Podcasts about athenian

What if the alliance that crushed Persia had become a lasting settlement? We revisit the brief window after Plataea and Mycale when Greece looked coordinated, and we test a bold idea: Athens commands the sea, Sparta secures the land, and both accept firm limits. From the outside it sounds elegant. Inside the machinery, doctrine, ideology, and economics pull the partnership apart.We trace why Spartan warfare favored short, decisive campaigns tied to helot stability, while Athenian power thrived on long-haul naval pressure, trade protection, and cumulative influence across the Aegean. Those clashing tempos made joint strategy awkward: one side sought closure, the other needed continuity. Then we tackle freedom itself. Sparta equated liberty with order and control; Athens tied it to participation and autonomy at home and, increasingly, among allies abroad. Each city believed it defended Hellenic freedom, yet each defined it in ways the other found threatening, turning coordination into a contest of values.Material realities widened the gap. The Piraeus, tribute, and fortified long walls made Athenian security inseparable from projection. Spartan strength remained agrarian and territorial, built for defense rather than maritime governance. Pausanias's overreach hastened a shift: Sparta withdrew from Ionia as Athens organized the Delian League, converting emergency leadership into durable influence. Could institutions have rescued a dual hegemony—arbitration councils, command rotations, codified spheres? Perhaps in theory, but the polis world resisted supra-city authority, and neither side could reliably practice the self-restraint required.Across strategy, culture, and political tempo, the same pattern emerges: wartime unity simplified choices; peacetime complexity revived incompatible logics. The result is a clear takeaway for students of ancient history and statecraft alike: alliances can win battles, but only institutions and shared definitions turn victory into order. If you found this exploration useful, follow the show, share it with a friend who loves Greek history, and leave a review with the single reform you think might have saved the partnership.Support the show

Samuel asks about Athenian archers at the start of the Peloponnesian War. Thucydides lists significant numbers of them in 431 and it raises a series of questions. How were these archers equipped Were they citizens, metics or the famous Scythian archers Did they serve aboard triremes or mainly in garrisons Were they poorer citizens unable to afford hoplite equipment, or were they specialists and mercenaries. Murray looks at what we know from the sources and archaeology about Athenian archers.   Join us on Patreon patreon.com/ancientwarfarepodcast  

Siege lines rose like ribs around Syracuse, and for a moment it looked inevitable: Athens would seal the city by land and sea and claim a victory to match its ambition. Then a Spartan named Gylippus found an open path, a counterwall bit into Athenian plans, and the balance turned in a single campaigning season.We walk through the decisive mechanics of the siege: the capture of Epipolae, the fort at Labdalum, and the careful logic of building north and south walls to throttle supply. You'll hear how targeted Athenian raids shattered early Syracusan counterworks, why the marsh approach to the Great Harbor mattered, and how a split-second battlefield recovery cost the bold general Lamachus his life. Inside Syracuse, morale plunged and talk of surrender spread—until Corinthian ships slipped the net and Gylippus marched overland to reframe the war.From that point, the terrain of decision shifted. Gylippus struck at Lebdalum, forced Athens to defend too many seams, and completed a counterwall that kept Syracuse connected to the hinterland. Cavalry and javelin men exploited open ground, driving the Athenians back behind incomplete lines. Nicias moved supply points to harbor forts for safer seaborne logistics, but the longer haul to the heights invited harassment, fatigue, and a slow bleed of ship crews and morale. The result was a strategic stalemate tilting toward the defenders.At the heart of this chapter is Nicias's stark letter to the Athenian assembly, a rare moment of strategic honesty: withdraw entirely and accept the costs, or reinforce massively with hoplites, cavalry, money, and shared command. No half measures. From the safety of a calm Athens, the choice felt simple—send more. That confidence, nurtured by empire and habit, set the stage for a larger reckoning as Syracuse rallied allies and trained a fleet to contest the last Athenian advantage at sea.Listen for tactical lessons on siegecraft, counterwalls, and the danger of leaving a single approach unguarded, alongside the political lesson that ambition without mass invites reversal. If this deep dive sharpened your view of the Sicilian Expedition, follow the show, share it with a history-loving friend, and leave a quick review to help others find the series. Support the show

When Ovid was exiled from Rome to a border town on the Black Sea, he despaired at his new bleak and barbarous surroundings. Like many Greeks and Romans, Ovid thought the outer reaches of his world was where civilization ceased to exist. Our fascination with the Greek and Roman world, and the abundance of writing that we have from it, means that we usually explore the ancient world from this perspective too. Was Ovid's exile really as bad as he claimed? What was it truly like to live on the edges of these empires, on the boundaries of the known world? Thanks to archaeological excavations, we now know that the borders of the empires we consider the 'heart' of civilization were in fact thriving, vibrant cultures – just not ones we might expect. This is where the boundaries of 'civilized' and 'barbarians' began to dissipate; where the rules didn't always apply; where normally juxtaposed cultures intermarried; and where nomadic tribes built their own cities. In this episode, Owen Rees joins me to discuss his book The Far Edges of the Known World (W.W. Norton & Company, 2025) and his research into what ‘everyday' life looked like beyond the Athenian or Roman heartlands. Covering over 6,000 years of history on three continents, the book encourages readers to interrogate misconceptions about the ancient world and to understand its enormous diversity of lived experiences. 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

When Ovid was exiled from Rome to a border town on the Black Sea, he despaired at his new bleak and barbarous surroundings. Like many Greeks and Romans, Ovid thought the outer reaches of his world was where civilization ceased to exist. Our fascination with the Greek and Roman world, and the abundance of writing that we have from it, means that we usually explore the ancient world from this perspective too. Was Ovid's exile really as bad as he claimed? What was it truly like to live on the edges of these empires, on the boundaries of the known world? Thanks to archaeological excavations, we now know that the borders of the empires we consider the 'heart' of civilization were in fact thriving, vibrant cultures – just not ones we might expect. This is where the boundaries of 'civilized' and 'barbarians' began to dissipate; where the rules didn't always apply; where normally juxtaposed cultures intermarried; and where nomadic tribes built their own cities. In this episode, Owen Rees joins me to discuss his book The Far Edges of the Known World (W.W. Norton & Company, 2025) and his research into what ‘everyday' life looked like beyond the Athenian or Roman heartlands. Covering over 6,000 years of history on three continents, the book encourages readers to interrogate misconceptions about the ancient world and to understand its enormous diversity of lived experiences. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

When Ovid was exiled from Rome to a border town on the Black Sea, he despaired at his new bleak and barbarous surroundings. Like many Greeks and Romans, Ovid thought the outer reaches of his world was where civilization ceased to exist. Our fascination with the Greek and Roman world, and the abundance of writing that we have from it, means that we usually explore the ancient world from this perspective too. Was Ovid's exile really as bad as he claimed? What was it truly like to live on the edges of these empires, on the boundaries of the known world? Thanks to archaeological excavations, we now know that the borders of the empires we consider the 'heart' of civilization were in fact thriving, vibrant cultures – just not ones we might expect. This is where the boundaries of 'civilized' and 'barbarians' began to dissipate; where the rules didn't always apply; where normally juxtaposed cultures intermarried; and where nomadic tribes built their own cities. In this episode, Owen Rees joins me to discuss his book The Far Edges of the Known World (W.W. Norton & Company, 2025) and his research into what ‘everyday' life looked like beyond the Athenian or Roman heartlands. Covering over 6,000 years of history on three continents, the book encourages readers to interrogate misconceptions about the ancient world and to understand its enormous diversity of lived experiences. Learn more about your ad choices. Visit megaphone.fm/adchoices

When Ovid was exiled from Rome to a border town on the Black Sea, he despaired at his new bleak and barbarous surroundings. Like many Greeks and Romans, Ovid thought the outer reaches of his world was where civilization ceased to exist. Our fascination with the Greek and Roman world, and the abundance of writing that we have from it, means that we usually explore the ancient world from this perspective too. Was Ovid's exile really as bad as he claimed? What was it truly like to live on the edges of these empires, on the boundaries of the known world? Thanks to archaeological excavations, we now know that the borders of the empires we consider the 'heart' of civilization were in fact thriving, vibrant cultures – just not ones we might expect. This is where the boundaries of 'civilized' and 'barbarians' began to dissipate; where the rules didn't always apply; where normally juxtaposed cultures intermarried; and where nomadic tribes built their own cities. In this episode, Owen Rees joins me to discuss his book The Far Edges of the Known World (W.W. Norton & Company, 2025) and his research into what ‘everyday' life looked like beyond the Athenian or Roman heartlands. Covering over 6,000 years of history on three continents, the book encourages readers to interrogate misconceptions about the ancient world and to understand its enormous diversity of lived experiences. Learn more about your ad choices. Visit megaphone.fm/adchoices

When Ovid was exiled from Rome to a border town on the Black Sea, he despaired at his new bleak and barbarous surroundings. Like many Greeks and Romans, Ovid thought the outer reaches of his world was where civilization ceased to exist. Our fascination with the Greek and Roman world, and the abundance of writing that we have from it, means that we usually explore the ancient world from this perspective too. Was Ovid's exile really as bad as he claimed? What was it truly like to live on the edges of these empires, on the boundaries of the known world? Thanks to archaeological excavations, we now know that the borders of the empires we consider the 'heart' of civilization were in fact thriving, vibrant cultures – just not ones we might expect. This is where the boundaries of 'civilized' and 'barbarians' began to dissipate; where the rules didn't always apply; where normally juxtaposed cultures intermarried; and where nomadic tribes built their own cities. In this episode, Owen Rees joins me to discuss his book The Far Edges of the Known World (W.W. Norton & Company, 2025) and his research into what ‘everyday' life looked like beyond the Athenian or Roman heartlands. Covering over 6,000 years of history on three continents, the book encourages readers to interrogate misconceptions about the ancient world and to understand its enormous diversity of lived experiences. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/geography

"How can you not be a populist in this day and age?" — Hélène LandemoreIn February 2020, The New Yorker profiled a Yale professor making the case for citizen rule. Six years later, that political scientist, Hélène Landemore, has a new book entitled Politics Without Politicians arguing that politics should be "an amateur sport instead of an expert's job" and that randomly selected citizen assemblies should replace representative democracy. Landemore calls it "jury duty on steroids."Landemore draws on her experience observing France's Citizens' Conventions on both climate and end-of-life issues to now direct Connecticut's first state-level citizen assembly. We discuss why the Greeks used lotteries instead of elections, what G.K. Chesterton meant by imagining democracy as a "jolly hostess," and why she has sympathy for the anti-Federalists who lost the argument about the best form of American government to Madison. When I ask if she's comfortable being called a populist, she doesn't flinch: "If the choice is between populist and elitist, I don't know how you can not be a populist." From the Damon Wells'58 Professor of Political Science at Yale, this might sound a tad suicidal. At least professionally. But Landemore's jolly argument for a politics without politicians is the type of message that will win elections in our populist age.About the GuestHélène Landemore is the Damon Wells'58 Professor of Political Science at Yale University. She is the author of Politics Without Politicians: The Case for Citizen Rule (2026) and Open Democracy: Reinventing Popular Rule for the Twenty-First Century (2020).ReferencesThinkers discussed:●      G.K. Chesterton was the British essayist who defined democracy as an "attempt, like that of a jolly hostess, to bring the shy people out"—a vision Landemore finds more inspiring than technical definitions about elite selection.●      James Madison and the Federalists designed a republic meant to filter popular passions through elected representatives; Landemore has sympathy for their anti-Federalist opponents who wanted legislatures that looked like "a mini-portrait of the people."●      Alexis de Tocqueville warned about the dangers of trusting ordinary people—a caution Landemore pushes back against, arguing that voters respond to the limited choices they're given.●      Max Weber wrote "Politics as a Vocation" (1919), arguing that politics requires a special calling; Landemore questions whether it should be a profession at all.●      Jean-Jacques Rousseau and his concept of the general will has been blamed for totalitarian impulses; Landemore rejects the comparison, insisting her vision preserves liberal constitutional frameworks.●      Joseph Schumpeter defined democracy as "a method for elite selection"—precisely the technocratic framing Landemore wants to overturn.Citizen assembly experiments mentioned:●      The Irish Citizens' Assembly on abortion (2016-2017) is often cited as proof that randomly selected citizens can deliberate on divisive issues and reach workable conclusions.●      The French Citizens' Convention on End-of-Life (2022-2023) found common ground between pro- and anti-euthanasia factions by focusing on palliative care—a case Landemore observed firsthand.●      The French Citizens' Convention for Climate (2019-2020) brought 150 randomly selected citizens together to propose climate policy; participants were paid 84-95 Euros per day.●      The Connecticut citizen assembly on local public services, planned for summer 2026, will be the first state-level citizen assembly in the United States. Landemore is directing its design.Also mentioned:●      Zephyr Teachout is the left-wing populist who called Landemore a "reluctant populist."●      Oliver Hart (Harvard) and Luigi Zingales (Chicago) are economists working with Landemore to apply the citizen assembly model to corporate governance reform.●      The Council of 500 was the Athenian deliberative body whose members were selected by lottery, with a rotating chair appointed daily.●      John Stuart Mill is the liberal theorist whose emphasis on minority rights raises the question of whether Landemore's majoritarianism is illiberal. She says no.About Keen On AmericaNobody asks more awkward questions than the Anglo-American writer and filmmaker Andrew Keen. In Keen On America, Andrew brings his pointed Transatlantic wit to making sense of the United States—hosting daily interviews about the history and future of this now venerable Republic. With nearly 2,800 episodes since the show launched on TechCrunch in 2010, Keen On America is the most prolific intellectual interview show in the history of podcasting.WebsiteSubstackYouTubeApple PodcastsSpotifyChapters:(00:00) - Chapter 1 (00:00) - Six years from New Yorker profile to book (01:14) - Politics as amateur sport (02:08) - What the Greeks got right (04:03) - Citizen assemblies: jury duty on steroids (06:21) - The Yale professor who speaks for ordinary people (07:11) - Rousseau and the age of innocence (08:41) - The gerontocracy problem (09:33) - Do we need a communitarian impulse? (11:30) - Experts on tap, not on top (15:15) - The reluctant populist (17:01) - Can we trust ordinary people? (19:11) - How it works at scale (23:14) - Why professional politicians are failing (26:15) - Max Weber and politics as vocation (29:08) - Leaders who emerge organically (30:04) - Rejecting Madison and the Federalists (32:26) - Finding common intere...

Host Jun Wei Lee speaks with Hélène Landemore about her book, Politics Without Politicians: The Case for Citizen Rule (Penguin, 2026). An acclaimed political theorist, Professor Landemore has spent her career trying to understand the advantages of democracy, what makes it function, and how to make it work better. In her most recent book, Landemore puts forward a radical proposal. Democracy doesn't need politicians: ordinary people can govern much better. In this NBN episode, Landemore analyzes how a lottery system designed to select everyday people to govern—not as career politicians but as temporary stewards of the common good. Drawing from ancient Athenian practices of democracy and her firsthand experience in contemporary citizens' assemblies, Landemore explains that when regular citizens come together to make important political decisions, they make better decisions, develop meaningful bonds of community, and even convince experts that self-governing assemblies are viable ways of doing politics. This is not a book about what's wrong—it's a manifesto for what's possible. If you've ever felt powerless, Politics Without Politicians will show you how “We the People” take back democracy. Hélène Landemore is a political theorist and the Damon Wells '58 Professor of Political Science at Yale University. Jun Wei Lee is a 4th-year undergraduate student of History and Philosophy at the University of Notre Dame. He works on the international legal regulation of migrant labor in the nineteenth-century British Empire. 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

Host Jun Wei Lee speaks with Hélène Landemore about her book, Politics Without Politicians: The Case for Citizen Rule (Penguin, 2026). An acclaimed political theorist, Professor Landemore has spent her career trying to understand the advantages of democracy, what makes it function, and how to make it work better. In her most recent book, Landemore puts forward a radical proposal. Democracy doesn't need politicians: ordinary people can govern much better. In this NBN episode, Landemore analyzes how a lottery system designed to select everyday people to govern—not as career politicians but as temporary stewards of the common good. Drawing from ancient Athenian practices of democracy and her firsthand experience in contemporary citizens' assemblies, Landemore explains that when regular citizens come together to make important political decisions, they make better decisions, develop meaningful bonds of community, and even convince experts that self-governing assemblies are viable ways of doing politics. This is not a book about what's wrong—it's a manifesto for what's possible. If you've ever felt powerless, Politics Without Politicians will show you how “We the People” take back democracy. Hélène Landemore is a political theorist and the Damon Wells '58 Professor of Political Science at Yale University. Jun Wei Lee is a 4th-year undergraduate student of History and Philosophy at the University of Notre Dame. He works on the international legal regulation of migrant labor in the nineteenth-century British Empire. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

Dear friends,The climax of Paul's great Athenian sermon is the call of God for all people to repent. But there are some strange elements in this call. One important element is its timing. Another is in the judgement “by a man”. Let's listen afresh to Paul's great gospel statement.Yours,PhillipFreely available, supported by generosity.If you enjoy Two Ways News, why not lend us a hand? Consider joining our Supporters Club—friends who make it possible for us to keep producing this article/podcast.To join the Supporters Club, follow the link to the ‘subscribe' page. You'll see that there's:* a number of ‘paid options'. To join the Supporters Club take out one of the paid ‘subscription plans' and know we are deeply grateful for your support!* also the free option (on the far right hand side) This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.twoways.news/subscribe

A week after his emergency episode on President Trump's threats to acquire Greenland, Darren returns with a rapid debrief of the Davos meetings—and what it means for the world (and for Australia). The immediate crisis appears paused: Trump has shifted from “ownership” to a negotiating “framework” focused on Arctic security, basing access, and keeping China and Russia out. Still, Darren thinks the sovereignty question is not resolved, and these events are a marker of deeper institutional decay. Darren then unpacks Canadian Prime Minister Mark Carney's much-discussed Davos speech: a blunt warning that the world is experiencing a rupture of the international order, not a smooth transition. He shares Carney's sense of urgency, but challenges parts of the diagnosis—and explains why those analytical distinctions matter for policy choices. He assesses Trump's proposed “Board of Peace” as a signal of how personalist, status-driven institutions can emerge when rules weaken. Darren also reflects on power—arguing that Trump's performative displays of raw strength risk the Athenian problem of overreach and backlash, while for middle powers real leverage often lies in domestic resilience: the capacity to mobilise politically and absorb pain long enough to hold the line. The episode finishes once again with an Australia angle, given Canberra has benefited from luck as much as strategy. What are Australia's red lines—and when would it speak up for partners before silence becomes precedent? Australia in the World is written, hosted, and produced by Darren Lim, with research and editing by Hannah Nelson and theme music composed by Rory Stenning. Relevant links Thomas Wright, “Europe's red lines worked”, The Atlantic, 22 January: https://www.theatlantic.com/international/2026/01/greenland-crisis-trump-diplomacy-nato/685715/ Paul Krugman, “Trump 1, Europe 1”, Paul Krugman (Substack), 23 January: https://paulkrugman.substack.com/p/trump-0-europe-1 Davos 2026: Special address by Mark Carney, Prime Minister of Canada, 20 January: https://www.weforum.org/stories/2026/01/davos-2026-special-address-by-mark-carney-prime-minister-of-canada/ Richard Green and Daniel Forti, “The board of discord”, Foreign Policy, 22 January: https://foreignpolicy.com/2026/01/22/trump-board-of-peace-united-nations-gaza-ukraine-international-cooperation/ Anton Troianovski, “Trump's ‘Board of Peace' Would Have Global Scope but One Man in Charge” New York Times, 21 January: https://www.nytimes.com/2026/01/21/us/politics/trump-board-peace-united-nations.html Sara Jabakhanji, Graeme Bruce, “Here are the countries joining Trump's 'Board of Peace' so far”, CBC News, 22 January: https://www.cbc.ca/news/world/board-of-peace-gaza-trump-list-of-countries-9.7055866 Seva Gunitsky, “The Strong Will Suffer What They Must:Vaclav's Grocer and American Hubris”, Hegemon (Substack), 21 January: https://hegemon.substack.com/p/the-strong-will-suffer-what-they Krzysztof Pelc, “The look of empire: Donald Trump's dangerous fixation with imperial aesthetics”, Foreign Policy, 22 January: https://foreignpolicy.com/2026/01/22/trump-venezuela-empire-greenland-nato-europe/ Kyla Scanlon, “The Great Entertainment: Can you govern the world like a reality TV show?”, Kyla's Newsletter (Substack), 22 January: https://kyla.substack.com/p/the-great-entertainment Kate McKenzie and Tim Sahay, “Canada's new non-alignment: What sovereignty means now” Polycrisis Dispatch, 23 January: https://buttondown.com/polycrisisdispatch/archive/canadas-new-non-alignment/ Alan Beattie, “Carney's new global order needs a huge shift in political will”, Financial Times, 22 January:  https://www.ft.com/content/5dcbc846-5f32-4076-909b-94b5ef87895c Sarah Marsh and Elizabeth Pineau, “Europe's far right and populists distance themselves from Trump over Greenland”, Reuters, 22 January: https://www.reuters.com/world/europes-far-right-populists-distance-themselves-trump-over-greenland-2026-01-21/ The Rest is Politics (podcast), The real reason Trump wants Greenland, 21 January 2025: https://www.youtube.com/watch?v=yJ0P-xkIQHY

On this riveting episode of the Spybrary Spy podcast, British political journalist Tim Shipman is once again in conversation with David McCloskey, a former CIA analyst turned novelist, discussing his fourth and most ambitious book yet, The Persian. Departing from his CIA-rooted earlier work, McCloskey dives into the morally murky waters of the Israeli-Iranian shadow war. The novel, a high-stakes standalone thriller, follows a Mossad operation and an Iranian-born dentist-turned-reluctant-spy. They discuss the challenges of writing beyond American intelligence, the process of accessing former Mossad officers for research, the rich culture and contradictions of Iran, and the psychological complexity of agent-handler relationships. The episode also teases McCloskey's next book, the return of Artemis Proctor, and exciting developments for screen adaptations. So what is The Persian by David McCloskey all about, Shane? Kamran Esfahani, a dentist living out a dreary existence in Stockholm, agrees to spy for the Mossad after he's recruited by Arik Glitzman, the chief of a clandestine unit tasked with running targeted assassinations and sabotage inside Iran. At Glitzman's direction, Kam returns to his native Tehran and opens a dental practice there, using it as a cover for the Israeli intelligence agency. Kam proves to be a skillful asset, quietly earning money helping Glitzman smuggle weapons, run surveillance, and conduct kidnappings. But when Kam tries to recruit an Iranian widow seeking to avenge the death of her husband at the hands of the Mossad, the operation goes terribly wrong, landing him in prison under the watchful eye of a sadistic officer whom he knows only as the "General." And now, after enduring three years of torture in captivity, Kamran Esfahani sits in an interrogation room across from the General, preparing to write his final confession. Kam knows it is too late to save himself. But he has managed to keep one secret—only one—and he just might be able to save that. In this haunting thriller, careening between Tehran and Tel Aviv, Istanbul and Stockholm, David McCloskey delivers an intricate story of vengeance, deceit, and the power of love and forgiveness in a world of lies.   Praise for The Persian: [The Persian] builds to high drama and twists with characters you care about.… Deep and satisfying... keeps the McCloskey traits of great tradecraft and headlong dash to the end. It proves he is a great spy writer. Tim Shipman, Spybrary and The Specator It is no spoiler to say that what David McCloskey has given us in The Persian is a tragedy—a work of spy fiction that, stripped of its technological trappings, would not have been out of place on the Athenian stage. Stephen England, Author The Persian is a novel written by someone who understands not just how espionage works, but how it feels, the waiting, the second-guessing, and the quiet moments where people realise what they've traded away to stay in the game. I applaud David for writing a standalone novel rather than the familiar waters of his Artemis Proctor series. Shane Whaley Editor-In-Chief, Spybrary.com  

A shocked city, a careful army, and a plateau that decides everything. We follow the tense weeks after Athens' first win outside Syracuse, when momentum gave way to method. Nicias, often branded cautious, makes a hard strategic choice: pause late in the season, refill the coffers, request cavalry, and prepare for a siege that can actually hold under pressure. Meanwhile, Syracuse hears Hermocrates at last. His blunt case—discipline over bluster, reform over blame—shrinks a muddled command, tightens training, and sends envoys to Corinth and Sparta to turn a local crisis into a panhellenic cause.The political map of Sicily comes into sharp focus as Camarina keeps a careful distance, Naxos and Regium quietly help Athens, and both sides court allies who can tip supplies, harbors, and morale. Then the war's center of gravity jumps across the sea. Alcibiades escapes and arrives in Sparta with insider detail and a plan to exploit Athenian overreach. His advice sparks two decisive moves: dispatching Gylippus to steady Syracuse and fortifying Decelea to bleed Attica. Intelligence, timing, and audacity reshape the conflict more than any single skirmish could.Through winter 415–414 BCE, the Athenians work with rare clarity. Catana becomes an operating base; ships are refit; scouts trace Syracuse's walls and water. The conclusion is simple and stark: win the Epipolae Heights or lose the siege before it begins. Spring brings speed. A quiet sail, a rapid landing, and Lamachus' night march seize Euryelus, the gateway to the plateau. Engineers mark lines. Syracuse counters. For a moment, the expedition reaches its high watermark, the city nearly within an encircling wall. But with Gylippus on the horizon and a reformed Syracuse ready to contest every trench, the hard road truly begins. Support the show

If trust in politicians is broken and the political system isn't delivering, then how might we go about fixing things? Can we revive faith in democratic government by doing things differently? The political scientist Hélène Landemore argues that electoral politics is broken and that the answer lies in doing away with career politicians. She imagines dismantling a system that is biased in favour of the special interests of big money, propelled by the constant quest for re-election and the jaded proffering empty promises. In her new book, Politics without Politicians she posits that, among other solutions, we need Athenian style participation through mechanisms such as civic lotteries. More people need to be involved first hand in decision making if everyone is to feel heard. Author and broadcaster Phil Tinline explains why he thinks politicians need to start thinking and talking about power again if they are to stand a chance of delivering on their promises. He argues that if nothing ever changes, then we need to understand who has too much power and who has too little and be prepared to do something about it. Michael Gove is the editor of The Spectator and a member of the House of Lords. He has extensive experience of government, serving in cabinet under four prime ministers between 2010 and 2024. It is widely acknowledged among, both his admirers and his critics, that he rapidly got to grips with his department's brief and knew exactly how to drive an agenda for change. He reflects on his experiences. Producer: Ruth Watts

Dear friends,Fathers are so important in life, even in this anti-patriarchal age. For fatherhood is derived from God the Father. He is the provider and protector of us all, who knows our needs before we even ask. He is not far from us, and he is open to our prayers.This is an important point in Paul's logic as he attacks the inconsistency and incoherence of Athenian idolatry.Yours,PhillipFreely available, supported by generosity.If you enjoy Two Ways News, why not lend us a hand? Consider joining our Supporters Club—friends who make it possible for us to keep producing this article/podcast.To join the Supporters Club, follow the link to the ‘subscribe' page. You'll see that there's:* a number of ‘paid options'. To join the Supporters Club take out one of the paid ‘subscription plans' and know we are deeply grateful for your support!* also the free option (on the far right hand side) This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.twoways.news/subscribe

This is a re-upload of an episode I did recently with Subliminal Jihad, which again is a podcast I am sure many of you are aware of and if not one I think you would enjoy very much. Original episode notes. Dimitri and Khalid speak with Marcus (@Marcus_TROTR) from The Return of the Repressed podcast about class conflict, the slave mode of production, and dynamics of expansion and collapse in 1st millennia BC Greece.Topics include: the rise of maritime city states out of the rubble of the Bronze Age Collapse, iron-forging as disruptive technology, questioning the class structure of this era and defining who the “aristocracy” actually were, intra-elite struggles between nouveau riche and “old money” landowner factions, the curious co-existence of free and slave labor, the slave mode of production's rapid expansion during the so-called golden age of Athenian “democracy”, the rise of coinage via Philip II of Macedonia's mercenary armies, Alexander's construction of a vast Eurasian web of city states connected by “currency”, and more…Subscribe to the Return of the Repressed: https://www.patreon.com/thereturnoftherepressedFor access to full-length premium SJ episodes, upcoming installments of DEMON FORCES, and the Grotto of Truth Discord, become a subscriber at https://patreon.com/subliminaljihad

For almost two centuries, Ancient Athens—the most successful democracy in history—selected citizens by lottery to fill government positions. Athens adopted sortition—a random lottery system—to select most public officials and the members of the Council of 500, a reform pioneered in 508 BC to break aristocratic control and distribute power equally among ordinary citizens. Some say it worked much better than the Assembly of Athens. In 406 BC, the Assembly rashly voted to execute all six victorious generals following a victory over Sparta because a storm prevented them from recovering the bodies of those who were lost at sea during a terrible storm. The Council of 500 later intervened by carefully reviewing the case, exposing procedural illegalities, and helping restore calmer judgment that tempered the Assembly's impulsive decision. This governing system soon disappeared from the earth. The Council of 500 was disbanded in 322 BC when Macedonian forces crushed Athens’ democracy. Rome never adopted it because its republican system favored election of magistrates and a powerful Senate of lifelong aristocrats, viewing random selection as too chaotic and unfit for a large, conquest-driven state. Athens' ancient sortition has made a modern comeback in America through randomly selected jury trials for fair justice and in new "citizens' assemblies"—which have re-emerged from Oregon to France--where ordinary people are lottery-picked to deliberate and recommend policy. Today’s guest is Terry Bourcious, author of “Democracy Without Politicians.” He is a former politician from Vermont, and he argues we should return to the Athenian model, adapted for modern governance through "multi-body sortition," where randomly selected citizen bodies, with expert staff, would draft legislation, set agendas, review proposals, and make final decisions.See omnystudio.com/listener for privacy information.

A handful of videos on social media depict a recent gathering, reportedly in Georgia, where a group of people were gathered to chant “Atlanta” is “Atlantis.” Supposedly they were there to create an “energy vortex” in order to summon the spirit of Atlantis and reclaim the city for black people. What exactly is this supposed to mean?Atlanta was founded in 1837 as a railroad terminus originally named "Terminus,” because the city marked the end of the Western & Atlantic Railroad. It was renamed "Marthasville" in 1843 and then changed to "Atlanta" in 1845. Some believe the city name is a shorthand for “Atlantica,” as in the Atlantic Ocean. Others believe the city was named after Atalanta, a mythologized heroin known for her speed and independence (the wild boar hunt and race against her suitors) which were qualities of the growing rail hub that is Atlanta. The mythical land and concept of Atlantis in some ways even predates Plato, though he is credited with its story. Writing in his Timaeus and Critias Plato derived the Atlantis story from Solon, an Athenian lawmaker who learned of the same from an elderly priest in the land of Egypt at the Temple of Sais. At the time, around 630-560 BC, the records were already at least 8,000 years old. Reportedly a global cataclysm destroyed Atlantis sometime between 9,600 to 11,600 years ago. Later on Francis Bacon termed his ideal city the New Atlantis or Platonopolis. The timeframe noted by Plato places the destruction within the window of the Younger Dryas, 12,900 to 11,700 years ago (10,900-9,7000 BC). It's one thing to be unaware of seemingly lost, drowned or buried history, but another to be so shockingly unaware of basic mythology and recent local history. It is understandable so many are disenfranchised by the lies and ego of mainline historical narratives, but the turn to Q-Anon, Flat Earth, Tataria, and World Fair conspiracies appears to be another layer of disinformation rather than the truth. The “Atlanta is Atlantis” video exemplifies a growing stupidity about human history. *The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below.WEBSITEFREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVE-X / TWITTERFACEBOOKINSTAGRAMYOUTUBERUMBLE-BUY ME A COFFEECashApp: $rdgable PAYPAL: rdgable1991@gmail.comRyan's Books: https://thesecretteachings.info - EMAIL: rdgable@yahoo.com / rdgable1991@gmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-secret-teachings--5328407/support.

We've talked about how rich classical Athens was, but what did that mean for an average person living at the time? In this episode, we follow the life of a composite character, an Athenian citizen farmer named Megakles, to see how the economic developments of the classical age shaped daily life in Athens.Patrick launched a brand-new history show on December 3rd! It's called Past Lives, and every episode explores the life of a real person who lived in the past. Subscribe now: https://bit.ly/PWPLA Also, Patrick's new book - Lost Worlds: The Rise and Fall of Human Societies from the Ice Age to the Bronze Age - is now available for preorder, and will be released on May 5th! Preorder in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWLostWorlds. And don't forget, you can still Get The Verge: Reformation, Renaissance, and Forty Years that Shook the World in hardcopy, ebook, or audiobook (read by Patrick) here: https://bit.ly/PWverge. Listen to new episodes 1 week early, to exclusive seasons 1 and 2, and to all episodes ad free with Wondery+. Join Wondery+ for exclusives, binges, early access, and ad free listening. Available in the Wondery App https://wondery.app.link/tidesofhistory Be the first to know about Wondery's newest podcasts, curated recommendations, and more! Sign up now at https://wondery.fm/wonderynewsletterSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Menas was an Athenian, a courtier of the Emperor Maximinus, and a secret Christian. Once there was an outbreak of civil unrest in Alexandria, brought about by various political factions, and by the increasing success of Christian missionaries in turning the Alexandrian people from the idols. The Emperor sent Menas to reconcile the parties and settle the dispute. On his arrival, Menas quickly resolved the political troubles and restored peace to the city; but instead of putting down Christianity as the Emperor had desired, he did everything in his power to protect the Christians and encourage the spread of the Gospel. When word of this came to the Emperor, he sent another trusted courtier, Hermogenes, to re-establish Imperial authority and to execute Menas if he would not renounce Christ. Hermogenes followed these orders scrupulously: he subjected the godly Menas to various horrid tortures in the public arena. But Menas was miraculously preserved through them all, and when he finally appeared in the arena, flanked by two shining Angels, Hermogenes repented and confessed Christ. He in turn became such a fervent advocate for the Gospel that he was soon made a Bishop (!). Finally the Emperor decided that the only solution was to come to Alexandria himself. There he had both Menas and Hermogenes cruelly tortured to death in secret, lest they perform any public miracles; but when the Emperor presented himself before the people at the arena the following day, the two Saints, miraculously preserved, appeared there also, causing the people to cry out "Christ is the only true God!" At the sight, Menas' scribe Eugraphus declared himself a Christian, leaped into the arena and publicly demanded the honor of dying with them. All three were beheaded. Their precious relics were later taken to Constantinople, where they worked many miracles.

Wednesday of the Second Week of Advent Saint of the Day: St. Mennas; an Athenian from Greece, sent to Alexandria on an imperial commission by Emperor Galerius; successful, he proclaimed himself a Christian; before Hermogenes, a judge, Mennas sang a four-hour musical defense of Christianity; his eyes were gouged out and his tongue cut off; according to legend, his eyes and tongue were miraculously restored, which led to the conversion of Hermogenes; Mennas was beheaded in 312 A.D. Office of Readings and Morning Prayer for 12/10/25 Gospel: Matthew 11:28-30

Athenian democracy, in many ways, inspired the Maccabean-style democracy established in 140 BCE. Bernie Maopolski from the Fan of History podcast joins Gil to discuss.Listen to Bernie's episodes on Athenian Democracy - Democracy in AthensThe Boule: Random Guys and the Birth of BureaucracyGreek Democracy, part 3  Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

Dimitri and Khalid speak with Marcus (@Marcus_TROTR) from The Return of the Repressed podcast about class conflict, the slave mode of production, and dynamics of expansion and collapse in 1st millennia BC Greece. Topics include: the rise of maritime city states out of the rubble of the Bronze Age Collapse, iron-forging as disruptive technology, questioning the class structure of this era and defining who the “aristocracy” actually were, intra-elite struggles between nouveau riche and “old money” landowner factions, the curious co-existence of free and slave labor, the slave mode of production's rapid expansion during the so-called golden age of Athenian “democracy”, the rise of coinage via Philip II of Macedonia's mercenary armies, Alexander's construction of a vast Eurasian web of city states connected by “currency”, and more… Subscribe to the Return of the Repressed: https://www.patreon.com/thereturnoftherepressed For access to full-length premium SJ episodes, upcoming installments of DEMON FORCES, and the Grotto of Truth Discord, become a subscriber at https://patreon.com/subliminaljihad

Victory didn't end the story; it changed the rules. After Mycale and Plataea, the Persian threat receded, the Aegean opened, and a vacuum pulled Athens, Sparta, and Persia into a new contest—one fought with fleets, diplomacy, and competing visions of security. We walk through the decade that followed 479 BC to show how shattered empires, cautious land powers, and ambitious sea powers redrew the map of Greek politics.We unpack Persia's strategic shift from invasion to consolidation: naval losses that invited Ionian revolts, satraps scrambling to stabilize Lydia and the Hellespont, and a measured pivot to subsidies and envoys that exploited Greek divisions. On the mainland, we contrast Sparta's deliberate restraint—defending the Peloponnese, avoiding distant obligations, and prioritizing social stability—with Athens' awakening to maritime destiny. The Athenian fleet becomes more than defense; it becomes identity, food security, and leverage, soon anchored by the Piraeus and the Long Walls.At the heart of the story sits the Ionian question: who protects the liberated cities when Persian garrisons fall away? Athens answers with ships and treaties that coalesce into the Delian League—a standing alliance promising collective security while granting Athens command of contributions and strategy. We explore how the League funds naval expansion, extends operations to Cyprus and the Hellespont, and slowly turns cooperation into hegemony. Along the way, we track the emerging fault line with Sparta, as allied poleis navigate between land hegemony and sea hegemony, and Persia watches for fractures to widen.By the end, freedom has returned to the Aegean, but unity has not. That paradox—liberation without consensus—sets the foundations for the classical Greek order, Athenian naval supremacy, and the rivalries that will define the fifth century. If power abhors a vacuum, this decade shows who rushed in, why they moved, and how their choices reshaped the world. Subscribe, share, and tell us: which decision mattered most—the Spartan retreat, the Athenian fleet, or Persia's long game?Support the show

The boys return for another week to discuss the latest in Greek football, the gift that keeps on giving.UEFA CompetitionOlympiakos narrowly loses to Real MadridPanathinaikos see off Sturm GrazPAOK conceded late to draw with BrannAEK shock Fiorentina in Florence SLGRA chaotic Athenian derby ends in victory for AEKPAOK win away against LevadiakosOlympiakos leave Arginio with a narrow victoryAris win their first game in the league since SeptemberGreek Cup previewOther newsKaretsas flying for GenkMouzakitis presented with the Golden Boy Web AwardTzimas scores his first Premier League goal for BrightonWarda close to leaving Greek football...againGive us a follow on:X: https://twitter.com/HellasfootyInstagram: https://www.instagram.com/hellasfooty/Facebook: https://www.facebook.com/@HellasFootyRead our blogs on: https://hellasfooty.blogspot.com/Intro music credit to George Prokopiou (Ermou Street)

In the incredible final act of Plato's Gorgias (481–527), Dcn. Harrison Garlick and Dr. Greg McBrayer (Ashland University, New Thinkery podcast) tackle the longest and most brutal confrontation: Socrates versus Callicles, the most shameless, most ambitious, and—as Greg insists—nastiest character in all of Plato. Visit thegreatbookspodcast.com for our read schedule!Check out our COLLECTION OF GUIDES to the great books.Go to THE ASCENT to receive two spiritual lessons a week.Callicles storms in threatening to “whoop Socrates in the mouth” and delivers the most radical claim yet: conventional justice is a sham invented by the weak; by nature the superior should rule, take more, and live without restraint—coining the first recorded “law of nature” in Western literature to mean might makes right (482e–484c). Socrates flips the argument, forces Callicles to admit intelligence without self-control is mere cleverness, and reduces his unlimited-pleasure principle to absurdity with the leaky-jar and escalating vulgar examples (constant scratching, the catamite, 494–495), provoking Callicles' outraged “Aren't you ashamed?”—proof he still clings to the noble (kalon) despite his bravado.At 503a Socrates finally reveals the two kinds of rhetoric: the shameful, flattering kind that seeks only pleasure, and the true, noble rhetoric that “makes the souls of citizens as good as possible” and strives to say “what is best” whether pleasant or painful—the kind Socrates claims to be the only Athenian practicing (521d). When Callicles becomes completely recalcitrant, Socrates turns to the audience with the unforgettable myth of naked souls judged by dead judges (523a–527e): every injustice leaves visible scars no rhetoric or power can hide; the cosmos itself is ordered toward justice and will not allow injustice to triumph forever. Athens is about to execute its only true statesman, but the myth promises that in the final reckoning Socrates' just soul will shine while his accusers' scarred souls stand exposed. The dialogue ends not with Callicles' conversion but with Socrates' quiet vindication: living justly is ultimately worth it, even in a city that kills its best citizen. Next week: a short break from Plato for Flannery O'Connor's “The Lame Shall Enter First.”

About the Lecture: "Our democracy is getting self-destroyed, for it abused the rights of freedom and of equality; for it taught the citizens to regard insolence as a right, illegality as freedom, impertinence as equality, and anarchy as happiness." Isocrates, Athenian orator (436-338 BC) Democracy first emerged in ancient Athens in 507 BC following a long turbulent period of aristocracy and tyranny, when a nexus of intertwined geopolitical, sociopolitical, economic, and cultural developments led to the morphogenesis of this new political constitution. Athenian Democracy formulated the political ideology and fundamental principles that were later canonized by modern democracies, formalized defensive mechanisms against undue concentration of power and employed innovative integrative mechanisms to propagate its ideology and educate the citizens. Pathogenic traits-catalysts, however, such as the extreme polarization between mass and elite, demagogy, populism, failure of justice, apathy, and poor education caused extensive political ankylosis. Internal corrosion and changing historical conditions caused the decline and fall of Democracy three centuries later.Isocrates' aphorism, therefore, rings alarmingly all too pragmatic and relevant today, 250 years since the resurgence of Democracy in the modern era. Are we running a similar cycle, repeating old mistakes, standing at the same juncture, heading towards the same dead end? To navigate forward, find solutions, and shape our future, we need first to study our past. About the Speaker: With over 35 years of experience in archaeology, teaching, and administration, Prof. Christofilis Maggidis is a faculty member at the Institute of World Politics in Washington, D.C., President of the Mycenaean Foundation, and Field Director of Excavations at Mycenae and Lamia. Throughout his career, Prof. Maggidis has combined academic leadership with a commitment to innovative teaching and interdisciplinary research. He earned the BA at the University of Athens, the Ph.D. at the University of Pennsylvania, and completed postdoctoral research at Brown University. Prof. Maggidis taught at Campus College and the University of Indianapolis, Athens, Greece, and held the distinguished Christopher Roberts Chair in Archaeology at Dickinson College for two decades, where he created and chaired the Department of Archaeology, designed the archaeology academic curriculum, and directed study abroad programs. In 2022 Prof. Maggidis joined the Institute of World Politics in Washington D.C. where he teaches at graduate level and directs "Hermes," the Institute's study abroad program in Greece. His research focuses on Minoan and Mycenaean archaeology, Classical Greek art and architecture, and archaeological methodology. With 40 years of field experience, Prof. Maggidis has led excavations at prominent sites in Greece, including Mycenae, Glas, and the Spercheios Valley, making significant discoveries and directing acclaimed field schools that trained over 450 students from 44 universities worldwide. Maggidis has secured substantial external and institutional funding for his research and fieldwork ($2.8million), and his findings have been widely disseminated in scholarly publications and international media. His scholarly publications comprise 26 articles, numerous field reports, one book submitted for publication and three forthcoming books. Furthermore, Prof. Maggidis has presented 45 international conference papers and delivered 42 invited lectures at prestigious universities and institutes worldwide.

"In war and battle, this is the way to do your part."Today on Ascend: The Great Books Podcast, Dcn. Harrison Garlick is joined by the Athenian Stranger and Johnathan Bi to introduce the Gorgias and discuss the first part: the dialogue of Gorgias and Socrates.What begins as a polite inquiry into the nature of rhetoric erupts into a war for the soul of Athens—and for every reader seeking the good life. Visit thegreatbookspodcast.com for our reading schedule.Visit our COLLECTION OF GUIDES to the great books. Visit Athenian Stranger.Visit Johnathan Bi.Athenian Stranger frames the conflict as two competing “technologies” of speech: Gorgias' art that grants “freedom for oneself and empire over everyone else” (452d) versus Socrates' dialectical practice that knows “the natures and causes of things” (464b–465a). The dialogue's three-part structure—shortest with reserved Gorgias, medium with spirited Polus, longest with shameless Callicles—spirals downward, exposing pleonexia (infinite grasping desire) beneath all three souls. Dcn. Harrison Garlick underscores the dialogue's raw honesty: Athenian youth, like us, faced a nihilistic void after the gods' decline, craving tyranny over truth. Philosophical gems abound—“better to be harmed than harm,” “better to be punished than escape justice”—while the pastry-baker analogy brands rhetoric without philosophy as mere flattery. The world that Socrates is engaging with is far more like our world than I think I realized… nihilism as a modern phenomenon? You see this really with the young men of Athens too.” - Dcn. Harrison Garlick“We all have erotic longings. The question is, they of the noble things that separate us from the beasts or are they of the bodily pleasures?” - Athenian StrangerNext episode: Polus defends raw power with Dr. Matthew Bianco (Circe Institute).

When – and how – did Athenian democracy begin? There is no unambiguous answer to this question. This lecture explores one plausible origin: the popular uprising in 508 BCE overthrowing foreign invaders (who had previously expelled an Athenian-bred family of tyrants). In the aftermath of that revolution, the Athenians – led by Kleisthenes – reorganised their political system to foster new identities and interactions. As further political and social changes were made, Athenian democracy took shape in the imaginations of contemporaries and of later generations.This lecture was recorded by Professor Melissa lane on the 16th of October 2025 at Barnards Inn Hall, London.Melissa Lane is the Class of 1943 Professor of Politics, Princeton University and is also Associated Faculty in the Department of Classics and Department of Philosophy. Previously she was Senior University Lecturer at Cambridge University in the Faculty of History and Fellow of King's College, Cambridge.She studied for her first degree in Social Studies (awarded summa cum laude) at Harvard University, and then took an MPhil and PhD in Philosophy at the University of Cambridge, where she was a student at King's College, supported by appointments as a Marshall Scholar, Truman Scholar, and Mary Isabel Sibley Fellow of Phi Beta Kappa.Professor Lane is an author, lecturer and broadcaster who has received major awards including being named a Guggenheim Fellow, and the Lucy Shoe Meritt Resident in Classical Studies at the American Academy in Rome. She has published widely in journals and authored or introduced nine major books including Greek and Roman Political Ideas; Eco-Republic; and most recently, Of Rule and Office: Plato's Ideas of the Political, which was awarded the 2024 Book Prize of the Journal of the History of Philosophy.Professor Lane is the only person ever to have delivered both the Carlyle Lectures and the Isaiah Berlin Lectures at the University of Oxford.The transcript of the lecture is available from the Gresham College website: https://www.gresham.ac.uk/watch-now/tyranny-democracyGresham College has offered free public lectures for over 400 years, thanks to the generosity of our supporters. There are currently over 2,500 lectures free to access. We believe that everyone should have the opportunity to learn from some of the greatest minds. To support Gresham College's mSupport the show

Send us a textSocrates taught his students contempt for the gods, how to defraud creditors, and useless trivialities about flea-jumping. Or at least, that's how Socrates appears in the comedy Clouds. If you want to understand something of the Athenian hostility to the great philosopher which eventually reached its climax in sentencing Socrates to death, it helps to see how he was lampooned in front of Athenian audiences by his contemporary, the comedian playwright Aristophanes. But Clouds is more than just (dirty) jokes. It is a profane and self-critical attack on educational innovation, and a call to return to the old ways, the ways which produced heroic men like Aeschylus, who with his fellows turned the Persians back at Marathon and saved Greece. The new form of education, in Aristophanes' view, threatens to reduce Athens to a pathetic bunch of weak and impious nerds. But even in his mockery of the new, Aristophanes seems well aware of the inner weakness of the old ways and the reason for their defeat. So it shouldn't be too surprising that his conclusion simply seems to be: Burn it all down.Aristophanes' Clouds trans. by Alan H. Sommerstein: https://amzn.to/4hEaykYAristophanes' Clouds trans. by Peter Meineck: https://amzn.to/4o7lr0RAristophanes' Clouds trans. by William James Hickie: https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0241%3Acard%3D1Henri-Irénée Marrou's A History of Education in Antiquity: https://bookshop.org/a/25626/9780299088149Hesiod's Works and Days: https://bookshop.org/a/25626/9780674997202Herodotus' Histories: https://bookshop.org/a/25626/9781400031146Plato's Republic: https://bookshop.org/a/25626/9780465094080Leo Strauss's "The Problem of Socrates" (in The Rebirth of Classical Political Rationalism): https://bookshop.org/a/25626/9780226777153New Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

"In him we live and move and have our being." When Paul quoted the Greek poet Epimenides at Mars Hill in Acts 17, the Athenian philosophers weren't confused—they knew exactly what he was referencing. Their council of gods. In this LIVE from Blurry Con preview, Dr. Joel Muddamalle explains that Greek philosophy included a divine hierarchy ruling over nations and territories, strikingly similar to what Scripture describes in Deuteronomy 32:8. When God judged humanity at Babel, He didn't just scatter the nations—He disinherited them, assigning each to divine beings called "sons of God." These weren't decorative angels; they were governing authorities with real power over territories. The Greeks called them gods. The Hebrews understood them as rebellious divine council members. Paul, standing in the intellectual epicenter of the ancient world, used their own theology against them: "That council you worship? They're defeated rebels. The 'Unknown God' you acknowledge but don't know? That's Yahweh—and His Son Jesus Christ has authority over every power you've been serving." Joel walks through how Paul's Mars Hill sermon connects to the entire biblical narrative of spiritual warfare: the serpent's Eden rebellion, Babel's cosmic judgment, Mount Hermon where divine beings (Watchers) descended and corrupted the nations they were supposed to steward, and ultimately Christ's victory reclaiming all territory and authority. This is why Paul could confidently quote Greek poets—he wasn't compromising truth, he was revealing it through a framework the Greeks already understood. Joel explains what the divine council is, why geography matters in spiritual warfare, where demons originate (not fallen angels—Scripture doesn't teach that), how territorial spirits function, and why missions and prayer look different when you understand cosmic geography. The Greeks believed in a council of gods ruling over territories. Paul said: You're right about the structure, but wrong about who's in charge. Christ has defeated them all and reclaimed His rightful dominion. This conversation bridges ancient philosophy, Hebrew theology, and practical spiritual warfare—showing they're not contradictory but complementary when understood correctly. Whether you're trying to make sense of Ephesians 6, understand missions strategy, or grasp what Christ actually accomplished, Joel provides the framework Scripture assumes but Western rationalism has stripped away. Blurry Con 3 might be sold out, but you can still join us virtually on our Livestream. Get tickets here: www.blurrycreatures.com for half the cost of last year! This episode is sponsored by:https://zocdoc.com/blurry — Find and instantly book top-rated doctors today! Learn more about your ad choices. Visit megaphone.fm/adchoices

The Peloponnesian War is considered one of the most famous wars of the ancient world not only because it was a massive and devastating conflict that reshaped the Greek world, but also because its thorough documentation by the historian Thucydides transformed how we understand history and war. On the face of it, the Peloponnesian War, fought over 2000 years ago in a corner of the Mediterranean, shouldn’t have made history. While the war was quite long, lasting 27 years, and oftentimes brutal, the two major parties, Athens and Sparta, were politically irrelevant within a century of the war’s conclusion. Plus the war’s cause is murky and takes a detailed understanding of Greek’s chaotic political history. And yet, it was this conflict which would be remembered for centuries. As the subject of a detailed history by Thucydides, an Athenian war general and historian, the story of the Peloponnesian War remains essential reading for politicians, historians, and students. Today’s guest is Polly Low, who authored part of a new translation of The History of the Peloponnesian War. The translation depicts the events of the war between Athens and Sparta that began in 431 BC and would continue until 404, a conflict that embroiled not only mainland Greece but Greek states from the eastern Mediterranean and as far west as Italy and Sicily. See omnystudio.com/listener for privacy information.

Join the Roy D. and Margaret B. Wooster Professor of the Classics Emeritus Robert Garland for a spooky exploration into the history of humanity's relationship with death in this all new episode of 13. Professor Garland is an expert on Greek religion, Greek urban development, Greek society and social values, and Athenian topography. He also has an uncanny knack for finding the threads between antiquity and the modern world, and he is a well-respected scholar on the lives of everyday people in the ancient world. His most recent book, What to Expect When You're Dead: An ancient tour of death and the afterlife, was just published this year by Princeton University Press.

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Comedian George Carlin, that great court jester of empire, pierced the veil with these words. He was not joking, though it came wrapped in laughter. He was revealing the architecture of power in America, which is not democracy in the Athenian sense but plutocracy, oligarchy, and the orchestration of society by malevolent Godzillionaires who hold the levers of capital, media, and lobbying. Carlin's genius was that he could condense the unspoken reality into a phrase so sharp it cut through the fog: that the average citizen is managed, pacified, manipulated, but never truly invited into the circles where decisions are really made.Now contrast this with the comedian Joe Rogan, whose arc has been peculiar. He began as an outsider—comic, martial artist, psychonaut - someone who sat at the edges of culture, exploring taboo subjects, amplifying voices that the lamestream media ignored. In this way, he bore the spirit of initiation, cracking the seal for millions into discussions of psychedelics, UFOs, alternative histories, and human potential. But then—success, influence, and the gravitational pull of that “big club.” The very dynamic Carlin warned of began to enfold Rogan. The curiosity began to wobble. Instead of being the gadfly pricking the system, his voice increasingly became captured by the same circuits of power he once subverted. Because as wealth accumulates, and celebrity solidifies, the outsider is no longer outside and what was once disruptive becomes contained within the big club itself. Carlin never joined that club. He stayed outside, hurling his Molotov cocktails of truth wrapped in laughter. By contrast, Rogan has been drawn towards it, and Transmuted from Stoned Ape theory advocate to oligarchic ball gargler in the process. These insight sub-episodes are mirrored on our primary YouTube channel which can be found at https://www.youtube.com/@NilesHeckman/videos

When it comes to the concept of The West, its scope and principles have been criticized both contemporarily and historically. How did the West emerge as a coherent concept, and what has it meant over time?Georgios Varouxakis is a Professor in the History of Political Thought at Queen Mary University of London, where he is also the Co-director of the Centre for the Study of the History of Political Thought. He is also the author of several books, and his newest book is titled The West: The History of an Idea.Greg and Georgios discuss Giorgios's new book, 'The West: The History of an Idea,' and explore the origins, evolution, and various interpretations of the concept of 'the West.' Their conversation covers some popular misconceptions about the West, reasons behind its historical development, and the roles nations like Greece, Russia, and Ukraine have played in shaping the West's identity. Giorgios emphasizes how the West has been a flexible and evolving idea, open to new members and continuously redefined through history. *unSILOed Podcast is produced by University FM.*Episode Quotes:The two myths of the West's origins03:06: The popular conceptions are that the West must have always existed. People take for granted that at least since the ancient Greeks, there is a West that has resisted the invasion of Asia through the Persian Empire and that in the Battle of Marathon, the West defined itself and defeated. A projection of things that people later imagined. In this sense, ancient Greeks saw themselves as Greeks. They did not see themselves as West or Europe or anything else. The other end of the spectrum is that the West must have begun with a Cold War, that surely the West is a creation of the post–First World War situation where the United States leads a group of peoples versus the Soviet Union, and that is the West. These are the two popular extremes. Popular conceptions that I consider, the two ends of the spectrum.The West as an open-ended idea17:14: The West had inherent from its inception an open-endedness that was not based on just ethnic descent or just religion.Richard Wright: The gadfly of the West37:14: [Richard Wright] says, "I'm Western, but I now realize I'm more Western than the West. I'm more advanced than the West. I believe in the Western principles and values, and constitutional and political and other philosophical ideas. I was taught, I believe in freedom of speech, separation of, and the of. These are not necessarily practiced much of the time by Western governments and elites. So he becomes literally like Socrates was the gadfly of Athenian democracy. Richard Wright becomes the gadfly of the West, saying, 'I'm criticizing you because you're not doing the Western thing. You're not Western enough.' Literally, he says, 'The West is not Western enough.'"Why the West should be improved, not abolished47:48: My argument is peoples and their leaderships make decisions, and they may change allegiances. They may adopt institutions, alliances, and cultural references that their ancestors did not have a century or two ago, come from a country that. An experiment in that these experiments may change. You know, things may change, but I do not think anytime soon Greece will join some Eastern or whatever alliance. So to the extent that what anyone can predict, the attractiveness of the West is exactly this combination of, and an entity. As we keep saying, it should be criticized and improved. So it is not abolishing the West that I would recommend, it is improving the West and making the West live up to more of its aspirations and principles.Show Links:Recommended Resources:John Stuart MillAuguste ComteOttoman EmpirePeter the GreatCatherine the GreatGeorg Wilhelm Friedrich HegelAhmed RızaOliver GoldsmithJean-Jacques RousseauGermaine de StaëlThomas MannFrancis LieberDonald TrumpSteve BannonOswald SpenglerWestern CivilizationWalter LippmannW. E. B. Du BoisRichard WrightFrancis FukuyamaGuest Profile:Faculty Profile at Queen Mary University of LondonLinkedIn ProfileGuest Work:Amazon Author PageThe West: The History of an IdeaLiberty Abroad: J. S. Mill on International RelationsMill on NationalityVictorian Political Thought on France and the FrenchPhilPapers.org Profile Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

He is mentioned in Acts 17:19-34. He was a learned Athenian, a member of the Athenian court on Mars Hill (Areos Pagos in Greek, from which the title 'Areopagite' comes). At the time of Christ's crucifixion, he was studying in Egypt and saw the sky darkened there for three hours when Christ breathed His last. He later married and had several children. When St Paul preached in Athens, Dionysius was among the first to believe, and became either the first (according to some) Bishop of Athens, or the second, succeeding St Hierotheos (commemorated tomorrow, October 4). With St Hierotheos he was present at the Dormition of the Mother of God. He received a martyr's end in his old age, possibly in Athens. Several famous works of mystical theology, including On the Divine Names, are attributed to him.

He is mentioned in Acts 17:19-34. He was a learned Athenian, a member of the Athenian court on Mars Hill (Areos Pagos in Greek, from which the title 'Areopagite' comes). At the time of Christ's crucifixion, he was studying in Egypt and saw the sky darkened there for three hours when Christ breathed His last. He later married and had several children. When St Paul preached in Athens, Dionysius was among the first to believe, and became either the first (according to some) Bishop of Athens, or the second, succeeding St Hierotheos (commemorated tomorrow, October 4). With St Hierotheos he was present at the Dormition of the Mother of God. He received a martyr's end in his old age, possibly in Athens. Several famous works of mystical theology, including On the Divine Names, are attributed to him.

The Sicilian Expedition stands as one of history's most infamous military disasters—a bold gamble that crippled Athenian power and ultimately sealed their fate in the Peloponnesian War. But what drove Athens to stake everything on this distant campaign?When Segesta, a small Sicilian city, came seeking help against their rivals, Athens faced a pivotal choice. Though initially cautious, requesting proof of Segesta's resources and sending scouts to assess the situation, the Athenian assembly's deliberations quickly spiraled beyond simple alliance politics. The real drama unfolded in the clash between two visions of Athens' future: Nicias, the cautious veteran, warning against imperial overreach, and Alcibiades, the brilliant young aristocrat, painting visions of easy conquest and unlimited wealth.What makes this moment so compelling is how Nicias' attempt to discourage the expedition by demanding excessive resources spectacularly backfired. Rather than deterring the assembly, his warnings only inflamed their ambition. The expedition ballooned from 60 ships to an unprecedented armada of 130 triremes and 5,000 hoplites—transforming a limited intervention into an all-or-nothing gamble on conquest.Thucydides frames this decision as inevitable tragedy, the product of Athens' unchecked imperial appetite. Yet other ancient writers suggest the expedition wasn't doomed from inception—its failure stemmed from divided leadership, political sabotage, and cruel twists of fortune. This tension between deterministic failure and contingent possibility makes the Sicilian debate a perfect case study in how democracies make catastrophic military decisions despite warning signs.The expedition's planning reveals deeper truths about Athenian society: their confidence after dominating the Aegean, their hunger for new conquests after the brutal subjugation of Melos, and the factional politics that would soon tear apart their command structure when religious scandals erupted on the eve of departure.Listen as we explore this pivotal moment when Athens reached beyond its grasp—a decision still studied by military strategists today for its timeless lessons about ambition, overextension, and the dangers of democratic war-making. Support the show

Xenophon was a philosophy student, a Socratic thinker, and a pampered Athenian aristocrat who signed up for a mercenary road trip into Persia and accidentally became one of the greatest battlefield leaders in Greek history. When his army's generals were betrayed and slaughtered, Xenophon—who had never commanded a single soldier—rallied 10,000 stranded warriors and led them on a 4,000-mile retreat through enemy territory, across deserts, mountains, and hostile kingdoms, surviving ambushes, starvation, and snowblindness. This is the story of how a student of Socrates marched his way into legend—and inspired everyone from Alexander the Great to the creators of cult classic movie The Warriors.  Can you dig it?!

Send us a textWe tend to think of the Athenians as philosophers, architects, and mathematicians. But their highest devotion was rather to sports and to music. These priorities are evident from their system of education, in which young Greek men were trained to compete in the Olympics as well as to sing and dance in the chorus. They were jocks. Think of the tragic playwright Aeschylus, who despite his literary accomplishments was remembered in his epitaph merely as a warrior at the Battle of Marathon. A man's man. So when Socrates and the sophists came around, the defenders of old-style musical and athletic education scoffed at the sickly, ugly, and weak men that philosophical and rhetorical training produced: in other words, a bunch of nerds. In this episode, Jonathan and Ryan discuss what the comic Athenian poet Aristophanes called ἡ ἀρχαία παιδεία, i.e. that old-time education of Athens.Henri-Irénée Marrou's A History of Education in Antiquity: https://bookshop.org/a/25626/9780299088149NH episode on Homeric education: https://newhumanists.buzzsprout.com/1791279/episodes/17406673-how-to-raise-an-achilles-episode-xciThucydides' The Peloponnesian War: https://bookshop.org/a/25626/9780684827902Aristophanes' Clouds: https://amzn.to/46GYaeKCato's De agri cultura: https://penelope.uchicago.edu/Thayer/L/Roman/Texts/Cato/De_Agricultura/A*.htmlPete Hegseth's and David Goodwin's Battle for the American Mind: https://amzn.to/4gHQEoxJacob Burckhardt's Civilization of the Renaissance in Italy: https://bookshop.org/a/25626/9781617206047New Humanists episode on Alcuin and Charlemagne: https://newhumanists.buzzsprout.com/1791279/episodes/15992673-the-barren-contemplative-life-episode-lxxviiiHerodotus' Histories: https://bookshop.org/a/25626/9781400031146New Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

⸻ Podcast: Redefining Society and Technologyhttps://redefiningsocietyandtechnologypodcast.com ______Title: Tech Entrepreneur and Author's AI Prediction - The Last Book Written by a Human Interview  | A Conversation with Jeff Burningham | Redefining Society And Technology Podcast With Marco Ciappelli______Guest: Eli LopianFounder of Typemock Ltd | Author of AIcracy: Beyond Democracy | AI & Governance Thought LeaderOn LinkedIn: https://www.linkedin.com/in/elilopian/Book: https://aicracy.aiHost: Marco CiappelliCo-Founder & CMO @ITSPmagazine | Master Degree in Political Science - Sociology of Communication l Branding & Marketing Advisor | Journalist | Writer | Podcast Host | #Technology #Cybersecurity #Society

Plato is a key figure from the beginnings of Western philosophy, yet the impact of his lived experience on his thought has rarely been explored. Born during a war that would lead to Athens' decline, Plato lived in turbulent times. In Plato: A Civic Life (Reaktion, 2025), Carol Atack explores how Plato's life in Athens influenced his thought, how he developed the Socratic dialogue into a powerful philosophical tool, and how he used the institutions of Athenian society to create a compelling imaginative world. Accessibly written, this book shows how Plato made Athens the place where diverse ideas were integrated into a new way of approaching the big questions about our lives, then and now. Carol Atack teaches classical Greek and ancient philosophy at the University of Cambridge. She is the author and coauthor of two books, most recently Anachronism and Antiquity. 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: https://www.youtube.com/user/a48266/videos 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

This week, Jeff and Dave wrap up the third installment in their brief series on Plato's Apology. So what exactly is Socrates' daimon? Is it like conscience, sometimes accusing, sometimes excusing? Is it similar to what the apostle Paul describes in Romans 2.14-15? If so, how come Socrates' inner voice never motivates him toward action, but only seeks to drive him away from something? And, is Socrates really being honest when he says he is no threat to traditional Athenian religion, seeing how his definition of the divine is anything but Homeric, but rather consists in a newly strict ethical conception, wherein the gods must -- gasp -- behave at least as well as their worshippers? And finally, what's Dave got against Shawshank? Is there any way to redeem this episode? O Chalupa, just tune in to find out!

Melvyn Bragg and guests discuss the speeches that became a byword for fierce attacks on political opponents. It was in the 4th century BC, in Athens, that Demosthenes delivered these speeches against the tyrant Philip II of Macedon, father of Alexander the Great, when Philip appeared a growing threat to Athens and its allies and Demosthenes feared his fellow citizens were set on appeasement. In what became known as The Philippics, Demosthenes tried to persuade Athenians to act against Macedon before it was too late; eventually he succeeded in stirring them, even if the Macedonians later prevailed. For these speeches prompting resistance, Demosthenes became famous as one of the Athenian democracy's greatest freedom fighters. Later, in Rome, Cicero's attacks on Mark Antony were styled on Demosthenes and these too became known as Philippics. With Paul Cartledge A. G. Leventis Senior Research Fellow at Clare College, University of Cambridge Kathryn Tempest Reader in Latin Literature and Roman History at the University of Roehampton And Jon Hesk Reader in Greek and Classical Studies at the University of St Andrews Producer: Simon Tillotson Spanning history, religion, culture, science and philosophy, In Our Time from BBC Radio 4 is essential listening for the intellectually curious. In each episode, host Melvyn Bragg and expert guests explore the characters, events and discoveries that have shaped our world.

Melvyn Bragg and guests discuss the speeches that became a byword for fierce attacks on political opponents. It was in the 4th century BC, in Athens, that Demosthenes delivered these speeches against the tyrant Philip II of Macedon, father of Alexander the Great, when Philip appeared a growing threat to Athens and its allies and Demosthenes feared his fellow citizens were set on appeasement. In what became known as The Philippics, Demosthenes tried to persuade Athenians to act against Macedon before it was too late; eventually he succeeded in stirring them, even if the Macedonians later prevailed. For these speeches prompting resistance, Demosthenes became famous as one of the Athenian democracy's greatest freedom fighters. Later, in Rome, Cicero's attacks on Mark Antony were styled on Demosthenes and these too became known as Philippics. With Paul Cartledge A. G. Leventis Senior Research Fellow at Clare College, University of Cambridge Kathryn Tempest Reader in Latin Literature and Roman History at the University of Roehampton And Jon Hesk Reader in Greek and Classical Studies at the University of St Andrews Producer: Simon TillotsonSpanning history, religion, culture, science and philosophy, In Our Time from BBC Radio 4 is essential listening for the intellectually curious. In each episode, host Melvyn Bragg and expert guests explore the characters, events and discoveries that have shaped our world.

Friedrich Nietzsche is known as one of the most infamous critics of Christianity, but are there lessons Christians can learn from that critique? The faith is beginning to see a small but real revival in the West, but most seekers are looking for a more robust and demanding version than is currently offered in our modern world. Athenian Stranger joins me to discuss how a better understanding of Nietzsche's work can actually help Christian combat nihilism. Follow on: Apple: https://podcasts.apple.com/us/podcast/the-auron-macintyre-show/id1657770114 Spotify: https://open.spotify.com/show/3S6z4LBs8Fi7COupy7YYuM?si=4d9662cb34d148af Substack: https://auronmacintyre.substack.com/ Twitter: https://twitter.com/AuronMacintyre Gab: https://gab.com/AuronMacIntyre YouTube:https://www.youtube.com/c/AuronMacIntyre Rumble: https://rumble.com/c/c-390155 Odysee: https://odysee.com/@AuronMacIntyre:f Instagram: https://www.instagram.com/auronmacintyre/ Today's sponsors: Visit: https://crockettcoffee.com Learn more about your ad choices. Visit megaphone.fm/adchoices

In ancient Athens, citizens would gather at the Agora, or marketplace, for a specific purpose: to vote people off the island – er, out of the city.