overview

Clement Greenberg

Arshile Gorky Overview

Arshile Gorky
MOVEMENTS

Pop Art Overview

Pop Art

Post-Painterly Abstraction Overview

Post-Painterly Abstraction

Neo-Expressionism Overview

Neo-Expressionism

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Good article

This is the PopLifeArt.com blog. I’ll use the blog to let you know what’s going on in the world of celebrity art.

Paintings by Paul McCartney

Ancient Connections by Paul McCartney

Like his former Beatles bandmates Ringo Starr and the late John Lennon, Paul McCartney is a painter. His interest in art developed in the 1960s through his friendship with gallery-owner Robert Fraser. Through Fraser McCartney met many well-known artists including Andy Warhol. He later became a fan of Rene Magritte. He used Magritte’s painting of an apple for the Apple Records logo. He also established a friendship with artist Willem de Kooning who is said to have had a large influence on McCartney’s artistic style. Paul McCartney took up painting in 1983. He exhibited his paintings for the first time in Siegen, Germany in 1999. The catalog from this exhibition was later released as a book titled Paul McCartney: Paintings. In 2002 he had a comprehensive exhibition of his artwork at the Walker Art Gallery in his home town of Liverpool. The image posted here is “Ancient Connections” by Paul McCartney.

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See the Pop Life Art homepage for links to the artwork of Paul McCartney and other singers, musicians, and actors.

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Paul McCartney Free Concert and Art Exhibit in the Ukraine (4/29/08)

Photographs by Linda McCartney to go on Display in London (4/4/08)

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Paul McCartney and Luigi’s Alcove

Big Mountain Face

I’m sure you know Paul McCartney as a singer and song-writer. But did you know the ex-Beatle also paints?

A few years ago, I got the book Paul McCartney: Paintings. He does these big, expressive, semi-abstract pieces that have a sort of visceral effect, with lots of drips and runs. Very much influenced by Willem de Kooning’sabstract expressionism.

Great article on Black Mountain College:

Experimental liberal arts college at Black Mountain, NC, open from 1933 to 1957. In the 1940s and early 1950s it was a centre for a group of painters, architects, musicians and poets associated particularly with the development of performance and multimedia work, crossing many disciplines. It was founded by John Andrew Rice (1888–1968) and a group of students and staff from Rollins College, Winter Park, FL. It was located in the Blue Ridge Assembly Buildings, c. 29 km east of Asheville, NC, until 1941, when it moved to nearby Lake Eden until its closure. The progressive ideas of John Dewey influenced the interaction of formal education with community life, the absence of conventional grades and credits and the central importance accorded to the arts. The college was owned and administered by the staff. The setting was modest, and fewer than 1200 students attended in 24 years.

In the founding year Josef Albers, the first of many European refugees to teach at Black Mountain, came from Germany to teach art; through his activities the college disseminated Bauhaus teaching methods and ideas into American culture. The visual arts curriculum included courses in design and colour that later became a standard part of art education, as well as workshops in weaving, wood-working, printing, photography and bookbinding. Anni Albers, a former Bauhaus student, developed a weaving course that emphasized designing for industrial production. Xanti Schawinsky (1904–79), who studied with Oskar Schlemmer at the Bauhaus, taught art and stage studies from 1936 to 1938 and directed Spectodrama: Play, Life, Illusion, one of the earliest performances of abstract theatre in the USA.

In 1944 Black Mountain College sponsored its first summer arts programme, which attracted many major artists for intense periods of teaching and participation in concerts, exhibitions, lectures and drama and dance performances. Among the European artists who taught were Lyonel Feininger, Walter Gropius, Leo Lionni (b1910), Amédée Ozenfant, Bernard Rudofsky (1905–88) and Ossip Zadkine. Other summer staff included Leo Amino (b 1911), John Cage, Mary Callery (1903–77), Merce Cunningham, Willem de Kooning, Buckminster Fuller, Jacob Lawrence (b 1917), Barbara Morgan (b 1900) and Robert Motherwell. Ilya Bolotowsky taught from 1946 to 1948.

After Josef Albers left in 1949, the central figure in the community was the poet and critic Charles Olson (1910–70), who taught at the college in 1948–9 and returned in 1951. Under his direction the college became a centre for the formulation of a new poetics based on open form and ‘projective verse’. The Black Mountain Review, edited by Robert Creeley (b 1926), was one of the most influential small-press journals of the period, and the college played a formative role in the revival of the small-press movement in the USA. Creeley, Joseph Fiore (b 1925), M. C. Richards (b 1916) and Robert Duncan (1919–88) were among the members of the young American staff. A ceramics course was added to the curriculum and the faculty included Robert Turner (b 1913), Karen Karnes (b 1925) and David Weinrib (b 1924). The summer sessions in the arts brought many artists to the campus, including Harry Callahan, Shōji Hamada, Franz Kline, Bernard Leach, Ben Shahn, Aaron Siskind, Jack Tworkov and Peter Voulkos (b 1924).

Albers and the other European artists brought the spirit of modernism to the progressive, experimental spirit of the founders, and the fusion of these two movements culminated in a creative atmosphere and an intense, intellectual community, receptive to experimental ventures in the arts. It was at Black Mountain College that Buckminster Fuller attempted to raise his first dome in 1948, that John Cage staged his first work of performance art in 1952, and that the Cunningham Dance Company was founded in 1953. Through the work of its students, among them Ruth Asawa (b 1926), John Chamberlain, Ray Johnson, Kenneth Noland, Robert Rauschenberg, Dorothea Rockburne (b 1929), Kenneth Snelson, Cy Twombly, Stanley Vanderbeek (1927–84) and Jonathan Williams (b1929), the college played a formative role in the definition of an American aesthetic and identity in the arts during the 1950s and 1960s.

Mary Emma Harris
From Grove Art Online

© 2009 Oxford University Press

Spark’s latest ‘The Longest Ride’ filmed across NC

Like most of NC native Nicholas Sparks‘ stories, “The Longest Ride” is set in North Carolina and involves love stories that intertwine across time. In “The Longest Ride”  Luke, a rodeo rider played by Clint Eastwood’s son Scott Eastwood, and Sophia, an art history major at Wake Forest University  played by Britt Robertson, fall in love against a backdrop of North Carolina mountains and Piedmont hills. A second plot line features Ira, a WWII vet played by Alan Alda. Told mostly in flashback, this story is largely set at historic Black Mountain College, an experimental school just outside Asheville which left a huge legacy both in the arts and in education during its brief life.
Released by 20th Century Fox on April 10, 2015, the film was made in North Carolina, using locations across the state. Filming destinations included Wilmington, Winston-Salem, Jacksonville and the Yadkin River Valley, home of North Carolina’s largest wine area, as well as the NC mountains and the isolated peak of Pilot Mountain, just north of Winston-Salem.
“Nicholas Sparks, who makes his home in New Bern, N.C., finds endless inspiration in the history and beauty of North Carolina,” said Wit Tuttell, executive director of Visit North Carolina. “By using the natural landscapes to bring ‘The Longest Ride’ to the screen, the filmmakers have created a special invitation to explore the state’s scenery, heritage and an artistic streak that extends from the mountains to the coast.”
To help film tourists experience places featured in the film and the novel, Visit North Carolina has put together a four-day trip across the state (we think a week would do it more justice). Here are some highlights:
The itinerary begins in Asheville’s River Arts District, where you can join the stars in exploring some 189 working studios and dine in some of the trendiest restaurants in this foodie obsessed city. Consider an overnight stay at the Omni Grove Park Inn, with majestic views of the city and the mountains, where Alda and his bride, played by Oona Chaplin, honeymooned. Downtown Asheville is also a great spot to begin your exploration of the phenomenon that was Black Mountain College. The Asheville Art Museum houses the Black Mountain Collection which includes works by some of the most influential artists who made their home at the college including Elaine de Kooning, Ken Noland, and Ray Johnson. The Black Mountain College Museum and Event Center, located a block or so away, tells the history of this remarkable institution.
Day Two takes visitors down I-40 for a driveby of the old Black Mountain College campus on Lake Eden off Old Hwy 70. In operation from just 1933 to 1957, the grounds are now used as a boys camp, but regain some of their artistic spark during the Lake Eden Arts Festival, held twice a year. The artsy community of Black Mountain, home of numerous galleries and shops, is worth a visit year round.
Continue down I-40 to I-77 for a hike or horse ride on the trails at Pilot Mountain State Park, with 2,421-foot quartzite dome, a National Natural Landmark, climbed by Luke and Sophia in the movie. This is the heart of the Yadkin Valley wine region, with lots of options for tastings and dining, as well as accommodations on winery grounds. To complete the film experience, plan a stay at the Mitchell River House, Luke’s home in “The Longest Ride.”
Day Three heads for Winston-Salem, home of the lush campus of Wake Forest University, where Sophia studied art. Plan your trip into town through the towns of Pinnacle and King, location of the American Legion Complex scene of the movie’s rodeo action. The city of Winston-Salem is home to several important art galleries, including the Reynolda House Museum, once home of the Reynolds family, as well as the living history neighborhood of Old Salem. Follow Luke and Sophia’s steps to Sakura Japanese Restaurant & Sushi Bar or the elegant Fabian’s Restaurant.
Day Four of the itinerary travels to Wilmington, a 3.5 hour drive down I-40. Make a short detour at Exit 384 to visit the charming downtown of Wallace, NC, which stood in for downtown Greensboro during the era when Ira was growing up there. Locations from the film include Wallace storefronts that “played” Ira’s father’s haberdashery, the soda shop, bus station and newsstand.
Much of the filming of “The Longest Ride” took place in Wilmington, known as Hollywood East and the location of the sound stages of EUE/Screen Gems Studios, which are again open for touring during the travel season. Wilmington locations used in filming include the Temple of Israel, the Union Station Building, St. Mary’s Catholic School and homes in historic neighborhoods, best seen by horse-drawn carriage. The galleries of the Cameron Art Museum stood in for several of the museums visited in the film. Sign up for the Hollywood Location Walk to discover Wilmington locations used in many movies from “Blue Velvet” to “Iron Man 3” as well as many Sparks films and TV shows. Plan to stay at the Greystone Inn, where the “Longest Ride” party scene was filmed.
The final stop in the itinerary is nearby Caswell Beach, located on remote Oak Island, which served as a stand-in for the Outer Banks where Ruth’s family vacationed.
Learn more and access everything you need for planning a trip at VisitNC.com, or call 1-800-VISITNC (1-800-847-4862).

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MUSIC MONDAY Take It Away (Paul McCartney song)

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Paul McCartney – Take It Away

Paul McCartney & Wings: “Take It Away” 1980 Rehearsal

Take It Away (Paul McCartney song)

From Wikipedia, the free encyclopedia
“Take It Away”
Single by Paul McCartney
from the album Tug of War
B-side “I’ll Give You a Ring” (7″)
“I’ll Give You a Ring” / “Dress Me Up as a Robber” (12″)
Released 21 June 1982 (7″)
5 July 1982 (12″)
Format 7″, 12″
Recorded February 1981
Genre Pop rock
Length 4:13 (album version)
3:59 (single version)
Label Parlophone/EMI
Writer(s) Paul McCartney
Producer(s) George Martin
Paul McCartney singles chronology
“Ebony and Ivory”
(1982)
“Take It Away”
(1982)
“Tug of War”
(1982)

“Take It Away” is a single by Paul McCartney from his 1982 album Tug of War. The single spent sixteen weeks on the Billboard Hot 100 singles chart, reaching #10[1][2] It reached #15 in the UK.[3] The music video features former Beatles‘ drummer Ringo Starr and long-time producer George Martin, both of whom played on the track, as well as actor John Hurt[citation needed].

Although there is a notable fade from “Tug of War” and into this song on the album, the single version of the song omits this, instead starting with a clean opening. The single also fades sooner, omitting part of the ending trumpet solo.

Track listings[edit]

7″ single
  1. “Take It Away” – 3:59
  2. “I’ll Give You a Ring” – 3:05
12″ single (black vinyl everywhere else; clear yellow vinyl in Japan)[4]
  1. “Take It Away” – 3:59
  2. “I’ll Give You a Ring” – 3:05
  3. “Dress Me Up as a Robber” – 2:40

Personnel[edit]

Chart performance[edit]

Weekly singles charts[edit]

Chart (1982) Position
Australian Kent Music Report[5] 18
Belgian Singles Chart (Flanders) [6] 28
Canadian RPM Top 100 Singles[7] 17
Canadian RPM Adult Contemporary[8] 2
Dutch Singles Chart[9] 43
Irish Singles Chart [10] 26
New Zealand Singles Chart[11] 30
Norwegian VG-lista Singles Chart[12] 7
UK Singles Chart[3] 15
US Billboard Hot 100[2] 10
US Billboard Adult Contemporary[2] 6
US Billboard Mainstream Rock[2] 39
US Cash Box Top 100[13] 6
West German Media Control Singles Chart[14] 46

Year-end charts[edit]

Chart (1982) Position
US Billboard Top Pop Singles[15] 70
US Cash Box[16] 45
US Billboard Top AC Singles[15] 47

References[edit]

  1. Jump up^ Whitburn, Joel (2004). The Billboard Book of Top 40 Hits, 8th Edition (Billboard Publications)
  2. ^ Jump up to:a b c d “Allmusic: Paul McCartney: Charts & Awards”. allmusic.com. Retrieved 2 May 2013.
  3. ^ Jump up to:a b “Paul McCartney > Artists > Official Charts”. The Official Charts Company. Retrieved 5 May 2013.
  4. Jump up^ Paul McCartney – Take It Away at Discogs
  5. Jump up^ Kent, David (1993). Australian Chart Book 1970–1992. St Ives, NSW: Australian Chart Book. ISBN 0-646-11917-6.
  6. Jump up^ “ultratop.be Paul McCartney – “Take It Away”” (ASP). Hung Medien (in Dutch). Ultratop. Retrieved 5 May 2013.
  7. Jump up^ “Top Singles – Volume 37, No. 5”. RPM. 18 September 1982. Retrieved 5 May 2013.
  8. Jump up^ “Adult Contemporary – Volume 37, No. 8”. RPM. 9 October 1982. Retrieved 5 May 2013.
  9. Jump up^ “dutchcharts.nl Paul McCartney – “Take It Away”” (ASP). Hung Medien. MegaCharts. Retrieved 5 May 2013.
  10. Jump up^ “Search the Charts” (ENTER “PAUL MC CARTNEY” INTO THE “SEARCH BY ARTIST” BOX, THEN SELECT “SEARCH”). Irish Recorded Music Association. Retrieved 3 May 2010.
  11. Jump up^ “charts.org.nz Paul McCartney – “Take It Away”” (ASP). Hung Medien. Recording Industry Association of New Zealand. Retrieved 5 May 2013.
  12. Jump up^ “norwegiancharts.com Paul McCartney – “Take It Away”” (ASP). VG-lista. Retrieved 31 August 2011.
  13. Jump up^ http://50.6.195.142/archives/80s_files/19820904.html
  14. Jump up^ “Single Search: Paul McCartney – “Take It Away”” (in German). Media Control. Retrieved 20 February 2013.
  15. ^ Jump up to:a b Nielsen Business Media, Inc (25 December 1982). Billboard – Talent in Action 1982. Retrieved 1 May 2014.
  16. Jump up^ http://50.6.195.142/archives/80s_files/1982YESP.html

External links[edit]

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Levin on Milton Friedman: ‘One Thing to Have Free Immigration to Jobs, Another for Welfare’ By Michael Morris | January 16, 2015

_____________________

Levin on Milton Friedman: ‘One Thing to Have Free Immigration to Jobs, Another for Welfare’

By Michael Morris | January 16, 2015 | 5:12 PM EST

During his show on January 15, 2015, Nationally syndicated radio host Mark Levin recalled the famed economist Milton Friedman and explored an important reason why open immigration, despite what many now think, is not in the best interest of the United States and its citizenry.

“I want to talk about what’s about to happen,” said Levin, “and it’s going to upset you and disappoint you. I have no control over that.”

You aren’t going to be happy about it, Levin suggests.

Levin continued:

“I want to remind you of something – what Milton Friedman said many years ago about what he called free immigration to jobs and welfare. I played this some time ago, as well as many other clips, and we’ve dug deeply into this subject. You know more about the issue of immigration and illegal immigration and amnesty than the average political hack voter.”

I want to remind you about what Milton Friedman said about all of this, “because this whole notion that you can have open borders or you can pretend you are going to secure the border, and then, immediately after passing that bill, you’re passing a wide range of other bills, which all add up to so-called comprehensive immigration reform,” says Levin. “There’s nothing reformist about it.”

Milton Friedman had the following to say about immigration:

“I have always been amused by kind of a paradox. Suppose you go around and ask people: ‘The United States, as you know, before 1914 had completely free immigration. Anybody could get on a boat and come to these shores. If you landed on Ellis Island, it was an immigrant. Was that a good thing or a bad thing?’ You will find hardly a soul who will say it was a bad thing. Almost everybody will say it was a good thing.

“But then, suppose I say to the same people: ‘But now, what about today? Do you think we should have free immigration?’

“’Oh no,’ they’ll say. ‘We couldn’t possibly have free immigration today. Boy that would, uhh, that would flood us with immigrants from India and God knows where. We’d be driven down to a bare subsistence level.’

“What’s the difference? How can people be so inconsistent? Why is it that free immigration was a good thing before 1914 and free immigration is a bad thing today?

“Well, there is a sense in which that answer is right. There is a sense in which free immigration, in the same sense in which we had it before 1914, is not possible today.

“Why not? Because it is one thing to have free immigration to jobs. It is another thing to have free immigration to welfare.”

“It is one thing to have free immigration to jobs, which is what the radical amnesty crowd argues for, including many in the Republican Party, and another thing to have free amnesty or free immigration to welfare,” repeated Levin.

“And look how Obama is handling this issue, in addition to his lawlessness,” remarked Levin.

“He’s immediately trying to sign people up for social security, many of whom haven’t paid a penny into it. He’s immediately trying to sign people up to Medicaid, for all kinds of benefits.

“And this is, really, one of the key issues,” said Levin. It’s ignored by many. It is argued that it will benefit the U.S. economically; it is said that the people coming here do so because they love this country; and these people reject Milton Friedman’s words.

“You have a massive welfare state. We have too many American citizens, who are dipping into our welfare system and are encouraged to do it,” said Levin.

Mark Levin then finished with this query, followed by Milton Friedman’s answer:

“What do you think dirt poor people from overseas, aliens, are going to do when they come into this country – when they’re encouraged to do this by our own government and politicians?

“So it’s one thing to come to America, it’s one thing to immigrate for jobs, it’s another for welfare.”

_________________

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_____________________________

I have gone back and forth with Ark Times liberal bloggers on the issue of abortion, but I am going to try something new. I am going to respond with logical and rational reasons the pro-life view is true. All of this material is from a paper by Scott Klusendorf called FIVE BAD WAYS TO ARGUE ABOUT ABORTION .

On 2-8-13 on the Ark Times blog the person using the username “AngryOldWoman” stated, “If you are against one (abortion) don’t have it.”

____________________

Here is my response:
 

Scott Klusendorf responded to this kind of thinking by stating:

As a guest on the television show Politically Incorrect, former super-model Kathy Ireland gave a carefully reasoned scientific and philosophic defense of the pro-life position.  The show’s host, Bill Maher, ignored her evidence completely and shot back with (paraphrase) “Kathy, that’s just your view.”

What’s wrong with this response?  Maher was confusing a moral claim with a preference claim.  But there is a difference between disliking something (say, for example, a particular flavor of ice cream) and thinking it is morally wrong.  Put simply, when pro-life advocates say that abortion is morally wrong, they are not saying they personally dislike abortion or would prefer that people not have one.  Rather, they are saying that elective abortion is objectively wrong for everyone, regardless of how one feels about it.  This is why the popular bumper sticker “Don’t like abortion? Don’t have one!” misses the point entirely.  It confuses the two types of claims.  (Try this: “Don’t like slavery?  Don’t own a slave!”)

Now it may be the case that pro-life advocates like Kathy Ireland are mistaken about their claim.  Perhaps their evidence that abortion unjustly takes the life of a defenseless child is weak and inconclusive.  But instead of proving this with facts and arguments, abortion advocates like Bill Maher ignore the evidence altogether.  “Well, that’s just your view.”  This not only relativizes the pro-lifers claim, it is intellectually lazy.  It attempts to dismiss evidence rather than refute it.

Imagine if I were to say, “There is a pink elephant in the corner of the room just beneath the window.”7 How should you respond to my claim?  Perhaps I’m mistaken (and chances are I would be), but it would do no good to say, “That’s just your view.”  The problem is I was not offering an opinion, I was claiming to be right.   To refute me, you must show that my claim is false.  The correct response is to say, “Your evidence is lousy.  We looked in the corner and there is no elephant.”

But again, Maher did not do that.  At no point did he challenge her facts and arguments.  What he said in effect was “Go away Kathy.  You have your views and I have mine.”  This was very condescending because he did not even entertain the possibility that she had good evidence for her claim.  Nor did he acknowledge the type of claim she was making.

To sum up, Maher was confusing a preference claim with a distinctly moral one.  Preference claims cannot be evaluated as true or false because they are matters of personal taste.  You cannot reasonably argue that vanilla ice cream is objectively better than chocolate.  But moral claims are different.  They can be evaluated as true or false based on the evidence.  They do not say, “This is better tasting,” they say, “This is right”.  Kathy Ireland’s claim was, Abortion is wrong because it takes the life of a defenseless child, and I think I’m right.  Maher’s glib response did nothing to refute this.  In fact, one could stop Maher dead in his tracks by saying, “Bill, it’s just your view that it’s just my view.”

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