Glenn Loury

I'm a social scientist, but I can see, looking across the aisle, as it were, at what my colleagues are saying. are doing, and I've lived through the anti-racism mania. I've lived through the various enthusiasms of feminism and sexual liberation and whatnot. The debate about capitalism, you know, is a different argument now than it was when I was coming along.

I'm a social scientist, but I can see, looking across the aisle, as it were, at what my colleagues are saying. are doing, and I've lived through the anti-racism mania. I've lived through the various enthusiasms of feminism and sexual liberation and whatnot. The debate about capitalism, you know, is a different argument now than it was when I was coming along.

I'm a social scientist, but I can see, looking across the aisle, as it were, at what my colleagues are saying. are doing, and I've lived through the anti-racism mania. I've lived through the various enthusiasms of feminism and sexual liberation and whatnot. The debate about capitalism, you know, is a different argument now than it was when I was coming along.

When I was coming along, you read Karl Marx because you wanted to be educated and you knew that that was an important part of the intellectual inheritance, but you read it with a skeptical eye because you know that while the radical agitator and bomb-thrower of Marx was an important historical figure, you didn't think that the economic analysis was really very cogent or incisive.

When I was coming along, you read Karl Marx because you wanted to be educated and you knew that that was an important part of the intellectual inheritance, but you read it with a skeptical eye because you know that while the radical agitator and bomb-thrower of Marx was an important historical figure, you didn't think that the economic analysis was really very cogent or incisive.

When I was coming along, you read Karl Marx because you wanted to be educated and you knew that that was an important part of the intellectual inheritance, but you read it with a skeptical eye because you know that while the radical agitator and bomb-thrower of Marx was an important historical figure, you didn't think that the economic analysis was really very cogent or incisive.

And you didn't read it as a Bible. You read it as a, okay, there is a problem here about how to understand the implications of the transformation, which is industrialization and so on. Yes.

And you didn't read it as a Bible. You read it as a, okay, there is a problem here about how to understand the implications of the transformation, which is industrialization and so on. Yes.

And you didn't read it as a Bible. You read it as a, okay, there is a problem here about how to understand the implications of the transformation, which is industrialization and so on. Yes.

There are real issues about how the fruits of economic cooperation get divided amongst the participants in the process, the people who bring capital, the people who own natural resources and land, the people who rely on their labor as the source of their income. And there's an analytical issue about how to think that through. And we saw Marx as something of an oddball in that respect.

There are real issues about how the fruits of economic cooperation get divided amongst the participants in the process, the people who bring capital, the people who own natural resources and land, the people who rely on their labor as the source of their income. And there's an analytical issue about how to think that through. And we saw Marx as something of an oddball in that respect.

There are real issues about how the fruits of economic cooperation get divided amongst the participants in the process, the people who bring capital, the people who own natural resources and land, the people who rely on their labor as the source of their income. And there's an analytical issue about how to think that through. And we saw Marx as something of an oddball in that respect.

And I think in the center of the economics establishment, that would be the judgment. But I think I can't stop the sociologists from reading Marx. I can't stop the anthropologists from reading Marx. I can't stop the literary critics from reading Marx. I can't stop the historians from reading Marx. And they've taken that kind of sensibility, that kind of...

And I think in the center of the economics establishment, that would be the judgment. But I think I can't stop the sociologists from reading Marx. I can't stop the anthropologists from reading Marx. I can't stop the literary critics from reading Marx. I can't stop the historians from reading Marx. And they've taken that kind of sensibility, that kind of...

And I think in the center of the economics establishment, that would be the judgment. But I think I can't stop the sociologists from reading Marx. I can't stop the anthropologists from reading Marx. I can't stop the literary critics from reading Marx. I can't stop the historians from reading Marx. And they've taken that kind of sensibility, that kind of...

a criticism of established social relations and the kind of radicalism and enthusiasm, as I say, for the fads that come along of equality and so on. They've taken it where they've taken it. The university has become, to a certain degree, captured by that sensibility, and we're seeing a backlash against that.

a criticism of established social relations and the kind of radicalism and enthusiasm, as I say, for the fads that come along of equality and so on. They've taken it where they've taken it. The university has become, to a certain degree, captured by that sensibility, and we're seeing a backlash against that.

a criticism of established social relations and the kind of radicalism and enthusiasm, as I say, for the fads that come along of equality and so on. They've taken it where they've taken it. The university has become, to a certain degree, captured by that sensibility, and we're seeing a backlash against that.

I don't see how you can say that women were not empowered. If, you know, we go to, who is it? Betty Friedan or Simone de Beauvoir or somebody like that. And this set of issues that they were talking about. And you look at where ideas are about equality for women now and the appropriate role of women in society. political and social life.

I don't see how you can say that women were not empowered. If, you know, we go to, who is it? Betty Friedan or Simone de Beauvoir or somebody like that. And this set of issues that they were talking about. And you look at where ideas are about equality for women now and the appropriate role of women in society. political and social life.