Podcasts about Aristotle

Sign up for the live Conversations with Tyler recording with Craig Newmark at 92NY! Few living scholars can claim to have shaped how we read Machiavelli as decisively as Harvey Mansfield. His new book, The Rise and Fall of Rational Control, argues that Machiavelli didn't just write about politics—he invented the intellectual machinery of the modern world, starting with the concept of "effectual truth," which Mansfield credits as the seed of modern empiricism. At 93, after 61 years of teaching at Harvard, Mansfield remains cheerfully unimpressed by most of contemporary philosophy, convinced that the great books are self-sustaining, and that irony is what separates serious philosophy from the rest. Tyler and Harvey discuss how Machiavelli's concept of fact was brand new, why his longest chapter is a how-to guide for conspiracy, whether America's 20th-century wars refute the conspiratorial worldview, Trump as a Shakespearean vulgarian who is in some ways more democratic than the rest of us, why Bronze Age Pervert should not be taken as a model for Straussianism, the time he tried to introduce Nietzsche to Quine, why Rawls needed more Locke, what it was like to hear Churchill speak at Margate in 1953, whether great books are still being written, how his students have and haven't changed over 61 years of teaching, the eclipse rather than decline of manliness, and what Aristotle got right about old age and much more. Read a full transcript enhanced with helpful links, or watch the full video on the new dedicated Conversations with Tyler channel. Recorded January 22nd, 2026. This episode was made possible through the support of the John Templeton Foundation. Other ways to connect Follow us on X and Instagram Follow Tyler on X Sign up for our newsletter Join our Discord Email us: cowenconvos@mercatus.gmu.edu Learn more about Conversations with Tyler and other Mercatus Center podcasts here. Timestamps: 00:00:00 - Bumper 00:00:36 - Intro 00:01:20 - Machiavelli's "Effectual Truth" 00:05:56 - Conspiracy Theories 00:12:39 - The Vulgarity of Democracy 00:16:35 - The Future of Straussianism 00:34:30 - Why the Supply of Great Books has Dried Up 00:37:56 - Rational Control vs. Spontaneous Order 00:40:25 - Winston Churchill 00:43:30 - Students at Harvard 00:46:05 - Manliness 00:47:34 - Death and Politics 00:48:56 - Outro  Image Credit: Erin Clark via Getty Images

1. Author: Victor Davis Hanson. Title: *The Dying Citizen: How Progressive Elites, Tribalism, and Globalization Are Destroying the Idea of America*. Hanson explores the classical importance of the middle class as the bedrock of a stable republic, drawing from Aristotle's view of self-reliant citizens. He argues that the historical strength of the American middle class—rooted in property ownership and autonomy—is being undermined by a "hollowing out" into two classes: the fabulously wealthy and a dependent "peasant" class. Hanson cites the Obama administration's figures "Pajama Boy" and "Julia" as symbols of a new state dependency that replaces Jeffersonian independence. This shift is particularly visible in California, where high taxes and regulations drive out the middle class. (1)1940 LA

A century ago, philosophy split its seams. Cambridge's revolt against British Hegelianism promised “clarity,” Vienna's scientific modernism tried to rebuild from scratch, and postwar America professionalized it all while quietly erasing the politics that once burned at the core. We invited Christoph Schuringa, editor of Hegel Bulletin and author of A Social History of Analytic Philosophy and Karl Marx and the Actualization of Philosophy, to map the break—and to argue why Marx didn't abandon philosophy so much as put it back to work.We start with Russell and Moore's rebellion and the Bloomsbury circle that treated linguistic precision as a moral breakthrough. Then we step into Red Vienna, where the Unity of Science lived alongside adult education, social housing, and austro‑Marxist reform. Wittgenstein links both worlds: sanctified by the Vienna Circle, wary of their empiricism, mystical yet method-obsessed, and ultimately a catalyst for the linguistic turn that reshaped Anglo‑American departments. The Cold War's shadow looms large here; McCarthyism and professional incentives sanded down the political edge of philosophy of science, leaving behind procedures without projects.From there, we pivot to Marx. Schuringa makes a provocative case: Capital is philosophical not because it states doctrines, but because it enacts dialectical thinking adequate to its object. Rather than a self‑contained logic applied to reality, Marx tracks how concrete oppositions ripen into contradictions—how specialization collides with labor mobility, how accumulation breeds crisis. Ethics reenters the frame too. Instead of rulebooks, we get the hard work of situated judgment and character, closer to Aristotle than to textbook deontology. Species‑being names our capacity for freedom and mutual recognition within social life; its glimpses are already here in imperfect forms, like care untethered from payment.If you've ever wondered why analytic philosophy persists, why Wittgenstein feels both central and strange, or how Marx can guide action without sanctifying dogma, this conversation connects the dots. Join us for a tour from Cambridge to Vienna to London and back to the workshop of history—and stay for a clear, practical case for philosophy that helps us think and act together. If this resonates, share it with a friend, leave a review, and tell us: what should philosophy dare to do next?Send a text Musis by Bitterlake, Used with Permission, all rights to BitterlakeSupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf, DRV, Kenneth McKee, JY Chan, Matthew Monahan, Parzival, Adriel Mixon, Buddy Roark, Daniel Petrovic,Julian

7-day FREE trial of our Intermediate Spanish course, Spanish Uncovered: ⁠⁠www.storylearning.com/podcastoffer⁠⁠Join us on Patreon: ⁠⁠www.patreon.com/storylearningspanish⁠⁠Glossaryrebotar: to bouncearrepentirse: to regrettrámites: paperwork, errands Aristóteles: Aristotle, Greek philosopher and disciple of PlatoFollow us on social media and more: ⁠⁠www.linktr.ee/storylearningspanish

In Conservatism, Past and Present: A Philosophical Introduction (Routledge, 2025), Tristan J. Rogers argues that philosophical conservatism is a coherent and compelling set of historically rooted ideas about conserving and promoting the human good. Part I, “Conservatism Past,” presents a history of conservative ideas, exploring themes, such as the search for wisdom, the limits of philosophy, reform in preference to revolution, the relationship between authority and freedom, and liberty as a living tradition. Major figures include Aristotle, Saint Thomas Aquinas, Edmund Burke, G.W.F. Hegel, and Roger Scruton. Part II, “Conservatism Present,” applies philosophical conservatism to contemporary conservative politics, focusing on issues such as nationalism, populism, the family, education, and responsibility. Rogers shows that conservatism has been defined differently at different times: as a loose set of connected ideas reacting against the French Revolution; as a kind of disposition or instinct in favor of the status quo; and more recently as any ideas opposed to the political left. But he also allows a set of questions to guide his argument for conservatism's merits: What is conservatism? Is it a coherent and attractive philosophy? What are conservatives for? And how is today's conservatism related to its past? In his answers, Rogers paints a compelling and coherent picture of an aligned and attractive set of ideas. Dr. Tristan J. Rogers teaches Logic and Latin at Donum Dei Classical Academy in San Francisco, CA. He has also taught philosophy at Santa Clara University, the University of Colorado Boulder, and the University of California, Davis. He is the author of The Authority of Virtue: Institutions and Character in the Good Society (2020). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

At the crisis of his Republic, Plato asks us to imagine what could possibly motivate a philosopher to return to the Cave voluntarily for the benefit of others and at the expense of her own personal happiness. This book shows how Plato has prepared us, his students, to recognize that the sun-like Idea of the Good is an infinitely greater object of serious philosophical concern than what is merely good for me, and thus why neither Plato nor his Socrates are eudaemonists, as Aristotle unquestionably was. With the transcendent Idea of Beauty having been made manifest through Socrates and Diotima, the dialogues between Symposium and Republic—Lysis, Euthydemus, Laches, Charmides, Gorgias, Theages, Meno, and Cleitophon— prepare the reader to make the final leap into Platonism, a soul-stirring idealism that presupposes the student's inborn awareness that there is nothing just, noble, or beautiful about maximizing one's own good. While perfectly capable of making the majority of his readers believe that he endorses the harmless claim that it is advantageous to be just and thus that we will always fare well by doing well, Plato trains his best students to recognize the deliberate fallacies and shortcuts that underwrite these claims, and thus to look beyond their own happiness by the time they reach the Allegory of the Cave, the culmination of a carefully prepared Ascent to the Good. William H. F. Altman, having been persuaded by Plato's Republic that Justice requires the philosopher to go back down into the Cave, has devoted his professional life to the cause of public education. Since retiring in 2013, he has been working as an independent scholar on the continuation of Plato the Teacher (2012). Joseph Liss is an independent scholar based in the Puget Sound region of Washington State. He can be reached at Joseph.Nathaniel.Liss@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

At the crisis of his Republic, Plato asks us to imagine what could possibly motivate a philosopher to return to the Cave voluntarily for the benefit of others and at the expense of her own personal happiness. This book shows how Plato has prepared us, his students, to recognize that the sun-like Idea of the Good is an infinitely greater object of serious philosophical concern than what is merely good for me, and thus why neither Plato nor his Socrates are eudaemonists, as Aristotle unquestionably was. With the transcendent Idea of Beauty having been made manifest through Socrates and Diotima, the dialogues between Symposium and Republic—Lysis, Euthydemus, Laches, Charmides, Gorgias, Theages, Meno, and Cleitophon— prepare the reader to make the final leap into Platonism, a soul-stirring idealism that presupposes the student's inborn awareness that there is nothing just, noble, or beautiful about maximizing one's own good. While perfectly capable of making the majority of his readers believe that he endorses the harmless claim that it is advantageous to be just and thus that we will always fare well by doing well, Plato trains his best students to recognize the deliberate fallacies and shortcuts that underwrite these claims, and thus to look beyond their own happiness by the time they reach the Allegory of the Cave, the culmination of a carefully prepared Ascent to the Good. William H. F. Altman, having been persuaded by Plato's Republic that Justice requires the philosopher to go back down into the Cave, has devoted his professional life to the cause of public education. Since retiring in 2013, he has been working as an independent scholar on the continuation of Plato the Teacher (2012). Joseph Liss is an independent scholar based in the Puget Sound region of Washington State. He can be reached at Joseph.Nathaniel.Liss@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

In Conservatism, Past and Present: A Philosophical Introduction (Routledge, 2025), Tristan J. Rogers argues that philosophical conservatism is a coherent and compelling set of historically rooted ideas about conserving and promoting the human good. Part I, “Conservatism Past,” presents a history of conservative ideas, exploring themes, such as the search for wisdom, the limits of philosophy, reform in preference to revolution, the relationship between authority and freedom, and liberty as a living tradition. Major figures include Aristotle, Saint Thomas Aquinas, Edmund Burke, G.W.F. Hegel, and Roger Scruton. Part II, “Conservatism Present,” applies philosophical conservatism to contemporary conservative politics, focusing on issues such as nationalism, populism, the family, education, and responsibility. Rogers shows that conservatism has been defined differently at different times: as a loose set of connected ideas reacting against the French Revolution; as a kind of disposition or instinct in favor of the status quo; and more recently as any ideas opposed to the political left. But he also allows a set of questions to guide his argument for conservatism's merits: What is conservatism? Is it a coherent and attractive philosophy? What are conservatives for? And how is today's conservatism related to its past? In his answers, Rogers paints a compelling and coherent picture of an aligned and attractive set of ideas. Dr. Tristan J. Rogers teaches Logic and Latin at Donum Dei Classical Academy in San Francisco, CA. He has also taught philosophy at Santa Clara University, the University of Colorado Boulder, and the University of California, Davis. He is the author of The Authority of Virtue: Institutions and Character in the Good Society (2020). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

At the crisis of his Republic, Plato asks us to imagine what could possibly motivate a philosopher to return to the Cave voluntarily for the benefit of others and at the expense of her own personal happiness. This book shows how Plato has prepared us, his students, to recognize that the sun-like Idea of the Good is an infinitely greater object of serious philosophical concern than what is merely good for me, and thus why neither Plato nor his Socrates are eudaemonists, as Aristotle unquestionably was. With the transcendent Idea of Beauty having been made manifest through Socrates and Diotima, the dialogues between Symposium and Republic—Lysis, Euthydemus, Laches, Charmides, Gorgias, Theages, Meno, and Cleitophon— prepare the reader to make the final leap into Platonism, a soul-stirring idealism that presupposes the student's inborn awareness that there is nothing just, noble, or beautiful about maximizing one's own good. While perfectly capable of making the majority of his readers believe that he endorses the harmless claim that it is advantageous to be just and thus that we will always fare well by doing well, Plato trains his best students to recognize the deliberate fallacies and shortcuts that underwrite these claims, and thus to look beyond their own happiness by the time they reach the Allegory of the Cave, the culmination of a carefully prepared Ascent to the Good. William H. F. Altman, having been persuaded by Plato's Republic that Justice requires the philosopher to go back down into the Cave, has devoted his professional life to the cause of public education. Since retiring in 2013, he has been working as an independent scholar on the continuation of Plato the Teacher (2012). Joseph Liss is an independent scholar based in the Puget Sound region of Washington State. He can be reached at Joseph.Nathaniel.Liss@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In Conservatism, Past and Present: A Philosophical Introduction (Routledge, 2025), Tristan J. Rogers argues that philosophical conservatism is a coherent and compelling set of historically rooted ideas about conserving and promoting the human good. Part I, “Conservatism Past,” presents a history of conservative ideas, exploring themes, such as the search for wisdom, the limits of philosophy, reform in preference to revolution, the relationship between authority and freedom, and liberty as a living tradition. Major figures include Aristotle, Saint Thomas Aquinas, Edmund Burke, G.W.F. Hegel, and Roger Scruton. Part II, “Conservatism Present,” applies philosophical conservatism to contemporary conservative politics, focusing on issues such as nationalism, populism, the family, education, and responsibility. Rogers shows that conservatism has been defined differently at different times: as a loose set of connected ideas reacting against the French Revolution; as a kind of disposition or instinct in favor of the status quo; and more recently as any ideas opposed to the political left. But he also allows a set of questions to guide his argument for conservatism's merits: What is conservatism? Is it a coherent and attractive philosophy? What are conservatives for? And how is today's conservatism related to its past? In his answers, Rogers paints a compelling and coherent picture of an aligned and attractive set of ideas. Dr. Tristan J. Rogers teaches Logic and Latin at Donum Dei Classical Academy in San Francisco, CA. He has also taught philosophy at Santa Clara University, the University of Colorado Boulder, and the University of California, Davis. He is the author of The Authority of Virtue: Institutions and Character in the Good Society (2020). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

At the crisis of his Republic, Plato asks us to imagine what could possibly motivate a philosopher to return to the Cave voluntarily for the benefit of others and at the expense of her own personal happiness. This book shows how Plato has prepared us, his students, to recognize that the sun-like Idea of the Good is an infinitely greater object of serious philosophical concern than what is merely good for me, and thus why neither Plato nor his Socrates are eudaemonists, as Aristotle unquestionably was. With the transcendent Idea of Beauty having been made manifest through Socrates and Diotima, the dialogues between Symposium and Republic—Lysis, Euthydemus, Laches, Charmides, Gorgias, Theages, Meno, and Cleitophon— prepare the reader to make the final leap into Platonism, a soul-stirring idealism that presupposes the student's inborn awareness that there is nothing just, noble, or beautiful about maximizing one's own good. While perfectly capable of making the majority of his readers believe that he endorses the harmless claim that it is advantageous to be just and thus that we will always fare well by doing well, Plato trains his best students to recognize the deliberate fallacies and shortcuts that underwrite these claims, and thus to look beyond their own happiness by the time they reach the Allegory of the Cave, the culmination of a carefully prepared Ascent to the Good. William H. F. Altman, having been persuaded by Plato's Republic that Justice requires the philosopher to go back down into the Cave, has devoted his professional life to the cause of public education. Since retiring in 2013, he has been working as an independent scholar on the continuation of Plato the Teacher (2012). Joseph Liss is an independent scholar based in the Puget Sound region of Washington State. He can be reached at Joseph.Nathaniel.Liss@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Conservatism, Past and Present: A Philosophical Introduction (Routledge, 2025), Tristan J. Rogers argues that philosophical conservatism is a coherent and compelling set of historically rooted ideas about conserving and promoting the human good. Part I, “Conservatism Past,” presents a history of conservative ideas, exploring themes, such as the search for wisdom, the limits of philosophy, reform in preference to revolution, the relationship between authority and freedom, and liberty as a living tradition. Major figures include Aristotle, Saint Thomas Aquinas, Edmund Burke, G.W.F. Hegel, and Roger Scruton. Part II, “Conservatism Present,” applies philosophical conservatism to contemporary conservative politics, focusing on issues such as nationalism, populism, the family, education, and responsibility. Rogers shows that conservatism has been defined differently at different times: as a loose set of connected ideas reacting against the French Revolution; as a kind of disposition or instinct in favor of the status quo; and more recently as any ideas opposed to the political left. But he also allows a set of questions to guide his argument for conservatism's merits: What is conservatism? Is it a coherent and attractive philosophy? What are conservatives for? And how is today's conservatism related to its past? In his answers, Rogers paints a compelling and coherent picture of an aligned and attractive set of ideas. Dr. Tristan J. Rogers teaches Logic and Latin at Donum Dei Classical Academy in San Francisco, CA. He has also taught philosophy at Santa Clara University, the University of Colorado Boulder, and the University of California, Davis. He is the author of The Authority of Virtue: Institutions and Character in the Good Society (2020). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

In this first part of a meditation on justice, we explore the classic definition given by St. Thomas Aquinas: "reddere unicuique suum"—to give to each person what is due to them. Beginning with powerful scenes from A Man for All Seasons and reflections from Aristotle, Chesterton, and the Christian tradition, this episode examines why justice is rooted in the dignity of the human person created by God. We consider the origin of rights, the meaning of "inalienable," and why justice ultimately begins not with defending our own rights but with giving others theirs. Along the way we reflect on the nobility of the human person, the dangers of societies that deny that dignity, and how justice shapes everything from public life to our interior attitudes toward others. This is the first half of a longer meditation that lays the philosophical and spiritual foundation for understanding justice in our time.

The Golden Boy by Patricia Finn is a deeply funny and tender novel following a former Hollywood executive who must finally confront a long-buried secret to build a brighter future. Patricia joins us to talk about ghostwriting, hope, voice, boundaries, Aristotle, connection and more with cohost Isabelle McConville. This episode of Poured Over was hosted by Isabelle McConville and mixed by Harry Liang.                     New episodes land Tuesdays and Thursdays (with occasional Saturdays) here and on your favorite podcast app. Featured Books (Episode): The Golden Boy by Patricia Finn The Correspondent by Virginia Evans The Loneliness of Sonia and Sunny by Kiran Desai A Marriage at Sea by Sophie Elmhirst Angel Down by Daniel Kraus The Book of Guilt by Catherine Chidgey Under the Volcano by Malcolm Lowry Hotel Du Lac by Anita Brookner The Remains of the Day by Kazuo Ishiguro My Antonia by Willa Cather Featured Books (TBR Top Off) The Golden Boy by Patricia Finn Bridge of Sighs by Richard Russo Dear Edward by Ann Napolitano  

When you're feeling blue, all you have to do, is take a listen here, then you're not so blue. Why? We've got a Marrouvy kind of show. This week Jeff and Dave wrap up Part II of this portion of the book (and you might be say, "well it's about tome!") Tune in to learn all about how music iand gymnastics began to fade, and language study and literature became dominant. The Hellenistic era formed a bridge to Roman education, and while we might have a certain fondness for the wonder years of childhood – thank you Fred Savage, Danica McKellar, and Jason Hervey – the Greeks saw things quite differently. Childhood was simply a precursor for adulthood, and the whole purpose of education was to lead the youngster out of his unformed stage into the full-blown, mature adult toward which nature aimed. This took place not so much through school, but by the careful mentorship of a paedagogus, that man who led the child to and from school and taught him all the ropes. In this way, Isocrates triumphed over Plato, rhetoric over philosophy, and poetry was never completely banished from the culture. Homer reigned supreme an dclassical humanism was thoroughly traditional. Be sure also to sign up for the giveaway of the two-volume Aristotle set from Hackett! You'll need the secret code-word (it's Kontos). 

"It is the mark of an educated mind to be able to entertain a thought without accepting it." Aristotle of Stagira   Proverbs 13:13-17 (teaching of the wise is a fountain of life)  

This episode is a close reading of Saving Genitality: Toward a Freudian Virtue Ethics, a new essay by Sohrab Ahmari published by Everyday Analysis.The argument Ahmari makes is stranger and more interesting than it might first appear. Freud, for all his reputation as the great debunker of bourgeois morality, never managed to evacuate his clinical concept of "normality" of ethical content. His account of psychological health — centred on what he called genitality, the mature organisation of sexuality toward heterosexual, reproductive union — turns out to carry an implicit moral claim: that health and virtue are, in the end, the same thing.That claim puts Freud in unexpected company. It places him closer to Aristotle than to the statistical normality of nineteenth-century medicine — closer to a tradition that insists human beings have a nature, and that living well means living in accordance with it.In this episode I try to unpack that argument carefully and honestly — moving through the collapse of classical teleology, Hume's is-ought problem, MacIntyre's diagnosis of modern moral discourse, the Wolfman case, and the tension between the pleasure principle and the reality principle. I also spend time with where the argument strains: the Lacanian objection, the empirical critiques of Freud, and the political implications of framing one form of sexuality as the mature norm.I don't endorse everything here. But I think it raises questions worth sitting with.Essay: Saving Genitality by Sohrab AhmariPublished by Everyday Analysis (2026) — everydayanalysis.co.uk

Greg Jenner is joined in late antique Egypt by Professor Edith Hall and comedian Olga Koch to learn about the life of mathematician Hypatia of Alexandria. An important mathematical and astronomical thinker, Hypatia is best known today for her brutal death at the hands of Christian fundamentalists. Born to a well-respected mathematician named Theon in fourth-century Alexandria, Hypatia received an unusually advanced education for a woman, and eventually took over her father's school. But with the city in which she lived riven by religious and political conflicts during the declining days of the Roman empire, she came to the attention of radical Christians – with fatal consequences. In this episode we explore Hypatia's trailblazing life as a philosopher and mathematician, and her afterlife as a martyr for intellectual enquiry, and as a certified feminist icon.If you're a fan of trailblazing women from history, religious conflicts, and the twilight of the Roman empire, you'll love our episode on Hypatia of Alexandria.If you want more ancient philosophers with Professor Edith Hall, listen to our episodes on Pythagoras and Aristotle. And for more from Olga Koch, check out our episodes on Ivan the Terrible and Vital Electricity.You're Dead To Me is the comedy podcast that takes history seriously. Every episode, Greg Jenner brings together the best names in history and comedy to learn and laugh about the past.Hosted by: Greg Jenner Research by: Adam Simcox Written by: Dr Emmie Rose Price-Goodfellow, Dr Emma Nagouse, and Greg Jenner Produced by: Dr Emmie Rose Price-Goodfellow and Greg Jenner Audio Producer: Steve Hankey Production Coordinator: Gill Huggett Senior Producer: Dr Emma Nagouse Executive Editor: Philip Sellars

Welcome to the Charismatic Leader Podcast. In this episode, Brett McDermott sits down with John Bowe, acclaimed author, journalist, and communication expert, to explore how the timeless wisdom of Aristotle can transform the way we speak and lead today.John shares his unlikely journey from investigative journalism to studying public speaking, sparked by a family story that revealed the life‑changing power of communication. Together, Brett and John unpack the fundamentals of ancient Greek rhetoric—why Aristotle believed the audience is the beginning and end of public speaking, how credibility and character outweigh logic alone, and why connecting your message to people's happiness is the key to influence.This episode is a masterclass in practical communication, showing leaders how to move beyond anxiety, structure their ideas with clarity, and speak in ways that inspire trust and action.Key Takeaways:Why the audience comes first in every presentationHow to connect your message to people's needs and happinessAristotle's three pillars of persuasion: logic, emotion, and characterWhy credibility is the most powerful driver of influencePractical tips to structure talks that engage and persuade

Receiving a degree from an Ivy League institution has historically implied a level of educational prowess and prestige—but is that still the case today? In this episode, we sit down with Adam Kissel, Rachel Alexander Cambre, and Madison Marino Doan to discuss their research on the eight Ivy League universities and how their general education curricula have shifted over the years—and not for the better. When a student today can receive a world-renowned degree by learning about Cardi B where their contemporaries a century ago might have been learning about Shakespeare or Aristotle, what does Ivy League status truly amount to in the modern world, and how easy is it to slack one's way to the illusion of education?

9 Hours and 55 MinutesPG-13Thomas777 is a revisionist historian and a fiction writer.This is the first 10 episodes of our ongoing Continental Philosophy series with Thomas777. He covers Aristotle, Thucydides, Socrates, Plato, Hobbes, Machiavelli, Grotius, and Hegel.Thomas' SubstackRadio Free Chicago - T777 and J BurdenThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

We also find later on, after Caitanya Mahāprabhu, there was a deficit, and the teachings of Caitanya Mahāprabhu were not readily available. Even the Śrī Caitanya-caritāmṛta—which was the ultimate of all teachings of Śrī Caitanya Mahāprabhu and the synthesis of the Śrīmad-Bhāgavatam—was not readily available. So much so that Bhaktivinoda Ṭhākura, the great ācārya, was looking for the Caitanya-caritāmṛta and could not find a single copy anywhere. The teachings of Caitanya Mahāprabhu had been not just obscured, but also perverted in many different ways. So, we can't take for granted that the product is available. But now it is, and that's due to the mercy of Śrī Caitanya Mahāprabhu, Lord Nityānanda, and the devotees who have carried on the tradition. This morning, on an early walk hoping to see the sunrise, it was a beautiful, painted sky, I was thinking of a lyric—or perhaps just an idiom—from modern American society: "Be true to your school." Is it a lyric from a song? Sounds like the Beach Boys or something. I was thinking about what a "school" is. A school is a consolidation of knowledge meant to uplift us; that's really the idea. Humans have an urge for that. They want to be in a place where they can take advantage of all the best knowledge the world has to offer. Nowadays, it has become a little more vocationally oriented, but previously, classical education had to do with bringing all the best books, teachings, and teachers together in one place. That's what universities were for: to get well-grounded in knowledge and gain a wider context and view of the world. Then, as one has a grounding in knowledge, one can also discern what is "the best." That's the idea of Vedānta. There's knowledge, and then there's the end of knowledge. Of course, if one just studies endlessly, it never comes to a conclusion. There are ways in which people say, "When are you going to graduate?" or "When are you going to finish?" You get a doctorate, then a post-doc—and then what do you have? What do you do after that? We're not meant simply to study endlessly and come to no conclusion. Even Socrates and Plato talked about coming to an ultimate conclusion. It's not that we just break everything down and are fascinated by the process; there should be a development of character (that's more Aristotle). We should also discern the purpose of life and what we should be aiming for as human beings—something to aim for. So all of that comes to bear in the teachings of Lord Caitanya Mahāprabhu. But what's most unusual and fantastic about Caitanya Mahāprabhu, whom we're celebrating today and tomorrow, is that...0:04:19 ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://vaisesikadasayatra.blogspot.com/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://www.bbtacademic.com/books/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 https://thefourquestionsbook.com/?utm_source=youtube&utm_medium=video&utm_campaign=launch2025 ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #spiritualawakening #soul #spiritualexperience #

Historian Dr. Garrett Ryan (Told in Stone) breaks down therise of Ancient Greece and Rome - from Greek philosophy and democracy to ancient science, technology, and the Antikythera mechanism. We explore Socrates, Plato, Aristotle, Greek mythology, the Trojan War, and the real history behind the civilizations that shaped the modern world.  Follow Matt Beall Limitless: https://x.com/MattBeallPodhttps://www.tiktok.com/@mattbeallpodhttps://www.instagram.com/mattbeallpodcast/https://www.facebook.com/profile.php?id=61556879741320 Check out our Shorts & ClipsShorts Channel: https://www.youtube.com/@MattBeallShortsClip Channel: https://www.youtube.com/@MattBeallClips Listen Everywhere: YouTube: https://www.youtube.com/@MattBeallPodcastApple:https://podcasts.apple.com/us/podcast/matt-beall-limitless/id1712917413  Rumble: https://rumble.com/c/c-6727221 Patreon: https://www.patreon.com/c/MattBeallPodcast Check out Told In Stone:https://www.youtube.com/toldinstonehttps://toldinstone.com/https://www.patreon.com/toldinstone Timeline:00:00:00              Introductions00:03:34              Life for Ancient Greeks00:08:45              Beliefs & Religion00:18:23              Scientific Accomplishments00:21:26              Aristotle, Socrates, & Plato00:27:32              Pythagoras00:31:28              Economy in Greece00:40:57              Ancient Greeks Drug Use00:46:18              Greek Structures00:53:57              Greek Militaries00:58:07              Trojan War01:02:47              Giants?01:10:06              Early Rome01:20:17              Roman Hostages01:28:25              Baalbek Stones01:48:54              Colosseum01:57:01              Herodotus & Hawara02:00:39              Ancient Tourism02:04:06              Economy of the Romans02:12:51              Pompeii02:17:41              Dodecahedron02:23:36              Downfall of Rome02:26:47              Closing#AncientGreece #AncientRome #GreekHistory #RomanEmpire#WesternCivilization #GreekPhilosophy #Socrates #Plato #Aristotle #AncientCivilizations #HistoryPodcast #AncientHistory #AntikytheraMechanism #TrojanWar #ToldInStone The views and opinions expressed on this podcast are notnecessarily the views of the host or of any business related to the host.

Stewart Alsop sits down with Ulises Martins on the Crazy Wisdom podcast to explore how artificial intelligence is fundamentally disrupting professional careers, labor markets, and the pace of human adaptation itself. They discuss everything from Dario Amodei's concept of "technological adolescence" to the possibility that we're approaching a point where AI advancement accelerates beyond our ability to keep up, touching on topics ranging from the economics of software development and the future of warfare to generational differences in how people will respond to AI-driven change. Martins emphasizes that while we may not be able to predict exactly what's coming, we need to dramatically increase our efforts to learn and adapt—potentially doubling the time we invest in understanding AI—because this isn't optional change, it's disruption happening at an unprecedented speed. Connect with Ulises on Linkedin to follow his work in AI and generative technology.Timestamps00:00 — Stewart introduces Ulysses Martins, framing the conversation around accelerationism and the future of work.05:00 — Ulises uses the parent-child analogy to argue humans will no longer play the dominant role as AI surpasses us.10:00 — Both agree learning AI is non-negotiable, urging listeners to double their investment in staying current.15:00 — Discussion shifts to software as media, the collapsing cost of building products, and the risk of big players like Anthropic making your idea obsolete overnight.20:00 — Ulises raises ecology vs. cosmic ambition, questioning whether humanity should aim for civilizational-scale goals like the Dyson sphere.25:00 — Stewart's ESP32 hardware project illustrates AI's current blind spots beyond software, while both predict physical-world AI will arrive as a byproduct of bigger industrial goals.30:00 — Tesla's birthplace in Croatia sparks a reflection on human genius as luck versus deliberate investment, invoking the Apollo program as a model.35:00 — The US-China AI race is compared to the Cold War Space Race, with interdependency acting as a brake on outright conflict.40:00 — Drone warfare and AI reframe military power, making troop size irrelevant and potentially reducing total war.45:00 — Agile methodology and generational shifts are linked, asking how Gen Z's values will shape the AI era globally.50:00 — Argentine vs. American Zoomers are contrasted, with millennial expectations versus Gen Z's pragmatism explored.55:00 — Ulises closes urging everyone to enjoy the ride, taking the infinite stream of change one episode at a time.Key Insights1. The Death of Traditional Career Paths: The concept of professional careers as we know them—starting as a junior and progressively advancing—is becoming obsolete due to AI's rapid advancement. This applies far beyond just software and SaaS companies, extending to all industries as robots and AI systems gain capabilities that fundamentally disrupt labor markets. The question isn't whether we'll adapt, but whether humans can adapt fast enough to keep pace with exponential technological change.2. The Acceleration Imperative: People must dramatically increase their investment in learning about AI immediately. Whatever time you were previously dedicating to staying current with technology needs to be doubled or tripled. This isn't optional—it's comparable to the necessity of basic education. Unlike previous technological transitions where you had years to learn new frameworks or tools, the current pace demands immediate, intensive engagement or you risk becoming irrelevant.3. Software as Media and the Collapse of Development Economics: Software has become media—easily reproducible and increasingly commoditized through AI assistance. The fundamental economics of software development are collapsing because if building software requires dramatically fewer development hours, the value and price of that software must necessarily decrease. Entrepreneurs need a new evaluation framework that assesses the risk of their ideas being replicated by AI or absorbed by major players like Anthropic or OpenAI.4. The Parent-Child Analogy for AI Development: Humanity's relationship with AI will inevitably mirror that of parents with increasingly capable children. Initially, we understand and control what AI does, but as it advances, it will surpass human capabilities in most domains. Just as parents cannot control fully grown adult children who exceed their abilities, humans will need to reconcile with creating something superior to ourselves. Attempting to permanently control such systems may be both impossible and potentially pathologic.5. The Kardashev Scale and Civilizational Ambitions: AI represents a civilizational-level technology that should redirect humanity toward grander goals like capturing stellar energy through Dyson spheres and expanding beyond our solar system. The competition between China and the United States over AI mirrors the Apollo program's space race but with higher stakes—potentially making traditional concepts like money less relevant if we successfully crack general intelligence. This requires thinking beyond planetary constraints.6. The Changing Nature of Warfare and Geopolitics: AI and autonomous weapons systems are fundamentally changing warfare by making human soldiers less relevant, similar to how nuclear weapons reduced the importance of conventional military force. This shift may actually reduce bloody civilian casualties in conflicts between major powers, as drone warfare and AI-driven systems create new equilibriums. The geopolitical map may fracture into more sovereign states and city-states as centralized control becomes less effective.7. Generational Adaptation and Unpredictability: Different generations will respond uniquely to AI disruption based on their values and experiences. Generation Z, having grown up during the pandemic without traditional expectations, may adapt differently than millennials who experienced unmet expectations. However, we must remain humble about our predictive abilities—we're not good at forecasting technological change or its timing. The best approach is maintaining openness, trying to understand developments as they unfold, and accepting that we cannot consume all information in an era of unlimited AI-generated content.

It's February so its only right we tap into our insight on love, emotions and your feelings. In this episode, we dive headfirst into the messy, magical, mind-bending world of love — from the sting of heartbreak to the science of intimacy. Why does heartbreak feel physically painful? Why do we crave connection even when it terrifies us? And what did Aristotle really mean when he described the many different forms of love? This isn't just about romance. It's about friendship. Self-love. Family. Passion. Purpose. It's about understanding how love shapes who we are — and how we can love more intentionally. We use Aristotle's 8 forms of love to help figure out what forms of love we do and don't like. Because we know that you can love someone but are you loving them how they need to be loved and the right way.

A Place Where God Will Live Ephesians 2:11-22 by William Klock In today's Old Testament lesson we hear King Solomon praying at the dedication of the temple.  The temple was finally completed and Solomon gathered the elders of Israel at the tabernacle, where they offered sacrifices too many to number.  Then with the priests leading them with the ark of the covenant, they processed up the mountain to the temple.  When they'd placed it in the holy of holies, the presence of the Lord, the shekinah, the cloud of his glory descended to fill the temple as it once had the tabernacle.  And Solomon prayed.  He prayed for the new temple and he prayed for his people.  He prayed that they would be faithful.  And then, our lesson today, he prayed for the foreigners, for the gentiles who might come to the Lord's temple having heard of his great name, his mighty hand, and his outstretched arm—that coming to the temple, they would know his glory.  Solomon's kingdom was, however imperfectly, a fulfilment of the Lord's promise to Abraham to make Israel a light to the nations.  And the nations came to Israel and to Solomon, because they saw and because they heard of the Lord's reputation.  Not only had he blessed his people, but in him they saw a god unlike their own.  And so they came, and they saw for themselves the goodness of the Lord, the God of Israel.  And Solomon knew, too, that they would come to the temple that he'd built.  So he prayed that when these foreigners came and prayed, that the Lord would answer them, that he would make himself known to them, so that “all the peoples of the earth may know your name and fear you, as do your people Israel.”  Again, this wasn't some one-off prayer that Solomon came up with.  Solomon's prayer is rooted in the promises of God and in the story of his people.  Solomon knew that the world is not as it should be; Solomon knew the Lord's promises to set it to rights; and Solomon knew that God had given an integral role to his people to bring the fulfilment of those promises.  And Solomon great desire was for his people to be faithful to that calling, to that vocation—faithful to be a temple people. Now, this imagery and idea of the temple wasn't new with Israel; it goes all the way back to the beginning of the story.  The garden was God's first temple.  And the man and woman he created—he created them—us—to bear his image.  That means to be his representatives in the temple, to serve him, and steward his goodness to the rest of creation.  We rejected that vocation and the story ever since has been about God restoring his temple and his people.  Two weeks ago, when we looked at Ephesians 2:1-10, we saw how Jesus—the one in whom God and humanity have come together—represents God's work to restore his temple, but we also saw there that, as Paul stresses so much, what is true of Jesus is also true of those who are in him.  One day his people will be raised to be like him—heaven and earth people—but in the meantime, God has filled his church—filled us—with his Spirit as a foretaste and a down payment of that hope.  Brothers and Sisters, that means that we, purified by the blood of Jesus and filled with God's Spirit, we're now the temple—not a temple of bricks and mortar, but a temple of people filled with God's presence. Just as Solomon prayed that the nations would know the glorious reputation of the God of Israel through his people and come to meet him at his temple, our prayer, our desire, our commitment ought to be that the world will know God's glorious reputation through us and come to meet him here.  What God promised to Adam and Eve, to Abraham, to Moses, to the people through the Prophets is now reality in us.  The promise isn't completely fulfilled.  One day the knowledge of the glory of God will fill the earth.  On that day the new creation that began when Jesus rose from the dead will come to full fruit.  Creation and us with it will be made fully new.  God will wipe every last remaining bit of evil from the world and sin and death will be no more.  But, Brothers and Sisters, here's the really important thing here: The church—you and I and everyone else who is in Jesus the Messiah—we are God's vehicle to get the world to that point.  The church is God's means of making his glory known until it fills the earth.  And that ought to get us reflecting on how faithful we are to our mission.  When the world looks at the Church, when it looks at Christians, does what we say and do and live declare the glory of God: his great name, his mighty hand, and his outstretched arm?  (To put it as Solomon did.)  Does what we say and do and live give the world a desire to come to the church to meet God?  Do we at least make the world constructively curious?  If not, we need to reflect on our priorities and on what we're doing. And this is true of everyone who is in Jesus the Messiah, but Paul, writing to the Ephesians who were mostly gentile believers, wants to stress to them just how significant it is that through Jesus and the Spirit they have been made a part of this temple people.  Brothers and Sisters, this is something that we don't spend enough time talking about and reflecting on.  For Paul, the unification of Jews and gentiles in the Messiah was at the heart of the gospel.  It was the proof that God was fulfilling his promises.  This church, made up of Jews and gentiles, men and women, rich and poor, slave and free, all together, unified, one body was a testimony to the glory of God.  In fact, for Paul, it was the testimony of the gospel's power. And I don't think it's even on the radar for many of us today, because we've become so used to and even so complacent about divisions within the church.  Anglicans, Presbyterians, Methodists, Baptists, Lutherans, Mennonites, Romans, and Eastern Orthodox—and those are just some older divisions amongst us before we got really split-happy in the last century or two.  And it's not just theology and polity.  I suspect Paul might have at least a little sympathy for those sorts of divisions, especially over serious, gospel-compromising theological matters.  But Paul would be furious to see how we divide over things like language and ethnicity.  The English are here and the Germans are at that Lutheran church and the Swedes at that other Lutheran church and the Italians and Spanish and Filipinos are at the Roman church and the Greeks at the Greek Orthodox, the Russians at the Russian Orthodox, the Ukrainians at the Ukrainian Orthodox, the Syrians at the Syrian Orthodox.  The Dutch are in their Reformed church and the Scots are in their Reformed church.  And there's a church just for Chinese-speakers and another for Afrikaans and so on and on.  And you've got Messianic Jews forming their own synagogues.  And Paul would be shouting at us and asking, “Haven't you read a single thing I've written to you?  Your divisions are undermining the very gospel you claim to preach!” Paul did not want this to happen in the Ephesian churches, but even more than that, he wanted the people in those churches, especially he wanted them to appreciate just what God had done for them in Jesus and the Spirit, because if we understand what God has done to make us one, we'll hopefully be far less likely to let it be undone.  So, Paul writes in Ephesians 2:11-12 and reminds them of what they used to be: “Therefore, remember this: In human terms—that is, in your ‘flesh'—you are ‘gentiles'.  You are the people whom the so-called circumcision refer to as the so-called uncircumcision—circumcision, of course, being something done by human hands to human flesh.  Well, once upon a time you were separated from the Messiah.  You were alienated from the community of Israel.  You were foreigners to the covenants of promise.  There you were in the world, with no hope and no God.” You were gentiles.  Of course, Gentiles didn't think of themselves that way.  They were just regular people; it was the Jews who were weird.  But the fact that Paul can say this to them, “You were gentiles” means that they've now been brought into the family of Israel.  And just in case they might have forgotten the significance of that, he describes them as having been outsiders with this string of descriptors that work up to a crescendo of alienation. First, they were separated from the Messiah—from the rightful King.  The Messiah was some weird thing the Jews were into.  What would Greeks or Romans—who were oh, so superior—want to have to do with him?  And even if they did, the Messiah wasn't part of their story.  Then second, Paul says that they were alienated from the community—the commonwealth as the King James puts it—of Israel.  They were foreigners.  Israel was not their nation and Israel's God was not their God.  Even if they did see something attractive in Israel and went to the temple in Jerusalem—think of Solomon's prayer for the foreign visitors who would come—there was a wall between the court of the gentiles and the court of the women.  In Paul's day there was an inscription on that wall warning that foreigners passed it on pain of death.  Gentiles could look from a distance, but they were cut off from the living God.  And third, they were foreigners to the covenants of promise.  Most of them had never heard of Abraham or Moses, but if they had, that simply wasn't their story and it certainly wasn't their family.  They didn't belong there.  Whatever promises the God of Israel had made, those promises were not for the gentiles.  And Paul then sums it all up and says: You were in the world without God and without hope. I think Paul intends a bit of irony there.  When he says they were without God he uses a word that essentially means they were atheists.  And “atheist” is exactly what the gentiles called Jews and the first Christians.  Because Jews and Christians worshipped only one God and one God might as well have been no god to them with their vast pantheons.  And Jews and Christians refused to take part in the pagan worship and festivals that ran all through gentile life and society.  And so Paul flips it around.  “No, it was you gentiles, separated from the Messiah, alienated from Israel, foreigners to the covenant promises—it was you who were the atheists.  You were the ones without God.  And because of that you had no hope.  And if being called atheists didn't make an impact, I have to think this would have.  Because it's not that the Greeks and Romans didn't understand the idea of hope; it's that they had no reason, no grounds to live with hope.  No one in their world believed in progress the way people do today.  That idea is rooted in our biblical heritage.  They thought things just went round and round in cycles—forever stuck.  And while their philosophers might talk about life after death, it was all very vague and not hopeful at all.  Hesiod imprisoned hope in the bottom of Pandora's box, lost forever.  Aristotle and others wrote about hope as fickle and treacherous—a foolish thing to trust in.  Things could go wrong just as easily as they could go right.  Hope just wasn't a big deal for the Greeks.  But in stark contrast, hope was at the centre of the whole Jewish and early Christian worldview.  As I said last time, no one in the pagan world would have ever dreamed that the gods loved them or even really cared about them, so why would anyone in the pagan world have reason to hope?  So Paul sums it all up: Without God and without hope, the gentiles were alone and lost in the world.  Paul reminds them just how bleak things were for them before they were captured by the gospel.  I think it's a good thing for us to reflect on this ourselves and if we did, I think we would have a greater appreciation for what God has done for us and for what he has made his church. So after painting this bleak and pitiful picture of where these people were before Jesus, Paul cuts through the hopelessness and despair.  Like he did with that great, “But God!” in verse 3, now in verse 13 he practically shouts out, “But now!” “But now, in Messiah Jesus, you who used to be far away have been brough near by the Messiah's blood.  He is our peace, you see.  He has made the two to be one.  He has pulled down the barrier, the dividing wall, that turns us into enemies of each other.  He has done this in his flesh, by abolishing the law with its commands and instructions.” Paul wrote about the Messiah's blood back in Chapter 1.  Jesus' blood is the means through which God has accomplished redemption and forgiveness.  This was the great, once-and-for-all-time sacrifice that the Old Testament sacrificial system was pointing to all along.  In the Old Testament, sacrificial blood was like a disinfectant.  It cleansed the tabernacle and later the temple; and it cleansed the people of Israel so that the holy God could come to his people and dwell with them.  Pagan sacrifices were all about killing valuable animals to placate the gods.  In Israel, the sacrifices were all about the blood—a symbol of God-given life—and that blood was shed to wash away the stain of sin and death so that God could come and dwell and fellowship with his people.  Brothers and Sisters, the blood of Jesus, shed at the cross, has fully accomplished once and for all and for everyone what the Old Testament sacrifices did partially and temporarily.  And in doing that, God has abolished the law. You see, the law was the thing that set Israel apart from the rest of the world and Paul saw that wall in the court of the gentiles as symbolic of it.  The law, like that wall, kept the gentiles out of God's people, out of his covenant, and out of his promises.  The law marked out the gentiles as idolaters and as unclean—unworthy of God's presence.  But Jesus' blood has washed us clean—Jew and gentile alike—making both the law and the wall that kept the gentiles out irrelevant.  In Jesus, God had brought these Greek believers into the family—fully and no longer aliens and foreigners.  And why?  Paul goes on in the second half of verse 15: “The point of doing all this was to create, in him, one new humanity out of the two, so making peace.  God was reconciling  both of us to himself in a single body, through the cross, by killing the enmity in him.” Do you remember the first thing the risen Jesus said to his disciples when he entered that locked-up house where they were hiding after he'd been crucified?  It was “Peace”.  Shalom.  Peace is what the world looks like set to rights.  And so it makes perfect sense that “Peace” would be the first thing Jesus would say to his disciples after rising from death and inaugurating God's new creation.  He'd just begun the work of setting the world to rights.  And for Paul, this new humanity—Jews and gentiles, once divided by the law, but now brought together—this new humanity, the church, is the first sign of God's peace breaking out into the world.  The church is the sign of the new age.  As I've said before, we are God's working model of his new creation.  Jesus has killed the enmity that was once between us and he has reconciled both to God and, through that, to each other.  Jesus' blood as washed us clean and Paul stresses regularly to his fellow Jews, this means there's no longer any reason to consider gentile believers in Jesus to be unclean.  We gentiles, with hearts renewed by the Holy Spirit, have turned away from our idols to serve the living God and by the blood of Jesus he has washed us clean.  And if there's any doubt, Paul would point to the fact that the same Spirit has come to fill the gentile believers who first filled the Jewish believers.  So he goes on in verse 17: “So the [he Messiah] came and proclaimed peace, to you who were far off and to those who were near.  Through him we both have access to the Father in one Spirit.”  Again, it's all the fulfilment of God's promises.  In Isaiah 57 God had promised that he would heal the broken and humble in spirit and give peace: peace for those far off and peace for those who are near.  He's now done that in Jesus and the unity of the church—these people who were once separated, these people who once hated each other—their unity in the Messiah as one people is the proof, the testimony, the witness of God's faithfulness and the power of the gospel. And Paul, again, wants to drive this home.  Look at verses 19 to 22: “So then [—this is the result—] you are no longer foreigners and aliens.  No, you are fellow citizens with God's holy people.  You are members of God's household.  You are built on the foundation of the apostles and prophets, with Messiah Jesus himself as the cornerstone.  In him the whole building is fitted together, and grows into a holy temple in the Lord.  You, too, are being built up together, in him, into a place where God will live by the Spirit.” The point of all this is that through Jesus and the Spirit, the living God has welcomed us into this amazing story.  We've been adopted into a family that was not ours.  We were poor, dirty refugees without hope, but God has washed us clean in the blood of Jesus, he has made us welcome members of his family, and most importantly, he has come to dwell with us.  He has filled us—aliens, foreigners, strangers, gentiles—with his Spirit—the presence that he had promised to his own people and in doing that he has made us holy.  And just just because.  God has a purpose for us.  He always has. And this is where Paul stops hinting at things with temple language and imagery and comes out and says it: God has done this in order to establish a new temple.  For centuries the Jews had been waiting for God's presence to return to the temple, not that unlike the way so many Jews today go to the Western Wall and pray for a new temple and God's return.  Brother and Sisters, Paul's stressing that God has, in fact, returned, that he has built a new temple, and that he now dwells with his people.  But not in a stone building on the mountain above Jerusalem.  He has built is new temple and returned to live with his people through Jesus and the Spirit. And, again, that means that we—the church—are God's ongoing means of fulfilling his promises to set creation to rights.  God's presence with us is the sign that one day his presence will fill all of creation.  We are the temple, the working model of new creation.  As we proclaim the gospel, we proclaim the glories of God to the world.  As we live the gospel, we put on display the glories of God to the world.  And our unity in Jesus and the Spirit—something we've often forgotten—is one of the most important ways we ought to be living out the gospel.  Just as there was one temple in Israel, there is only one church.  By our divisions and schism and arguments, by our elevating language and race and nation over the gospel, we've often obscured this reality, but Brothers and Sisters, there is but one church and the unity of that one church across our natural divisions of language and race—and class, and status, and every other way the world divides and separates us—that unity is meant to be a witness.  A witness to the power of the gospel.  A witness to the power of Jesus and the cleansing power of his blood.  A witness to the Holy Spirit who indwells every believer.  And most of all, witness to the faithfulness of God, who has been true to his promises.  And through that, our unity becomes a witness to a bleak and hopeless world of God's coming new creation—not just of the world set to rights, but of humanity set to rights within it: one people, renewed and purified, in fellowship forever with the living God. Let's pray: Gracious Father, you have purified us by the blood of your Son and filled us with your Spirit to make us your temple.  Pour out your grace that we might be faithful stewards of the gifts you have given us.  Teach us to guard the unity of your church, so that the nations will see in us a witness to your mighty hand, your outstretched arm, and your great name.  And when they draw near, hear their prayers, we ask, that they might know your great name as we have, through your Son and through your Spirit.  Amen.

From Aristotle to AI, the rules of gaining influence have not changed but the tools to do so have. Lessons from ancient storytelling techniques and the latest neuroscience can help to uncover the hidden formulas of persuasion in order to communicate effectively in this new AI era. The skills to differentiate yourself from other voices is something that can be learned, practiced and become a path to success. FOX's Tonya J. Powers speaks with Carmine Gallo, communication expert and best selling author and creator of of 'Viral Voices', an audio original that decodes how the most influential people on the planet communicate with others. Click Here⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ To Follow 'The FOX News Rundown: Evening Edition' Learn more about your ad choices. Visit podcastchoices.com/adchoices

From Aristotle to AI, the rules of gaining influence have not changed but the tools to do so have. Lessons from ancient storytelling techniques and the latest neuroscience can help to uncover the hidden formulas of persuasion in order to communicate effectively in this new AI era. The skills to differentiate yourself from other voices is something that can be learned, practiced and become a path to success. FOX's Tonya J. Powers speaks with Carmine Gallo, communication expert and best selling author and creator of of 'Viral Voices', an audio original that decodes how the most influential people on the planet communicate with others. Click Here⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ To Follow 'The FOX News Rundown: Evening Edition' Learn more about your ad choices. Visit podcastchoices.com/adchoices

From Aristotle to AI, the rules of gaining influence have not changed but the tools to do so have. Lessons from ancient storytelling techniques and the latest neuroscience can help to uncover the hidden formulas of persuasion in order to communicate effectively in this new AI era. The skills to differentiate yourself from other voices is something that can be learned, practiced and become a path to success. FOX's Tonya J. Powers speaks with Carmine Gallo, communication expert and best selling author and creator of of 'Viral Voices', an audio original that decodes how the most influential people on the planet communicate with others. Click Here⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ To Follow 'The FOX News Rundown: Evening Edition' Learn more about your ad choices. Visit podcastchoices.com/adchoices

Jim O’Day, Executive Director of Integrity Restored, joins Trending with Timmerie. Episode Guide What do you replace porn with? The science! (2:21) Pope Leo’s warning against AI chatbots — Faces and voices are sacred, so are relationships (21:30) Help for your Lenten sacrifices – 5 ways to grow in virtue with Aristotle (40:07) Resources mentioned: Integrity restored https://integrityrestored.com/ Heal from betrayal trauma https://www.bloomforcatholicwomen.com/ Canopy Parental Controls https://canopy.us/ Study on AI partners https://ifstudies.org/blog/artificial-intelligence-and-relationships-1-in-4-young-adults-believe-ai-partners-could-replace-real-life-romance

This week Dave and Jeff are joined in the vomitorium by Dave's former colleague and long-lost friend Dr. Bob Stacey. Bob is headmaster and instructor in government at the St. Augustine school in Jackson, TN. The menu today includes a discussion of Alexis de Tocqueville's famous work Democracy in America, specifically a portion of Vol. II.1.15. Should everyone be allowed to study Greek and Latin? Can the pursuit of literature, art and music thrive in the hurly-burly of a representative democracy? Is it the case that in "democratic centuries", as Tocqueville says, "the education of the greatest number [of citizens] be scientific, commercial, and industrial rather than literary"? These and other questions occupy the host and guest for a happy 60 minutes or so, along with occasional digressions on presidential politics, the delights of gift shops, and more. Don't miss it! Also, tune in to sign up for your chance to win the new Hackett Complete Works of Aristotle, in 2 volumes.

Hi Spring fans! In this installment I sit down with DevOps legend and industry analyst extraordinaire John Willis and talk about his new book _Rebels of Reason: The Long Road from Aristotle to ChatGPT and AI's Heroes Who Kept the Faith_, and talk about the nature of the ecosystem, AI, the role of the developer in this exciting new world, and so much more! #ai #springboot #developers #artificailintelligence * [get the book](https://www.amazon.com/Rebels-Reason-Aristotle-ChatGPT-Heroes-ebook/dp/B0FCD8TW8R) * begin your [AI journey with Spring AI](https://start.spring.io)

My guest on the show today is Jonny Thakkar. Jonny is an Assistant Professor in Political Science at Swarthmore College and one of the founding editors of The Point. He's the author of various articles, most recently “Beyond Equality” in the newest issue of the Point, and the 2018 book Plato as Critical Theorist.I asked Jonny on to talk about his late friend and mentor the philosopher and psychoanalyst Jonathan Lear, who was his advisor at the University of Chicago Committee on Social Thought and, as you'll hear in our discussion, his occasional advisor on matters of the heart.He wrote about Lear, after his death, along with a collection of other remembrances from friends and colleagues of Lear's:His own career path was so individual as to be impossible to emulate. Institutionally speaking, he had completed two undergraduate degrees, one in history and the other in philosophy, followed by two graduate degrees, the first a Ph.D. on Aristotle's logic under the supervision of Saul Kripke—a prodigy in contemporary logic and metaphysics who was only eight years older than Jonathan, had no expertise in Aristotle and only ever supervised one other dissertation—and the second a professional qualification in psychoanalysis that licensed him to treat patients clinically. His philosophical interlocutors were many and various, among them Plato, Aristotle, Kierkegaard, Freud, Heidegger, Wittgenstein, Williams, J. M. Coetzee and Marilynne Robinson, but he was no dilettante. He wanted to understand what it meant to be human, and he simply followed that question wherever it took him. Without end, I should add: he took up the study of ancient Hebrew in his mid-seventies because he had become so puzzled by the treatment of the prophet Balaam that he wanted to make sure he wasn't missing anything in translation!That ethos of constant self-development was central to what you might call Jonathan's philosophy of life. Some people use the term “perpetual student” pejoratively; for Jonathan, being open to learning from the world was the key to human flourishing. As he told matriculating undergraduates in a 2009 address, “the aim of education is to teach us how to be students.” In the preface to Open Minded, he wrote that achieving tenure at Cambridge in his twenties freed him from professional pressures to such an extent that he was forced to confront the meaning of his own existence. “I realized that before I died, I wanted to be in intimate touch with some of the world's greatest thinkers, with some of the deepest thoughts which humans have encountered. I wanted to think thoughts—and also to write something which mattered to me.”We talk about Lear's work, but also about what it means to be, or be influenced by, what Lear called a “local exemplar,” which is someone who has a profound influence on the people around him or her. An exemplar could be a real mentor in the classic sense, as Lear was for Jonny and other students of his, or a writer who affects other people just through text, which is how he functioned in my life. It could also be someone who just said or did something once or a few times that stays with us, imprints itself on us, and changes us in ways that unfold over time.So we talk about how Lear played that role in our lives, but also about the ways in which Thakkar may be playing the role of local exemplar, as a teacher, in the lives of his students, and more generally what it is about someone, or something, that makes it capable of influencing us in these ways.One reason we ended up in this space, I think, is that I've been wrestling a lot, lately, with the question of how writing does or doesn't influence people, because I'm writing a book, on relationships and therapy, that edges into the territory of self-help, and I've become moderately obsessed with not replicating the mistake that so many self-help books make on this front, which is thinking that in order to help people, the thing to do is give them straightforward advice on how to do or be better.This always seems to me like a fundamental misunderstanding of how texts change people, and in some ways an odd one to make in particular for the therapists and psychologists who write so many of these books. If anyone should understand that the human psyche is tricky and that real change tends be a product of close relationships and communal structures playing out over time, rather than advice distilled to words, it should be therapists.Texts do change people's lives, but it's indirect. They're poetic. They're narrative. They're allusive and elusive. They're not precision tools to achieve a predictable outcome in readers.Lear understood this. I asked him once if the style of his essays was deliberately looping and associative because he was trying to emulate something about the rhythms of psychoanalytic practice, and his response was surprise. I just try to write clearly, he said, and the more I think the more I believe him. I think there was something so integrated in the way he did all these things – teach, write, practice psychoanalysis – that his version of writing clearly became this thing that I perceived as indirect, and that it is because of this, in some sense, that his writing has the capacity to affect people in a way that most self-help literature doesn't.I didn't know Lear well, as a person, but he had, and continues to have, a big influence on me. That's even more the case for Jonny, as you'll hear. I don't think he's for everyone, but if he might be for you, I really encourage you to pick up one of his books or find one of his essays online. I'll drop in some links to a few of below. He was a remarkable person.Hope you enjoy. Peace.Jonathan Lear articles:* “Aims of Education”* “Inside and Outside the Republic”* “A Case for Irony”* “Wisdom Won from Illness” [this is actually the whole text of one of his books]* “Transience and hope: A return to Freud in a time of pandemic”* “Jumping from the Couch: An Essay on Phantasy and Emotional Structure”* “Can the virtuous person exist in the modern world?” This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit danieloppenheimer.substack.com/subscribe

First Principles Thinking involves examining complex problems in terms of their most fundamental and undeniable truths. Applying First Principles Thinking to everything we do with our horses to help them, and us, in every task, is what I have been doing for a while at The Horse's Advocate. Over 2,000 years ago, the Greek philosopher Aristotle said that "the first basis from which things are known" is where we need to start thinking to solve a problem. In other words, First Principles Thinking is when you take basic assumptions or truths and break them down further or deduce from them something more fundamental to the point that this action can no longer take place. I can make the concept simpler: play the child's game of "But why, Mommy?" Do this until you are satisfied. Unfortunately, Mommy often says, "Go ask your father!" And his answer is usually, "Because I said so!" Indoctrination starts this way. This podcast is about a way to find answers and avoid the indoctrination forced on us by marketing and horse professionals. ********** Community.TheHorsesAdvocate.com is a place to learn about horses, barns, and farms. Its information is free, and a membership option lets horse owners attend live meetings to ask questions and deepen their understanding of what they have learned on the site. Membership helps support this message and spread it to everyone worldwide who works with horses. The Equine Practice, Inc. website discusses how and why I perform equine dentistry without immobilization or the automatic use of drugs. I only accept new clients in Florida. Click here to make an appointment. The Horsemanship Dentistry School is a place for those interested in learning how to perform equine dentistry without drugs on 97% of horses. Thank you for sharing and "Helping Horses Thrive In A Human World."

Military values like honor, integrity, and courage don't matter much when everything is calm, supervised, and low-risk. They matter when you're tired, frustrated, authority is real, and nobody's watching. Today LTC Kirkland breaks down why military values only hold under pressure if they've been trained as habits, using Aristotle's practical ethics as the framework. Aristotle didn't treat virtue as a personal identity or something you “believe in.” He treated it like training: repetition, discipline, and practiced reps that show up automatically when stress hits. We'll also look at what military history shows happens when ethical discipline erodes over time—and why leaders don't “rise to the occasion,” they default to habit. What you'll learn today:  Why knowing the values ≠ living the values Aristotle's “virtue as habit” (and why it's deeply practical) How small decisions become “training reps” for character What command climate really means (what you correct vs. ignore) Why ethical failure creates strategic damage, not just personal consequences If this helped, subscribe for ROTC scholarship mentorship, leadership development, interviews, and application strategy.

Military values like honor, integrity, and courage don't matter much when everything is calm, supervised, and low-risk. They matter when you're tired, frustrated, authority is real, and nobody's watching. Today LTC Kirkland breaks down why military values only hold under pressure if they've been trained as habits, using Aristotle's practical ethics as the framework. Aristotle didn't treat virtue as a personal identity or something you “believe in.” He treated it like training: repetition, discipline, and practiced reps that show up automatically when stress hits. We'll also look at what military history shows happens when ethical discipline erodes over time—and why leaders don't “rise to the occasion,” they default to habit. What you'll learn today:  Why knowing the values ≠ living the values Aristotle's “virtue as habit” (and why it's deeply practical) How small decisions become “training reps” for character What command climate really means (what you correct vs. ignore) Why ethical failure creates strategic damage, not just personal consequences If this helped, subscribe for Service Academy mentorship, leadership development, interviews, and application strategy.

The myth of human exceptionalism casts humans as separate from and superior to the rest of life. Primatologist Christine Webb, author of The Arrogant Ape, dismantles this belief, showing how science and culture sustain human exceptionalism - and why replacing it with awe and empathy for the natural world is essential to life's future on Earth. Highlights include: How an early experience with Bear the baboon led Christine to a deep insight about nonhuman animals' complex theory of mind - the ability to know what others know; How human exceptionalism is deeply rooted in Western thought from Aristotle through medieval Christianity to the Enlightenment and modern science; How human exceptionalism influences both the research questions asked and the methods used in primate research and science in general - such as using symbolic language tests on captive animals that privilege human cognition, and self-recognition mirror tests that privilege visually dominant animals like humans and disadvantage animals like dogs that 'see' with their sense of smell; Why animals should be studied in their natural habitats, taking seriously each species' worldview, and developing relationships with individual animals grounded in mutual accommodation and trust which allows them to show who they really are; How many Indigenous societies have long understood animals as individuals with agency and autonomy who structure their own societies - a relational understanding Western science has only recently begun to recognize; Why empathy, the attempt to understand the "minded life of another being", must be "un-tabooed" in Western science; How human population pressure, in addition to driving animal depopulation and extinction, also reduces the complexity of animals' social relationships and cultural diversity; Why "human exemptionalism", the belief that technology will save humanity from environmental limits, is a delusional form of human exceptionalism; How her book ultimately calls us to resist the inherited role of the "arrogant ape" through everyday awe practices, such as "slow-looking" practices in nature that shift our perspective toward deeper understanding and appreciation of the more-than-human world. See episode website for show notes, links, and transcript:  https://www.populationbalance.org/podcast/christine-webb   OVERSHOOT | Shrink Toward Abundance OVERSHOOT tackles today's interlocked social and ecological crises driven by humanity's excessive population and consumption. The podcast explores needed narrative, behavioral, and system shifts for recreating human life in balance with all life on Earth. With expert guests from wide-ranging disciplines, we examine the forces underlying overshoot: from patriarchal pronatalism that is fueling overpopulation, to growth-biased economic systems that lead to consumerism and social injustice, to the dominant worldview of human supremacy that subjugates animals and nature. Our vision of shrinking toward abundance inspires us to seek pathways of transformation that go beyond technological fixes toward a new humanity that honors our interconnectedness with all beings.  Hosted by Nandita Bajaj and Alan Ware. Brought to you by Population Balance. Subscribe to our newsletter here: https://www.populationbalance.org/subscribe Support our work with a one-time or monthly donation: https://www.populationbalance.org/donate Learn more at https://www.populationbalance.org Copyright 2016-2026 Population Balance

Oren Harman tells us about his latest book, "Metamorphosis: A Natural and Human History. ," where Harman traces a path from Aristotle to Darwin to cutting-edge science today, to explore this miraculous yet violent process of transformation and metaphor for identity, reinvention, and survival.

The Emergency Management Network PodcastEpisode Title: Authority, Responsibility, and the Emergency Manager's DilemmaHosts: Todd DeVoe and Dan ScottIn this episode of The Emergency Management Network Podcast, Todd DeVoe and Dan Scott take a deep dive into one of the profession's defining tensions: the gap between authority and responsibility. Emergency managers are expected to coordinate complex systems, anticipate cascading failures, and help guide communities through crisis, yet they often operate without direct command authority over the agencies responsible for action. That reality creates a professional dilemma that is rarely discussed openly but felt daily across the field.Todd and Dan explore how responsibility often finds the emergency manager before authority does. When disaster strikes, communities look for coordination, clarity, and leadership, not organizational charts. The conversation examines how emergency managers become accountable for outcomes they do not fully control, and how influence, credibility, and trust often matter more than formal power in driving results.The discussion moves beyond operations into philosophy and ethics. Drawing on ideas from Aristotle, Plato, and Stoic thought, the episode reflects on what it means to carry responsibility simply because you understand risk and consequence. The more an emergency manager sees the interdependencies within a community, the harder it becomes to step back and treat preparedness as someone else's job. Responsibility becomes a moral obligation, not just a professional duty.Todd and Dan also talk candidly about the personal weight that comes with this role. The profession often lives in the space between expectation and authority, and that space can produce both purpose and strain. They explore how burnout emerges when responsibility expands without structural authority, and how relationships, communication, and long-term trust building become the real levers of leadership.The episode reframes authority in emergency management as relational rather than positional. It is built over time through competence, consistency, and the ability to align people and systems before the crisis begins. The conversation highlights how emergency managers shape decisions, influence direction, and steward coordination, even when they are not the ones issuing orders.Throughout the discussion, Todd and Dan return to practice. Governance, culture, and institutional design all shape how authority is shared and how responsibility is carried. The profession continues to evolve, but the dilemma remains a constant. Emergency managers operate at the intersection of policy, operations, and ethics, balancing public expectations with the realities of fragmented authority.This episode challenges listeners to reflect on their own role in that tension. Authority may not always sit in the emergency manager's office, but responsibility often does. The question becomes how to lead effectively within that reality, how to build influence where command is limited, and how to continue stewarding preparedness in systems that are never fully aligned.Todd and Dan close with a reminder that the work of emergency management begins long before the incident and continues long after the headlines fade. The profession is not defined by command, but by stewardship, trust, and the quiet work of aligning people and systems toward resilience. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit emnetwork.substack.com/subscribe

What does it really mean to survive through art?Alex and Chris take a thoughtful detour from craft mechanics and dive into something deeper — how writing, storytelling, and the arts help us survive difficult seasons of life.From Chris's college epiphany (when a professor bluntly told him he loved music… but wasn't a musician), to reflections on Stephen King writing his way through trauma, to stories of young artists in the Bronx finding sanctuary on stage — this conversation explores how creativity becomes more than career.It becomes identity.It becomes a refuge.It becomes survival.We also talk about:Knowing who you really are (Aristotle would approve)The difference between loving an art form and being called to itWhy self-reflection matters more than external labelsHow artists like Josh Johnson find their voice in chaotic timesSurviving expectations — especially other people's expectationsWhy your art doesn't need to fit someone else's definition to be validWhether writing is your sanctuary, your profession, your side hustle, or your calling, this episode asks a simple but powerful question:What does your art do for you?And maybe even more importantly…What might it do for someone else?Tell your story.Tell it honestly.Tell it bravely.And as always…Tell the damn story.Have any questions, comments, or suggestions?Then, please leave them in the Comments Section.Write: TTDSOnAir@gmail.comAnd follow us on ...⁠⁠⁠⁠⁠⁠@Tell The Damn Story⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠www.TellTheDamnStory.com TTDSOnAir@gmail.comwww.Facebook.com/Tell The Damn Story⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YouTube.com/ Tell The Damn Story⁠⁠⁠⁠⁠⁠⁠⁠Stories change lives. They always have. At *Tell The Damn Story*, we believe in lifting voices and passing stories on. Your support keeps them alive for future generations. Help us by supporting TTDS → ⁠Buy Me A Coffee⁠⁠⁠⁠!⁠⁠⁠⁠⁠

Charlie Kirk, Candace Owens and Erika Kirk.The Parable of the Dishonest Steward. People don't know what they are.Kirkegaard and Trump is kind of like a drag queen. How to sex chickens, Diogenes, Alexander the Great and Aristotle.Jeffrey Epstein didn't judge peopleCharlie Kirk was Candace Owen's gay bestie. Charlie was constantly getting stones in his basket.Everyone on the right is pretending to be white and straight but they're actually brown and gay.Everyone on the left is pretending to be brown and gay but they're actually white and straight.The Bardcast.Lauren Southern got honey-potted by a man.Was Candace Owens purchased by a British Lord?More gay right-wing thought leaders.Gavin Newsom's family looks very trad.Erika Kirk's questionable Instagram posts and alleged messages to underage girls.Be careful of people who are overly good.Another thing with weird sex and orphans.The flip side of the serpent, snake oil and modern medicine, inversion.John Calvin was wiser than all the popes.Support the showMore Linkswww.MAPSOC.orgFollow Sumo on TwitterAlternate Current RadioMAPSOC back on YouTube Again!Support the Show!Subscribe to the Podcast on GumroadSubscribe to the Podcast on PatreonSubscribe to the Podcast on BuzzsproutSubscribe to the Podcast on SubstackBuy Us a Tibetan Herbal TeaSumo's SubstacksHoly is He Who WrestlesModern Pulp

Listen and subscribe to Money Making Conversations on iHeartRadio, Apple Podcasts, Spotify, www.moneymakingconversations.com/subscribe/ or wherever you listen to podcasts. New Money Making Conversations episodes drop daily. I want to alert you, so you don’t miss out on expert analysis and insider perspectives from my guests who provide tips that can help you uplift the community, improve your financial planning, motivation, or advice on how to be a successful entrepreneur. Keep winning! Two-time Emmy and Three-time NAACP Image Award-winning, television Executive Producer Rushion McDonald interviewed Demond Martin. Co‑founder and CEO of Well With All, a Black‑owned purpose‑driven wellness brand—joins Rushion McDonald to discuss health equity, entrepreneurship, his life story, his upcoming book Friends of the Good, and his new $1M AI Health Equity Prize. Martin shares how his difficult upbringing in the projects and rural North Carolina shaped his commitment to giving back. After a successful 21‑year career as the only Black partner at a major hedge fund, he launched Well With All to merge consumer products, wellness, and social impact. The brand donates 20% of its profits to health‑equity initiatives. He discusses product innovation, the importance of supplements in underserved communities, the power of Black longevity, and the need to prepare younger generations for healthier futures. He also explains his upcoming book—which uses Aristotle’s philosophy of “friends of the good” to show how meaningful relationships enable success. The conversation is energetic, inspirational, and focused on using business as a force for social good.

Listen and subscribe to Money Making Conversations on iHeartRadio, Apple Podcasts, Spotify, www.moneymakingconversations.com/subscribe/ or wherever you listen to podcasts. New Money Making Conversations episodes drop daily. I want to alert you, so you don’t miss out on expert analysis and insider perspectives from my guests who provide tips that can help you uplift the community, improve your financial planning, motivation, or advice on how to be a successful entrepreneur. Keep winning! Two-time Emmy and Three-time NAACP Image Award-winning, television Executive Producer Rushion McDonald interviewed Demond Martin. Co‑founder and CEO of Well With All, a Black‑owned purpose‑driven wellness brand—joins Rushion McDonald to discuss health equity, entrepreneurship, his life story, his upcoming book Friends of the Good, and his new $1M AI Health Equity Prize. Martin shares how his difficult upbringing in the projects and rural North Carolina shaped his commitment to giving back. After a successful 21‑year career as the only Black partner at a major hedge fund, he launched Well With All to merge consumer products, wellness, and social impact. The brand donates 20% of its profits to health‑equity initiatives. He discusses product innovation, the importance of supplements in underserved communities, the power of Black longevity, and the need to prepare younger generations for healthier futures. He also explains his upcoming book—which uses Aristotle’s philosophy of “friends of the good” to show how meaningful relationships enable success. The conversation is energetic, inspirational, and focused on using business as a force for social good.

What does it mean to be spontaneous? In episode 161 of Overthink, Ellie and David get spontaneous. They look at Aristotle's theory of spontaneous generation, at spontaneity's role in politics, and at the dark side of spontaneity. How do different cultures and physical spaces enable or inhibit spontaneity? What is the relationship between spontaneity and human freedom? And is Lenin correct in arguing that leftists need to resist spontaneity in political organizing? In the Substack bonus segment, your hosts think through the relationship between spontaneity and habit, how spontaneity plays into the recording of Overthink episodes, and the habitual spontaneity of those with Tourette's Syndrome. Works Discussed:Aristotle, PhysicsLucy Cooke, The Truth About AnimalsJonathan Gingerich, “Spontaneous Freedom”Immanuel Kant, Critique of Pure ReasonVladimir Lenin, What is to Be Done?Enjoy our work? Support Overthink via tax-deductible donation: https://www.givecampus.com/fj0w3vJoin our Substack for ad-free versions of both audio and video episodes, extended episodes, exclusive live chats, and more: https://overthinkpod.substack.com/See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Listen and subscribe to Money Making Conversations on iHeartRadio, Apple Podcasts, Spotify, www.moneymakingconversations.com/subscribe/ or wherever you listen to podcasts. New Money Making Conversations episodes drop daily. I want to alert you, so you don’t miss out on expert analysis and insider perspectives from my guests who provide tips that can help you uplift the community, improve your financial planning, motivation, or advice on how to be a successful entrepreneur. Keep winning! Two-time Emmy and Three-time NAACP Image Award-winning, television Executive Producer Rushion McDonald interviewed Demond Martin. Co‑founder and CEO of Well With All, a Black‑owned purpose‑driven wellness brand—joins Rushion McDonald to discuss health equity, entrepreneurship, his life story, his upcoming book Friends of the Good, and his new $1M AI Health Equity Prize. Martin shares how his difficult upbringing in the projects and rural North Carolina shaped his commitment to giving back. After a successful 21‑year career as the only Black partner at a major hedge fund, he launched Well With All to merge consumer products, wellness, and social impact. The brand donates 20% of its profits to health‑equity initiatives. He discusses product innovation, the importance of supplements in underserved communities, the power of Black longevity, and the need to prepare younger generations for healthier futures. He also explains his upcoming book—which uses Aristotle’s philosophy of “friends of the good” to show how meaningful relationships enable success. The conversation is energetic, inspirational, and focused on using business as a force for social good.

Did you know that when Martin Luther (1483-1546) wasn't nailing things to doors and fomenting major splits in Christendom he was writing poetry? In Latin? Well, thanks to Carl P. E. Springer we now have all of it in one fascinating volume. Join the guys and see how Luther runs the gamut—lines which express his deep faith, his longing and loss, his reworking of the Psalms, invective against Erasmus and Pope Clement VII, not to mention those verses that express his, um, earthier side. So tune in and revel in this hidden side of one of the most pivotal figures in world history and see if Jeff can stop giggling. Also, don't forget to sign up for your chance to win the new Hackett Complete Works of Aristotle, in 2 volumes. You'll need the secret code word (it's Kontos).

Today we talk about the book After Virtue by Alasdair MacIntyre. We talk about his genealogy of moral discourse. The teleologies of Aristotle. The failure of the Enlightenment moral project. Our modern culture of Emotivism and the sorts of characters that thrive in it. Shared practices and community as a way to revitalize moral conversation. Hope you love it! :) Sponsors: Nord VPN: https://nordvpn.com/philothis  Thank you so much for listening! Could never do this without your help.  Website: https://www.philosophizethis.org/ Patreon: https://www.patreon.com/philosophizethis  Social: Instagram: https://www.instagram.com/philosophizethispodcast X: https://twitter.com/iamstephenwest Facebook: https://www.facebook.com/philosophizethisshow Learn more about your ad choices. Visit podcastchoices.com/adchoices