Nick Pell

So the dynamic there is quite different. The main point I want to make, which is why I'm repeating it for a third time, is that slavery is absolutely normal. And by that, I mean very common.

So the dynamic there is quite different. The main point I want to make, which is why I'm repeating it for a third time, is that slavery is absolutely normal. And by that, I mean very common.

So the dynamic there is quite different. The main point I want to make, which is why I'm repeating it for a third time, is that slavery is absolutely normal. And by that, I mean very common.

Look, I think a lot of things are normal. It's not a moral endorsement of them. Like I said before, like I don't think it's possible for a human being to own another human being. It's just it's not possible. You can beat someone to do what you want them to do. Like if you want to go sell yourself to somebody, I reject the idea that's even a thing that you can do.

Look, I think a lot of things are normal. It's not a moral endorsement of them. Like I said before, like I don't think it's possible for a human being to own another human being. It's just it's not possible. You can beat someone to do what you want them to do. Like if you want to go sell yourself to somebody, I reject the idea that's even a thing that you can do.

Look, I think a lot of things are normal. It's not a moral endorsement of them. Like I said before, like I don't think it's possible for a human being to own another human being. It's just it's not possible. You can beat someone to do what you want them to do. Like if you want to go sell yourself to somebody, I reject the idea that's even a thing that you can do.

Because you can't sell your feelings. You can't sell your moods. You can't sell yourself to somebody else. You can't own another person. This is not like a moral condemnation of slavery as such. I just don't think that it's... Here's a 50 cent SAT word. I don't think it's like ontologically possible to own another human being.

Because you can't sell your feelings. You can't sell your moods. You can't sell yourself to somebody else. You can't own another person. This is not like a moral condemnation of slavery as such. I just don't think that it's... Here's a 50 cent SAT word. I don't think it's like ontologically possible to own another human being.

Because you can't sell your feelings. You can't sell your moods. You can't sell yourself to somebody else. You can't own another person. This is not like a moral condemnation of slavery as such. I just don't think that it's... Here's a 50 cent SAT word. I don't think it's like ontologically possible to own another human being.

You can have a state apparatus and such that makes it so that people have to do what you tell them to where they're going to get beat or killed or whatever. But I don't think it's possible to metaphysically own a human being the same way that I own a car or own livestock for that matter. I just, I don't think it's possible. And I find the idea morally repugnant, but that said, uh,

You can have a state apparatus and such that makes it so that people have to do what you tell them to where they're going to get beat or killed or whatever. But I don't think it's possible to metaphysically own a human being the same way that I own a car or own livestock for that matter. I just, I don't think it's possible. And I find the idea morally repugnant, but that said, uh,

You can have a state apparatus and such that makes it so that people have to do what you tell them to where they're going to get beat or killed or whatever. But I don't think it's possible to metaphysically own a human being the same way that I own a car or own livestock for that matter. I just, I don't think it's possible. And I find the idea morally repugnant, but that said, uh,

We are kind of lucky that we live in one of the few times and places in history where most people are not slaves, because that is the reality for most of human history.

We are kind of lucky that we live in one of the few times and places in history where most people are not slaves, because that is the reality for most of human history.

We are kind of lucky that we live in one of the few times and places in history where most people are not slaves, because that is the reality for most of human history.

Slavery gives way to serfdom by the end of the classical period, in Europe at least. Serfdom is different from slavery in ways so subtle that it's not really... in my opinion, worth calling something else. I think that it definitely fits our definition of slavery as forced labor, even if it's in some ways subtly different from chattel slavery.

Slavery gives way to serfdom by the end of the classical period, in Europe at least. Serfdom is different from slavery in ways so subtle that it's not really... in my opinion, worth calling something else. I think that it definitely fits our definition of slavery as forced labor, even if it's in some ways subtly different from chattel slavery.

Slavery gives way to serfdom by the end of the classical period, in Europe at least. Serfdom is different from slavery in ways so subtle that it's not really... in my opinion, worth calling something else. I think that it definitely fits our definition of slavery as forced labor, even if it's in some ways subtly different from chattel slavery.

But when I say slavery, like the first thing people think of is big cotton plantations in Alabama being worked by men and women kidnapped from Africa. And this is a completely different historical development.

But when I say slavery, like the first thing people think of is big cotton plantations in Alabama being worked by men and women kidnapped from Africa. And this is a completely different historical development.