[User] Please transcribe this text

[Assistant] Rather than creating this employee directory as its own top level workspace page, I've chosen to include it on the homepage of my company because it's not something that everyone is going to look at every single day.


[User] Please transcribe this text

[Assistant] Inside of this page, I can consider some of those page organization techniques and add a callout that can function as a sort of company bulletin board. Again, back to our digital lobby metaphor.


[User] Please transcribe this text

[Assistant] Mentioning pages and people is a great way to build connections and help your teammates navigate your space.


[User] Please transcribe this text

[Assistant] The school I graduated from, UC Santa Barbara.


[User] Please transcribe this text

[Assistant] I graduated actually not too long ago, so this is me coming back like as soon as possible. So, let's head over and show you a couple.


[User] Please transcribe this text

[Assistant] The basketball games. You know, all the indoor sports. That's, yeaah. That's the event center. So, you know, it's supposed to be a gym for sports games to be held. But uhm, if you guys know who Snoop Dogg is? He was here. Yeaah, Snoop Dogg held a concert here.


[User] Please transcribe this text

[Assistant] Uhm, there's a emergency thing here. You can press and talk. If, you know, you're in dangerous situations. You press here for help. You know, emergency help.


[User] Please transcribe this text

[Assistant] The sun, during the summer, it's kind of nasty. It's got that green grass thing on it. But during the winter, it just dies.


[User] Please transcribe this text

[Assistant] So, right now everything's wrapped because during the summer nobody eats here. Oh, there are actually still people in here working, but yea. This is the dining comments.


[User] Please transcribe this text

[Assistant] And there's no curfew or anything, you just come and go as you please. But uhm, there is some rules, if you do live in a dorm, you know, about drinking alcohol, smoking.


[User] Please transcribe this text

[Assistant] Take care of you, kind of. And they also check on you in case you're doing anything you're not supposed to do in the dorms. And uhm, you get a dining pass which allow you to eat here and over there. Uhm, it's buffet style. You know, once you swipe your card in, so you know, you just swipe it and you go in and eat and you can eat however much you want.


[User] Please transcribe this text

[Assistant] You know, you don't have to like just buy things. You go in and whatever they have you can just eat it or drink. Where should we go next?


[User] Please transcribe this text

[Assistant] Thirty-seven thousand nine hundred and sixty. Look at that. Okay, here is the day to celebrate. Brand new. Yea, there are people. Who would have known?


[User] Please transcribe this text

[Assistant] So if you would like, you can actually study outside. Can you guess what this is?


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[Assistant] And you're supposed to lock your bike to it. And you see how many there are just because this is the library. You can park here.


[User] Please transcribe this text

[Assistant] There's some over there too. There's another bike parking lot over there. So, people here bike a lot. Cause there's a no car.


[User] Please transcribe this text

[Assistant] Policy thing, kind of. Doesn't really stop you from driving to school, but there's nowhere for you to park, so there's no point driving to school. Do you guys have dead week?


[User] Please transcribe this text

[Assistant] That's what we call it, like, wait, you guess. What's dead week? So that's the week before finals week. So before you take your test, you CRANK.


[User] Please transcribe this text

[Assistant] It lit, it just lights up. Everyone's here. You're gonna meet all your friends here. If you have a boyfriend or girlfriend, you have a date here. This is where you are during dead week. Do people pull all-nighters? Do people do that in China?


[User] Please transcribe this text

[Assistant] During dead week, you can see the trash can, right downstairs from here, all the way stacked up as coffee cups.


[User] Please transcribe this text

[Assistant] Like, free in this context basically means less. You know, like smokeless, tobaccoless, just like not zero.


[User] Please transcribe this text

[Assistant] So in this podium, it actually has a computer built in. Can you guess what this phone is for? Which line it has?


[User] Please transcribe this text

[Assistant] This is actually for uhm, media equipment technical support. So some of the professors are older and they're not very good at projector or computer stuff. Or if this is broken and obviously professors wouldn't always know what to do, you can call.


[User] Please transcribe this text

[Assistant] People, and sometimes the people that work here are students. It's not necessarily just staff. A lot of students, you know, computer science students, work with the technical support team.


[User] Please transcribe this text

[Assistant] No, I think it just connects to them once you pick it up, so.


[User] Please transcribe this text

[Assistant] So UCSB does this thing, I think it's called Family Vacation Center. So during the summer when there are no students here, they actually have villas out there for families to stay at and


[User] Please transcribe this text

[Assistant] Well, whoever's watching, you should really consider coming to UCSB for college.


[User] Please transcribe this text

[Assistant] That's three years of my life so far. Really a great place to go to school. So.


[User] Please transcribe this text

[Assistant] Do you guys have like a alert system for students? There is a whole


[User] Please transcribe this text

[Assistant] You know, faculty, student body, everyone, network. So you do have to enter either your email


[User] Please transcribe this text

[Assistant] Let's go this way. Your email or your phone number for the alert system. So if there is anything that's going on, they send you an email or text right away.


[User] Please transcribe this text

[Assistant] Saying, you know, uhm, for example, someone leaves a backpack in the library.


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[Assistant] And that counts as a suspicious package if nobody claims it. Right? It could be a bomb. So they will actually send in bomb and swatting.


[User] Please transcribe this text

[Assistant] You can get a text saying, you know, there is a suspicious package, you know, stay tuned for, you know, if it's cleared or not. But stay away from the area for now.


[User] Please transcribe this text

[Assistant] And you know, minutes later, yeaah, minutes later it'll be like, it's just a stupid person who left their backpack. Continue. So, you know.


[User] Please transcribe this text

[Assistant] There's no curfew or anything, you just come and go as you please.


[User] Please transcribe this text

[Assistant] Hey grammarians, hey Paige. Hi David. So, we're gonna talk today about the Oxford comma.


[User] Please transcribe this text

[Assistant] Uh, which is just another word for another name for the serial comma, which is normally when you have a list of things, you punctuate them with a comma after each item. So for example, in this, in this sentence, I'd like to thank my parents, comma, Mahatma Gandhi, comma, and my pet hamster.


[User] Please transcribe this text

[Assistant] Or in this example, his favorite artists are Elvis, comma, the tiny Norwegian harpist, comma, and Frida Kahlo. Now this is a pretty big, uhm,


[User] Please transcribe this text

[Assistant] Controversy in English is where to put this comma. Uh, some style guides, for example, the AP style guide, recommends that you don't include this last comma.


[User] Please transcribe this text

[Assistant] Uh, the style guide that Khan Academy uses, the Chicago Manual of Style, does recommend it. Ultimately this is less about


[User] Please transcribe this text

[Assistant] Grammar and more about style, less about sense and more about taste, uh, cause you could make, I think, a pretty convincing argument against each one, like whether to use the Oxford comma or whether to not use the Oxford comma.


[User] Please transcribe this text

[Assistant] Paige, could you take me through the possible ambiguity in this first sentence?


[User] Please transcribe this text

[Assistant] Right. And the second one, uh, is a sort of sentence that could be used to make the argument against the Oxford comma. So his favorite artists are Elvis, a tiny Norwegian harpist, and Frida Kahlo. And it could be argued that you're saying that Elvis,


[User] Please transcribe this text

[Assistant] Rock and roll, progenitor, hip swivel guy. It was a tiny Norwegian harpist, which is not true.


[User] Please transcribe this text

[Assistant] Uhm, both of these things are kind of examples of assumed apposition that we're using, uhm, we're using Mahatma Gandhi and my pet hamster to explain or clarify parents, or that we're using a tiny Norwegian harpist to explain or clarify Elvis, and this is not the case.


[User] Please transcribe this text

[Assistant] You know, I think you have to choose which kind of confusion is more important for you to avoid.


[User] Please transcribe this text

[Assistant] Elsewhere in the sentence. So probably last, like I like to thank, uh, Mahatma Gandhi, my pet hamster, and my parents. You know, and there's no, there's no confusion no matter where you put the comma there. Or his favorite artists are Elvis, Frida Kahlo, and a tidy Norwegian harpist.


[User] Please transcribe this text

[Assistant] You know, a good, a good craftsman never blames their tools. That's all I gotta say about that.


[User] Please transcribe this text

[Assistant] So, Paige and I are here to report. We're not here to make law, you know. We're trying to tell you about the language as it is and the way people use it. And what we do at Comm Academy is we do, we use the Oxford comma. So, parents, comma, Mahatma Gandhi, comma, and my pet hamster. Or Elvis, comma, a tiny Norwegian harpist, comma, and Frida Kahlo.


[User] Please transcribe this text

[Assistant] You have to find a style guide and stick with it. And sometimes, you know, that depends on, uhm, if you're writing for a newspaper that uses a particular style guide or if your English teacher has a particular style guide that they want you to abide by. That's what you should follow.


[User] Please transcribe this text

[Assistant] That's the Oxford comma. That's the, the debate over it. And it's really all about a false sense of these being a positives. So, keep a wary eye out. That's the Oxford comma. You can learn anything.


[User] Please transcribe this text

[Assistant] A period is just sort of the standard ending to a sentence. Sure. Right? It's, it goes at the end of, I think most sentences, uhm, I would say that all of the sentences that we have spoken so far would probably end in periods.


[User] Please transcribe this text

[Assistant] Yeah, so an exclamation point is pretty much if someone is excited about what they're saying.


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[Assistant] I think, so if I were to say, I'm gonna eat so much candy when I get home.


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[Assistant] I don't know the answer to this thing, and I would like an answer to it, please.


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[Assistant] These animals have two legs.


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[Assistant] These animals have ten legs.


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[Assistant] Written by Sarah Guzan. Focus Question.


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[Assistant] Page, when is the one time in this immense and wonderful galaxy of English when the stars align for it to be permissible to, uh, pluralize something with an apostrophe?


[User] Please transcribe this text

[Assistant] Okay, and that's to prevent it from looking like is, right? Because if we didn't have that apostrophe in there, it would just like be the word is. There's no way to tell eyes from the word is in that case.


[User] Please transcribe this text

[Assistant] It's less likely that you're going to confuse capital A lowercase s in the middle of a sentence for the word as.


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[Assistant] So this is for only lowercase letters. So the little ones. The inside voice.


[User] Please transcribe this text

[Assistant] I mean, but that's, like, Paige, that's it, right? Like, that's the only exception, that's the only time you use apostrophes to form the plural. No other time. Uh, so if you're talking about, doesn't matter, if you're talking about, like,


[User] Please transcribe this text

[Assistant] CDs, or DVDs, or MP3s, or whatever you kids are listening to these days. Like it doesn't, it doesn't matter. There's no need for an apostrophe in any of these places.


[User] Please transcribe this text

[Assistant] You just use a lowercase s. But if you're trying to talk about multiple lowercase letters, then you use an apostrophe.


[User] Please transcribe this text

[Assistant] Walking through the area, you can hear the eerie howling winds.


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[Assistant] They've not only given this place the name, the place of devils,


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[Assistant] But also carve the Yardang landform into different shapes.


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[Assistant] Sometimes as fast as the running speed of a cheetah, the fastest animal on land.


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[Assistant] These mounds, which were originally sediment layers at the bottom of the lake, are not strong enough to withstand the insistent winds.


[User] Please transcribe this text

[Assistant] The sand and stones picked up by the wind are like weapons, hacking away the rock surface and carving out a variety of shapes, giving full play to the imagination.


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[Assistant] A bird's eye view reveals a regular layout of the mounds.


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[Assistant] And look like a great fleet, sailing across the Gobi Desert.


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[Assistant] Was written with a collective that is called, uh,


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[Assistant] Internation. And we wrote this and we prepared this book with 60% two years ago. It is now published. And the main stake is that we must change the concepts of physics, biology,


[User] Please transcribe this text

[Assistant] Mathematics that are ruling today our everyday life and to address particularly the question of thermodynamics, entropy and negentropy.


[User] Please transcribe this text

[Assistant] Uh, for creating what we call, uh, territorial laboratories and where the idea is to, to show that work is not labor and that value


[User] Please transcribe this text

[Assistant] When I say value, it's not exchange value, even use value, but


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[Assistant] And also what I call entropy with an H. This is what is described by the IPCC that was described in the IPCC report in 2014 when they say that anthropogenic forcing that are destroying the


[User] Please transcribe this text

[Assistant] And to base it not on employment that is labor, but on work. And work is the production of knowledge. But when we say knowledge, it is not knowledge of academic knowledge, for example, like


[User] Please transcribe this text

[Assistant] Physics or mathematics or philosophy, it is also


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[Assistant] The knowledge that is produced in the everyday life. For example, to educate your baby when you are a mother, you produce the knowledge of your baby.


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[Assistant] And, uh, it is also what was the stake of Amartya Sen when he said that in 1972, during a famine in Bangladesh,


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[Assistant] He discovered that the expectancy for life in Bangladesh was better than in Harlem in New York City.


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[Assistant] And he said four years later, because he studied this, he wanted to explain this incredibly paradoxical fact, he showed that it was because


[User] Please transcribe this text

[Assistant] Those people from Bangladesh were not completely proletarianized. And that it was not the case in Harlem. People were very proletarianized.


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[Assistant] Now it was, uh, 50 years ago, and I believe that now we are, all of us, completely proletarianized.


[User] Please transcribe this text

[Assistant] And we have to transform the economic activity into a process of de-proletarianization. And we say that if we want to de-calculate


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[Assistant] We produce a decarbonation, I don't know if it works in English, decarbonation. We must deprotonize people. Okay.


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[Assistant] I would not say cynical. I would say I'm not a dialectician.


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[Assistant] This is the reason for which myself, I present myself as a post-Marxist. And I'm not yet a Marxist today. I was a Marxist for a long time.


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[Assistant] And, uh, I believe that today, I believe that in the Grundrisse marks in the famous fragment on machinery and machines.


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[Assistant] Marx tries to think something else than the famous power of the negative of the proletarians, when he says that it could happen, he says.


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[Assistant] Another evolution of capitalism where knowledge would be completely, uh, integrated in machinery.


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[Assistant] Completely automated itself, this machinery, and in such a case,


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[Assistant] You don't have any folate ion. You don't need any folate ion because they are replaced by machinery.


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[Assistant] In such a case, a question becomes knowledge.


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[Assistant] That is work. And when I say work, knowledge is producing work and work is producing knowledge.


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[Assistant] This is also sometimes what is called, uh, living work or living labor.


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[Assistant] Not only the status, the historical status of proletarians, but the question of dialectics.


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[Assistant] And here I disagree with Tony Negri because he doesn't address the question of dialectics. He reads Marx with dollars.


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[Assistant] But when you follow the laws, you cannot continue to use the dialectical schemas. So there is a contradiction and this is a difficulty. And I believe that this difficulty we have now to solve it.


[User] Please transcribe this text

[Assistant] And, uh, the processor, you know, when the MIT published this report in 2014,


[User] Please transcribe this text

[Assistant] When they said that, uh, 47% of jobs in America could be transformed into robotization, into robots or automates or algorithmic, uh, uh, management, uh,


[User] Please transcribe this text

[Assistant] Process, et cetera, et cetera.


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[Assistant] 47% of jobs are proletarianized.


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[Assistant] So they don't need any knowledge. This is the definition of the proletarian by Marx in 1848. He says it's not the case in the capital.


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[Assistant] This is a proletarian, and he adds, it starts with the manual workers.


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[Assistant] But it will continue and it will reach every


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[Assistant] Body in the factory, in the process of production.


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[Assistant] This is the reason for which I showed in Automatic Society, my book, Automatic Society.


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[Assistant] That if you read of, if you listen to the, the defense of Alan Greenspan,


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[Assistant] Uh, fate with the Commission, Sanatorium Commission in Washington, because he has to explain why.


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[Assistant] He lets, for example, the famous, uh, toxic assets, et cetera, increasing and destroying the financial markets. And he says, he answers, I don't know how it works. And nobody knows.


[User] Please transcribe this text

[Assistant] Because everything is now in the, in the automatic trading and we don't know how it works, how it works really.


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[Assistant] So he doesn't say I am a proletarian, but he says what was said by Marx in the 19th century that even the manager, the president of the federal reserve in America is proletarianized.


[User] Please transcribe this text

[Assistant] So the problem of proletarianization is the problem of pharmacology. The first to address the question of proletarianization was not Marx or Adam Smith. He was Socrates in Phedrus. When Socrates said


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[Assistant] Writing is transforming you into a kind of automat. You repeat stupidly what is written. And he didn't say you should stop to read and to write, no. He said, yes, you can read and write, but it's very dangerous because it's a pharmacone. So I think that when, when we have today to


[User] Please transcribe this text

[Assistant] Uh, our relationship to, to capitalism, we must understand that capitalism is based on technology, such a technology, the pharmacone, et cetera, et cetera. And that here, the concepts coming from


[User] Please transcribe this text

[Assistant] You probably know that in the dialectic of nature.


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[Assistant] Engels wrote that the theory of thermodynamics and entropy was wrong because it was not possible to dialectize.


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[Assistant] And of course it was, what was wrong was the discourse of Engels.


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[Assistant] Now, uh, if we try to understand, for example, what is said by people from the left about entropy, nothing.


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[Assistant] If you want to understand what is the discourse of neoliberalism on entropy, nothing. It is the same question


[User] Please transcribe this text

[Assistant] Like with, uh, Fordism and the Fordist compromise, as it was shown by, uh, uh, syndicalists from Italy, he said, uh, the left and the unions and the


[User] Please transcribe this text

[Assistant] The companies are, uhm, compromised.


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[Assistant] Into something that is running and they want to continue to collaborate in such a view in such a frame that is at the end a very bad one. So and we have to change it, but nobody wants to change it because they are.


[User] Please transcribe this text

[Assistant] If you are capable to play such a game in this context, if you challenge the context, for example, if you address the question of entropy and negentropy, suddenly they don't know how to play.


[User] Please transcribe this text

[Assistant] And I think it is a question of the left today. If the left wants to really struggle the neoliberal model,


[User] Please transcribe this text

[Assistant] Left must address this question of entropy, because it is a real talonga shield.


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[Assistant] I don't know how to say that in English. Maybe you know Konrad.


[User] Please transcribe this text

[Assistant] Those people are not proletarianized. Because it's impossible to proletarianize a nurse, for example.


[User] Please transcribe this text

[Assistant] During the COVID myself, I spent three weeks in the hospital, not because of the virus, but for another question. And I had, I was, uh, I met probably 30 or 40 nurses, uh, taking care of myself. And, uh,


[User] Please transcribe this text

[Assistant] What are frontions? What is frontions?


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[Assistant] The question of frontier art is not the question of richness or poverty, et cetera, not at all. You can, uh,


[User] Please transcribe this text

[Assistant] Work and not to be a proletarian.


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[Assistant] Even if you win very few money, you know, uh, because the question is,


[User] Please transcribe this text

[Assistant] Is what you are doing really necessary, really good for life, for the world, et cetera, et cetera.


[User] Please transcribe this text

[Assistant] So these people, we discovered that they are not qualitative precisely. It's impossible to replace.


[User] Please transcribe this text

[Assistant] And this is extremely important. You know, uh, with the capital, because I, I believe for me that the most interesting, uh, period of Marx is from the manuscripts to the Grundrisse.


[User] Please transcribe this text

[Assistant] Capital is, the book, the Capital is of course a very strong book, an extremely important book, but not the most interesting for me.


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[Assistant] The most interesting, uh, those were first in German ideology.


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[Assistant] The fact that the human is producing artifacts.


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[Assistant] Technological organs and not natural organs, etc. And that, this is what produces


[User] Please transcribe this text

[Assistant] The social relations, etc. And this is the first question. And this is the reason for which we must


[User] Please transcribe this text

[Assistant] Tragal against idealism that is always hitting this situation. And, uh, you remember when Max says ideas don't come from the even comes from, uh, the work and from the materiality of technology, et cetera, et cetera.


[User] Please transcribe this text

[Assistant] The problem is that, uh, from the communist, you know, German ideology, the communist manifesto, the critic, contribution to the critic of political economy, and then, Grunwister, he defend this position, and in the capital, it was different.


[User] Please transcribe this text

[Assistant] In the capital, uhm, uhm, the proletarians are uhm, those who have not money. And it is a fact. It is a fact.


[User] Please transcribe this text

[Assistant] Of course, particularly in the time of Marx and Engels, Trinitarians are those who live in misery, in economic misery.


[User] Please transcribe this text

[Assistant] Now, this is not what is the...


[User] Please transcribe this text

[Assistant] The criterion for defining what is proletarianization. This is what is called popularization.


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[Assistant] And, uh, in the capital for Marx, properization and proletarianization are synonyms.


[User] Please transcribe this text

[Assistant] Many people today, lawyers, architects, uh, doctors, are proletarianized like Alan Greenspan.


[User] Please transcribe this text

[Assistant] And, uh, some people like the nurse in the hospital, for example in France and probably in America, are not proletarianized.


[User] Please transcribe this text

[Assistant] They practice a knowledge. They are in a real relation with the passions, etc, etc. So we have to completely dis...


[User] Please transcribe this text

[Assistant] And this is a question of, this is another question of the relationship between work and capital.


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[Assistant] So for me, I agree with Marx in the last part of Capital when he says that the rate of profit is decreasing. And, uh, it is the case.


[User] Please transcribe this text

[Assistant] Now, uh, this is the reason for which, uh,


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[Assistant] The neo, uh, neo-conservative movement, uh, Greenspan, uh, not Greenspan, uh, Thatcher and Reagan.


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[Assistant] We're organizing the famous fi-financial, I don't know how you say that in English, la financialization.


[User] Please transcribe this text

[Assistant] What was called by Marx, fictional capital, and that was addressed by Marx himself, but it was not the core of the capitalist economy.


[User] Please transcribe this text

[Assistant] First, I believe that Marx was right when he defined the fall of the rate of profit as a tendency that is impossible to overcome, to reduce. And it is the case, but


[User] Please transcribe this text

[Assistant] This was producing a new kind of, ehm, production of value through marketing.


[User] Please transcribe this text

[Assistant] A process of what I call speculative innovation, absolutely artificial relations, social relations producing an artificial value.


[User] Please transcribe this text

[Assistant] That is why, why is it artificial? It is because it is destroying societies and social relations, environments, and it is producing precisely entropy.


[User] Please transcribe this text

[Assistant] So I think that the problem is to reread these analyses by Marx, we must add that today we don't live in the Newtonian physics, which was the frame of Marx and Engels


[User] Please transcribe this text

[Assistant] Uh, work, we live in a Boltzmannian or let's say thermodynamic physics, et cetera, et cetera.


[User] Please transcribe this text

[Assistant] So we have to completely redefine all these questions. And here the problem is the rationality of economics. And such an economy in which we are living is absolutely irrational.


[User] Please transcribe this text

[Assistant] It is irrational, not only because it is not just because it is producing poverty and misery and conflicts, social and military conflicts, more and more dangerous, particularly today in America.


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[Assistant] Uh, where we think it will happen the civil war. It's impossible to avoid this. And, uh, I think we have to completely redefine these stakes, these questions, uh, by reintroducing the question of value.


[User] Please transcribe this text

[Assistant] And of, let's call that wealth. Uh, what I, I mean here is for Marx, exactly like for Adam Smith, you have two types of value. Use value and exchange value. For me and for the group,


[User] Please transcribe this text

[Assistant] Uh, refer to previously the international collective, we consider that you have three forms of value. The exchange value, the use value,


[User] Please transcribe this text

[Assistant] And what we call practice value, that is knowledge. That is the production of negentropy in


[User] Please transcribe this text

[Assistant] A lot of fields, uh, a lot of, uh, fields of, of life. And, uh, this is what is not addressed by Marx, because it was not possible at this time. For addressing such a question, you need to read first, Erwin Schrödinger, What is Life? and second, Alfred Lotka, The Law of Evolution.


[User] Please transcribe this text

[Assistant] That is a paper he published in Human Biology in 1945. And this is a kind of reinterpretation of German ideology.


[User] Please transcribe this text

[Assistant] But with the theory of entropy and also with the knowledge of anthropology, biologics that was not developed in the age of, in the time of Marx and Engels. Okay.


[User] Please transcribe this text

[Assistant] Those questions are really difficult and I don't like to...


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[Assistant] In the service of a real new perspective, very often leads to failure, even to further regression.


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[Assistant] That's what Trump is obviously looking for here.


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[Assistant] About the abolishment of the police, for me, it's simply ridiculous.


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[Assistant] As ridiculous as declaring the rule of justice, for example. Justice never reigns.


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[Assistant] The stake of this emotion which trades this abominable murder and its frightening staging is to really rethink the racist past of the West. That is of course obvious.


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[Assistant] And more generally, the root causes of its ethnocentrism.


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[Assistant] Within even of the enlightenment in the connections of this and ethnocentrism on the one hand to technology, on the other hand to certain state of science.


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[Assistant] And in particular of physics, which deeply ignores precisely, uh, with the question of thermodynamics, but also the question of what is life.


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[Assistant] We must think this. We must reread the universalism of enlightenment. That is also the horizon of Marxism.


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[Assistant] And we must re-uh, open all these questions and reinterpret all the history, not only of the West, but of all those so-called civilizations. For example, I believe that


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[Assistant] We should read Koijin Karatani, the Japanese philosopher and thinker of Marx, who tried to connect Marx and Kant, and we should read his history of the evolution of social organization in the


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[Assistant] Now, uh, I say that because I think all this question of what is what we call


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[Assistant] I would not say civilization because it is precisely the discourse of the West, but let's say society.


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[Assistant] Uh, we, we must revisit these questions. Precisely for me, through the question of Lotka.


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[Assistant] When Lotka and Bergson also, before Lotka, when Lotka and before him Bergson say a society is always created by what Bergson calls, uhm, fabricated intelligence.


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[Assistant] But the real question is not this one. The question is power and its relationship.


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[Assistant] To racism, to ethnocentrism, to history, and how to reinterpret, to revisit this in order to produce what I called at the beginning of my answer, a new perspective, ehm, abolishing, ehm, now, ehm, policies,


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[Assistant] Claim it's not possible to, to continue in such a, for me, in such a discourse.


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[Assistant] It's much more complicated.


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[Assistant] A compromision, you know, uh, it's, uh, in the 19th century, it's still the frame of, uh, thinking for people from the West. And it's, uh, it's a historical fact, fact, you know, uh, the question is not Marx for me. The question is,


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[Assistant] Ourself, reading Marx. We have today to reread Marx with some concepts that Marx couldn't have.


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[Assistant] Not only concepts, but also some facts.


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[Assistant] Yes, we have Yo-Yo, yes, excuse me, yeah. And, uh, and, uh, yes.


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[Assistant] And it was not possible for Marx to anticipate all these questions, you know. So we, the problem is not to, to open a trial against Marx, not at all. I'm not a Marxist, but I am a Marxian.


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[Assistant] I'm a reader of Marx. I am also a Kantian because the question is not to oppose Kant and Marx. This is the reason for which I'm very interested in what is, uh, tried by Karatani. But the question is how to do today with Marx and, uh, to reactivate Marx, you know,


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[Assistant] Like, it's not the same thing with Plato and Heidegger, but it is in a way a kind of reactivation in the sense of Heidegger of Husserl, for example.


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[Assistant] When Husserl says the question of reactivation is the only real question of philosophy. And I believe this for Marx. Now the question is to really, uhm,


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[Assistant] Criticize, uh, the work of Marx, uh, with silence because Marx was a rationalist and a rationalist in the good way, in the good sense. Uh, you have two sense of rationalization, of rationality, of rationalism.


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[Assistant] They are the one role, let's say, of all philosophers who say you must always maintain the process of, the, the, the criterion of


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[Assistant] Reason that is, for one reason is, for example, the logic of Aristotle example for other people. It's dialectic for other people. It's something else, for example, tragic.


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[Assistant] But, uh, even for Nietzsche, reason still is the criterion. But, or for Freud, or for Lacan, etc.


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[Assistant] But, uh, you have also rationalization in the sense of Adorno. That is a way in which precisely capitalism transformed, uh, uh, rationality of enlightenment or of clerum into a process of computation and, and, uh, and, uh, and the technological, uh,


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[Assistant] Ideology of techniques and technology in the sense of Habermas, et cetera, et cetera. So we have to re-evaluate all of all these questions, also to re-evaluate what was said by Habermas. Habermas, for example, in this, in this book, or by, I don't know, in the age of, for example, algorithmic governmentality, uh, artificial intelligence, et cetera. They didn't know. So, uh, we have to work.


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[Assistant] And such a work is extremely interesting. It's necessary in such a work to revisit also the laws and his critique of the universal, the question of singularity.


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[Assistant] That was also the first question of Marx. When Marx Young was writing his book on Hegel's Theory of Right,


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[Assistant] You know, the critic of Hegelian rites. I don't remember the philosophy of rites.


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[Assistant] The problem being the state of emergency in which we are, because we are now really confronted with the question of emergency, and it is very difficult to do such a task in such a context, of course.


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[Assistant] First, about Agamben's discourse, I think it didn't address the question of the pandemic at all.


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[Assistant] For me, Covid-19 is really an extremely important event. Not only a sanitary one, but an epistemological one. I will go back to this question later.


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[Assistant] Concerning Zizek himself, he didn't really characterise what are the first takes of the sanitary catastrophe. Namely, that first technology in life.


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[Assistant] And the specificities of the technological or what I call also organological form of life must be


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[Assistant] The point of departure for a new critique of industrial and capitalist economy, as it was said at the beginning of the German ideology, this is what I said previously.


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[Assistant] And, uh, search and analysis by, by Zizek and also Agamben.


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[Assistant] Such analysis, excuse me, of the sanitary situation must integrate precisely what I said about what is life. Integrating Schrodinger, Bergson, Whitehead and George Conquilin.


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[Assistant] It's really striking for me to see that these dimensions of the crisis, the so-called sanitary crisis are not at all addressed by these.


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[Assistant] Now becoming the symptom of the destruction of science.


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[Assistant] I mean that probably it's a shame in America. In France, you have now not controversies, but polemics in the, in the, in the press.


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[Assistant] With those who are claiming, for example, Jean-Pierre Toussaint, who is a physiologist, a very famous physiologist in France, who says it was completely stupid to have such, uh, uh, process like confinement, et cetera. It was destroying the, uh,


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[Assistant] Exactly opposite, uh, uh, opposed to this position you have, for example, Jean-Pierre Dupuis, who is a specialist of statistics, et cetera. He shows that it's impossible to say that because it is an exponential.


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[Assistant] This sanitary catastrophe was produced by, for me, by the increasing of algorithmic management of the future.


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[Assistant] And for example, in France, I don't know in America, but in France, you probably know that


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[Assistant] The work of L'Institut Pasteur, very important work, launched at the beginning of the 21st century about what is called the new emergent, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm, uhm


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[Assistant] The new imagined one that appeared in 1997 in China, uh, are completely different, completely new compared with the previous forms of virus, for example. They decided to launch


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[Assistant] Uh, long-term research programs, et cetera, in ICT Pasteur. And ten years ago, or eight years ago, the neoliberal management of research decided that it was not interesting for, uhm, for the economic competition.


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[Assistant] This is also what was said by Habermas during the 50s. So I think this is the real stake.


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[Assistant] And, uh, it's strange for me that, for example, Zizek or Agambat don't address this topic, but, uh, Nancy, Jean-Luc Nancy don't address it too. And for me, this is a real question. If we want to, uhm, to produce an, uh,


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[Assistant] Lesson, uh, an experience of what will happen with this pandemic.


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[Assistant] We must address further the question of science and knowledge and the status of science and knowledge, its relationship to economics and to economic war.


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[Assistant] Normally, science and knowledge are in the service of peace. This is what is said by, for example, Paul Valéry in 1919, just after the First World War.


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[Assistant] And he says that if we don't remember this, we will have many, many, many problems. And 20 years later, Husserl says the same thing in the credits of European sciences. Now we are completely, uhm,


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[Assistant] Under the dictate of computational conception of knowledge. And this is a real question.


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[Assistant] Not only of behavioral, but of cognitivist understanding of knowledge. And in America, there is a problem. Because in America, one of the very important figures of the left is Noam Chomsky.


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[Assistant] In this question, there is a very important theoretical problem of what is knowledge today, and how do we define, for example, as Martian people or Marxist people, what is knowledge?


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[Assistant] And, uh, we renounced to work on these questions in the last years, in the fame of the so-called postmodern times. Now, this was, for example, the main question of the Frankfurt School.


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[Assistant] And I believe that myself, that the French, the so-called French theory, Derrida, Foucault, et cetera, Deleuze and Lyotard destroyed this question.


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[Assistant] Because they consider that the topic of alienation as it was highlighted by the Frankfurt School was belonging to the past, to metaphysics, and I completely disagree with this. So they were not sufficiently Marxist or Marxian.


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[Assistant] Even Lyotard, who knew very well Marx, but, uh, for example, in the post-modern condition, he addresses this question, but he doesn't address it really, uh, as a question of finding a, uh, a new definition of knowledge, not, uh, eh,


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[Assistant] What he calls postmodern, uh, for example, uhm, end of the grand narratives is a kind of renunciation, uh, about, uhm, a defense of knowledge against its instrumentalization by economy, for example.


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[Assistant] Yes, I will say yes, but maybe I will not use exactly the term fascist because fascist comes from the 20th century, the beginning of the 20th century, and maybe it's something much more complicated than fascism.


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[Assistant] Now I would like to refer to Norbert Wiener, who is for me a very important thinker.


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[Assistant] Uh, you, maybe you know, you remember that in the second chapter of, uhm, of, uhm, cybernetics and society, the human use of human beings, uh, Wiener says, if we are not careful,


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[Assistant] If you are not politically conscious of the danger of cybernetics, a fascist,


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[Assistant] He said everybody will be linked into a net, uh, with, uh, uh, an automatic and computational equipment, et cetera. And this will produce what he calls a new kind of fascist state.


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[Assistant] I wouldn't say exactly fascist for myself, because I think it's not only fascist. Fascism is produced by the First World War in Italy, et cetera, et cetera, and with nationalism, et cetera. And this is not exactly such a fascism. It's something that is completely linked to


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[Assistant] How to say that, uh, automatic control of behaviors, et cetera, et cetera. So, uh, and of course on, on frustration here for, for asking


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[Assistant] And answering such a question, we should, we should go through psychoanalysis and, uh, and, uh, the question of drives, uh, this sublimation, this idealization, the question that was addressed by Marcuse in Erosan Civilization in 19


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[Assistant] 53. Now, Zizek tries probably, uhm,


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[Assistant] Uh, tries to, to reactivate this, but for me the problem with g-check, uh,


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[Assistant] His relationship to Jacques Lacan and psychoanalysis is his underestimation of, uh, of technology. That was also the problem with Lacan and Freud himself.


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[Assistant] Uh, it's also a very important question. For me, cybernetics is a pharma con. So it is uhm,


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[Assistant] Uh, spontaneously producing proletarianization.


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[Assistant] With everybody today. Myself, I work for example with astrophysicists in a very important laboratory in Paris.


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[Assistant] And they are proletarianized by the so-called big data. Big data were developed first in a database on astrophysics files.


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[Assistant] Now, those scientific instruments are exactly like writing for, for Socrates. Uh, dangerous because they are pharmacists.


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[Assistant] The question today is to address, uh, what should be, what I call a Therapeutics of, uh, Cydonetics. And this is what was said exactly by Wiener.


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[Assistant] Maybe in America. I know that it was a case in England.


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[Assistant] Particularly with those people studying cybernetics who wrote a book, a very interesting book about the Chilean experience of the use of cybernetics in the popular union, unity of Chile.


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[Assistant] Uh, in uh, 1973. Uh, but generally in France particularly, uh,


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[Assistant] When he wrote the Cybernothrop, uh, who was kinda exactly like when Lenin said, for example, Fordism is, um, uh, the devil, you know, and, uh,


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[Assistant] Twenty years later, he used this organization of, uh, scientific organization of labor as it was developed by, by, uhm, Taylor.


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[Assistant] So, it is the same with cybernetics but the real question is that cybernetics needs


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[Assistant] A critic, a real critic, not at all a denunciation, an analysis and a critic. I'm now launching with a group of people, some people come from America, some people come from China.


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[Assistant] Many people come from Europe. We are launching a new group around the Italian mathematician Giuseppe Longo.


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[Assistant] We are trying to revisit the concepts of what is called, ehm, theoretical computer science. And we want to redefine what is cybernetics today, how to, and how to, to integrate it in, ehm,


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[Assistant] In, uh, a new vision of the, of the future.


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[Assistant] The one coming from Sir Nietzsche and William, I invited them here in my house and we had a discussion about their view. And, uh,


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[Assistant] At the beginning of the initiative, I was really happy because I think myself, they were, they are right when they say that the left has no


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[Assistant] Yeah, yes, I tried, oh, yes, I tried to, to, to upon a discussion dialogue with Sarnichek particularly, but I was completely disappointed.


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[Assistant] Because he said we must use Facebook, for example, or Amazon platform, et cetera, in the, in the view of leftist politics. And I completely agree.


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[Assistant] This is very bad, and we must not at all use Amazon. We must completely redefine what is technology, what is cybernetics, what is computer science, and to re-uh,


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[Assistant] The so-called, uh, Turing theorem and the so-called Turing machines.


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[Assistant] A computer is not at all a Turing machine.


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[Assistant] And the one who said that was Turing himself.


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[Assistant] Because why isn't it a Turing machine? Because the Turing machine is a theorem. And it is purely abstract. It's not concrete. And Simonot said what is a concrete machine, you know? And it is abstract, why? Because the memory is infinite.


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[Assistant] And if you know philosophy, you know that such a machine is God.


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[Assistant] And, uh, this is a problem. We have to completely reopen what is mathematics, what is computer science, et cetera, et cetera. And this is a very interesting question. And this was also a stake for Babbage.


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[Assistant] And for Marx, concerning the veg, he talked about the veg, of course, as a thinker of management, but he talked about


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[Assistant] So, uh, we have to revisit all of these questions.


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[Assistant] And for that we need to develop new kinds.


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[Assistant] of, of concepts of critique, but also new methods of research and action research because


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[Assistant] I talked about emergency, uh, state of emergency. Yes, in such an acceleration, it is also the acceleration of the destruction of the biosphere by the Anthropocene era.


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[Assistant] So we have also to think how to use speed and to practice speed. For that we must reread also Paul Virilio.


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[Assistant] I'm writing a book about the question of speed between Virilio and Derrida at the moment. And we have to also see clearly that the question of cybernetics is a question of speed.


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[Assistant] When you are, for example, when you are using such a device on the platform, this device is capable to work


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[Assistant] 3 million times faster than you.


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[Assistant] So it is an incredible question. It was not a ca- it was impossible to imagine such a question in the age of Marx, you know. So we have to revisit all these questions and not only to say we can use


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[Assistant] No, it's not at all possible. We have to completely redefine


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[Assistant] No, I would not say at all that what I do is humanist, but even in Technics on Time 1,


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[Assistant] Now I would say that today I agree with Christopher Johnson about the critique concerning the wine point question. Danku.


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[Assistant] I agree with that. And I developed this critique, I criticized myself in the new publication of Techniques and Time because Techniques and Time was republished in a FAYA edition, FAYA publishing.


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[Assistant] In France, and they published three volumes in one book, and they asked me to give a post face, and I wrote a paper, a text that is entitled The New Conflict of Faculties and Functions in the Anthropocene.


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[Assistant] Where I say that contrary to what I had written in the thought of Epimethios in the first volume,


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[Assistant] There is indeed a major bifurcation in the upper Paleolithic, with the appearance of what I call the


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[Assistant] Hypognosic tertiary retentions that constitute, for example, the decorated caves and the cave paintings or sculptures. This is a turning point. And this is also what was said by, by L'Horma Grande and Georges Bataille.


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[Assistant] And, uh, now in my third book,


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[Assistant] Uhm, I said that nevertheless, uh, the question of mortality and, uh,


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[Assistant] The process of what was called by Husserl protensions, the production of protensions based on tertiary retentions starts with the


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[Assistant] Now, uh, I continue to think that, but I agree, nevertheless, with Christopher Johnson, because, uh, what hap- what appears in the Upper Paleolithic is not only


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[Assistant] But it is also a new kind of memorization, artificial memorization. For example, when you see an animal


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[Assistant] In a cave like Lascaux for example, or Chauvet.


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[Assistant] You see what was seen by the one who had this, uh, this apparition or this, this view, you know. And, uh, it's completely new. It's a change.


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[Assistant] And we know that the brain at this time of this human of the upper Paleolithic period is the same brain like us, you know, we have the same brain.


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[Assistant] It's not at all the case for the Syngentropos.


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[Assistant] The real question for me is exosomatization, exosomatic evolution.


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[Assistant] So uhm, you know, sometimes the Derridaan people say that I am not really


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[Assistant] I'm following Derrida because Derrida said that the process of, uh, production of, uh, the arche writing, for example, starts with life and not with the human. Nevertheless, uh,


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[Assistant] Derrida is always trying to address the question of what is called the as such and, uh, uh, and, uh, particularly in the discussion with Heidegger in the


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[Assistant] Living individuation, like, for example, it is described by Gilbert Simondon at the beginning of his work, and how appears the process of psychic and collective individuation that appears with technology.


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[Assistant] Now for, for, uh, Simono himself, there is no differentiation in such, in such a process, you know, you have the vital individuation and then the psychic and collective individuation.


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[Assistant] Personally, myself, I think now, it was not the case 30 years ago, but now I believe that


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[Assistant] There is a process, what I call an exorganogenesis of noises. For example, I will give an example. You know that Heidegger says that in the book seven of


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[Assistant] Uhm, Heidegger says here it is the beginning of metaphysics as the forgetting of the oblivion of what means really Aletheia. Aletheia being, uhm, uhm, uhm,


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[Assistant] Coming from the, from lette, from the oblivion, you know.


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[Assistant] Today I don't, I believe that Heidegger is right when he says that it is a very important moment in the philosophy of Plato, but he is wrong when he says that it is simply the


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[Assistant] The trial of the sense of Aletheia coming from Parmenides, for example, or Heraclitus, etc. No.


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[Assistant] What is described by Plato in Book 7 of the Republic is what we'll explain later by Kant, when Kant will say we must distinguish between understanding and reason. Understanding is analytic and it produces exactitude, an orthopest, you know. Reason is beyond this exactitude.


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[Assistant] And I think this is, uh, through the development of Desha re-retentions of all types, uh, from the beginning with tools, uh, of prehistory, the first tools of prehistory, to the computers today.


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[Assistant] And, uh, through printing press, et cetera, et cetera, machinery of marks, for example,


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[Assistant] The machinery that transforms completely the life of the workers, manual workers, because the machinery is reproducing their gestures. And this is what I call the grammatization of the gestures of the workers. And they become proletarians because of this process of grammatization.


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[Assistant] This is what I call now the exorganogenesis of noises.


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[Assistant] And the previous question concerning cybernetics for example is this question. Today, I believe that the future is in a new interpretation of cybernetics. It was for a time probably a hesitation for Heidegger.


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[Assistant] You know that Heidegger was interested in Wiener and he said at the end in 1969 that metaphysics and philosophy will be replaced by cybernetics. But for a long time he read many books on cybernetics and he had a kind of hesitation.


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[Assistant] I believe myself that he, when, for example, he talks about the Gestell, uh, the question of the Ereignis, the future of the Gestell,


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[Assistant] He talks about cybernetics. The question is cybernetics. It is clear, he says that in 1966, in the, in the interview with Derspiegel.


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[Assistant] Now, uh, I think the problem is that for Heidegger,


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[Assistant] And I agree with him about that. The problem with cybernetics by Wiener cybernet- in Wiener cybernetics is that Wiener agree with Claude Shannon that information and language are the same. And Heidegger says not at all. Language is not at all information. And he's right.


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[Assistant] Now, this is the reason for which it is necessary to read Lacan, Saussure, etc., and to reinterpret all this tradition, but also to criticize the theory of information. So, I think, uhm,


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[Assistant] But, uh, uh, nevertheless, I would say I'm not at all a humanist. Uh, I never, I was never a humanist.


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[Assistant] But the question today is to have, uh, what I call exosomatic point of view on what is noises. And also what is the function of noises. I use this term function in the sense of white head.


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[Assistant] In the function of reason, where Whitehead says, exactly like Georges Conguilhem, that reason is a function for life.


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[Assistant] For me the question of speed is the question of first exosomatization, second automation, and third decision.


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[Assistant] Uhm, you know that the question of speed appeared to Paul Virilio in the famous book that is entitled Speed and Politics.


[User] Please transcribe this text

[Assistant] And where he showed that the reason for which, uh, Nixon and Brezhnev decided to, to open the negotiation about nuclear weapons was because their, uh,


[User] Please transcribe this text

[Assistant] Military officers tell them that


[User] Please transcribe this text

[Assistant] If they don't stop the acceleration of the development of these weapons that are not only nuclear bombs, but also networks of calculation and observation with radar and computers.


[User] Please transcribe this text

[Assistant] The decision of war, of nuclear war, will happen not through them, uh, political power, but through a bag of, uh, of technology.


[User] Please transcribe this text

[Assistant] I think that today we have to rethink the speed, uh, in such, uh, uh, frame of, in such, uh, question of what is the decision and how is it possible to decide.


[User] Please transcribe this text

[Assistant] This is the reason for which I said previously that we are now creating a new group on computer science, theoretical computer science, because we think that first, we must abandon the idea that a Turing machine, a computer is a Turing machine, and this means that


[User] Please transcribe this text

[Assistant] This, the materiality of the treatment is extremely important. For example, if you study, uhm, uhm, moor, low. Moor low. Garden moor low.


[User] Please transcribe this text

[Assistant] What is such law? It's the law of physics.


[User] Please transcribe this text

[Assistant] More precisely of microelectronics and of the atomic structure of matter.


[User] Please transcribe this text

[Assistant] And it's not at all, uh, it's impossible to separate this question of speed from the question of the material, uh, layers of information.


[User] Please transcribe this text

[Assistant] So it is a, we, you can develop here a new materialist understanding of what is cybernetics and this question. But if I say that,


[User] Please transcribe this text

[Assistant] It's because personally I say that this decided decision, deciding is always overturned by what I call tertiary retentions. Today,


[User] Please transcribe this text

[Assistant] For example, if we say with Jean-Pierre Vernon that the Greek polis is constituted by the written space of the city, and written space in the positive sense, not in the sense of Derrida, but in the sense in which


[User] Please transcribe this text

[Assistant] Writing is inscribed in the marble, for example, or the city, et cetera, et cetera, and that the citizens can be citizens only if they are capable to read and to write.


[User] Please transcribe this text

[Assistant] And why? Because you have suddenly an acceleration precisely and a multiplication of books and this produces a new social dynamics that passes through


[User] Please transcribe this text

[Assistant] So today, the question is how to use computers.


[User] Please transcribe this text

[Assistant] I tried to show in automatic society that the computer is not at all the function of reason, it is a function of understanding.


[User] Please transcribe this text

[Assistant] And a computer is capable to, to, to replace the understanding.


[User] Please transcribe this text

[Assistant] Not exactly to replace because I tried to show in the third volume of techniques and time.


[User] Please transcribe this text

[Assistant] That, for example, if we say that thinking, uh, counting, uh,


[User] Please transcribe this text

[Assistant] Practicing arithmetics, for example, all these analytic functions are possible only because if you are capable to count, it is because first you count on your fingers and then you count on the sheet of paper, uh, with


[User] Please transcribe this text

[Assistant] Writing, and at the end you can produce, uh, uh,


[User] Please transcribe this text

[Assistant] Mental calculation by interiorization of these gestures. But first you produce the gesture.


[User] Please transcribe this text

[Assistant] And it is well known now that, for example, the sorcerer in the tribes, uhm,


[User] Please transcribe this text

[Assistant] He's, uh, had, uh, uh, marks on his body because he is a kind of machinery for calculation.


[User] Please transcribe this text

[Assistant] And uhm, it is extremely important to understand that you have first the process of exteriorization that makes possible the process of calculation. And then you can interiorate it, interiorize it, and for example produce mental calculation.


[User] Please transcribe this text

[Assistant] If I say that, it is because we must understand that


[User] Please transcribe this text

[Assistant] Understanding as an analytic function is always coming from the exteriority and from outside. It's external. Now, uhm,


[User] Please transcribe this text

[Assistant] The computer is continuing such a process of exteriorization with uh, with performances extremely speed, but it is a continuation of this process.


[User] Please transcribe this text

[Assistant] Now the problem is how to articulate this function of understanding with reason. And what is reason? Reason is not at all analytic, it is synthetic.


[User] Please transcribe this text

[Assistant] And as a synthesis, it is a process of deliberation.


[User] Please transcribe this text

[Assistant] I don't remember the title of the dialogue, but it is a very famous one.


[User] Please transcribe this text

[Assistant] The question is how to articulate the analytic faculty of the understanding and the synthetic faculty of reason.


[User] Please transcribe this text

[Assistant] For that, we have to rethink completely the social networks, the limits of calculation, for example. Myself, I am


[User] Please transcribe this text

[Assistant] I try to develop new kinds of such, uh, social networks or digital networks.


[User] Please transcribe this text

[Assistant] Where you have algorithms providing many, many, many analytic results to people, but the people have to decide about these results. And we do that with the population of Saint-Saint-Denis in the


[User] Please transcribe this text

[Assistant] In the context of very popular, uh, uh,


[User] Please transcribe this text

[Assistant] Inhabitance. But we also try to do that with doctors and, for example, how to use data medicine for analyzing diagnosis of, for example, cardiology.


[User] Please transcribe this text

[Assistant] You know, there is a, an incredible scandal with the, the Lancet gates about this modernization of the chlorokine, uh, uh,


[User] Please transcribe this text

[Assistant] I don't remember how to call that, the analysis of the real efficiency of such medication. And you know that it was producing a scandal. Why?


[User] Please transcribe this text

[Assistant] Because they used a purely analytic and automatic prediction of a set of data.


[User] Please transcribe this text

[Assistant] A disease is never simply a question of analytic, uh, uh, diagnosis. It is always, a diagnosis is never only analytic, if you prefer. So, uh, I think this is, uh, the new, uh, stake after the COVID.


[User] Please transcribe this text

[Assistant] That energy is, uh, activated. Now ...


[User] Please transcribe this text

[Assistant] Myself, I work mainly on the question of generations. And uhm, on this territory, the territory apprenant, contributif, in plain commune,


[User] Please transcribe this text

[Assistant] We created a contributory clinic.


[User] Please transcribe this text

[Assistant] Where we work with mothers who were intoxicated by smartphones and they intoxicated their own babies and we are working with them in order to de-intoxicate them but also


[User] Please transcribe this text

[Assistant] The children, the babies. And, uh, it's, uh, called the contributory research because we are not explaining them how to do that. We don't know.


[User] Please transcribe this text

[Assistant] Uh, and they don't know, but we work by using, uh, theories and practices of, uh, François Tosquelles, the ThinCatholic, uh, uh, of course, Donald Winnicott, and also mainly Green Bay Bates.


[User] Please transcribe this text

[Assistant] Because Bateson works with the anonymous alcoholics. And, uh, and we, we are trying to address the question of addiction. I believe that, you know,


[User] Please transcribe this text

[Assistant] Addiction is a question of the rock bottom. If you want to...


[User] Please transcribe this text

[Assistant] To overcome your addiction, it is because one day you, you reach the wrong bottom.


[User] Please transcribe this text

[Assistant] And, uh, I believe that, uh, this question of addiction, that is not a simple, uh, representation of the bad, of the, of the negative, of, of the evil, etc. It is...


[User] Please transcribe this text

[Assistant] Uh, affection of links in between people. If you have read the


[User] Please transcribe this text

[Assistant] The book, Play on Reality, by Winnicott, you remember that in the first page, Winnicott says,


[User] Please transcribe this text

[Assistant] I say that because I believe that what was a characteristic of the 20th century, uh, the very different, uh,


[User] Please transcribe this text

[Assistant] Feature of the 20th century compared with the 19th century was not only consumerism, because consumerism in the 19th century is impossible.


[User] Please transcribe this text

[Assistant] A manipulation of desire, a manipulation of the unconscious and of drives.


[User] Please transcribe this text

[Assistant] And such a process that is of course extremely complex and we don't have time for describing it, but such a process produces the proletinization of the parents.


[User] Please transcribe this text

[Assistant] The proletarianization, what I call the generalized proletarianization, not only in the field of production and of industry or economics, but in the everyday life.


[User] Please transcribe this text

[Assistant] And this is destroying the relationship between generations. This is also the reason for which we transformed, uh, six months ago, the Earth Industries Association into the Great Attenberg Association, the, the,


[User] Please transcribe this text

[Assistant] Not the Greta Thunberg, the association of the friends of the Thunberg generation.


[User] Please transcribe this text

[Assistant] And I remember very well what happened because I was in Paris at this time, so I wrote.


[User] Please transcribe this text

[Assistant] Participant of the riots. And, uh, what was the stake at the beginning?


[User] Please transcribe this text

[Assistant] So, I say that because in the 20th century, something completely new appeared. That is, the relationship between generations was organized by capitalism. Before that, it was organized by religion. And if you read, for example, the Bible,


[User] Please transcribe this text

[Assistant] The Bible, the Jewish Bible and the Christian Bible, the Gospels.


[User] Please transcribe this text

[Assistant] These are the first, uh, uh, God and the first, uh, creatures of God.


[User] Please transcribe this text

[Assistant] In the book, the first book of the Bible, but in the Gospel, it is exactly the same. At the beginning of the Gospel, we have also the generation of Jesus Christ, etc, etc. It is a question of generations.


[User] Please transcribe this text

[Assistant] Ungenerated, yeaah. Okay. Ungenerated. And, uh, I think today the, the, the question of the relationship between generations becomes the real, uh, factor of transformation. And, uhm, this is a question of, uhm,


[User] Please transcribe this text

[Assistant] of investment into objects of desire.


[User] Please transcribe this text

[Assistant] Because, uh, today capitalism is a drive-based capitalism. And, uh,


[User] Please transcribe this text

[Assistant] Why is it so important for capitalism to use the drives? It is because drives are automatic. And it is a process of articulation between technological automata and psychological automata and social automata.


[User] Please transcribe this text

[Assistant] Now, I think that such an automate, automatization of drives is extremely dangerous, but also producing


[User] Please transcribe this text

[Assistant] A real misery. Not only what I call the symbolic misery but also


[User] Please transcribe this text

[Assistant] In which, here we should discuss with Deleuze and William Barros in the famous book which inspired Deleuze when he started to talk about control societies.


[User] Please transcribe this text

[Assistant] That was also the real turn of Deleuze, in which Deleuze, uh, it was also the case for Guattari, became much more


[User] Please transcribe this text

[Assistant] Uhm, nevertheless, a kind of negation, not the negation of dialectics, but the negation of struggle precisely. If you read the Three Ecologies by Guattari,


[User] Please transcribe this text

[Assistant] He says clearly that we have to struggle against the destruction of subjectivation, individuation, desire, etc., etc. And he says also that it is extremely important to rethink technology.


[User] Please transcribe this text

[Assistant] Myself, I discussed with Guattari at this time and, uh, you know, because he was a friend of Virilio and I was a friend of Virilio and we discussed together about technology. And uhm, I think,


[User] Please transcribe this text

[Assistant] To normalize Deleuze and Guattari today, we must re-read this text after 1989, because it was the turn of Guattari and the one by Deleuze 1, 1990.


[User] Please transcribe this text

[Assistant] Nevertheless, uh, they were completely coined by Marxism, by the d- the questions of Marxism. Even Derrida.


[User] Please transcribe this text

[Assistant] And uhm, particularly, it's clear, for example, if you read the book by Derrida about Althusser.


[User] Please transcribe this text

[Assistant] Oh yes, yes, yes. Thank you. Uhm, I think it is very symptomatic, this discourse of Derrida about Althusser. It was uhm, the discussion, first Derrida and Althusser were friends, very good friends. They had a big respect


[User] Please transcribe this text

[Assistant] We can see that, for example, in La Villamore, the last seminar that was published last year, for example, where he's discussing Marx in a very interesting way.


[User] Please transcribe this text

[Assistant] Nevertheless, I believe that there was a misunderstanding


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[Assistant] In France, first, this is what I try to show in states of shock. First of Marx. Even, and first of all, by Altesseur.


[User] Please transcribe this text

[Assistant] Belonging to the real daughters of Marx for Althusser. And personally, I believe that precisely it is the contrary.


[User] Please transcribe this text

[Assistant] Myself, I believe that Marx was, uh, transformed when he came in Manchester for working for the unions and he changed. He was not addressing philosophical questions. He was trying to develop a tool, not a tool, but, uh,


[User] Please transcribe this text

[Assistant] Uh, a set of weapons for, for struggling against, uh, the, the, the Britonic capital at this time for the workers. And it is, of course, very, it's a extraordinary, uh, attitude for a philosopher. Now, I consider that, uh, uh, the real question of Marxism was technics. The first question of Marxism was technics. Now, Foucault,


[User] Please transcribe this text

[Assistant] Were readers of Marx and Heidegger. And they read Heidegger, they read Marx in the context of the French Marxism, particularly Althusserian Marxism. And they read Heidegger in, let's call that Heideggerian interpretation of Heidegger.


[User] Please transcribe this text

[Assistant] Because what is said by Heidegger, for example, in times


[User] Please transcribe this text

[Assistant] In 1962, what he said by Heidegger, he says the question is technology. And it is technology as a pharmacone.


[User] Please transcribe this text

[Assistant] So he's already said that in, in the question concerning technology, but in, in, in time and techniques, he say that in the, in the very...


[User] Please transcribe this text

[Assistant] And for example, my good friend and marvelous friend who was Gérard Granel.


[User] Please transcribe this text

[Assistant] He was really a specialist of Heidegger. He translated Heidegger and told me one time, you must not read this text of Heidegger. It's not interesting.


[User] Please transcribe this text

[Assistant] Also repressions in the sense of sick analytic repression. And it, it's, it concerns not only, uh, Marx on technology, but also Freud.


[User] Please transcribe this text

[Assistant] And it's him who says that at the beginning of Beyond the Pleasure Principle, the first page, and he repeats it in, uh, um, in 1923 in the EAD and the S. And, uh, he said that


[User] Please transcribe this text

[Assistant] You must now understand that the real question is the articulation of drives and death drive and life drive, etc., etc. And, uhm, libido is not drive. Libido is a negotiation of an economy of drives. And it's completely different. And he says also it's a question of entropy.


[User] Please transcribe this text

[Assistant] So, this was completely repressed by Lyotard, by Derrida.


[User] Please transcribe this text

[Assistant] The current state of philosophy is very, very bad.


[User] Please transcribe this text

[Assistant] Personally, I feel, when I, when I go in England, or in Germany, or in, or in,


[User] Please transcribe this text

[Assistant] In America, I cannot go, but when I could come in America, I had very interesting discussions with people in America. But in France, it's almost impossible.


[User] Please transcribe this text

[Assistant] Because, uh, it's a kind of repetition and, uh,


[User] Please transcribe this text

[Assistant] Um, sterilization of such, uhm, uhm,


[User] Please transcribe this text

[Assistant] Heritage of, uh, this famous time of French philosophy during the 50s, 50s, 60s and 70s. And it's a process of institutes, institutionalization. For example, you know that


[User] Please transcribe this text

[Assistant] Derrida was completely rejected for a very long time. And when he died after...


[User] Please transcribe this text

[Assistant] He died. You had many, many symposiums, et cetera, et cetera, from everywhere in France. And it is a process of sterilization. Uh, I call that, uh, um,


[User] Please transcribe this text

[Assistant] Uh, me as so I don't believe in his work at all. And for me it's purely, uh,


[User] Please transcribe this text

[Assistant] Speculative in the bad sense, you know. And, uh, really not at all interesting for me. Not at all.


[User] Please transcribe this text

[Assistant] It is also based on a very problematic use of Plato and Marx by Badiou.


[User] Please transcribe this text

[Assistant] And, uh, and Badiou is exactly the most paradoxical and contradictory form of philosophy you can imagine, because he defends Plato with Marx. And the first philosopher which was really the enemy of Marx was Plato. So, uhm, something is really


[User] Please transcribe this text

[Assistant] Very good. Maybe later, I think I should have said that, but it will be too late.


[User] Please transcribe this text

[Assistant] How do you answer to the quick critique that you had that your emphasis on introspection produces the same kinds of biases and universalizations that the evolutionists of the late 1900s produced?


[User] Please transcribe this text

[Assistant] Okay, as I said, there are many examples showing people helping animals. Here we have two examples. This first one, what do we see? We see a woman helping some kind of animal here. What kind of animal is it? You can read up here.


[User] Please transcribe this text

[Assistant] Koala. Koala. This koala was rescued from a fire. It is having a drink. So look at how the woman is giving the koala a drink. She's using this.


[User] Please transcribe this text

[Assistant] What is that? That is a syringe and it's used usually when you go to the doctor, you get a shot. Ow! We don't like to see this. Oh, we have bad memory, right? Ow, it hurts. You get a shot. But in this case, she put milk or some kind of healthy drink in the syringe. There's no needle. No needle. The needle is the sharp


[User] Please transcribe this text

[Assistant] Here we can see a man and he is doing, what is he doing to the chimpanzee? Chimpanzee, right? These are chimpanzees. We say chimp for short name, just like rhinoceros, rhino, chimpanzee.


[User] Please transcribe this text

[Assistant] Okay, and look, this is kind of funny because chimpanzees are very similar to us. Chimpanzees are very similar to humans. Uh, they're actually very closely related to. And of course, this chimpanzee is just like any, any, you know, young child very interested. What's going on?


[User] Please transcribe this text

[Assistant] Right? So this man is helping this chimpanzee and the chimpanzee's friend is like, I want to see what's going on. Right? Very cute.


[User] Please transcribe this text

[Assistant] A vet. So this man is a vet. What is a vet?


[User] Please transcribe this text

[Assistant] A vet is short for veterinarian, veterinarian, veterinarian, and a veterinarian is an animal doctor. An easy way, if you can't say veterinarian, if it's 너무 힘들어 to pronounce veterinarian, you can do two things. Just say vet, which is a short name.


[User] Please transcribe this text

[Assistant] Like rhinoceros, rhino, chimpanzee, chimp, veterinarian, vet, or animal doctor.


[User] Please transcribe this text

[Assistant] A that is checking this chimp's eyes.


[User] Please transcribe this text

[Assistant] So he is checking the chimp's eyes to make sure that the chimp is healthy. Right? That's what I said before. If you have a pet, you should take it to the animal hospital to make sure that it is healthy. So this vet is caring for these chimps or these chimpanzees. Okay?


[User] Please transcribe this text

[Assistant] Let's read some more. This is a very cute picture, by the way, before I read. Look at this little guy. He's like, ooh, that tickles.


[User] Please transcribe this text

[Assistant] Tickles, is tickle is when you scratch somebody or you, you, you touch their stomach and you, and you, with your fingers like this and you tickle them. Hehehe. Can you do it all? Right? Uh, okay.


[User] Please transcribe this text

[Assistant] Some people help baby animals that have no parents.


[User] Please transcribe this text

[Assistant] Right? They have no parents. Very sad situation. So maybe this animal doesn't have any parents. They feed the babies. They play with them. They keep them safe. They do three things. They feed the babies. They play with them. Maybe they're playing or cleaning. And they keep them safe.


[User] Please transcribe this text

[Assistant] In this case, we can see this baby lemur. This is a type of animal, a lemur. A lemur is a small animal that lives in the jungle and they live in the trees and they climb on the trees with their hands.


[User] Please transcribe this text

[Assistant] And they're very cute. Noomo, noomo, kiyopchi, right? They're very cute. And look, they're using a toothbrush to clean it. Of course, he's probably, he likes it. Right? He's like, yay! Oh, very funny.


[User] Please transcribe this text

[Assistant] A toothbrush is the right size for the job. A toothbrush is very small for us.


[User] Please transcribe this text

[Assistant] But the toothbrush is very big for the lemur, so it's the right size for the job. The right size for the job. You want the right tool for the job. In this case, the toothbrush is the right size for the job.


[User] Please transcribe this text

[Assistant] Okay, so these, this is what people do.


[User] Please transcribe this text

[Assistant] We see a baby squirrel, a baby squirrel. And again we see the syringe being used to feed the squirrel. So that's a very common way to feed a baby animal. You take the syringe and you put milk or some


[User] Please transcribe this text

[Assistant] So, a baby squirrel is being fed. It needs a special milk drink.


[User] Please transcribe this text

[Assistant] Not just plain milk from a cow, but a special milk drink. There are other things in the milk that the animal doctor or the vet puts in there. Maybe some vitamins or something that the squirrel needs. So that's this example here.


[User] Please transcribe this text

[Assistant] In this example, what do we see? We see an elephant, right? And we see a woman playing with the elephant, right? She's playing with the trunk or the nose of the elephant.


[User] Please transcribe this text

[Assistant] These young elephants have no parents. So this elephant doesn't have a father or mother. Maybe they died. This woman takes care of them, right? There's two elephants.


[User] Please transcribe this text

[Assistant] She feeds them. She also plays with them. And we can see that in this picture that the woman is playing with the elephants.


[User] Please transcribe this text

[Assistant] And the elephants are happy. They like it, of course. So they like to play. All animals like to play and to feel safe and to be fed. Right? And that's interesting. That's very good. And that's what these people, that's what these two people are doing for the animals that they are caring for.


[User] Please transcribe this text

[Assistant] Okay, well let's take a sh, uh, let's end this part of the lesson here. We'll take a break and we'll see you next time.


[User] Please transcribe this text

[Assistant] So today we're gonna talk about plural possession, meaning when more than one person or thing or animal owns something else.


[User] Please transcribe this text

[Assistant] And this, like, most other types of possession tends to involve apostrophes.


[User] Please transcribe this text

[Assistant] Apostrophe S is a rule that applies when the possessive noun is singular.


[User] Please transcribe this text

[Assistant] So for example, the dog's bone, right? That's one dog's bone.


[User] Please transcribe this text

[Assistant] Right, so that is a case where we will not use apostrophe S. What? I'm sorry, to disappoint.


[User] Please transcribe this text

[Assistant] So if we're talking about five dogs and their bones, we say five dogs apostrophe


[User] Please transcribe this text

[Assistant] Bones. And there's no S after the apostrophe.


[User] Please transcribe this text

[Assistant] Right, we don't want like, the dog's bones.


[User] Please transcribe this text

[Assistant] Yeaah, so, even if it's multiple dogs and they're possessing a singular thing, uhm,


[User] Please transcribe this text

[Assistant] Right, cause it's the best dog park in the world.


[User] Please transcribe this text

[Assistant] So in that case you would say something like, the dog's favorite park. Right? Park is still singular.


[User] Please transcribe this text

[Assistant] But dogs is plural, so that's why it's just apostrophe and no s afterwards.


[User] Please transcribe this text

[Assistant] Okay, that's a good question. So, let's say there's a family with the last name Harper.


[User] Please transcribe this text

[Assistant] And I am going to visit the Harper's house.


[User] Please transcribe this text

[Assistant] Right, so that's the house that belongs to all of the Harpers, the Harper family.


[User] Please transcribe this text

[Assistant] Okay, yeaah. That can make things a little bit complicated. The way that names that end in S become plural is by adding ES to the end of them. So, burns becomes burnses.


[User] Please transcribe this text

[Assistant] So then, when you want to make that possessive, as in, the burns his house, you make it plural, by adding that es, and then put the apostrophe after that.


[User] Please transcribe this text

[Assistant] You know, on the show we really do like to, uh, play with format a lot, and I'm always looking for different ways to tell stories. You know, uhm, even from the first season, right, we did six episodes that were all about Bojack, and then I said, okay, what if we did an episode that was all from Princess Carolyn's perspective? Uhm, you know, or we do something like, okay, what if it's all


[User] Please transcribe this text

[Assistant] And so, you know, I think early on I had the idea of like, oh, what if we did like an episode of no dialogue? Uhm.


[User] Please transcribe this text

[Assistant] Alright, alright. So, so, so we knew we wanted to do a silent episode, uh, because I, because I didn't know how to do it. It felt like a fun challenge, because, you know, unlike Buffy, I couldn't just have like a demon come in and cast a spell on everybody and nobody can talk anymore. That's, those fucking hacks, let me tell you.


[User] Please transcribe this text

[Assistant] I am constrained by the laws of my universe, just as Joss Whedon is constrained by the laws of his. But so anyway, so it was a struggle, but how are we going to make the silent episode? Meanwhile, our supervising director, Mike Hollingsworth, who's a big part of how the show gets made, which we can get into later too, uhm,


[User] Please transcribe this text

[Assistant] Animals, animal jokes, a lot of the kind of background animal stuff that happens on the show comes from him. Uhm, and, and at the end of season two, we had a gag, we had a cruise ship, and we had one ladder coming up from, from the dock, and we had another ladder coming out of the ocean with like fish people going out. So in his mind, like, we'd established that there were like fish cities, and so he wants to do an episode there.


[User] Please transcribe this text

[Assistant] I know, I'm really, you got me in a corner here. Uhm, so he wanted to do this underwater episode, but I was resistant to that because I was like, none of our characters can breathe underwater. How would they talk to each other? How would you justify them being there? How would they be there? Uhm, so I had kind of these two


[User] Please transcribe this text

[Assistant] The one, the one joke that I'm really proud of, uh, because it's very subtle, and I think a lot, uhm, most people probably don't notice, uh, and I wish more people did, was at the, uhm,


[User] Please transcribe this text

[Assistant] At the end of, uh, or in the middle of season two, uhm,


[User] Please transcribe this text

[Assistant] I'm not gonna fuck this up because I don't even remember the details, but this is great. You're doing great. In the middle of season two, Mr. Peanutbutter makes a party for his wife, Diane, and he has a Starbucks room, and he makes her a drink, and I think he says it's an Americano.


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[Assistant] And someone on reddit or twitter or something said, it's actually not an americano, he made a latte. Uhm, and he's like, as a barista that really offended me.


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[Assistant] In season 3, we have a flashback episode, where Mr. Peanutbutter is in a Starbucks, and Diane is the barista there, and he says, I want an Americano with steam instead of milk, or whatever the thing is, and Dan goes, okay, one latte coming up, and so the gag is that Mr. Peanutbutter doesn't know the difference.


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[Assistant] Uh, I did a Reddit Q&A in the first season. Uhm, and there's a throwaway joke in I think episode one or episode two where


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[Assistant] Jokes about celebrity and pop culture and sometimes I feel kind of bad because they're really


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[Assistant] No, well, so Jessica Biel's interesting because, you know, she did the show, and we sent her the script, and she called me on the phone, which most actors don't. Most actors like show up and do it, but she, I heard like, Jessica Biel really wants to talk to you, and I was like, I don't wanna, oh god, what's she gonna say, you know?


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[Assistant] Uhm, like, you know, go there, cause otherwise it's gonna feel like you're being nice to me, and I'm gonna come off looking like I, like, only did it because you wouldn't go for the real jokes. Uhm, so I was like, cool! And so, I got my professional comedy room together and was like, alright guys, let's unload on this woman.


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[Assistant] That, you know, Wanda woke up from this coma and she's trying to pitch to the network and she says, you know, why don't we get relevant superstar David Copperfield to make the World Trade Center disappear.


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[Assistant] Tell a story about this character and take that character seriously.


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[Assistant] And, and, you know, it's always, it's always weird when you're making art, especially, this is a show that feels very personal to me, uh, to then have people be like, you really captured, like,


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[Assistant] How fucked up and like, damaged a person, a soul can be.


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[Assistant] People as they really are and show depression for what it really can be.


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[Assistant] And we don't have to kind of like slap this message on the end that says like, it's gonna get better, just chin up and face the day, you know, and that, I think there are successes in BoJack's life, but they're hard fought, uhm, and he slips up, uhm, and it's not always


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[Assistant] Good. And that's okay. And I think that's an important message. And then I think we're, we're, you know,


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[Assistant] A big, you know, bug in my butt that I have about, uhm, narrative in general, and I think television certainly, is the way the stories that we've been fed that tell us that goodness gets rewarded.


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[Assistant] We're being punished. Uhm, I think, I think that's very dangerous. I think that's like the majority of all stories. Uhm, and so it was really important to me to do this show to say, no, sometimes you're gonna have the best of intentions and things aren't gonna work out and that doesn't mean you're a bad person. Sometimes you are gonna fuck things up and you need to be better. Uhm, but it's, it's not about


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[Assistant] Judging? You know, I don't think we have a, I don't think of this show as very judgmental. You know, I try to kind of show all sides of these characters, and I'm not gonna tell you, here are the good guys and here are the bad guys. You know, I want you to make your own decisions, and you can kind of decide, oh, I like this character right now.


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[Assistant] This, I'm with this person or no, I really don't agree with that. Uhm, and so I think that nuance and that sensitivity is maybe what people are responding to when they talk about how well it captures depression.


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[Assistant] No, I, I, I, I think we, we do try to keep a balance of it, and I think ju- just, uhm,


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[Assistant] I guess less for like softening the blow and more just keeping things interesting. We don't want things to just feel like punching you over and over again. Not because I'm afraid of hurting your nose, just because it gets boring for me.


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[Assistant] Past a point where we've lost control of it, where it's like, oh, we shouldn't have done that.


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[Assistant] You know, sometimes it gets, it gets, uh, confusing, uhm, because, you know, then we move on to the next season and people are just starting to talk about that season and then I have to...


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[Assistant] Sometimes, yeaah, I mean we do, uhm, uh, we have a Christmas special, uhm,


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[Assistant] If you've seen the whole show, but you came through a little late, you might have missed it. And so every Christmas, you know, I tweet out like, hey, you know, watch the Christmas special again, if you, or for the first time, if you haven't seen it. Uhm, and sometimes I do interviews around the Christmas special and I have to re-watch that to kind of remind myself, you know, that was like three, four years ago that we made that.


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[Assistant] Uhm, and it's, it's weird to watch the old episodes, uhm, because the show has evolved so much, but it's also good, I don't know, yeaah.


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[Assistant] Uhm, the biggest thing that has changed about me, uhm, well a few things have happened, uhm,


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[Assistant] That's, you know, it has changed my outlook a little bit, uhm, as far as the show is concerned. Uhm.