
Episode 208
The Age of Crisis: COVID-19 & our Post-Pandemic Future | Adam Tooze

Episode 208
Adam Tooze
The Age of Crisis: COVID-19 & our Post-Pandemic Future | Adam Tooze
summary
In Episode 208 of Hidden Forces, Demetri Kofinas speaks with Adam Tooze, professor of history and the director of the European Institute at Columbia University. He’s also a prolific public commentator and author of several prize-winning books including his latest, “Shutdown: How COVID Shook the World Economy.”
In the first part of their conversation, Demetri and Adam work their way through the chain of events that occurred between the outbreak of SARS-CoV-2 in January 2020 and the inauguration of Joe Biden in January 2021. Effectively the period that we now consider to be the first full year of the pandemic. In Adam’s own words we “wrestle with power and knowledge in time,” in an effort to understand the nature of the forces that this pandemic has unleashed, their constancy, and their implications for shaping not only our children’s futures but more immediately, ours as well.
In the second part of our conversation, Demetri and Adam begin to dissect specific aspects and features of the modern world whether those be the fragility of our debt-financed economy and the neoliberal order, the threat, perceived or imagined to the United States, its citizenry, and its power structure posed by the rise of a potential peer-competitor in the form China, as well as the future of warfare and how to think about the proper relationship between the state and the private sector in the context of the types of polycrises of the Anthropocene that Adam and Demetri discuss during this conversation. It’s a phenomenal episode that you will not want to miss.
You can access the second part of this episode, as well as the transcript and rundown to this week’s conversation through the Hidden Forces Supercast Page. All subscribers gain access to our premium feed, which can be easily added to your favorite podcast application.
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Producer & Host: Demetri Kofinas
Editor & Engineer: Stylianos Nicolaou
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Episode Recorded on 09/09/2021
bio
Adam Tooze is the Kathryn and Shelby Cullom Davis Professor of History and the Director of the European Institute at Columbia University. Before joining Columbia he taught at Yale and the University of Cambridge. Adam Tooze is the author of several prize-winning books: Statistics and the German State, Wages of Destruction, Deluge, Crashed, and now Shutdown. He is a prolific blogger and contributor to newspapers and journals around the world. He is a regular contributor to The Guardian and Foreign Policy magazine. In 2019 he was named one of Foreign Policy magazine’s 100 global thinkers.
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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Claudii libidini, qui tum erat summo ne imperio, dederetur. Quam illa ardentis amores excitaret sui! Cur tandem? Duo Reges: constructio interrete. Sullae consulatum? Quodsi ipsam honestatem undique pertectam atque absolutam. Beatus autem esse in maximarum rerum timore nemo potest. Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint. Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur?
Quid adiuvas? Ergo illi intellegunt quid Epicurus dicat, ego non intellego? An eiusdem modi? Itaque eos id agere, ut a se dolores, morbos, debilitates repellant.
Si longus, levis dictata sunt. Sed quanta sit alias, nunc tantum possitne esse tanta. Oculorum, inquit Plato, est in nobis sensus acerrimus, quibus sapientiam non cernimus. Summum ením bonum exposuit vacuitatem doloris; Quid censes in Latino fore? Huius, Lyco, oratione locuples, rebus ipsis ielunior.
Quod si ita se habeat, non possit beatam praestare vitam sapientia. Quod maxime efficit Theophrasti de beata vita liber, in quo multum admodum fortunae datur. Sin autem ad animum, falsum est, quod negas animi ullum esse gaudium, quod non referatur ad corpus. Sed haec in pueris; Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Ita nemo beato beatior. Summum ením bonum exposuit vacuitatem doloris; Ac ne plura complectar-sunt enim innumerabilia-, bene laudata virtus voluptatis aditus intercludat necesse est. Quod autem satis est, eo quicquid accessit, nimium est;
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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Venit ad extremum; Et non ex maxima parte de tota iudicabis? Quae similitudo in genere etiam humano apparet.
Et nemo nimium beatus est; Duo Reges: constructio interrete. Sed haec quidem liberius ab eo dicuntur et saepius. Quem ad modum quis ambulet, sedeat, qui ductus oris, qui vultus in quoque sit? Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Vitiosum est enim in dividendo partem in genere numerare.
Sed vobis voluptatum perceptarum recordatio vitam beatam facit, et quidem corpore perceptarum. Quarum ambarum rerum cum medicinam pollicetur, luxuriae licentiam pollicetur. Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Ut scias me intellegere, primum idem esse dico voluptatem, quod ille don. Non potes, nisi retexueris illa. Hoc tu nunc in illo probas. Si mala non sunt, iacet omnis ratio Peripateticorum. An, partus ancillae sitne in fructu habendus, disseretur inter principes civitatis, P. Ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum. Octavio fuit, cum illam severitatem in eo filio adhibuit, quem in adoptionem D.
Naturales divitias dixit parabiles esse, quod parvo esset natura contenta. Sed non alienum est, quo facilius vis verbi intellegatur, rationem huius verbi faciendi Zenonis exponere. Quae ista amicitia est? Neque solum ea communia, verum etiam paria esse dixerunt. Itaque a sapientia praecipitur se ipsam, si usus sit, sapiens ut relinquat. Quo modo autem optimum, si bonum praeterea nullum est? Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur. Erillus autem ad scientiam omnia revocans unum quoddam bonum vidit, sed nec optimum nec quo vita gubernari possit. Sed quanta sit alias, nunc tantum possitne esse tanta. Sed in rebus apertissimis nimium longi sumus. Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius.
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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Maximas vero virtutes iacere omnis necesse est voluptate dominante. Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Prodest, inquit, mihi eo esse animo. Tu vero, inquam, ducas licet, si sequetur; Duo Reges: constructio interrete. Cur igitur, cum de re conveniat, non malumus usitate loqui? Nam Metrodorum non puto ipsum professum, sed, cum appellaretur ab Epicuro, repudiare tantum beneficium noluisse;
Ad eas enim res ab Epicuro praecepta dantur. Quarum ambarum rerum cum medicinam pollicetur, luxuriae licentiam pollicetur. Hic quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. Cum autem in quo sapienter dicimus, id a primo rectissime dicitur. Nunc ita separantur, ut disiuncta sint, quo nihil potest esse perversius. Haeret in salebra. Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Si longus, levis. Quodsi ipsam honestatem undique pertectam atque absolutam. Ne in odium veniam, si amicum destitero tueri. Teneo, inquit, finem illi videri nihil dolere. Hanc quoque iucunditatem, si vis, transfer in animum;
An potest cupiditas finiri? Nondum autem explanatum satis, erat, quid maxime natura vellet. Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Eorum enim omnium multa praetermittentium, dum eligant aliquid, quod sequantur, quasi curta sententia; Duae sunt enim res quoque, ne tu verba solum putes. Quae enim adhuc protulisti, popularia sunt, ego autem a te elegantiora desidero.
Tollenda est atque extrahenda radicitus. Quam multa vitiosa! summum enim bonum et malum vagiens puer utra voluptate diiudicabit, stante an movente? Animadverti, ínquam, te isto modo paulo ante ponere, et scio ab Antiocho nostro dici sic solere; Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum.
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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est. Duo Reges: constructio interrete. Itaque et vivere vitem et mori dicimus arboremque et novellan et vetulam et vigere et senescere. Ubi ut eam caperet aut quando?
Sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? Hic quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. Unum est sine dolore esse, alterum cum voluptate. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Quam ob rem tandem, inquit, non satisfacit? Itaque dicunt nec dubitant: mihi sic usus est, tibi ut opus est facto, fac. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Nam si beatus umquam fuisset, beatam vitam usque ad illum a Cyro extructum rogum pertulisset.
Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Sint modo partes vitae beatae. Vitiosum est enim in dividendo partem in genere numerare. Piso, familiaris noster, et alia multa et hoc loco Stoicos irridebat: Quid enim? Iam in altera philosophiae parte.
Erit enim mecum, si tecum erit. Non enim iam stirpis bonum quaeret, sed animalis. Ergo in gubernando nihil, in officio plurimum interest, quo in genere peccetur. Nunc ita separantur, ut disiuncta sint, quo nihil potest esse perversius.