Jacob Howland

Yeah, so let's go back to the... Yeah, so like the fruitfulness of the question. Yeah, exactly. I mean, you know, I think this is absolutely crucial, and... Let me say that there is a question that I know to be absolutely fundamental. And I know it to be fundamental because it shows up both in the Hebrew Bible and in Plato.

Yeah, so let's go back to the... Yeah, so like the fruitfulness of the question. Yeah, exactly. I mean, you know, I think this is absolutely crucial, and... Let me say that there is a question that I know to be absolutely fundamental. And I know it to be fundamental because it shows up both in the Hebrew Bible and in Plato.

Yeah, so let's go back to the... Yeah, so like the fruitfulness of the question. Yeah, exactly. I mean, you know, I think this is absolutely crucial, and... Let me say that there is a question that I know to be absolutely fundamental. And I know it to be fundamental because it shows up both in the Hebrew Bible and in Plato.

In Plato, it shows up in the very first sentence of Plato's Phaedrus. And in the Hebrew Bible, it shows up when Hagar runs away from Sarah for the first time. And the angel comes to her in the wilderness. And the question is, where have you been and where are you going? Okay.

In Plato, it shows up in the very first sentence of Plato's Phaedrus. And in the Hebrew Bible, it shows up when Hagar runs away from Sarah for the first time. And the angel comes to her in the wilderness. And the question is, where have you been and where are you going? Okay.

In Plato, it shows up in the very first sentence of Plato's Phaedrus. And in the Hebrew Bible, it shows up when Hagar runs away from Sarah for the first time. And the angel comes to her in the wilderness. And the question is, where have you been and where are you going? Okay.

There's a question. Now, for me, this is absolutely fundamental for individuals, for families, for tribes, for nations, for societies. And I view it as an urgent question today.

There's a question. Now, for me, this is absolutely fundamental for individuals, for families, for tribes, for nations, for societies. And I view it as an urgent question today.

There's a question. Now, for me, this is absolutely fundamental for individuals, for families, for tribes, for nations, for societies. And I view it as an urgent question today.

Well, I mean, first of all, it seems to me that Each part of that, and let's say, where are you now? Yeah. Okay, this is crucial. No part of it can be answered without the answers to the other two, okay?

Well, I mean, first of all, it seems to me that Each part of that, and let's say, where are you now? Yeah. Okay, this is crucial. No part of it can be answered without the answers to the other two, okay?

Well, I mean, first of all, it seems to me that Each part of that, and let's say, where are you now? Yeah. Okay, this is crucial. No part of it can be answered without the answers to the other two, okay?

Because, look, the future is trackless. Where are we going? Well, our only resource really is where are we now and where have we been? More fully, I would say that, and this is just my hypothesis, but I think there's a lot to it, that there are no really fruitful growths in the future that don't come out of the soil of the past. That is to say, a rich understanding of the past.

Because, look, the future is trackless. Where are we going? Well, our only resource really is where are we now and where have we been? More fully, I would say that, and this is just my hypothesis, but I think there's a lot to it, that there are no really fruitful growths in the future that don't come out of the soil of the past. That is to say, a rich understanding of the past.

Because, look, the future is trackless. Where are we going? Well, our only resource really is where are we now and where have we been? More fully, I would say that, and this is just my hypothesis, but I think there's a lot to it, that there are no really fruitful growths in the future that don't come out of the soil of the past. That is to say, a rich understanding of the past.

and I've shared this with a lot of colleagues and friends, I actually think that part of the hostility to studying the Western tradition on the part of those who are antagonistic to the West comes from the fact that studying the great books actually makes you not only intellectually conservative, but in some ways politically conservative.

and I've shared this with a lot of colleagues and friends, I actually think that part of the hostility to studying the Western tradition on the part of those who are antagonistic to the West comes from the fact that studying the great books actually makes you not only intellectually conservative, but in some ways politically conservative.

and I've shared this with a lot of colleagues and friends, I actually think that part of the hostility to studying the Western tradition on the part of those who are antagonistic to the West comes from the fact that studying the great books actually makes you not only intellectually conservative, but in some ways politically conservative.

Conservative enough, for example, to say that we need to study the Western tradition. They're all related.

Conservative enough, for example, to say that we need to study the Western tradition. They're all related.