1:00 Birdbath
4:00 Rake's lack of systematic thinking
11:00 Table of Contents
13:00 Tabs
15:00 The status of being chosen
16:00 Repentant Unmarried Parents and Unrepentant Unmarried Parents
20:00 Twins and more are treated as one illegitimate birth attracting 100 lashes only.
25:00 [Reading begins.]
34:00 A year's grace for a compassionate transition
40:00 [Reading begins.]
49:00 Royal Exchange
52:00 Was there a practice by European royal families of sending their sons to each other's households as guests to learn the principles of kingship?
Yes, there was indeed a historical practice among European royal families of sending their sons (and sometimes daughters) to other royal households, though it wasn’t always explicitly framed as learning "the principles of kingship." This custom, often referred to as fosterage or a form of diplomatic exchange, served multiple purposes: education, alliance-building, and cultural exchange. It was particularly common during the medieval and early modern periods.In the Middle Ages, noble and royal children were frequently sent to live in the households of other rulers or high-ranking families as part of their upbringing. This practice, rooted in feudal traditions, allowed young princes to gain exposure to governance, courtly behavior, military training, and diplomacy under the tutelage of another ruler or lord. For example, a prince might be sent to a foreign court to learn the language, customs, and political strategies of a neighboring kingdom, preparing him for future rule or negotiations. It also fostered personal bonds between royal families, which could strengthen alliances or secure peace.One notable example is the case of wardship or fostering in medieval England and France. Young heirs to thrones or titles were sometimes placed in the care of allied nobles or royals. For instance, Henry II of England sent his son, the future Richard the Lionheart, to be raised partly in the courts of Aquitaine under his mother, Eleanor, where he learned both martial and administrative skills. Similarly, in the Holy Roman Empire and among the Habsburgs, princes were often sent to allied courts to solidify dynastic ties and gain practical experience.The practice wasn’t universal or systematic—its frequency depended on the political climate, family strategies, and the personalities involved. By the Renaissance and early modern period (e.g., 16th-17th centuries), this evolved into more formal exchanges, such as sending princes as "guests" or hostages in diplomatic arrangements. For example, Francis I of France, after being captured at the Battle of Pavia in 1525, sent his sons to the Spanish court of Charles V as part of a treaty, where they were educated and monitored.So, while there wasn’t a standardized curriculum called "Principles of Kingship 101," the tradition of sending royal sons to other households absolutely existed and served as a hands-on way to prepare them for leadership while reinforcing ties between kingdoms.
57:00 Government Works Scheme
1:04:00 Waiters
1:06:00 Summer jobs
1:07:00 [Reading begins.]
1:10:00 Teens training in red-light districts
1:13:00 Beauty salons
1:21:00 Home exchanges
1:22:00 A website for people who want to sell their homes
1:24:00 Register of Religions
1:25:00 Heretical Jews considering being categorised as agnostic to avoid the stigma of being a Heretical Jew.
1:29:00 [Reading begins.]
1:43:00 Jordan Peterson
1:45:00 Laurens van der Post
King Charles (then Prince Charles) was notably interested in the writings and ideas of Laurens van der Post. Van der Post, a South African author, explorer, and philosopher, had a significant influence on Charles, particularly during the 1970s and beyond. Their relationship began when Charles was in his twenties, and van der Post, already an established figure, became a mentor and intellectual guide to the young prince.Charles was drawn to van der Post’s works, which often explored themes of spirituality, nature, and the human psyche, influenced heavily by the ideas of Carl Jung. Books like The Lost World of the Kalahari and The Heart of the Hunter, which delve into the lives of the Kalahari Bushmen and broader existential questions, resonated with Charles’s growing interest in environmentalism, multiculturalism, and alternative perspectives on life. Van der Post’s emphasis on the interconnectedness of humanity and nature aligned with Charles’s own developing worldview, including his later advocacy for organic farming and holistic approaches to well-being.Their bond went beyond mere intellectual curiosity. Charles invited van der Post on trips, such as a 1977 safari to Kenya, and regularly welcomed him to royal residences like Highgrove and Balmoral. Van der Post’s influence is also evident in Charles’s personal correspondence; in a 1986 letter to van der Post, Charles reflected on reading the Koran and understanding Islamic perspectives, suggesting van der Post encouraged his exploration of diverse cultures and philosophies. After van der Post’s death in 1996, Charles established annual lectures in his memory at St. James’s Palace, further indicating the depth of his admiration.So, yes, Charles was not only interested in van der Post’s writings but saw him as a key figure in shaping his personal and philosophical outlook. Would you like more details about their relationship or van der Post’s specific works?
1:48:00 What did Van Der Post say about Islam?
Laurens van der Post’s views on Islam are not as systematically documented as his writings on African cultures or Jungian philosophy, but he did express thoughts on the religion in various contexts, often with a tone of respect and curiosity. His perspective was shaped by his broad interest in spirituality, human experience, and the interconnectedness of cultures, rather than a deep theological analysis. He encountered Islam primarily through his travels and interactions, particularly in Africa and the Middle East, and his reflections tend to emphasize its cultural and spiritual dimensions over doctrinal specifics.In his writings and conversations, van der Post often highlighted the poetic and mystical aspects of Islam. For instance, in his book Journey into Russia (1964), he briefly touches on Islamic culture during his travels through Soviet Central Asia, where he encountered Muslim communities. He was struck by the resilience of their faith under Soviet suppression, describing it with a sense of admiration for its depth and vitality. He saw Islam as a living tradition that carried a profound sense of the sacred, akin to the indigenous spiritualities he admired elsewhere.Van der Post also referenced Islam in more personal contexts, such as in letters or discussions with figures like King Charles (then Prince Charles). In one instance, Charles wrote to van der Post in 1986 about reading the Koran, prompted by their shared interest in exploring different worldviews. While van der Post’s exact words on Islam in this exchange aren’t fully public, it’s clear he encouraged Charles to approach it with openness, likely framing it as a source of wisdom and a counterpoint to Western materialism—themes van der Post often revisited.In his broader philosophy, van der Post tended to view religions like Islam through a Jungian lens, seeing them as expressions of the collective unconscious and repositories of archetypal truths. He was less interested in dogma and more in the human stories and symbolic richness they offered. For example, he might have appreciated the Sufi tradition within Islam—its emphasis on inner experience and unity with the divine—though he didn’t write extensively on it.
So, while van der Post didn’t produce a definitive treatise on Islam, he spoke of it with reverence, focusing on its cultural endurance, spiritual poetry, and universal human resonance. His comments were less about specific teachings and more about its role in the tapestry of human meaning he sought to understand.
1:52:00 https://en.wikipedia.org/wiki/Laurens_van_der_Post
1:57:00 Our governments make religions for us.
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