Why do we demonize those with whom we disagree?
When it comes to surrogacy, libertarians and communists may be able to agree more than you might think.
Steve Horwitz, a fan favorite, returns to the show to discuss how we should all be grateful for how much better the world has gotten in the last 1000 years.
Why is my smartphone cheap while my healthcare is crazy expensive? Alex Tabarrok explains the Baumol Effect.
Henry Clarke Wright was a radical among radicals, driven by a religious conviction in the equality of all people.
Beveridge’s and Hayek’s dispute over expert control of economic and social policy was a manifestation of a much deeper disagreement, known as the “Knowledge Problem”.
Clinton was an internationalist and believed in an activist American presence abroad, but he was unable to create a comprehensive doctrine to guide the United States into the 21st century.
Kevin Currie-Knight joins the podcast to talk about how different libertarian thinkers approached the issue of public education.
Paul and Matthew discuss the history of, and threats to, Section 230. Jennifer Huddleston rebuts the argument that Section 230 was a gift to big tech.
She ruled as Queen Mother, defied the British, and died in captivity, all to advance Asante freedom.
Hazony’s views about the role of individuals and the nature of ethics mean that nations of any type are permitted to wage unjust war and impose sweeping domestic oppression. This nationalism should not guide our thinking today.
The fundamentals of the theory of liberty.
Initial Coin Offerings provide a superior alternative to traditional fundraising by offering lower costs, less regulation, and fewer intermediaries.
Christopher Coyne and Abigail Hall join us to discuss how foreign intervention and militarism affect domestic life.
Envy and resentment are driving collectivist impulses around the world.
Emily Oster joins us to give data-based parenting advice that may surprise you.
When theory is applied to actual cases, economic goods don’t always fit neatly into theoretical categories like “public goods” and “private goods.”
Three reasons why the Buddha avoided the political implications of his ethical views.