
Episode 179
Generational Conflict, Decentralization, & Global Disorder | Radigan Carter

Episode 179
Radigan Carter
Generational Conflict, Decentralization, & Global Disorder | Radigan Carter
summary
In Episode 179 of Hidden Forces, Demetri Kofinas shares the overtime to his 4-hour-long conversation with Radigan Carter, an investor who has spent the last two decades of his life working across five continents as a member of the US military, as a private contractor, and as a special agent for the United States government.
In this second-half of their conversation, Radigan shares not only his remarkable insights on geopolitics and foreign affairs, including a long discussion about the security and politics of the Middle East, Europe, and Asia, but also his perspective on what’s happening within the United States: the radicalization of the citizenry and the potential for an escalation in political violence over the next few years. The two also discuss the pro’s and con’s of decentralization and what a more decentralized world would look like in practice.
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Producer & Host: Demetri Kofinas
Editor & Engineer: Stylianos Nicolaou
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Episode Recorded on 01/26/2021
bio
Radigan Carter is an individual investor who has spent the last two decades working on five continents in the military, private sector, and government. He has extensive experience leading large multinational teams in the Middle East, Central Asia, and Africa. His current focus is combining his love of history and global trends with first-hand experience overseas to advance his goals of building generational wealth, living well, and helping others make themselves and their communities stronger which he writes about at www.radigancarter.com. He has a civil engineering degree from a military college, an investigator of the year award as the case agent on a year long undercover buy/bust operation breaking up an international fraud ring, and earned a heroism award for leadership and actions during a Taliban attack in Afghanistan.
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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quamquam haec quidem praeposita recte et reiecta dicere licebit. Est enim effectrix multarum et magnarum voluptatum. Sed quid attinet de rebus tam apertis plura requirere? Sed audiamus ipsum: Compensabatur, inquit, tamen cum his omnibus animi laetitia, quam capiebam memoria rationum inventorumque nostrorum. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Duo Reges: constructio interrete. Quis non odit sordidos, vanos, leves, futtiles? Satisne vobis videor pro meo iure in vestris auribus commentatus?
Nosti, credo, illud: Nemo pius est, qui pietatem-; Vide, quaeso, rectumne sit. Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? Age nunc isti doceant, vel tu potius quis enim ista melius? Sit enim idem caecus, debilis. Ex rebus enim timiditas, non ex vocabulis nascitur. Sumenda potius quam expetenda. Si quicquam extra virtutem habeatur in bonis. Sextilio Rufo, cum is rem ad amicos ita deferret, se esse heredem Q.
Videamus animi partes, quarum est conspectus illustrior; Nullus est igitur cuiusquam dies natalis. Tu quidem reddes; Vide, quantum, inquam, fallare, Torquate. Voluptatem cum summum bonum diceret, primum in eo ipso parum vidit, deinde hoc quoque alienum; Summum ením bonum exposuit vacuitatem doloris; Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Quibus ego vehementer assentior.
Sed ad haec, nisi molestum est, habeo quae velim. Ego vero isti, inquam, permitto. Bonum negas esse divitias, praeposìtum esse dicis? An vero, inquit, quisquam potest probare, quod perceptfum, quod. Nunc omni virtuti vitium contrario nomine opponitur. Unum est sine dolore esse, alterum cum voluptate. At negat Epicurus-hoc enim vestrum lumen estquemquam, qui honeste non vivat, iucunde posse vivere.
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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Ergo ita: non posse honeste vivi, nisi honeste vivatur? Nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem. Nunc haec primum fortasse audientis servire debemus. Non igitur de improbo, sed de callido improbo quaerimus, qualis Q.
Maximus dolor, inquit, brevis est. Quae qui non vident, nihil umquam magnum ac cognitione dignum amaverunt. In schola desinis. Expectoque quid ad id, quod quaerebam, respondeas. Videsne quam sit magna dissensio?
Apparet statim, quae sint officia, quae actiones. Non pugnem cum homine, cur tantum habeat in natura boni; Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Duo Reges: constructio interrete. Sapiens autem semper beatus est et est aliquando in dolore; Nam Pyrrho, Aristo, Erillus iam diu abiecti. Venit ad extremum;
Semper enim ita adsumit aliquid, ut ea, quae prima dederit, non deserat. Tecum optime, deinde etiam cum mediocri amico. Amicitiam autem adhibendam esse censent, quia sit ex eo genere, quae prosunt. Quae quidem vel cum periculo est quaerenda vobis; Quod si ita sit, cur opera philosophiae sit danda nescio. Serpere anguiculos, nare anaticulas, evolare merulas, cornibus uti videmus boves, nepas aculeis. De quibus etsi a Chrysippo maxime est elaboratum, tamen a Zenone minus multo quam ab antiquis; Occultum facinus esse potuerit, gaudebit;
intelligence report
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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut in geometria, prima si dederis, danda sunt omnia. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur. Duo Reges: constructio interrete. Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret. Universa enim illorum ratione cum tota vestra confligendum puto. Tollenda est atque extrahenda radicitus. Utilitatis causa amicitia est quaesita. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum.
Nam illud quidem adduci vix possum, ut ea, quae senserit ille, tibi non vera videantur. Illa argumenta propria videamus, cur omnia sint paria peccata. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Qua igitur re ab deo vincitur, si aeternitate non vincitur? Vitiosum est enim in dividendo partem in genere numerare. Nam memini etiam quae nolo, oblivisci non possum quae volo. Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. ALIO MODO. Quae quidem vel cum periculo est quaerenda vobis;
De ingenio eius in his disputationibus, non de moribus quaeritur. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Iam in altera philosophiae parte. Collatio igitur ista te nihil iuvat. Fortemne possumus dicere eundem illum Torquatum? Duarum enim vitarum nobis erunt instituta capienda. Ut aliquid scire se gaudeant? Dici enim nihil potest verius.
Quid nunc honeste dicit? Bonum incolumis acies: misera caecitas. Naturales divitias dixit parabiles esse, quod parvo esset natura contenta. Bona autem corporis huic sunt, quod posterius posui, similiora. Quod autem meum munus dicis non equidem recuso, sed te adiungo socium. Theophrasti igitur, inquit, tibi liber ille placet de beata vita? Sine ea igitur iucunde negat posse se vivere?
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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Haec quo modo conveniant, non sane intellego. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Vitae autem degendae ratio maxime quidem illis placuit quieta. Ita nemo beato beatior. Quamquam tu hanc copiosiorem etiam soles dicere. Quo modo autem optimum, si bonum praeterea nullum est? Duo Reges: constructio interrete. Ergo, si semel tristior effectus est, hilara vita amissa est? Quae quidem sapientes sequuntur duce natura tamquam videntes; Tum mihi Piso: Quid ergo? Idem iste, inquam, de voluptate quid sentit? Non enim quaero quid verum, sed quid cuique dicendum sit.
Hoc enim constituto in philosophia constituta sunt omnia. Quae sunt igitur communia vobis cum antiquis, iis sic utamur quasi concessis; Qui potest igitur habitare in beata vita summi mali metus? Dulce amarum, leve asperum, prope longe, stare movere, quadratum rotundum. Erit enim instructus ad mortem contemnendam, ad exilium, ad ipsum etiam dolorem. Inde sermone vario sex illa a Dipylo stadia confecimus.
Nec hoc ille non vidit, sed verborum magnificentia est et gloria delectatus. Nunc agendum est subtilius. Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Illa videamus, quae a te de amicitia dicta sunt. Si quae forte-possumus. Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. Deinde qui fit, ut ego nesciam, sciant omnes, quicumque Epicurei esse voluerunt?
Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Quid est igitur, inquit, quod requiras? Sic vester sapiens magno aliquo emolumento commotus cicuta, si opus erit, dimicabit. Videsne quam sit magna dissensio? Progredientibus autem aetatibus sensim tardeve potius quasi nosmet ipsos cognoscimus. Sin aliud quid voles, postea. Poterat autem inpune;