In Episode 163 of Hidden Forces, Demetri Kofinas speaks with CNN host and bestselling author Fareed Zakaria, about his book “Ten Lessons for a Post-Pandemic World.”
The two explore a wide range of economic, political, social, & geopolitical issues facing America and the world in 2020. They discuss the outcome of the US election and its implications for the republican and democratic parties. Fareed shares his thoughts on what he believes are the major foreign policy challenges currently facing the United States and how a Biden administration will differ in its approach to meeting them. Zakaria also provides lengthy commentary on the news media, censorship, Big Tech, the future of US-China relations, the fate of globalization, the rise of illiberal democracy, and much, much more.
You can access the episode overtime, as well as the transcript and rundown to this week’s episode through the Hidden Forces Supercast Page. All subscribers gain access to our overtime feed, which can be easily added to your favorite podcast application.
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Fareed Zakaria hosts Fareed Zakaria GPS for CNN Worldwide and is a columnist for The Washington Post, a contributing editor for The Atlantic, and a bestselling author.
Fareed Zakaria GPS is a weekly international and domestic affairs program that airs on CNN/U.S. and around the world on CNN International. Since its debut in 2008, it has become a prominent television forum for global newsmakers and thought leaders.
Interviews on Fareed Zakaria GPS have included U.S. President Barack Obama, French President Emmanuel Macron, Chinese Premier Wen Jiabao, Russian President Vladimir Putin, Israeli Prime Minister Benjamin Netanyahu, and Turkish President Recep Tayyip Erdoğan. Other past guests include military officials such as Gen. David Petraeus and Adm. Michael Mullen; corporate leaders such as Goldman Sachs CEO Lloyd Blankfein and Pepsi CEO Indra Nooyi; and other public figures like Bill Maher and Bono. The program earned the prestigious Peabody Award in 2011 and has received multiple Emmy nominations.
Zakaria has regularly hosted primetime specials for CNN Worldwide, such as “Blindsided: How ISIS Shook the World,” “Why Trump Won,” and “Putin: The Most Powerful Man in the World.” He frequently contributes his thoughtful analysis of world events and public affairs to CNN.com; Fareed’s Global Briefing, a daily digital newsletter; and other programming across CNN’s multiple platforms.
Zakaria is the author of three highly-regarded and New York Times bestselling books: In Defense of a Liberal Education (2015), a commentary on the importance of a well-rounded education; the international bestselling The Post-American World (1st ed. 2008, 2nd ed. 2011), a discussion of the rise of non-Western powers; and The Future of Freedom (2003), a study of “illiberal democracy” in various countries, also an international bestseller. His latest book is Ten Lessons for a Post-Pandemic World.
Prior to his tenure at CNN Worldwide, Zakaria was editor of Newsweek International, managing editor of Foreign Affairs, a columnist for Time, an analyst for ABC News, and the host of Foreign Exchange with Fareed Zakaria on PBS.
In 2017, Zakaria was awarded the Arthur Ross Media Award by the American Academy of Diplomacy, and in 2010, the Government of India awarded him the Padma Bhushan, one of its highest civilian honors. He was named a “Top 10 Global Thinker of the Last 10 Years” by Foreign Policy magazine in 2019, and Esquire once called him “the most influential foreign policy adviser of his generation.”
Zakaria serves on the boards of the Council of Foreign Relations and New America. He earned a bachelor’s degree from Yale University, a doctorate in political science from Harvard University, and has received numerous honorary degrees.
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Claudii libidini, qui tum erat summo ne imperio, dederetur. Egone non intellego, quid sit don Graece, Latine voluptas? Si est nihil nisi corpus, summa erunt illa: valitudo, vacuitas doloris, pulchritudo, cetera. Scisse enim te quis coarguere possit? Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Duo Reges: constructio interrete.
Levatio igitur vitiorum magna fit in iis, qui habent ad virtutem progressionis aliquantum. Tum ille timide vel potius verecunde: Facio, inquit. Expectoque quid ad id, quod quaerebam, respondeas. Tibi hoc incredibile, quod beatissimum. Verba tu fingas et ea dicas, quae non sentias? Et ego: Piso, inquam, si est quisquam, qui acute in causis videre soleat quae res agatur.
Neque solum ea communia, verum etiam paria esse dixerunt. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. Tum, Quintus et Pomponius cum idem se velle dixissent, Piso exorsus est. Ita enim vivunt quidam, ut eorum vita refellatur oratio.
Prodest, inquit, mihi eo esse animo. Itaque e contrario moderati aequabilesque habitus, affectiones ususque corporis apti esse ad naturam videntur. Nihil enim hoc differt. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Graece donan, Latine voluptatem vocant.
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Sed haec quidem liberius ab eo dicuntur et saepius. Hi curatione adhibita levantur in dies, valet alter plus cotidie, alter videt. Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Quae contraria sunt his, malane? Duo Reges: constructio interrete.
Neminem videbis ita laudatum, ut artifex callidus comparandarum voluptatum diceretur. Si alia sentit, inquam, alia loquitur, numquam intellegam quid sentiat; Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus? Quae cum dixisset paulumque institisset, Quid est? Ut proverbia non nulla veriora sint quam vestra dogmata. Quid, quod homines infima fortuna, nulla spe rerum gerendarum, opifices denique delectantur historia? Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Maximeque eos videre possumus res gestas audire et legere velle, qui a spe gerendi absunt confecti senectute.
Gloriosa ostentatio in constituendo summo bono. Hanc quoque iucunditatem, si vis, transfer in animum; Sed ne, dum huic obsequor, vobis molestus sim. Item de contrariis, a quibus ad genera formasque generum venerunt. Conferam tecum, quam cuique verso rem subicias; Esse enim quam vellet iniquus iustus poterat inpune. Non enim iam stirpis bonum quaeret, sed animalis. An me, inquam, nisi te audire vellem, censes haec dicturum fuisse?
Non igitur de improbo, sed de callido improbo quaerimus, qualis Q. Nec vero pietas adversus deos nec quanta iis gratia debeatur sine explicatione naturae intellegi potest. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim.
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Sed haec quidem liberius ab eo dicuntur et saepius. Duo Reges: constructio interrete. Nam ante Aristippus, et ille melius. Prave, nequiter, turpiter cenabat; Quo modo autem optimum, si bonum praeterea nullum est? Terram, mihi crede, ea lanx et maria deprimet.
Nos vero, inquit ille; Tollenda est atque extrahenda radicitus. Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. Te enim iudicem aequum puto, modo quae dicat ille bene noris. Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Quod ea non occurrentia fingunt, vincunt Aristonem; Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Neque enim civitas in seditione beata esse potest nec in discordia dominorum domus;
Atque ego: Scis me, inquam, istud idem sentire, Piso, sed a te opportune facta mentio est. Nunc reliqua videamus, nisi aut ad haec, Cato, dicere aliquid vis aut nos iam longiores sumus. Vitae autem degendae ratio maxime quidem illis placuit quieta. Videamus igitur sententias eorum, tum ad verba redeamus.
Ergo hoc quidem apparet, nos ad agendum esse natos. Dicam, inquam, et quidem discendi causa magis, quam quo te aut Epicurum reprehensum velim. Dici enim nihil potest verius. Quod si ita se habeat, non possit beatam praestare vitam sapientia.
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Sed nunc, quod agimus; Duo Reges: constructio interrete. Sin aliud quid voles, postea. Haec quo modo conveniant, non sane intellego. Idem fecisset Epicurus, si sententiam hanc, quae nunc Hieronymi est, coniunxisset cum Aristippi vetere sententia.
Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Nec tamen ullo modo summum pecudis bonum et hominis idem mihi videri potest. Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur, Oblivionis, inquit, mallem. Eaedem enim utilitates poterunt eas labefactare atque pervertere. Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. Iam enim adesse poterit. Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Aliud igitur esse censet gaudere, aliud non dolere. Quid enim ab antiquis ex eo genere, quod ad disserendum valet, praetermissum est? Si quicquam extra virtutem habeatur in bonis.
An quod ita callida est, ut optime possit architectari voluptates? Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. An haec ab eo non dicuntur? Tum Lucius: Mihi vero ista valde probata sunt, quod item fratri puto. Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Quo modo autem optimum, si bonum praeterea nullum est? Duarum enim vitarum nobis erunt instituta capienda. Nam adhuc, meo fortasse vitio, quid ego quaeram non perspicis.
Nunc vides, quid faciat. Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum. Hanc quoque iucunditatem, si vis, transfer in animum; Vide, quantum, inquam, fallare, Torquate. Atqui eorum nihil est eius generis, ut sit in fine atque extrerno bonorum. Paria sunt igitur. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint.
