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What Is X?

“What Is X?” has been described as “a cross between a Platonic dialogue and ‘The Price Is Right.’” It combines dialectical inquiry of the sort perfected by Socrates and his interlocutors with a distinctly ludic spirit. Here’s how it works: For each episode, host Justin E. H. Smith invites on a guest distinguished in their field (or occasionally a “regular” person who really likes to talk). Smith asks the guest to answer a question of the form “What is X?” (for example, “What is beauty?” “What is nature?” “What are dreams?”), after which the two partners in dialogue undertake a Socratic inquiry into the nature of X, in search of a definition that satisfies both of them. There are three possible outcomes: agreement, disagreement, and aporia (Greek for “dead end”), each with its own sound effect: if we arrive at agreement, a church bell will chime; disagreement is signaled by a bleating goat; if aporia is the best we can do, we will hear naught but a gust of wind. Rigorous but freewheeling, fun and serious at once, accessibly highbrow, these conversations model rational inquiry in a new way, providing answers for truth-seekers... or perhaps just more questions. /// Host: Justin E.H. Smith (justinehsmith.substack.com) /// Presented by The Point Magazine (thepointmag.com)

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What Is X?

What Is Money? | Joseph Tinguely

November 15, 2022 • Justin E.H. Smith | The Point Magazine • Season 2 • Episode 13

This month on “What Is X?”—timed perfectly after the latest crypto crash—Justin asks, What is money? To begin the conversation, his guest—Joseph Tinguely, a philosophy professor at the University of South Dakota and the editor of the forthcoming Palgrave Handbook of Philosophy and Money—announces he isn’t sure himself. Together, Justin and Joseph attempt to figure it out—or to at least explain why it’s so difficult to grasp what money is. First, there’s the foundational problem of trying to understand money by looking at its historical origins: material objects might survive, but ephemeral beliefs and social formations do not. And then there are the foundational splits: is money an object or a social relation? Has money historically moved in the direction of increased abstraction, from cash to credit, or is it originally abstract—a particular kind of credit? Justin provides valuable firsthand experience from 1990 Leningrad, when the ruble collapsed and Marlboro Reds briefly held sway as the premier unit of exchange, but perhaps such questions are better left to the economic historians. Our philosophers also undertake some intractable philosophical inquiry: money’s association with sin and corruption, the relationship between theology and debt, what money has to do with friendship and gift-giving, and, of course, why it’s difficult to treat cryptocurrency as actual money.