Podcast appearances and mentions of Bertrand Russell

In philosophy of mind, panpsychism is the view that the mind or a mind-like aspect is a fundamental and ubiquitous feature of reality. It is also described as a theory that "the mind is a fundamental feature of the world which exists throughout the universe". It is one of the oldest philosophical theories, and has been ascribed in some form to philosophers including Thales, Plato, Spinoza, Leibniz, Schopenhauer, William James, Alfred North Whitehead, and Bertrand Russell. In the 19th century, panpsychism was the default philosophy of mind in Western thought, but it saw a decline in the mid-20th century with the rise of logical positivism. Recent interest in the hard problem of consciousness and developments in the fields of neuroscience, psychology, and quantum mechanics have revived interest in panpsychism in the 21st century because it addresses the hard problem directly.Become a supporter of this podcast: https://www.spreaker.com/podcast/monster-fuzz--4349429/support.

Andrew Copson speaks to Labour peer, campaigner, humanist, and former child refugee Lord Alf Dubs who shares the beliefs that have shaped his lifelong quest for social justice, including a childhood encounter with discrimination in 1940s UK and finding himself unexpectedly part of history as a hospital patient on the day the NHS began. He also opens up fleeing the Nazis, travelling as a child refugee on Nicholas Winton's Kindertransport. What I Believe was the title of two separate essays by the philosopher Bertrand Russell and the philosopher EM Forster in the early 20th century. These two humanists set out their approach to life, their fundamental worldview, in a way that was accessible to all. In this podcast, Chief Executive of Humanists UK, Andrew Copson, speaks to humanists today to understand more about what they believe, to understand more about the values, convictions, and opinions they live by. Humanists UK is the national charity working on behalf of non religious people to advance free thinking and promote a tolerant society. If you'd like to support the podcast or find out more about the humanist approach to life or the work that we do, please visit humanists.uk. If you like what you see, please consider joining as a member: You can follow Humanists UK on Bluesky, Facebook, Instagram, X, and TikTok – and please remember to leave a 5 star review! What I Believe is produced by Sophie Castle.

In which Robert goes solo, while Amy enjoys a Girls Night Out!   A discussion of Joy, Fun, Heartiness, Panaché, Joie De Vie ... Objectivism and the Lust For Life.  Being, doing, getting, having more of everything.  Also, Mount St. Helens, Halley's Comet, "No Dirty Dishes Day" (and Robert's GLO Rules), and Happy Birthday to Tina Fey, Mark Mothersbaugh, Rick Wakeman, Frank Capra, and Bertrand Russell & his Teapot!

Many of us have plenty of experiences with math, especially when we were younger. Perhaps some of your memories of what math was like for you in school are unpleasant, to say the least. Yet there are many people who are passionate about mathematics, especially Christians who see mathematics as the God-given language by which we can better understand not only the physical world around us, but God Himself. Naturalism has no real answers for why mathematics is so useful and even beautiful and practical not only for doing science, but in our everyday lives. And how are beauty and mathematics linked? What do beauty and math tell us about God Himself? This week we wrap up our conversation with youth leader, math professor, friend of Watchman Fellowship and Christian apologist Paige Lehrmann. Paige will share with us her passion about mathematics, beauty, and how we can incorporate them in our defense for the hope that is in us (1 Peter 3:15). Paige Lehrmann is the Director of Student Ministries at St. Andrew's Community Church in Oklahoma City and a student at Dallas Theological Seminary. She earned her B.A. in Philosophy and Mathematics from Oklahoma Baptist University, where she completed an interdisciplinary thesis on the Trinity. Paige went on to pursue graduate studies in mathematics at the University of Oklahoma and has taught as an adjunct professor at Mid-America Christian University. She has presented at apologetics conferences on topics such as the Trinity, the divinity of Christ, and theistic arguments from beauty. Through her work, she hopes to help others think deeply about faith, truth, and the beauty of the Gospel.You may contact Paige via email at Paige.lehrmann@gmail.com. Free Resources from Watchman Fellowship Atheist New Testament scholar Dr. Bart D. Ehrman: www.watchman.org/Ehrman  Atheism: www.watchman.org/Atheism  Latter-day Saints: www.watchman.org/Mormonism Panpsychism: https://www.watchman.org/files/ProfilePanpsychism.pdf The New Age Movement: https://www.watchman.org/profiles/pdf/newageprofile.pdf Hinduism: https://www.watchman.org/staff/jwalker/ProfileHinduism.pdf Additional ResourcesFREE: We are also offering a subscription to our 4-page bimonthly Profiles here: www.watchman.org/FreePROFILE NOTEBOOK: Order the complete collection of Watchman Fellowship Profiles (around 700 pages -- from Astrology to Zen Buddhism) in either printed or PDF formats here: www.watchman.org/NotebookSUPPORT: Help us create more content like this. Make a tax-deductible donation here: www.watchman.org/GiveApologetics Profile is a ministry of Watchman Fellowship For more information, visit www.watchman.org © 2025 Watchman Fellowship, Inc.

Med pennan i handen och pipan i mungipan slogs han för en bättre värld. Filosofen och aktivisten Bertrand Russel gjorde allt med passion. Det ledde till att han både satt i fängelse och senare tilldelades Nobelpriset i litteratur.

Following on from "One to One", Martin and I spend this week and next discussing the politics of Paul (and Linda) McCartney.     This week, the Beatle years.    How Paul brought John into the peace movement (and possibly why he deserves that credit on "Give Peace a Chance"), McCartney and Bertrand Russell, Blackbird, Commonwealth and on through the early solo years.    Next week, a rundown on solo McCartney's political songs! #madeonzencastr

Clare Carlisle's biography of George Eliot, The Marriage Question, is one of my favourite modern biographies, so I was really pleased to interview Clare. We talked about George Eliot as a feminist, the imperfections of her “marriage” to George Henry Lewes, what she learned from Spinoza, having sympathy for Casaubon, contradictions in Eliot's narrative method, her use of negatives, psychoanalysis, Middlemarch, and more. We also talked about biographies of philosophers, Kierkegaard, and Somerset Maugham. I was especially pleased by Clare's answer about the reported decline in student attention spans. Overall I thought this was a great discussion. Many thanks to Clare! Full transcript below. Here is an extract from our discussion about Eliot's narrative ideas.Clare: Yes, that's right. The didactic thing, George Eliot is sometimes criticized for this didacticism because what's most effective in the novel is not the narrator coming and telling us we should actually feel sorry for Casaubon and we should sympathize with him. We'd be better people if we sympathize with Casaubon. There's a moralizing lecture about, you should feel sympathy for this unlikable person. What is more effective is the subtle way she portrays this character and, as I say, lets us into his vulnerabilities in some obvious ways, as you say, by pointing things out, but also in some more subtle ways of drawing his character and hinting at, as I say, his vulnerabilities.Henry: Doesn't she know, though, that a lot of readers won't actually be very moved by the subtle things and that she does need to put in a lecture to say, "I should tell you that I am very personally sympathetic to Mr. Casaubon and that if you leave this novel hating him, that's not--"? Isn't that why she does it? Because she knows that a lot of readers will say, "I don't care. He's a baddie."Clare: Yes I don't know, that's a good question.Henry: I'm interested because, in The Natural History of German Life, she goes to all these efforts to say abstract arguments and philosophy and statistics and such, these things don't change the world. Stories change the world. A picture of life from a great artist. Then when she's doing her picture of life from a great artist she constantly butts in with her philosophical abstractions because it's, she can't quite trust that the reader will get it right as it were.Clare: Yes, I suppose that's one way of looking at it. You could say that or maybe does she have enough confidence in her ability to make us feel with these characters. That would be another way of looking at it. Whether her lack of confidence and lack of trust is in the reader or in her own power as an artist is probably an open question.TranscriptHenry: Today I am talking to Clare Carlisle, a philosopher at King's College London and a biographer. I am a big fan of George Eliot's Double Life: The Marriage Question. I've said the title backwards, but I'm sure you'll find the book either way. Clare, welcome.Clare Carlisle: Hi, Henry. Nice to be here.Henry: Is George Eliot a disappointing feminist?Clare: Obviously disappointment is relative to expectations, isn't it? It depends on what we expect of feminism, and in particular, a 19th-century woman. I personally don't find her a disappointing feminist. Other readers have done, and I can understand why that's the case for all sorts of reasons. She took on a male identity in order to be an artist, be a philosopher in a way that she thought was to her advantage, and she's sometimes been criticized for creating heroines who have quite a conventional sort of fulfillment. Not all of them, but Dorothea in Middlemarch, for example, at the end of the novel, we look back on her life as a wife and a mother with some sort of poignancy.Yes, she's been criticized for, in a way, giving her heroines and therefore offering other women a more conventional feminine ideal than the life she managed to create and carve out for herself as obviously a very remarkable thinker and artist. I also think you can read in the novels a really bracing critique of patriarchy, actually, and a very nuanced exploration of power dynamics between men and women, which isn't simplistic. Eliot is aware that women can oppress men, just as men can oppress women. Particularly in Middlemarch, actually, there's an exploration of marital violence that overcomes the more gendered portrayal of it, perhaps in Eliot's own earlier works where, in a couple of her earlier stories, she portrayed abused wives who were victims of their husband's betrayal, violence, and so on.Whereas in Middlemarch, it's interestingly, the women are as controlling, not necessarily in a nasty way, but just that that's the way human beings navigate their relations with each other. It seems to be part of what she's exploring in Middlemarch. No, I don't find her a disappointing feminist. We should be careful about the kind of expectations we, in the 21st century project onto Eliot.Henry: Was George Henry Lewes too controlling?Clare: I think one of the claims of this book is that there was more darkness in that relationship than has been acknowledged by other biographers, let's put it that way. When I set out to write the book, I'd read two or three other biographies of Eliot by this point. One thing that's really striking is this very wonderfully supportive husbands that, in the form of Lewes, George Eliot has, and a very cheerful account of that relationship and how marvelous he was. A real celebration of this relationship where the husband is, in many ways, putting his wife's career before his own, supporting her.Lewes acted as her agent, as her editor informally. He opened her mail for her. He really put himself at the service of her work in ways that are undoubtedly admirable. Actually, when I embarked on writing this book, I just accepted that narrative myself and was interested in this very positive portrayal of the relationship, found it attractive, as other writers have obviously done. Then, as I wrote the book, I was obviously reading more of the primary sources, the letters Eliot was writing and diary entries. I started to just have a bit of a feeling about this relationship, that it was light and dark, it wasn't just light.The ambiguity there was what really interested me, of, how do you draw the line between a husband or a wife who's protective, even sheltering the spouse from things that might upset them and supportive of their career and helpful in practical ways. How do you draw the line between that and someone who's being controlling? I think there were points where Lewes crossed that line. In a way, what's more interesting is, how do you draw that line. How do partners draw that line together? Not only how would we draw the line as spectators on that relationship, obviously only seeing glimpses of the inner life between the two people, but how do the partners themselves both draw those lines and then navigate them?Yes, I do suggest in the book that Lewes could be controlling and in ways that I think Eliot herself felt ambivalent about. I think she partly enjoyed that feeling of being protected. Actually, there was something about the conventional gendered roles of that, that made her feel more feminine and wifely and submissive, In a way, to some extent, I think she bought into that ideal, but also she felt its difficulties and its tensions. I also think for Lewes, this is a man who is himself conditioned by patriarchal norms with the expectation that the husband should be the successful one, the husband should be the provider, the one who's earning the money.He had to navigate a situation. That was the situation when they first got together. When they first got together, he was more successful writer. He was the man of the world who was supporting Eliot, who was more at the beginning of her career to some extent and helping her make connections. He had that role at the beginning. Then, within a few years, it had shifted and suddenly he had this celebrated best-selling novelist on his hands, which was, even though he supported her success, partly for his own financial interests, it wasn't necessarily what he'd bargained for when he got into the relationship.I think we can also see Lewes navigating the difficulties of that role, of being, to some extent, maybe even disempowered in that relationship and possibly reacting to that vulnerability with some controlling behavior. It's maybe something we also see in the Dorothea-Casaubon relationship where they get together. Not that I think that at all Casaubon was modeled on Lewes, not at all, but something of the dynamic there where they get together and the young woman is in awe of this learned man and she's quite subservient to him and looking up to him and wanting him to help her make her way in the world and teach her things.Then it turns out that his insecurity about his own work starts to come through. He reacts, and the marriage brings out his own insecurity about his work. Then he becomes quite controlling of Dorothea, perhaps again as a reaction to his own sense of vulnerability and insecurity. The point of my interpretation is not to portray Lewes as some villain, but rather to see these dynamics and as I say, ambivalences, ambiguities that play themselves out in couples, between couples.Henry: I came away from the book feeling like it was a great study of talent management in a way, and that the both of them were very lucky to find someone who was so well-matched to their particular sorts of talents. There are very few literary marriages where that is the case, or where that is successfully the case. The other one, the closest parallel I came up with was the Woolfs. Leonard is often said he's too controlling, which I find a very unsympathetic reading of a man who looked after a woman who nearly died. I think he was doing what he felt she required. In a way, I agree, Lewes clearly steps over the line several times. In a way, he was doing what she required to become George Eliot, as it were.Clare: Yes, absolutely.Henry: Which is quite remarkable in a way.Clare: Yes. I don't think Mary Ann Evans would have become George Eliot without that partnership with Lewes. I think that's quite clear. That's not because he did the work, but just that there was something about that, the partnership between them, that enabled that creativity…Henry: He knew all the people and he knew the literary society and all the editors, and therefore he knew how to take her into that world without it overwhelming her, giving her crippling headaches, sending her into a depression.Clare: Yes.Henry: In a way, I came away more impressed with them from the traditional, isn't it angelic and blah, blah, blah.Clare: Oh, that's good.Henry: What did George Eliot learn from Spinoza?Clare: I think she learned an awful lot from Spinoza. She translated Spinoza in the 1850s. She translated Spinoza's Ethics, which is Spinoza's philosophical masterpiece. That's really the last major project that Eliot did before she started to write fiction. It has, I think, quite an important place in her career. It's there at that pivotal point, just before she becomes an artist, as she puts it, as a fiction writer. Because she didn't just read The Ethics, but she translated it, she read it very, very closely, and I think was really quite deeply formed by a particular Spinozist ethical vision.Spinoza thinks that human beings are not self-sufficient. He puts that in very metaphysical terms. A more traditional philosophical view is to say that individual things are substances. I'm a substance, you're a substance. What it means to be a substance is to be self-sufficient, independent. For example, I would be a substance, but my feeling of happiness on this sunny morning would be a more accidental feature of my being.Henry: Sure.Clare: Something that depends on my substance, and then these other features come and go. They're passing, they're just modes of substance, like a passing mood or whatever, or some kind of characteristic I might have. That's the more traditional view, whereas Spinoza said that there's only one substance, and that's God or nature, which is just this infinite totality. We're all modes of that one substance. That means that we don't have ontological independence, self-sufficiency. We're more like a wave on the ocean that's passing through. One ethical consequence of that way of thinking is that we are interconnected.We're all interconnected. We're not substances that then become connected and related to other substances, rather we emerge as beings through this, our place in this wider whole. That interconnectedness of all things and the idea that individuals are really constituted by their relations is, I think, a Spinoza's insight that George Eliot drew on very deeply and dramatized in her fiction. I think it's there all through her fiction, but it becomes quite explicit in Middlemarch where she talks about, she has this master metaphor of the web.Henry: The web. Right.Clare: In Middlemarch, where everything is part of a web. You put pressure on a bit of it and something changes in another part of the web. That interconnectedness can be understood on multiple levels. Biologically, the idea that tissues are formed in this organic holistic way, rather than we're not composed of parts, like machines, but we're these organic holes. There's a biological idea of the web, which she explores. Also, the economic system of exchange that holds a community together. Then I suppose, perhaps most interestingly, the more emotional and moral features of the web, the way one person's life is bound up with and shaped by their encounters with all the other lives that it comes into contact with.In a way, it's a way of thinking that really, it questions any idea of self-sufficiency, but it also questions traditional ideas of what it is to be an individual. You could see a counterpart to this way of thinking in a prominent 19th-century view of history, which sees history as made by heroic men, basically. There's this book by Carlyle, Thomas Carlyle, called The Heroic in History, or something like that.Henry: Sure. On heroes and the heroic, yes.Clare: Yes. That's a really great example of this way of thinking about history as made by heroes. Emerson wrote this book called Representative Men. These books were published, I think, in the early 1850s. Representative Men. Again, he identifies these certain men, these heroic figures, which represent history in a way. Then a final example of this is Auguste Comte's Positivist Calendar, which, he's a humanist, secularist thinker who wants to basically recreate culture and replace our calendar with this lunar calendar, which, anyway, it's a different calendar, has 13 months.Each month is named after a great man. There's Shakespeare, and there's Dante, and there's-- I don't know, I can't remember. Anyway, there's this parade of heroic men. Napoleon. Anyway, that's the view of history that Eliot grew up with. She was reading, she was really influenced by Carlisle and Emerson and Comte. In that landscape, she is creating this alternative Spinozist vision of what an exemplar can be like and who gets to be an exemplar. Dorothea was a really interesting exemplar because she's unhistoric. At the very end of Middlemarch, she describes Dorothea's unhistoric life that comes to rest in an unvisited tomb.She's obscure. She's not visible on the world stage. She's forgotten once she dies. She's obscure. She's ordinary. She's a provincial woman, upper middle-class provincial woman, who makes some bad choices. She has high ideals but ends up living a life that from the outside is not really an extraordinary life at all. Also, she is constituted by her relations with others in both directions. Her own life is really shaped by her milieu, by her relationships with the people. Also, at the end of the novel, Eliot leaves us with a vision of the way Dorothea's life has touched other lives and in ways that can't be calculated, can't really be recognized. Yet, she has these effects that are diffused.She uses this word, diffusion or diffuseness. The diffuseness of the effects of Dorothea's life, which seep into the world. Of course, she's a woman. She's not a great hero in this Carlyle or Emerson sense. In all these ways, I think this is a very different way of thinking about individuality, but also history and the way the world is made, that history and the world is made by, in this more Spinozist kind of way, rather than by these heroic representative men who stand on the world stage. That's not Spinoza's, that's Eliot's original thinking. She's taking a Spinozist ontology, a Spinozist metaphysics, but really she's creating her own vision with that, that's, of course, located in that 19th-century context.Henry: How sympathetic should we be to Mr. Casaubon?Clare: I feel very sympathetic to Mr. Casaubon because he is so vulnerable. He's a really very vulnerable person. Of course, in the novel, we are encouraged to look at it from Dorothea's point of view, and so when we look at it from Dorothea's point of view, Casaubon is a bad thing. The best way to think about it is the view of Dorothea's sister Celia, her younger sister, who is a very clear-eyed observer, who knows that Dorothea is making a terrible mistake in marrying this man. She's quite disdainful of Casaubon's, well, his unattractive looks.He's only about 40, but he's portrayed as this dried-up, pale-faced scholar, academic, who is incapable of genuine emotional connection with another person, which is quite tragic, really. The hints are that he's not able to have a sexual relationship. He's so buttoned up and repressed, in a way. When we look at it from Dorothea's perspective, we say, "No, he's terrible, he's bad for you, he's not going to be good for you," which of course is right. I think Eliot herself had a lot of sympathy for Casaubon. There's an anecdote which said that when someone asked who Casaubon was based on, she pointed to herself.I think she saw something of herself in him. On an emotional level, I think he's just a fascinating character, isn't he, in a way, from an aesthetic point of view? The point is not do we like Casaubon or do we not like him? I think we are encouraged to feel sympathy with him, even as, on the one, it's so clever because we're taken along, we're encouraged to feel as Celia feels, where we dislike him, we don't sympathize with him. Then Eliot is also showing us how that view is quite limited, I think, because we do occasionally see the world from Casaubon's point of view and see how fearful Casaubon is.Henry: She's also explicit and didactic about the need to sympathize with him, right? It's often in asides, but at one point, she gives over most of a chapter to saying, "Poor Mr. Casaubon. He didn't think he'd end up like this." Things have actually gone very badly for him as well.Clare: Yes, that's right. The didactic thing, George Eliot is sometimes criticized for this didacticism because what's most effective in the novel is not the narrator coming and telling us we should actually feel sorry for Casaubon and we should sympathize with him. We'd be better people if we sympathize with Casaubon. There's a moralizing lecture about, you should feel sympathy for this unlikable person. What is more effective is the subtle way she portrays this character and, as I say, lets us into his vulnerabilities in some obvious ways, as you say, by pointing things out, but also in some more subtle ways of drawing his character and hinting at, as I say, his vulnerabilities.Henry: Doesn't she know, though, that a lot of readers won't actually be very moved by the subtle things and that she does need to put in a lecture to say, "I should tell you that I am very personally sympathetic to Mr. Casaubon and that if you leave this novel hating him, that's not--"? Isn't that why she does it? Because she knows that a lot of readers will say, "I don't care. He's a baddie."Clare: Yes I don't know, that's a good question.Henry: I'm interested because, in The Natural History of German Life, she goes to all these efforts to say abstract arguments and philosophy and statistics and such, these things don't change the world. Stories change the world. A picture of life from a great artist. Then when she's doing her picture of life from a great artist she constantly butts in with her philosophical abstractions because it's, she can't quite trust that the reader will get it right as it were.Clare: Yes, I suppose that's one way of looking at it. You could say that or maybe does she have enough confidence in her ability to make us feel with these characters. That would be another way of looking at it. Whether her lack of confidence and lack of trust is in the reader or in her own power as an artist is probably an open question.Henry: There's a good book by Debra Gettelman about the way that novelists like Eliot knew what readers expected because they were all reading so many cheap romance novels and circulating library novels. There are a lot of negations and arguments with the reader to say, "I know what you want this story to do and I know how you want this character to turn out, but I'm not going to do that. You must go with me with what I'm doing.Clare: Yes. You mean this new book that's come out called Imagining Otherwise?Henry: That's right, yes.Clare: I've actually not read it yet, I've ordered it, but funnily enough, as you said at the beginning, I'm a philosopher so I'm not trained at all as a reader of literary texts or as a literary scholar by any means, and so I perhaps foolishly embarked on this book on George Eliot thinking, "Oh, next I'm going to write a book about George Eliot." Anyway, I ended up going to a couple of conferences on George Eliot, which was interestingly like stepping into a different world. The academic world of literary studies is really different from the world of academic philosophy, interestingly.It's run by women for a start. You go to a conference and it's very female-dominated. There's all these very eminent senior women or at least at this conference I went to there was these distinguished women who were running the show. Then there were a few men in that mix, which is the inverse of often what it can be like in a philosophy conference, which is still quite a male-dominated discipline. The etiquette is different. Philosophers like to criticize each other's arguments. That's the way we show love is to criticize and take down another philosopher's argument.Whereas the academics at this George Eliot conference were much more into acknowledging what they'd learned from other people's work and referencing. Anyway, it's really interestingly different. Debra Gettelman was at this conference.Henry: Oh, great.Clare: She had a book on Middlemarch. I think it was 2019 because it was the bicentenary of Eliot's birth, that's why there was this big conference. Debra, who I'd never met before or heard of, as I just didn't really know this world, gave this amazing talk on Middlemarch and on these negations in Middlemarch. It really influenced me, it really inspired me. The way she did these close readings of the sentences, this is what literary scholars are trained to do, but I haven't had that training and the close reading of the sentences, which didn't just yield interesting insights into the way George Eliot uses language but yielded this really interesting philosophical work where Eliot is using forms of the sentence to explore ontological questions about negation and possibility and modality.This was just so fascinating and really, it was a small paper in one of those parallel sessions. It wasn't one of the big presentations at the conference, but it was that talk that most inspired me at the conference. It's a lot of the insights that I got from Debra Gettelman I ended up drawing on in my own chapter on Middlemarch. I situated it a bit more in the history of philosophy and thinking about negation as a theme.Henry: This is where you link it to Hegel.Clare: Yes, to Hegel, exactly. I was so pleased to see that the book is out because I think I must have gone up to her after the talk and said, "Oh, it's really amazing." Was like, "Oh, thank you." I was like, "Is it published? Can I cite it?" She said, "No. I'm working on this project." It seemed like she felt like it was going to be a long time in the making. Then a few weeks ago, I saw a review of the book in the TLS. I thought, "Oh, amazing, the book is out. It just sounds brilliant." I can't wait to read that book. Yes, she talks about Eliot alongside, I think, Dickens and another.Henry: And Jane Austen.Clare: Jane Austen, amazing. Yes. I think it's to do with, as you say, writing in response to readerly expectation and forming readerly expectations. Partly thanks to Debra Gettelman, I can see how Eliot does that. It'd be really interesting to learn how she sees Jane Austen and Dickens also doing that.Henry: It's a brilliant book. You're in for a treat.Clare: Yes, I'm sure it is. That doesn't surprise me at all.Henry: Now, you say more than once in your book, that Eliot anticipates some of the insights of psychotherapy.Clare: Psychoanalysis.Henry: Yes. What do you think she would have made of Freud or of our general therapy culture? I think you're right, but she has very different aims and understandings of these things. What would she make of it now?Clare: It seems that Freud was probably influenced by Eliot. That's a historical question. He certainly read and admired Eliot. I suspect, yes, was influenced by some of her insights, which in turn, she's drawing on other stuff. What do you have in mind? Your question suggests that you think she might have disapproved of therapy culture.Henry: I think novelists in general are quite ambivalent about psychoanalysis and therapy. Yes.Clare: For what reason?Henry: If you read someone like Iris Murdoch, who's quite Eliotic in many ways, she would say, "Do these therapists ever actually help anyone?"Clare: Ah.Henry: A lot of her characters are sent on these slightly dizzying journeys. They're often given advice from therapists or priests or philosophers, and obviously, Murdoch Is a philosopher. The advice from the therapists and the philosophers always ends these characters up in appalling situations. It's art and literature. As you were saying before, a more diffusive understanding and a way of integrating yourself with other things rather than looking back into your head and dwelling on it.Clare: Of course. Yes.Henry: I see more continuity between Eliot and that kind of thinking. I wonder if you felt that the talking cure that you identified at the end of Middlemarch is quite sound common sense and no-nonsense. It's not lie on the couch and tell me how you feel, is it?Clare: I don't know. That's one way to look at it, I suppose. Another way to look at it would be to see Eliot and Freud is located in this broadly Socratic tradition of one, the idea that if you understand yourself better, then that is a route to a certain qualified kind of happiness or fulfillment or liberation. The best kind of human life there could be is one where we gain insight into our own natures. We bring to light what is hidden from us, whether those are desires that are hidden away in the shadows and they're actually motivating our behavior, but we don't realize it, and so we are therefore enslaved to them.That's a very old idea that you find in ancient philosophy. Then the question is, by what methods do we bring these things to light? Is it through Socratic questioning? Is it through art? Eliot's art is an art that I think encourages us to see ourselves in the characters. As we come to understand the characters, and in particular to go back to what I said before about Spinozism, to see their embeddedness and their interconnectedness in these wider webs, but also in a sense of that embeddedness in psychic forces that they're not fully aware of. Part of what you could argue is being exposed there, and this would be a Spinozist insight, is the delusion of free will.The idea that we act freely with these autonomous agents who have access to and control over our desires, and we pick the thing that's in our interest and we act on that. That's a view that I think Spinoza is very critical. He famously denies free will. He says we're determined, we just don't understand how we're determined. When we understand better how we're determined, then perhaps paradoxically we actually do become relatively empowered through our understanding. I think there's something of that in Eliot too, and arguably there's something of that in Freud as well. I know you weren't actually so much asking about Freud's theory and practice, and more about a therapy culture.Henry: All of it.Clare: You're also asking about that. As I say, the difference would be the method for accomplishing this process of a kind of enlightenment. Of course, Freud's techniques medicalizes that project basically. It's the patient and the doctor in dialogue, and depends a lot on the skills of the doctor, doesn't it? How successful, and who is also a human being, who is also another human being, who isn't of course outside of the web, but is themselves in it, and ideally has themselves already undergone this process of making themselves more transparent to their own understanding, but of course, is going to be liable to their own blind spots, and so on.Henry: Which of her novels do you love the most? Just on a personal level, it doesn't have to be which one you think is the most impressive or whatever.Clare: I'm trying to think how to answer that question. I was thinking if I had to reread one of them next week, which one would I choose? If I was going on holiday and I wanted a beach read for pure enjoyment, which of the novels would I pick up? Probably Middlemarch. I think it's probably the most enjoyable, the most fun to read of her novels, basically.Henry: Sure.Clare: There'd be other reasons for picking other books. I really think Daniel Deronda is amazing because of what she's trying to do in that book. Its ambition, it doesn't always succeed in giving us the reading experience that is the most enjoyable. In terms of just the staggering philosophical and artistic achievement, what she's attempting to do, and what she does to a large extent achieve in that book, I think is just incredible. As a friend of Eliot, I have a real love for Daniel Deronda because I just think that what an amazing thing she did in writing that book. Then I've got a soft spot for Silas Marner, which is short and sweet.Henry: I think I'd take The Mill on the Floss. That's my favorite.Clare: Oh, would you?Henry: I love that book.Clare: That also did pop into my mind as another contender. Yes, because it's so personal in a way, The Mill on the Floss. It's personal to her, it's also personal to me in that, it's the first book by Eliot I read because I studied it for A-Level. I remember thinking when we were at the beginning of that two-year period when I'd chosen my English literature A-Level and we got the list of texts we were going to read, I remember seeing The Mill on the Floss and thinking, "Oh God, that sounds so boring." The title, something about the title, it just sounded awful. I remember being a bit disappointed that it wasn't a Jane Austen or something more fun.I thought, "Oh, The Mill on the Floss." Then I don't have a very strong memory of the book, but I remember thinking, actually, it was better than I expected. I did think, actually, it wasn't as awful and boring as I thought it would be. It's a personal book to Eliot. I think that exploring the life of a mind of a young woman who has no access to proper education, very limited access to art and culture, she's stuck in this little village near a provincial town full of narrow-minded conservative people. That's Eliot's experience herself. It was a bit my experience, too, as, again, not that I even would have seen it this way at the time, but a girl with intellectual appetites and not finding those appetites very easily satisfied in, again, a provincial, ordinary family and the world and so on.Henry: What sort of reader were you at school?Clare: What sort of reader?Henry: Were you reading lots of Plato, lots of novels?Clare: No. I'm always really surprised when I meet people who say things like they were reading Kierkegaard and Plato when they were 15 or 16. No, not at all. No, I loved reading, so I just read lots and lots of novels. I loved Jane Eyre. That was probably one of the first proper novels, as with many people, that I remember reading that when I was about 12 and partly feeling quite proud of myself for having read this grown-up book, but also really loving the book. I reread that probably several times before I was 25. Jane Austen and just reading.Then also I used to go to the library, just completely gripped by some boredom and restlessness and finding something to read. I read a lot and scanning the shelves and picking things out. That way I read more contemporary fiction. Just things like, I don't know, Julian Barnes or, Armistead Maupin, or just finding stuff on the shelves of the library that looked interesting, or Anita Brookner or Somerset Maugham. I really love Somerset Maugham.Henry: Which ones do you like?Clare: I remember reading, I think I read The Razor's Edge first.Henry: That's a great book.Clare: Yes, and just knowing nothing about it, just picking it off the shelf and thinking, "Oh, this looks interesting." I've always liked a nice short, small paperback. That would always appeal. Then once I found a book I liked, I'd then obviously read other stuff by that writer. I then read, so The Razor's Edge and-- Oh, I can't remember.Henry: The Moon and Sixpence, maybe?Clare: Yes, The Moon and Sixpence, and-Henry: Painted Veils?Clare: -Human Bondage.Henry: Of Human Bondage, right.Clare: Human Bondage, which is, actually, he took the title from Spinoza's Ethics. That's the title. Cluelessly, as a teenager, I was like, "Ooh, this book is interesting." Actually, when I look back, I can see that those writers, like Maugham, for example, he was really interested in philosophy. He was really interested in art and philosophy, and travel, and culture, and religion, all the things I am actually interested in. I wouldn't have known that that was why I loved the book. I just liked the book and found it gripping. It spoke to me, and I wanted to just read more other stuff like that.I was the first person in my family to go to university, so we didn't have a lot of books in the house. We had one bookcase. There were a few decent things in there along with the Jeffrey Archers in there. I read everything on that bookshelf. I read the Jeffrey Archers, I read the True Crime, I read the In Cold Blood, just this somewhat random-- I think there was probably a couple of George Eliots on there. A few classics, I would, again, grip by boredom on a Sunday afternoon, just stare at this shelf and think, "Oh, is there anything?" Maybe I'll end up with a Thomas Hardy or something. It was quite limited. I didn't really know anything about philosophy. I didn't think of doing philosophy at university, for example. I actually decided to do history.I went to Cambridge to do history. Then, after a couple of weeks, just happened to meet someone who was doing philosophy. I was like, "Oh, that's what I want to do." I only recognized it when I saw it. I hadn't really seen it because I went to the local state school, it wasn't full of teachers who knew about philosophy and stuff like that.Henry: You graduated in theology and philosophy, is that right?Clare: Yes. Cambridge, the degrees are in two parts. I did Part 1, theology, and then I did Part 2, philosophy. I graduated in philosophy, but I studied theology in my first year at Cambridge.Henry: What are your favorite Victorian biographies?Clare: You mean biographies of Victorians?Henry: Of Victorians, by Victorians, whatever.Clare: I don't really read many biographies.Henry: Oh, really?Clare: [laughs] The first biography I wrote was a biography of Kierkegaard. I remember thinking, when I started to write the book, "I'd better read some biographies." I always tend to read fiction. I'm not a big reader of history, which is so ironic. I don't know what possessed me to go and study history at university. These are not books I read for pleasure. I suppose I am quite hedonistic in my choice of reading, I like to read for pleasure.Henry: Sure. Of course.Clare: I don't tend to read nonfiction. Obviously, I do sometimes read nonfiction for pleasure, but it's not the thing I'm most drawn to. Anyway. I remember asking my editor, I probably didn't mention that I didn't know very much about biography, but I did ask him to recommend some. I'd already got the book contract. I said, "What do you think is a really good biography that I should read?" He recommended, I think, who is it who wrote The Life of Gibbon? Really famous biography of Gibbon.Henry: I don't know.Clare: That one. I read it. It is really good. My mind is going blank. I read many biographies of George Eliot before I wrote mine.Henry: They're not all wonderful, are they?Clare: I really liked Catherine Hughes's book because it brought her down from her pedestal.Henry: Exactly. Yes.Clare: Talking about hedonism, I would read anything that Catherine Hughes writes just for enjoyment because she's such a good writer. She's a very intellectual woman, but she's also very entertaining. She writes to entertain, which I like and appreciate as a reader. There's a couple of big archival biographies of George Eliot by Gordon Haight and by Rosemary Ashton, for example, which are both just invaluable. One of the great things about that kind of book is that it frees you to write a different kind of biography that can be more interpretive and more selective. Once those kinds of books have been published, there's no point doing another one. You can do something more creative, potentially, or more partial.I really like Catherine Hughes's. She was good at seeing through Eliot sometimes, and making fun of her, even though it's still a very respectful book. There's also this brilliant book about Eliot by Rosemary Bodenheimer called The Real Life of Mary Ann Evans. It's a biographical book, but it's written through the letters. She sees Eliot's life through her letters. Again, it's really good at seeing through Eliot. What Eliot says is not always what she means. She can be quite defensive and boastful. These are things that really come out in her letters. Anyway, that's a brilliant book, which again, really helped me to read Eliot critically. Not unsympathetically, but critically, because I tend to fall in love with thinkers that I'm reading. I'm not instinctively critical. I want to just show how amazing they are, but of course, you also need to be critical. Those books were--Henry: Or realistic.Clare: Yes, realistic and just like, "This is a human being," and having a sense of humor about it as well. That's what's great about Catherine Hughes's book, is that she's got a really good sense of humor. That makes for a fun reading experience.Henry: Why do you think more philosophers don't write biographies? It's an unphilosophical activity, isn't it?Clare: That's a very interesting question. Just a week or so ago, I was talking to Clare Mac Cumhaill I'm not quite sure how you pronounce her name, but anyway, so there's--Henry: Oh, who did the four women in Oxford?Clare: Yes. Exactly.Henry: That was a great book.Clare: Yes. Clare MacCumhaill co-wrote this book with Rachael Wiseman. They're both philosophers. They wrote this group biography of Iris Murdoch, Elizabeth Anscombe, Philippa Foot, and Mary Midgley. I happened to be having dinner with a group of philosophers and sitting opposite her. Had never met her before. It was just a delight to talk to another philosopher who'd written biography. We both felt that there was a real philosophical potential in biography, that thinking about a shape of a human life, what it is to know another person, the connection between a person's life and their philosophy. Even to put it that way implies that philosophy is something that isn't part of life, that you've got philosophy over here and you've got life over there. Then you think about the connection between them.That, when you think about it, is quite a questionable way of looking at philosophy as if it's somehow separate from life or detachment life. We had a really interesting conversation about this. There's Ray Monk's brilliant biography of Wittgenstein, The Duty of Genius. He's another philosopher who's written biography, and then went on to reflect, interestingly, on the relationship between philosophy and biography.I think on the one hand, I'd want to question the idea that biography and philosophy are two different things or that a person's life and their thought are two separate questions. On the other hand, we've got these two different literary forms. One of them is a narrative form of writing, and one of them- I don't know what the technical term for it would be- but a more systematic writing where with systematic writing, it's not pinned to a location or a time, and the structure of the text is conceptual rather than narrative. It's not ordered according to events and chronology, and things happening, you've just got a more analytic style of writing.Those two styles of writing are very, very different ways of writing. They're two different literary forms. Contemporary academic philosophers tend to write, almost always-- probably are pretty much forced to write in the systematic analytic style because as soon as you would write a narrative, the critique will be, "Well, that's not philosophy. That's history," or "That's biography," or, "That's anecdote." You might get little bits of narrative in some thought experiment, but by definition, the thought experiment is never pinned to a particular time, place, or context. "Let's imagine a man standing on a bridge. There's a fat man tied to the railway line [crosstalk]." Those are like little narratives, but they're not pinned. There is a sequencing, so I suppose they are narratives. Anyway, as you can tell, they're quite abstracted little narratives.That interests me. Why is it that narrative is seen as unphilosophical? Particularly when you think about the history of philosophy, and we think about Plato's dialogues, which tend to have a narrative form, and the philosophical conversation is often situated within a narrative. The Phaedo, for example, at the beginning of the book, Socrates is sitting in prison, and he's about to drink his poisoned hemlock. He's awaiting execution. His friends, students, and disciples are gathered around him. They're talking about death and how Socrates feels about dying. Then, at the end of the book, he dies, and his friends are upset about it.Think about, I know, Descartes' Meditations, where we begin in the philosopher's study, and he's describing--Henry: With the fire.Clare: He's by the fire, but he's also saying, "I've reached a point in my life where I thought, actually, it's time to question some assumptions." He's sitting by the fire, but he's also locating the scene in his own life trajectory. He's reached a certain point in life. Of course, that may be a rhetorical device. Some readers might want to say, "Well, that's mere ornamentation. We extract the arguments from that. That's where the philosophy is." I think it's interesting to think about why philosophers might choose narrative as a form.Spinoza, certainly not in the Ethics, which is about as un-narrative as you can get, but in some of his other, he experimented with an earlier version of the Ethics, which is actually like Descartes' meditation. He begins by saying, "After experience had taught me to question all the values I'd been taught to pursue, I started to wonder whether there was some other genuine good that was eternal," and so on. He then goes on to narrate his experiments with a different kind of life, giving up certain things and pursuing other things.Then you come to George Eliot. I think these are philosophical books.Henry: Yes.Clare: The challenge lies in saying, "Well, how are they philosophical?" Are they philosophical because there are certain ideas in the books that you could pick out and say, "Oh, here, she's critiquing utilitarianism. These are her claims." You can do that with Eliot's books. There are arguments embedded in the books. I wouldn't want to say that that's where their philosophical interest is exhausted by the fact that you can extract non-narrative arguments from them, but rather there's also something philosophical in her exploration of what a human life is like and how choices get made and how those choices, whether they're free or unfree, shape a life, shape other lives. What human happiness can we realistically hope for? What does a good life look like? What does a bad life look like? Why is the virtue of humility important?These are also, I think, philosophical themes that can perhaps only be treated in a long-form, i.e., in a narrative that doesn't just set a particular scene from a person's life, but that follows the trajectory of a life. That was a very long answer to your question.Henry: No, it was a good answer. I like it.Clare: Just to come back to what you said about biography. When I wrote my first biography on Kierkegaard, I really enjoyed working in this medium of narrative for the first time. I like writing. I'd enjoyed writing my earlier books which were in that more analytic conceptual style where the structure was determined by themes and by concepts rather than by any chronology. I happily worked in that way. I had to learn how to do it. I had to learn how to write. How do you write a narrative?To come back to the Metaphysical Animals, the group biography, writing a narrative about one person's life is complicated enough, but writing a narrative of four lives, it's a real-- from a technical point of view-- Even if you only have one life, lives are not linear. If you think about a particular period in your subject's life, people have lots of different things going on at once that have different timeframes. You're going through a certain period in your relationship, you're working on a book, someone close to you dies, you're reading Hegel. All that stuff is going on. The narrative is not going to be, "Well, on Tuesday this happened, and then on Wednesday--" You can't use pure chronology to structure a narrative. It's not just one thing following another.It's not like, "Well, first I'll talk about the relationship," which is an issue that was maybe stretching over a three-month period. Then in this one week, she was reading Hegel and making these notes that were really important. Then, in the background to this is Carlisle's view of history. You've got these different temporal periods that are all bearing on a single narrative. The challenge to create a narrative from all that, that's difficult, as any biographer knows. To do that with four subjects at once is-- Anyway, they did an amazing job in that book.Henry: It never gets boring, that book.Clare: No. I guess the problem with a biography is often you're stuck with this one person through the whole--Henry: I think the problem with a biography of philosophers is that it can get very boring. They kept the interest for four thinkers. I thought that was very impressive, really.Clare: Yes, absolutely. Yes. There's a really nice balance between the philosophy and the-- I like to hear about Philippa Foot's taste in cushions. Maybe some readers would say, "Oh, no, that's frivolous." It's not the view I would take. For me, it's those apparently frivolous details that really help you to connect with a person. They will deliver a sense of the person that nothing else will. There's no substitute for that.In my book about Kierkegaard, it was reviewed by Terry Eagleton in the London Review of Books. It was generally quite a positive review. He was a bit sneering about the fact that it had what he calls "domestic flourishes" in the book. I'd mentioned that Kierkegaard's favorite flower was the lily of the valley. He's like, "Huh." He saw these as frivolities, whereas for me, the fact that Kierkegaard had a favorite flower tells us something about the kind of man he was.Henry: Absolutely.Clare: Actually, his favorite flower had all sorts of symbolism attached to it, Kierkegaard, it had 10 different layers of meaning. It's never straightforward. There's interesting value judgments that get made. There's partly the view that anything biographical is not philosophical. It is in some way frivolous or incidental. That would be perhaps a very austere, purest philosophical on a certain conception of philosophy view.Then you might also have views about what is and isn't interesting, what is and isn't significant. Actually, that's a really interesting question. What is significant about a person's life, and what isn't? Actually, to come back to Eliot, that's a question she is, I think, absolutely preoccupied with, most of all in Middlemarch and in Daniel Deronda. This question about what is trivial and what is significant. Dorothea is frustrated because she feels that her life is trivial. She thinks that Casaubon is preoccupied with really significant questions, the key to all mythologies, and so on.Henry: [chuckles]Clare: There's really a deep irony there because that view of what's significant is really challenged in the novel. Casaubon's project comes to seem really futile, petty, and insignificant. In Daniel Deronda, you've got this amazing question where she shows her heroine, Gwendolyn, who's this selfish 20-year-old girl who's pursuing her own self-interest in a pretty narrow way, about flirting and thinking about her own romantic prospects.Henry: Her income.Clare: She's got this inner world, which is the average preoccupation of a silly 20-year-old girl.Henry: Yes. [laughs]Clare: Then Eliot's narrator asks, "Is there a slenderer, more insignificant thread in human history than this consciousness of a girl who's preoccupied with how to make her own life pleasant?" The question she's asking is-- Well, I think she wants to tell us that slender thread of the girl's consciousness is part of the universe, basically. It's integral. It belongs to a great drama of the struggle between good and evil, which is this mythical, cosmic, religious, archetypal drama that gets played out on the scale of the universe, but also, in this silly girl's consciousness.I think she's got to a point where she was very explicitly thematizing that distinction between the significant and the insignificant and playing with that distinction. It comes back to Dorothea's unhistoric life. It's unhistoric, it's insignificant. Yet, by the end of Middlemarch, by the time we get to that description of Dorothea's unhistoric life, this life has become important to us. We care about Dorothea and how her life turned out. It has this grandeur to it that I think Eliot exposes. It's not the grandeur of historic importance, it's some other human grandeur that I think she wants to find in the silly girls as much as in the great men.Henry: I always find remarks like that quite extraordinary. One of the things I want a biography to tell me is, "How did they come to believe these things?" and, "How did they get the work done?" The flowers that he likes, that's part of that, right? It's like Bertrand Russell going off on his bicycle all the time. That's part of how it all happened. I remember Elizabeth Anscombe in the book about the four philosophers, this question of, "How does she do it all when she's got these six children?" There's this wonderful image of her standing in the doorway to her house smoking. The six children are tumbling around everywhere. The whole place is filthy. I think they don't own a Hoover or she doesn't use it. You just get this wonderful sense of, "This is how she gets it done."Clare: That's how you do it.Henry: Yes. The idea that this is some minor domestic trivial; no, this is very important to understanding Elizabeth Anscombe, right?Clare: Yes, of course.Henry: I want all of this.Clare: Yes. One of the things I really like about her is that she unashamedly brings that domesticity into her philosophical work. She'll use examples like, "I go to buy some potatoes from the grocer's." She'll use that example, whereas that's not the thing that-- Oxford dons don't need to buy any potatoes because they have these quasi-monastic lives where they get cooked for and cleaned for. I like the way she chooses those. Of course, she's not a housewife, but she chooses these housewifely examples to illustrate her philosophy.I don't know enough about Anscombe, but I can imagine that that's a deliberate choice. That's a choice she's making. There's so many different examples she could have thought of. She's choosing that example, which is an example, it shows a woman doing philosophy, basically. Of course, men can buy potatoes too, but in that culture, the buying of the potatoes would be the woman's work.Henry: Yes. She wasn't going to run into AJ Ayre at the grocer's.Clare: Probably not, no.Henry: No. Are you religious in any sense?Clare: I think I am in some sense. Yes, "religious," I think it's a really problematic concept. I've written a bit about this concept of religion and what it might mean. I wrote a book on Spinoza called Spinoza's Religion. Part of what I learned through writing the book was that in order to decide whether or not Spinoza was religious, we have to rethink the very concept of religion, or we have to see that that's what Spinoza was doing.I don't know. Some people are straightforwardly religious and I guess could answer that question, say, "Oh yes, I've always been a Christian," or whatever. My answer is a yes and no answer, where I didn't have a religious upbringing, and I don't have a strong religious affiliation. Sorry, I'm being very evasive.Henry: What do you think of the idea that we're about to live through or we are living through a religious revival? More people going to church, more young people interested in it. Do you see that, or do you think that's a blip?Clare: That's probably a question for the social scientists, isn't it? It just totally depends where you are and what community you're--Henry: Your students, you are not seeing students who are suddenly more religious?Clare: Well, no, but my students are students who've chosen to do philosophy. Some of them are religious and some of them are not. It will be too small a sample to be able to diagnose. I can say that my students are much more likely to be questioning. Many of them are questioning their gender, thinking about how to inhabit gender roles differently.That's something I perceive as a change from 20 years ago, just in the way that my students will dress and present themselves. That's a discernible difference. I can remark on that, but I can't remark on whether they're more religious.Just actually just been teaching a course on philosophy of religion at King's. Some students in the course of having discussions would mention that they were Muslim, Christian, or really into contemplative practices and meditation. Some of the students shared those interests. Others would say, "Oh, well, I'm an atheist, so this is--" There's just a range-Henry: A full range.Clare: -of different religious backgrounds and different interests. There's always been that range. I don't know whether there's an increased interest in religion among those students in particular, but I guess, yes, maybe on a national or global level, statistically-- I don't know. You tell me.Henry: What do you think about all these reports that undergraduates today-- "They have no attention span, they can't read a book, everything is TikTok," do you see this or are you just seeing like, "No, my students are fine actually. This is obviously happening somewhere else"?Clare: Again, it's difficult to say because I see them when they're in their classes, I see them in their seminars, I see them in the lectures. I don't know what their attention spans are like in their--Henry: Some of the other people I've interviewed will say things like, "I'll set reading, and they won't do it, even though it's just not very much reading,"-Clare: Oh, I see. Oh, yes.Henry: -or, "They're on the phone in the--" You know what I mean?Clare: Yes.Henry: The whole experience from 10, 20 years ago, these are just different.Clare: I'm also more distracted by my phone than I was 20 years ago. I didn't have a phone 20 years ago.Henry: Sure.Clare: Having a phone and being on the internet is constantly disrupting my reading and my writing. That's something that I think many of us battle with a bit. I'm sure most of us are addicted to our phones. I wouldn't draw a distinction between myself and my students in that respect. I've been really impressed by my students, pleasantly surprised by the fact they've done their reading because it can be difficult to do reading, I think.Henry: You're not one of these people who says, "Oh students today, it's really very different than it was 20 years ago. You can't get them to do anything. The whole thing is--" Some people are apocalyptic about-- Actually, you're saying no, your students are good?Clare: I like my students. Whether they do the reading or not, I'm not going to sit here and complain about them.Henry: No, sure, sure. I think that's good. What are you working on next?Clare: I've just written a book. It came out of a series of lectures I gave on life writing and philosophy, actually. Connected to what we were talking about earlier. Having written the biographies, I started to reflect a bit more on biography and how it may or may not be a philosophical enterprise, and questions about the shape of a life and what one life can transmit to another life. Something about the devotional labor of the biographer when you're living with this person and you're-- It's devotional, but it's also potentially exploitative because often you're using your subjects, of course, without their consent because they're dead. You're presenting their life to public view and you're selling books, so it's devotional and exploitative. I think that's an interesting pairing.Anyway, so I gave these lectures last year in St Andrews and they're going to be published in September.Henry: Great.Clare: I've finished those really.Henry: That's what's coming.Clare: That's what's coming. Then I've just been writing again about Kierkegaard, actually. I haven't really worked on Kierkegaard for quite a few years. As often happens with these things, I got invited to speak on Kierkegaard and death at a conference in New York in November. My initial thought was like, "Oh, I wish it was Spinoza, I don't want to--" I think I got to the point where I'd worked a lot on Kierkegaard and wanted to do other things. I was a bit like, "Oh, if only I was doing Spinoza, that would be more up my street." I wanted to go to the conference, so I said yes to this invitation. I was really glad I did because I went back and read what Kierkegaard has written about death, which is very interesting because Kierkegaard's this quintessentially death-fixated philosopher, that's his reputation. It's his reputation, he's really about death. His name means churchyard. He's doomy and gloomy. There's the caricature.Then, to actually look at what he says about death and how he approaches the subject, which I'd forgotten or hadn't even read closely in the first place, those particular texts. That turned out to be really interesting, so I'm writing-- It's not a book or anything, it's just an article.Henry: You're not going to do a George Eliot and produce a novel?Clare: No. I'm not a novelist or a writer of fiction. I don't think I have enough imagination to create characters. What I love about biography is that you get given the characters and you get given the plots. Then, of course, it is a creative task to then turn that into a narrative, as I said before. The kinds of biography I like to write are quite creative, they're not just purely about facts. I think facts can be quite boring. Well, they become interesting in the context of questions about meaning interpretations by themselves. Again, probably why I was right to give up on the history degree. For me, facts are not where my heart is.That amount of creativity I think suits me well, but to create a world as you do when you're a novelist and create characters and plots, and so, that doesn't come naturally to me. I guess I like thinking about philosophical questions through real-life stories. It's one way for philosophy to be connected to real life. Philosophy can also be connected to life through fiction, of course, but it's not my own thing. I like to read other people's fiction. I'm not so bothered about reading other biographies.Henry: No. No, no.[laughter]Clare: I'll write the biographies, and I'll read the fiction.Henry: That's probably the best way. Clare Carlisle, author of The Marriage Question, thank you very much.Clare: Oh, thanks, Henry. It's been very fun to talk to you.Henry: Yes. It was a real pleasure. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.commonreader.co.uk/subscribe

A year ago, the great American historian Adam Hochschild came on KEEN ON AMERICA to discuss American Midnight, his best selling account of the crisis of American democracy after World War One. A year later, is history really repeating itself in today's crisis of American democracy? For Hochschild, there are certainly parallels between the current political situation in the US and post WW1 America. Describing how wartime hysteria and fear of communism led to unprecedented government repression, including mass imprisonment for political speech, vigilante violence, and press censorship. Hochschild notes eery similarities to today's Trump's administration. He expresses concern about today's threats to democratic institutions while suggesting the importance of understanding Trump supporters' grievances and finding ways to bridge political divides. Five Key Takeaways* The period of 1917-1921 in America saw extreme government repression, including imprisoning people for speech, vigilante violence, and widespread censorship—what Hochschild calls America's "Trumpiest" era before Trump.* American history shows recurring patterns of nativism, anti-immigrant sentiment, and scapegoating that politicians exploit during times of economic or social stress.* The current political climate shows concerning parallels to this earlier period, including intimidation of opposition, attacks on institutions, and the widespread acceptance of authoritarian tendencies.* Hochschild emphasizes the importance of understanding the grievances and suffering that lead people to support authoritarian figures rather than dismissing their concerns.* Despite current divisions, Hochschild believes reconciliation is possible and necessary, pointing to historical examples like President Harding pardoning Eugene Debs after Wilson imprisoned him. Full Transcript Andrew Keen: Hello, everybody. We recently celebrated our 2500th edition of Keen On. Some people suggest I'm mad. I think I probably am to do so many shows. Just over a little more than a year ago, we celebrated our 2000th show featuring one of America's most distinguished historians, Adam Hochschild. I'm thrilled that Adam is joining us again a year later. He's the author of "American Midnight, The Great War, A Violent Peace, and Democracy's Forgotten Crisis." This was his last book. He's the author of many other books. He is now working on a book on the Great Depression. He's joining us from his home in Berkeley, California. Adam, to borrow a famous phrase or remix a famous phrase, a year is a long time in American history.Adam Hochschild: That's true, Andrew. I think this past year, or actually this past 100 days or so has been a very long and very difficult time in American history that we all saw coming to some degree, but I don't think we realized it would be as extreme and as rapid as it has been.Andrew Keen: Your book, Adam, "American Midnight, A Great War of Violent Peace and Democracy's Forgotten Crisis," is perhaps the most prescient warning. When you researched that you were saying before we went live that your books usually take you between four and five years, so you couldn't really have planned for this, although I guess you began writing and researching American Midnight during the Trump 1.0 regime. Did you write it as a warning to something like is happening today in America?Adam Hochschild: Well, I did start writing it and did most of the work on it during Trump's first term in office. So I was very struck by the parallels. And they're in plain sight for everybody to see. There are various dark currents that run through this country of ours. Nativism, threats to deport troublemakers. Politicians stirring up violent feelings against immigrants, vigilante violence, all those things have been with us for a long time. I've always been fascinated by that period, 1917 to 21, when they surged to the surface in a very nasty way. That was the subject of the book. Naturally, I hoped we wouldn't have to go through anything like that again, but here we are definitely going through it again.Andrew Keen: You wrote a lovely piece earlier this month for the Washington Post. "America was at its Trumpiest a hundred years ago. Here's how to prevent the worst." What did you mean by Trumpiest, Adam? I'm not sure if you came up with that title, but I know you like the term. You begin the essay. What was the Trumpiest period in American life before Donald Trump?Adam Hochschild: Well, I didn't invent the word, but I certainly did use it in the piece. What I meant by that is that when you look at this period just over 100 years ago, 1917 to 1921, Woodrow Wilson's second term in office, two things happened in 1917 that kicked off a kind of hysteria in this country. One was that Wilson asked the American Congress to declare war on Germany, which it promptly did, and when a country enters a major war, especially a world war, it sets off a kind of hysteria. And then that was redoubled some months later when the country received news of the Russian Revolution, and many people in the establishment in America were afraid the Russian Revolution might come to the United States.So, a number of things happened. One was that there was a total hysteria against all things German. There were bonfires of German books all around the country. People would take German books out of libraries, schools, college and university libraries and burn them in the street. 19 such bonfires in Ohio alone. You can see pictures of it on the internet. There was hysteria about the German language. I heard about this from my father as I was growing up because his father was a Jewish immigrant from Germany. They lived in New York City. They spoke German around the family dinner table, but they were terrified of doing so on the street because you could get beaten up for that. Several states passed laws against speaking German in public or speaking German on the telephone. Eminent professors declared that German was a barbaric language. So there was that kind of hysteria.Then as soon as the United States declared war, Wilson pushed the Espionage Act through Congress, this draconian law, which essentially gave the government the right to lock up anybody who said something that was taken to be against the war. And they used this law in a devastating way. During those four years, roughly a thousand Americans spent a year or more in jail and a much larger number, shorter periods in jail solely for things that they wrote or said. These were people who were political prisoners sent to jail simply for something they wrote or said, the most famous of them was Eugene Debs, many times the socialist candidate for president. He'd gotten 6% of the popular vote in 1912 and in 1918. For giving an anti-war speech from a park bandstand in Ohio, he was sent to prison for 10 years. And he was still in prison two years after the war ended in November, 1920, when he pulled more than 900,000 votes for president from his jail cell in the federal penitentiary in Atlanta.So that was one phase of the repression, political prisoners. Another was vigilante violence. The government itself, the Department of Justice, chartered a vigilante group, something called the American Protective League, which went around roughing up people that it thought were evading the draft, beating up people at anti-war rallies, arresting people with citizens arrest whom they didn't have their proper draft papers on them, holding them for hours or sometimes for days until they could produce the right paperwork.Andrew Keen: I remember, Adam, you have a very graphic description of some of this violence in American Midnight. There was a story, was it a union leader?Adam Hochschild: Well, there is so much violence that happened during that time. I begin the book with a graphic description of vigilantes raiding an office of the Wobblies, the Industrial Workers of the World, in Tulsa, Oklahoma, taking a bunch of wobblies out into the prairie at night, stripping them, whipping them, flogging them fiercely, and then tarring and feathering them, and firing shotguns over their heads so they would run off into the Prairie at Night. And they did. Those guys were lucky because they survive. Other people were killed by this vigilante violence.And the final thing about that period which I would mention is the press censorship. The Espionage Act gave the Postmaster General the power to declare any publication in the United States unmailable. And for a newspaper or a magazine that was trying to reach a national audience, the only way you could do so was through the US mail because there was no internet then. No radio, no TV, no other way of getting your publication to somebody. And this put some 75 newspapers and magazines that the government didn't like out of business. It in addition censored three or four hundred specific issues of other publications as well.So that's why I feel this is all a very dark period of American life. Ironically, that press censorship operation, because it was run by the postmaster general, who by the way loved being chief censor, it was ran out of the building that was then the post office headquarters in Washington, which a hundred years later became the Trump International Hotel. And for $4,000 a night, you could stay in the Postmaster General's suite.Andrew Keen: You, Adam, the First World War is a subject you're very familiar with. In addition to American Midnight, you wrote "To End All Wars, a story of loyalty and rebellion, 1914 to 18," which was another very successful of your historical recreations. Many countries around the world experience this turbulence, the violence. Of course, we had fascism in the 20s in Europe. And later in the 30s as well. America has a long history of violence. You talk about the violence after the First World War or after the declaration. But I was just in Montgomery, Alabama, went to the lynching museum there, which is considerably troubling. I'm sure you've been there. You're not necessarily a comparative political scientist, Adam. How does America, in its paranoia during the war and its clampdown on press freedom, on its violence, on its attempt to create an authoritarian political system, how does it compare to other democracies? Is some of this stuff uniquely American or is it a similar development around the world?Adam Hochschild: You see similar pressures almost any time that a major country is involved in a major war. Wars are never good for civil liberties. The First World War, to stick with that period of comparison, was a time that saw strong anti-war movements in all of the warring countries, in Germany and Britain and Russia. There were people who understood at the time that this war was going to remake the world for the worse in every way, which indeed it did, and who refused to fight. There were 800 conscientious objectors jailed in Russia, and Russia did not have much freedom of expression to begin with. In Germany, many distinguished people on the left, like Rosa Luxemburg, were sent to jail for most of the war.Britain was an interesting case because I think they had a much longer established tradition of free speech than did the countries on the continent. It goes way back and it's a distinguished and wonderful tradition. They were also worried for the first two and a half, three years of the war before the United States entered, that if they crack down too hard on their anti-war movement, it would upset people in the United States, which they were desperate to draw into the war on their side. Nonetheless, there were 6,000 conscientious objectors who were sent to jail in England. There was intermittent censorship of anti-war publications, although some were able to publish some of the time. There were many distinguished Britons, such as Bertrand Russell, the philosopher who later won a Nobel Prize, sent to jails for six months for his opposition to the war. So some of this happened all over.But I think in the United States, especially with these vigilante groups, it took a more violent form because remember the country at that time was only a few decades away from these frontier wars with the Indians. And the westward expansion of the United States during the 19th century, the western expansion of white settlement was an enormously bloody business that was almost genocidal for the Native Americans. Many people had participated in that. Many people saw that violence as integral to what the country was. So there was a pretty well-established tradition of settling differences violently.Andrew Keen: I'm sure you're familiar with Stephen Hahn's book, "A Liberal America." He teaches at NYU, a book which in some ways is very similar to yours, but covers all of American history. Hahn was recently on the Ezra Klein show, talking like you, like we're talking today, Adam, about the very American roots of Trumpism. Hahn, it's an interesting book, traces much of this back to Jackson and the wars of the frontier against Indians. Do you share his thesis on that front? Are there strong similarities between Jackson, Wilson, and perhaps even Trump?Adam Hochschild: Well, I regret to say I'm not familiar with Hahn's book, but I certainly do feel that that legacy of constant war for most of the 19th century against the Native Americans ran very deep in this country. And we must never forget how appealing it is to young men to take part in war. Unfortunately, all through history, there have been people very tempted by this. And I think when you have wars of conquest, such as happen in the American West, against people who are more poorly armed, or colonial wars such as Europe fought in Africa and Asia against much more poorly-armed opponents, these are especially appealing to young people. And in both the United States and in the European colonization of Africa, which I know something about. For young men joining in these colonizing or conquering adventures, there was a chance not just to get martial glory, but to also get rich in the process.Andrew Keen: You're all too familiar with colonial history, Adam. Another of your books was about King Leopold's Congo and the brutality there. Where was the most coherent opposition morally and politically to what was happening? My sense in Trump's America is perhaps the most persuasive and moral critique comes from the old Republican Center from people like David Brooks, Peter Wayno has been on the show many times, Jonathan Rausch. Where were people like Teddy Roosevelt in this narrative? Were there critics from the right as well as from the left?Adam Hochschild: Good question. I first of all would give a shout out to those Republican centrists who've spoken out against Trump, the McCain Republicans. There are some good people there - Romney, of course as well. They've been very forceful. There wasn't really an equivalent to that, a direct equivalent to that in the Wilson era. Teddy Roosevelt whom you mentioned was a far more ferocious drum beater than Wilson himself and was pushing Wilson to declare war long before Wilson did. Roosevelt really believed that war was good for the soul. He desperately tried to get Wilson to appoint him to lead a volunteer force, came up with an elaborate plan for this would be a volunteer army staffed by descendants of both Union and Confederate generals and by French officers as well and homage to the Marquis de Lafayette. Wilson refused to allow Roosevelt to do this, and plus Roosevelt was, I think, 58 years old at the time. But all four of Roosevelt's sons enlisted and joined in the war, and one of them was killed. And his father was absolutely devastated by this.So there was not really that equivalent to the McCain Republicans who are resisting Trump, so to speak. In fact, what resistance there was in the U.S. came mostly from the left, and it was mostly ruthlessly silenced, all these people who went to jail. It was silenced also because this is another important part of what happened, which is different from today. When the federal government passed the Espionage Act that gave it these draconian powers, state governments, many of them passed copycat laws. In fact, a federal justice department agent actually helped draft the law in New Hampshire. Montana locked up people serving more than 60 years cumulatively of hard labor for opposing the war. California had 70 people in prison. Even my hometown of Berkeley, California passed a copycat law. So, this martial spirit really spread throughout the country at that time.Andrew Keen: So you've mentioned that Debs was the great critic and was imprisoned and got a considerable number of votes in the election. You're writing a book now about the Great Depression and FDR's involvement in it. FDR, of course, was a distant cousin of Teddy Roosevelt. At this point, he was an aspiring Democratic politician. Where was the critique within the mainstream Democratic party? Were people like FDR, who had a position in the Wilson administration, wasn't he naval secretary?Adam Hochschild: He was assistant secretary of the Navy. And he went to Europe during the war. For an aspiring politician, it's always very important to say I've been at the front. And so he went to Europe and certainly made no sign of resistance. And then in 1920, he was the democratic candidate for vice president. That ticket lost of course.Andrew Keen: And just to remind ourselves, this was before he became disabled through polio, is that correct?Adam Hochschild: That's right. That happened in the early 20s and it completely changed his life and I think quite deepened him as a person. He was a very ambitious social climbing young politician before then but I think he became something deeper. Also the political parties at the time were divided each party between right and left wings or war mongering and pacifist wings. And when the Congress voted on the war, there were six senators who voted against going to war and 50 members of the House of Representatives. And those senators and representatives came from both parties. We think of the Republican Party as being more conservative, but it had some staunch liberals in it. The most outspoken voice against the war in the Senate was Robert LaFollette of Wisconsin, who was a Republican.Andrew Keen: I know you write about La Follette in American Midnight, but couldn't one, Adam, couldn't won before the war and against domestic repression. You wrote an interesting piece recently for the New York Review of Books about the Scopes trial. William Jennings Bryan, of course, was involved in that. He was the defeated Democratic candidate, what in about three or four presidential elections in the past. In the early 20th century. What was Bryan's position on this? He had been against the war, is that correct? But I'm guessing he would have been quite critical of some of the domestic repression.Adam Hochschild: You know, I should know the answer to that, Andrew, but I don't. He certainly was against going to war. He had started out in Wilson's first term as Wilson's secretary of state and then resigned in protest against the military buildup and what he saw as a drift to war, and I give him great credit for that. I don't recall his speaking out against the repression after it began, once the US entered the war, but I could be wrong on that. It was not something that I researched. There were just so few voices speaking out. I think I would remember if he had been one of them.Andrew Keen: Adam, again, I'm thinking out loud here, so please correct me if this is a dumb question. What would it be fair to say that one of the things that distinguished the United States from the European powers during the First World War in this period it remained an incredibly insular provincial place barely involved in international politics with a population many of them were migrants themselves would come from Europe but nonetheless cut off from the world. And much of that accounted for the anti-immigrant, anti-foreign hysteria. That exists in many countries, but perhaps it was a little bit more pronounced in the America of the early 20th century, and perhaps in some ways in the early 21st century.Adam Hochschild: Well, we remain a pretty insular place in many ways. A few years ago, I remember seeing the statistic in the New York Times, I have not checked to see whether it's still the case, but I suspect it is that half the members of the United States Congress do not have passports. And we are more cut off from the world than people living in most of the countries of Europe, for example. And I think that does account for some of the tremendous feeling against immigrants and refugees. Although, of course, this is something that is common, not just in Europe, but in many countries all over the world. And I fear it's going to get all the stronger as climate change generates more and more refugees from the center of the earth going to places farther north or farther south where they can get away from parts of the world that have become almost unlivable because of climate change.Andrew Keen: I wonder Democratic Congress people perhaps aren't leaving the country because they fear they won't be let back in. What were the concrete consequences of all this? You write in your book about a young lawyer, J. Edgar Hoover, of course, who made his name in this period. He was very much involved in the Palmer Raids. He worked, I think his first job was for Palmer. How do you see this structurally? Of course, many historians, biographers of Hoover have seen this as the beginning of some sort of American security state. Is that over-reading it, exaggerating what happened in this period?Adam Hochschild: Well, security state may be too dignified a word for the hysteria that reigned in the country at that time. One of the things we've long had in the United States is a hysteria, paranoia directed at immigrants who are coming from what seems to be a new and threatening part of the world. In the mid-19th century, for example, we had the Know-Nothing Party, as it was called, who were violently opposed to Catholic immigrants coming from Ireland. Now, they were people of Anglo-Saxon descent, pretty much, who felt that these Irish Catholics were a tremendous threat to the America that they knew. There was much violence. There were people killed in riots against Catholic immigrants. There were Catholic merchants who had their stores burned and so on.Then it began to shift. The Irish sort of became acceptable, but by the end of the 19th century, beginning of the 20th century the immigrants coming from Europe were now coming primarily from southern and eastern Europe. In other words, Italians, Sicilians, Poles, and Jews. And they became the target of the anti-immigrant crusaders with much hysteria directed against them. It was further inflamed at that time by the Eugenics movement, which was something very strong, where people believed that there was a Nordic race that was somehow superior to everybody else, that the Mediterraneans were inferior people, and that the Africans were so far down the scale, barely worth talking about. And this culminated in 1924 with the passage of the Johnson-Reed Immigration Act that year, which basically slammed the door completely on immigrants coming from Asia and slowed to an absolute trickle those coming from Europe for the next 40 years or so.Andrew Keen: It wasn't until the mid-60s that immigration changed, which is often overlooked. Some people, even on the left, suggest that it was a mistake to radically reform the Immigration Act because we would have inevitably found ourselves back in this situation. What do you think about that, Adam?Adam Hochschild: Well, I think a country has the right to regulate to some degree its immigration, but there always will be immigration in this world. I mean, my ancestors all came from other countries. The Jewish side of my family, I'm half Jewish, were lucky to get out of Europe in plenty of time. Some relatives who stayed there were not lucky and perished in the Holocaust. So who am I to say that somebody fleeing a repressive regime in El Salvador or somewhere else doesn't have the right to come here? I think we should be pretty tolerant, especially if people fleeing countries where they really risk death for one reason or another. But there is always gonna be this strong anti-immigrant feeling because unscrupulous politicians like Donald Trump, and he has many predecessors in this country, can point to immigrants and blame them for the economic misfortunes that many Americans are experiencing for reasons that don't have anything to do with immigration.Andrew Keen: Fast forward Adam to today. You were involved in an interesting conversation on the Nation about the role of universities in the resistance. What do you make of this first hundred days, I was going to say hundred years that would be a Freudian error, a hundred days of the Trump regime, the role, of big law, big universities, newspapers, media outlets? In this emerging opposition, are you chilled or encouraged?Adam Hochschild: Well, I hope it's a hundred days and not a hundred years. I am moderately encouraged. I was certainly deeply disappointed at the outset to see all of those tech titans go to Washington, kiss the ring, contribute to Trump's inauguration festivities, be there in the front row. Very depressing spectacle, which kind of reminds one of how all the big German industrialists fell into line so quickly behind Hitler. And I'm particularly depressed to see the changes in the media, both the Los Angeles Times and the Washington Post becoming much more tame when it came to endorsing.Andrew Keen: One of the reasons for that, Adam, of course, is that you're a long-time professor at the journalism school at UC Berkeley, so you've been on the front lines.Adam Hochschild: So I really care about a lively press that has free expression. And we also have a huge part of the media like Fox News and One American Network and other outlets that are just pouring forth a constant fire hose of lies and falsehood.Andrew Keen: And you're being kind of calling it a fire hose. I think we could come up with other terms for it. Anyway, a sewage pipe, but that's another issue.Adam Hochschild: But I'm encouraged when I see media organizations that take a stand. There are places like the New York Times, like CNN, like MSNBC, like the major TV networks, which you can read or watch and really find an honest picture of what's going on. And I think that's a tremendously important thing for a country to have. And that you look at the countries that Donald Trump admires, like Putin's Russia, for example, they don't have this. So I value that. I want to keep it. I think that's tremendously important.I was sorry, of course, that so many of those big law firms immediately cave to these ridiculous and unprecedented demands that he made, contributing pro bono work to his causes in return for not getting banned from government buildings. Nothing like that has happened in American history before, and the people in those firms that made those decisions should really be ashamed of themselves. I was glad to see Harvard University, which happens to be my alma mater, be defiant after caving in a little bit on a couple of issues. They finally put their foot down and said no. And I must say, feeling Harvard patriotism is a very rare emotion for me. But this is the first time in 50 years that I've felt some of it.Andrew Keen: You may even give a donation, Adam.Adam Hochschild: And I hope other universities are going to follow its lead, and it looks like they will. But this is pretty unprecedented, a president coming after universities with this determined of ferocity. And he's going after nonprofit organizations as well. There will be many fights there as well, I'm sure we're just waiting to hear about the next wave of attacks which will be on places like the Ford Foundation and the Carnegie Corporation and other big nonprofits. So hold on and wait for that and I hope they are as defiant as possible too.Andrew Keen: It's a little bit jarring to hear a wise historian like yourself use the word unprecedented. Is there much else of this given that we're talking historically and the similarities with the period after the first world war, is there anything else unprecedented about Trumpism?Adam Hochschild: I think in a way, we have often had, or not often, but certainly sometimes had presidents in this country who wanted to assume almost dictatorial powers. Richard Nixon certainly is the most recent case before Trump. And he was eventually stopped and forced to leave office. Had that not happened, I think he would have very happily turned himself into a dictator. So we know that there are temptations that come with the desire for absolute power everywhere. But Trump has gotten farther along on this process and has shown less willingness to do things like abide by court orders. The way that he puts pressure on Republican members of Congress.To me, one of the most startling, disappointing, remarkable, and shocking things about these first hundred days is how very few Republican members to the House or Senate have dared to defy Trump on anything. At most, these ridiculous set of appointees that he muscled through the Senate. At most, they got three Republican votes against them. They couldn't muster the fourth necessary vote. And in the House, only one or two Republicans have voted against Trump on anything. And of course, he has threatened to have Elon Musk fund primaries against any member of Congress who does defy him. And I can't help but think that these folks must also be afraid of physical violence because Trump has let all the January 6th people out of jail and the way vigilantes like that operate is they first go after the traitors on their own side then they come for the rest of us just as in the first real burst of violence in Hitler's Germany was the night of the long knives against another faction of the Nazi Party. Then they started coming for the Jews.Andrew Keen: Finally, Adam, your wife, Arlie, is another very distinguished writer.Adam Hochschild: I've got a better picture of her than that one though.Andrew Keen: Well, I got some very nice photos. This one is perhaps a little, well she's thinking Adam. Everyone knows Arlie from her hugely successful work, "Strangers in their Own Land." She has a new book out, "Stolen Pride, Lost Shame and the Rise of the Right." I don't want to put words into Arlie's mouth and she certainly wouldn't let me do that, Adam, but would it be fair to say that her reading, certainly of recent American history, is trying to bring people back together. She talks about the lessons she learned from her therapist brother. And in some ways, I see her as a kind of marriage counselor in America. Given what's happening today in America with Trump, is this still an opportunity? This thing is going to end and it will end in some ways rather badly and perhaps bloodily one way or the other. But is this still a way to bring people, to bring Americans back together? Can America be reunited? What can we learn from American Midnight? I mean, one of the more encouraging stories I remember, and please correct me if I'm wrong. Wasn't it Coolidge or Harding who invited Debs when he left prison to the White House? So American history might be in some ways violent, but it's also made up of chapters of forgiveness.Adam Hochschild: That's true. I mean, that Debs-Harding example is a wonderful one. Here is Debs sent to prison by Woodrow Wilson for a 10-year term. And Debs, by the way, had been in jail before for his leadership of a railway strike when he was a railway workers union organizer. Labor organizing was a very dangerous profession in those days. But Debs was a fairly gentle man, deeply committed to nonviolence. About a year into, a little less than a year into his term, Warren Harding, Woodrow Wilson's successor, pardoned Debs, let him out of prison, invited him to visit the White House on his way home. And they had a half hour's chat. And when he left the building, Debs told reporters, "I've run for the White house five times, but this is the first time I've actually gotten here." Harding privately told a friend. This was revealed only after his death, that he said, "Debs was right about that war. We never should have gotten involved in it."So yeah, there can be reconciliation. There can be talk across these great differences that we have, and I think there are a number of organizations that are working on that specific project, getting people—Andrew Keen: We've done many of those shows. I'm sure you're familiar with the organization Braver Angels, which seems to be a very good group.Adam Hochschild: So I think it can be done. I really think it could be done and it has to be done and it's important for those of us who are deeply worried about Trump, as you and I are, to understand the grievances and the losses and the suffering that has made Trump's backers feel that here is somebody who can get them out of the pickle that they're in. We have to understand that, and the Democratic Party has to come up with promising alternatives for them, which it really has not done. It didn't really offer one in this last election. And the party itself is in complete disarray right now, I fear.Andrew Keen: I think perhaps Arlie should run for president. She would certainly do a better job than Kamala Harris in explaining it. And of course they're both from Berkeley. Finally, Adam, you're very familiar with the history of Africa, Southern Africa, your family I think was originally from there. Might we need after all this, when hopefully the smoke clears, might we need a Mandela style truth and reconciliation committee to make sense of what's happening?Adam Hochschild: My family's actually not from there, but they were in business there.Andrew Keen: Right, they were in the mining business, weren't they?Adam Hochschild: That's right. Truth and Reconciliation Committee. Well, I don't think it would be on quite the same model as South Africa's. But I certainly think we need to find some way of talking across the differences that we have. Coming from the left side of that divide I just feel all too often when I'm talking to people who feel as I do about the world that there is a kind of contempt or disinterest in Trump's backers. These are people that I want to understand, that we need to understand. We need to understand them in order to hear what their real grievances are and to develop alternative policies that are going to give them a real alternative to vote for. Unless we can do that, we're going to have Trump and his like for a long time, I fear.Andrew Keen: Wise words, Adam. I hope in the next 500 episodes of this show, things will improve. We'll get you back on the show, keep doing your important work, and I'm very excited to learn more about your new project, which we'll come to in the next few months or certainly years. Thank you so much.Adam Hochschild: OK, thank you, Andrew. Good being with you. This is a public episode. 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Guest Bio:  Dave Snowden divides his time between two roles: founder & Chief Scientific Officer of Cognitive Edge and the founder and Director of the Centre for Applied Complexity at the University of Wales.  Known for creating the sense-making framework, Cynefin, Dave's work is international in nature and covers government and industry looking at complex issues relating to strategy, organisational decision making and decision making.  He has pioneered a science-based approach to organisations drawing on anthropology, neuroscience and complex adaptive systems theory.  He is a popular and passionate keynote speaker on a range of subjects, and is well known for his pragmatic cynicism and iconoclastic style. He holds positions as extra-ordinary Professor at the Universities of Pretoria and Stellenbosch and visiting Professor at Bangor University in Wales respectively.  He has held similar positions at Hong Kong Polytechnic University, Canberra University, the University of Warwick and The University of Surrey.  He held the position of senior fellow at the Institute of Defence and Strategic Studies at Nanyang University and the Civil Service College in Singapore during a sabbatical period in Nanyang. His paper with Boone on Leadership was the cover article for the Harvard Business Review in November 2007 and also won the Academy of Management aware for the best practitioner paper in the same year.  He has previously won a special award from the Academy for originality in his work on knowledge management. He is a editorial board member of several academic and practitioner journals in the field of knowledge management and is an Editor in Chief of E:CO.  In 2006 he was Director of the EPSRC (UK) research programme on emergence and in 2007 was appointed to an NSF (US) review panel on complexity science research. He previously worked for IBM where he was a Director of the Institution for Knowledge Management and founded the Cynefin Centre for Organisational Complexity; during that period he was selected by IBM as one of six on-demand thinkers for a world-wide advertising campaign. Prior to that he worked in a range of strategic and management roles in the service sector. His company Cognitive Edge exists to integrate academic thinking with practice in organisations throughout the world and operates on a network model working with Academics, Government, Commercial Organisations, NGOs and Independent Consultants.  He is also the main designer of the SenseMaker® software suite, originally developed in the field of counter terrorism and now being actively deployed in both Government and Industry to handle issues of impact measurement, customer/employee insight, narrative based knowledge management, strategic foresight and risk management. The Centre for Applied Complexity was established to look at whole of citizen engagement in government and is running active programmes in Wales and elsewhere in areas such as social inclusion, self-organising communities and nudge economics together with a broad range of programmes in health.  The Centre will establish Wales as a centre of excellence for the integration of academic and practitioner work in creating a science-based approach to understanding society.   Social Media and Website LinkedIn: https://uk.linkedin.com/in/dave-snowden-2a93b Twitter: @snowded Website: Cognitive Edge https://www.cognitive-edge.com/   Books/ Resources: Book: Cynefin - Weaving Sense-Making into the Fabric of Our World by Dave Snowden and Friends https://www.amazon.co.uk/Cynefin-Weaving-Sense-Making-Fabric-World/dp/1735379905 Book: Hope Without Optimism by Terry Eagleton https://www.amazon.co.uk/Hope-Without-Optimism-Terry-Eagleton/dp/0300248679/ Book: Theology of Hope by Jurgen Moltmann https://www.amazon.co.uk/Theology-Hope-Classics-Jurgen-Moltmann/dp/0334028787 Poem: ‘Mending Wall' by Robert Frost https://www.poetryfoundation.org/poems/44266/mending-wall Video: Dave Snowden on ‘Rewilding Agile' https://www.youtube.com/watch?v=QrgaPDqet4c Article reference to ‘Rewilding Agile' by Dave Snowden https://cynefin.io/index.php/User:Snowded Field Guide to Managing Complexity (and Chaos) In Times of Crisis https://cynefin.io/index.php/Field_guide_to_managing_complexity_(and_chaos)_in_times_of_crisis Field Guide to Managing Complexity (and Chaos) In Times of Crisis (2) https://ec.europa.eu/jrc/en/publication/managing-complexity-and-chaos-times-crisis-field-guide-decision-makers-inspired-cynefin-framework Cynefin Wiki https://cynefin.io/wiki/Main_Page   Interview Transcript Ula Ojiaku:  Dave, thank you for making the time for this conversation. I read in your, your latest book - the book, Cynefin: Weaving Sense Making into the Fabric of Our World, which was released, I believe, in celebration of the twenty first year of the framework. And you mentioned that in your childhood, you had multidisciplinary upbringing which involved lots of reading. Could you tell us a bit more about that? Dave Snowden:  I think it wasn't uncommon in those days. I mean, if you did… I mean, I did science A levels and mathematical A levels. But the assumption was you would read every novel that the academic English class were reading. In fact, it was just unimaginable (that) you wouldn't know the basics of history. So, if you couldn't survive that in the sixth form common room, and the basics of science were known by most of the arts people as well. So that that was common, right. And we had to debate every week anyway. So, every week, you went up to the front of the class and you were given a card, and you'd have the subject and which side you are on, and you had to speak for seven minutes without preparation. And we did that every week from the age of 11 to 18. And that was a wonderful discipline because it meant you read everything. But also, my mother was… both my parents were the first from working class communities to go to university. And they got there by scholarship or sheer hard work against the opposition of their families. My mother went to university in Germany just after the war, which was extremely brave of her -  you know, as a South Wales working class girl. So, you weren't allowed not to be educated, it was considered the unforgivable sin. Ula Ojiaku:   Wow. Did it mean that she had to learn German, because (she was) studying in Germany…? Dave Snowden:  She well, she got A levels in languages. So, she went to university to study German and she actually ended up as a German teacher, German and French. So, she had that sort of background. Yeah. Ula Ojiaku:  And was that what influenced you? Because you also mentioned in the book that you won a £60 prize? Dave Snowden:  Oh, no, that was just fun. So, my mum was very politically active. We're a South Wales labor. Well, I know if I can read but we were labor. And so, she was a local Councilor. She was always politically active. There's a picture of me on Bertrand Russell's knee and her as a baby on a CND march. So it was that sort of background. And she was campaigning for comprehensive education, and had a ferocious fight with Aiden Williams, I think, who was the Director of Education, it was really nasty. I mean, I got threatened on my 11 Plus, he got really nasty. And then so when (I was) in the sixth form, I won the prize in his memory, which caused endless amusement in the whole county. All right. I think I probably won it for that. But that was for contributions beyond academic. So, I was leading lots of stuff in the community and stuff like that. But I had £60. And the assumption was, you go and buy one massive book. And I didn't, I got Dad to drive me to Liverpool - went into the big bookshop there and just came out with I mean, books for two and six pence. So, you can imagine how many books I could get for £60. And I just took everything I could find on philosophy and history and introductory science and stuff like that and just consumed it. Ula Ojiaku:  Wow, it seemed like you already knew what you wanted even before winning the prize money, you seem to have had a wish list... Dave Snowden:  I mean, actually interesting, and the big things in the EU field guide on (managing) complexity which was just issued. You need to build…, You need to stop saying, ‘this is the problem, we will find the solution' to saying, ‘how do I build capability, that can solve problems we haven't yet anticipated?' And I think that's part of the problem in education. Because my children didn't have that benefit. They had a modular education. Yeah, we did a set of exams at 16 and a set of exams that 18 and between those periods, we could explore it (i.e. options) and we had to hold everything in our minds for those two periods, right? For my children, it was do a module, pass a test, get a mark, move on, forget it move on. So, it's very compartmentalized, yeah? And it's also quite instrumentalist. We, I think we were given an education as much in how to learn and have had to find things out. And the debating tradition was that; you didn't know what you're going to get hit with. So, you read everything, and you thought about it, and you learn to think on your feet. And I think that that sort of a broad switch, it started to happen in the 80s, along with a lot of other bad things in management. And this is when systems thinking started to dominate. And we moved to an engineering metaphor. And you can see it in cybernetics and everything else, it's an attempt to define everything as a machine. And of course, machines are designed for a purpose, whereas ecosystems evolve for resilience. And I think that's kind of like where I, my generation were and it's certainly what we're trying to bring back in now in sort of in terms of practice. Ula Ojiaku:  I have an engineering background and a computer science background. These days, I'm developing a newfound love for philosophy, psychology, law and, you know, intersect, how do all these concepts intersect? Because as human beings we're complex, we're not machines where you put the program in and you expect it to come out the same, you know, it's not going to be the same for every human being. What do you think about that? Dave Snowden:  Yeah. And I think, you know, we know more on this as well. So, we know the role of art in human evolution is being closely linked to innovation. So, art comes before language. So, abstraction allows you to make novel connections. So, if you focus entirely on STEM education, you're damaging the human capacity to innovate. And we're, you know, as creatures, we're curious. You know. And I mean, we got this whole concept of our aporia, which is key to connecting that, which is creating a state of deliberate confusion, or a state of paradox. And the essence of a paradox is you can't resolve it. So, you're forced to think differently. So, the famous case on this is the liar's paradox, alright? I mean, “I always lie”. That just means I lied. So, if that means I was telling the truth. So, you've got to think differently about the problem. I mean, you've seen those paradoxes do the same thing. So that, that deliberate act of creating confusion so people can see novelty is key. Yeah. Umm and if you don't find… finding ways to do that, so when we looked at it, we looked at linguistic aporia, aesthetic aporia and physical aporia. So, I got some of the… one of the defining moments of insight on Cynefin was looking at Caravaggio`s paintings in Naples. When I realized I've been looking for the idea of the liminality. And that was, and then it all came together, right? So those are the trigger points requiring a more composite way of learning. I think it's also multiculturalism, to be honest. I mean, I, when I left university, I worked on the World Council of Churches come, you know program to combat racism. Ula Ojiaku:  Yes, I'd like to know more about that. That's one of my questions… Dave Snowden:  My mother was a good atheist, but she made me read the Bible on the basis, I wouldn't understand European literature otherwise, and the penetration guys, I became a Catholic so… Now, I mean, that that was fascinating, because I mean, I worked on Aboriginal land rights in Northern Australia, for example. And that was when I saw an activist who was literally murdered in front of me by a security guard. And we went to the police. And they said, it's only an Abo. And I still remember having fights in Geneva, because South Africa was a tribal conflict with a racial overlay. I mean, Africa, and its Matabele Zulu, arrived in South Africa together and wiped out the native population. And if you don't understand that, you don't understand the Matabele betrayal. You don't understand what happened. It doesn't justify apartheid. And one of the reasons there was a partial reconciliation, is it actually was a tribal conflict. And the ritual actually managed that. Whereas in Australia, in comparison was actually genocide. Yeah, it wasn't prejudice, it was genocide. I mean, until 1970s, there, were still taking half -breed children forcibly away from their parents, inter-marrying them in homes, to breed them back to white. And those are, I think, yeah, a big market. I argued this in the UK, I said, one of the things we should actually have is bring back national service. I couldn't get the Labor Party to adopt it. I said, ‘A: Because it would undermine the Conservatives, because they're the ones who talk about that sort of stuff. But we should allow it to be overseas.' So, if you put two years into working in communities, which are poorer than yours, round about that 18 to 21-year-old bracket, then we'll pay for your education. If you don't, you'll pay fees. Because you proved you want to give to society. And that would have been… I think, it would have meant we'd have had a generation of graduates who understood the world because that was part of the objective. I mean, I did that I worked on worked in South Africa, on the banks of Zimbabwe on the audits of the refugee camps around that fight. And in Sao Paulo, in the slums, some of the work of priests. You can't come back from that and not be changed. And I think it's that key formative period, we need to give people. Ula Ojiaku:  True and like you said, at that age, you know, when you're young and impressionable, it helps with what broadening your worldview to know that the world is bigger than your father's … compound (backyard)… Dave Snowden:  That's the worst problem in Agile, because what, you've got a whole class of, mainly white males and misogynism in Agile is really bad. It's one of the worst areas for misogyny still left, right, in terms of where it works. Ula Ojiaku:  I'm happy you are the one saying it not me… Dave Snowden:  Well, no, I mean, it is it's quite appalling. And so, what you've actually got is, is largely a bunch of white male game players who spent their entire time on computers. Yeah, when you take and run seriously after puberty, and that's kind of like a dominant culture. And that's actually quite dangerous, because it lacks, it lacks cultural diversity, it lacks ethnic diversity, it lacks educational diversity. And I wrote an article for ITIL, recently, which has been published, which said, no engineers should be allowed out, without training in ethics. Because the implications of what software engineers do now are huge. And the problem we've got, and this is a really significant, it's a big data problem as well. And you see it with a behavioral economic economist and the nudge theory guys - all of whom grab these large-scale data manipulations is that they're amoral, they're not immoral, they're amoral. And that's actually always more scary. It's this sort of deep level instrumentalism about the numbers; the numbers tell me what I need to say. Ula Ojiaku:  And also, I mean, just building on what you've said, there are instances, for example, in artificial intelligence is really based on a sample set from a select group, and it doesn't necessarily recognize things that are called ‘outliers'. You know, other races… Dave Snowden:  I mean, I've worked in that in all my life now back 20, 25 years ago. John Poindexter and I were on a stage in a conference in Washington. This was sort of early days of our work on counter terrorism. And somebody asked about black box AI and I said, nobody's talking about the training data sets. And I've worked in AI from the early days, all right, and the training data sets matter and nobody bothered. They just assumed… and you get people publishing books which say correlation is causation, which is deeply worrying, right? And I think Google is starting to acknowledge that, but it's actually very late. And the biases which… we were looking at a software tool the other day, it said it can, it can predict 85% of future events around culture. Well, it can only do that by constraining how executive see culture, so it becomes a self-fulfilling prophecy. And then the recruitment algorithms will only recruit people who match that cultural expectation and outliers will be eliminated. There's an HBO film coming up shortly on Myers Briggs. Now, Myers Briggs is known to be a pseudo-science. It has no basis whatsoever in any clinical work, and even Jung denied it, even though it's meant to be based on his work. But it's beautiful for HR departments because it allows them to put people into little categories. And critically it abrogates, judgment, and that's what happened with systems thinking in the 80s 90s is everything became spreadsheets and algorithms. So, HR departments would produce… instead of managers making decisions based on judgment, HR departments would force them into profile curves, to allocate resources. Actually, if you had a high performing team who were punished, because the assumption was teams would not have more than… Ula Ojiaku:  Bell curve... Dave Snowden:  …10 percent high performance in it. All right. Ula Ojiaku:  Yeah. Dave Snowden:  And this sort of nonsense has been running in the 80s, 90s and it coincided with… three things came together. One was the popularization of systems thinking. And unfortunately, it got popularized around things like process reengineering and learning organization. So that was a hard end. And Sanghi's pious can the sort of the, the soft end of it, right? But both of them were highly directional. It was kind of like leaders decide everything follows. Yeah. And that coincided with the huge growth of computing - the ability to handle large volumes of information. And all of those sorts of things came together in this sort of perfect storm, and we lost a lot of humanity in the process. Ula Ojiaku:  Do you think there's hope for us to regain the humanity in the process? Because it seems like the tide is turning from, I mean, there is still an emphasis, in my view, on systems thinking, however, there is the growing realization that we have, you know, knowledge workers and people… Dave Snowden:  Coming to the end of its park cycle, I see that all right. I can see it with the amount of cybernetics fanboys, and they are all boys who jump on me every time I say something about complexity, right? So, I think they're feeling threatened. And the field guide is significant, because it's a government, you know, government can like publication around effectively taken an ecosystems approach, not a cybernetic approach. And there's a book published by a good friend of mine called Terry Eagleton, who's… I don't think he's written a bad book. And he's written about 30, or 40. I mean, the guy just produces his stuff. It's called “Hope without Optimism”. And I think, hope is… I mean, Moltman just also published an update of his Theology of Hope, which is worth reading, even if you're not religious. But hope is one of those key concepts, right, you should… to lose hope is a sin. But hope is not the same thing as optimism. In fact, pessimistic people who hope actually are probably the ones who make a difference, because they're not naive, right? And this is my objection to the likes of Sharma Ga Sengi, and the like, is they just gather people together to talk about how things should be. And of course, everything should be what, you know, white MIT, educated males think the world should be like. I mean, it's very culturally imperialist in that sort of sense. And then nobody changes because anybody can come together in the workshop and agree how things should be. It's when you make a difference in the field that it counts, you've got to create a micro difference. This is hyper localization, you got to create lots and lots of micro differences, which will stimulate the systems, the system will change. I think, three things that come together, one is COVID. The other is global warming. And the other is, and I prefer to call it the epistemic justice movement, though, that kind of like fits in with Black Lives Matter. But epistemic justice doesn't just affect people who are female or black. I mean, if you come to the UK and see the language about the Welsh and the Irish, or the jokes made about the Welsh in BBC, right? The way we use language can designate people in different ways and I think that's a big movement, though. And it's certainly something we develop software for. So, I think those three come together, and I think the old models aren't going to be sustainable. I mean, the cost is going to be terrible. I mean, the cost to COVID is already bad. And we're not getting this thing as long COVID, it's permanent COVID. And people need to start getting used to that. And I think that's, that's going to change things. So, for example, in the village I live in Wiltshire. Somebody's now opened an artisan bakery in their garage and it's brilliant. And everybody's popping around there twice a week and just buying the bread and having a chat on the way; socially-distanced with masks, of course. And talking of people, that sort of thing is happening a lot. COVID has forced people into local areas and forced people to realise the vulnerability of supply chains. So, you can see changes happening there. The whole Trump phenomenon, right, and the Boris murmuring in the UK is ongoing. It's just as bad as the Trump phenomenon. It's the institutionalization of corruption as a high level. Right? Those sorts of things trigger change, right? Not without cost, change never comes without cost, but it just needs enough… It needs local action, not international action. I think that's the key principle. To get a lot of people to accept things like the Paris Accord on climate change, and you've got to be prepared to make sacrifices. And it's too distant a time at the moment, it has to become a local issue for the international initiatives to actually work and we're seeing that now. I mean… Ula Ojiaku:  It sounds like, sorry to interrupt - it sounds like what you're saying is, for the local action, for change to happen, it has to start with us as individuals… Dave Snowden:  The disposition… No, not with individuals. That's actually very North American, the North European way of thinking right. The fundamental kind of basic identity structure of humans is actually clans, not individuals. Ula Ojiaku:  Clans... Dave Snowden:  Yeah. Extended families, clans; it's an ambiguous word. We actually evolved for those. And you need it at that level, because that's a high level of social interaction and social dependency. And it's like, for example, right? I'm dyslexic. Right? Yeah. If I don't see if, if the spelling checker doesn't pick up a spelling mistake, I won't see it. And I read a whole page at a time. I do not read it sentence by sentence. All right. And I can't understand why people haven't seen the connections I make, because they're obvious, right? Equally, there's a high degree of partial autism in the Agile community, because that goes with mathematical ability and thing, and that this so-called education deficiencies, and the attempt to define an ideal individual is a mistake, because we evolved to have these differences. Ula Ojiaku:  Yes. Dave Snowden:  Yeah. And the differences understood that the right level of interaction can change things. So, I think the unit is clan, right for extended family, or extended, extended interdependence. Ula Ojiaku:  Extended interdependence… Dave Snowden:  We're seeing that in the village. I mean, yeah, this is classic British atomistic knit, and none of our relatives live anywhere near us. But the independence in the village is increasing with COVID. And therefore, people are finding relationships and things they can do together. Now, once that builds to a critical mass, and it does actually happen exponentially, then bigger initiatives are possible. And this is some of the stuff we were hoping to do in the US shortly on post-election reconciliation. And the work we've been doing in Malmo, in refugees and elsewhere in the world, right, is you change the nature of localized interaction with national visibility, so that you can measure the dispositional state of the system. And then you can nudge the system when it's ready to change, because then the energy cost of change is low. But that requires real time feedback loops in distributed human sensor networks, which is a key issue in the field guide. And the key thing that comes back to your original question on AI, is, the internet at the moment is an unbuffered feedback loop. Yeah, where you don't know the source of the data, and you can't control the source of the data. And any network like that, and this is just apriori science factor, right will always become perverted. Ula Ojiaku:  And what do you mean by term apriori? Dave Snowden:  Oh, before the facts, you don't need to, we don't need to wait for evidence. It's like in an agile, you can look at something like SAFe® which case claims to scale agile and just look at it you say it's apriori wrong (to) a scale a complex system. So, it's wrong. All right. End of argument right. Now let's talk about the details, right. So yeah, so that's, you know, that's coming back. The hyper localization thing is absolutely key on that, right? And the same is true to be honest in software development. A lot of our work now is to understand the unarticulated needs of users. And then shift technology in to actually meet those unarticulated needs. And that requires a complex approach to architecture, in which people and technology are objects with defined interactions around scaffolding structures, so that applications can emerge in resilience, right? And that's actually how local communities evolve as well. So, we've now got the theoretical constructs and a lot of the practical methods to actually… And I've got a series of blog posts - which I've got to get back to writing - called Rewilding Agile. And rewilding isn't returning to the original state, it's restoring balance. So, if you increase the number of human actors as your primary sources, and I mean human actors, not as people sitting on (in front of) computer screens who can be faked or mimicked, yeah? … and entirely working on text, which is about 10%, of what we know, dangerous, it might become 80% of what we know and then you need to panic. Right? So, you know, by changing those interactions, increasing the human agency in the system, that's how you come to, that's how you deal with fake news. It's not by writing better algorithms, because then it becomes a war with the guys faking the news, and you're always gonna lose. Ula Ojiaku:  So, what do you consider yourself, a person of faith? Dave Snowden:  Yeah. Ula Ojiaku:  Why? Dave Snowden:  Oh, faith is like hope and charity. I mean, they're the great virtues… I didn't tell you I got into a lot in trouble in the 70s. Dave Snowden:  I wrote an essay that said Catholicism, Marxism and Hinduism were ontologically identical and should be combined and we're different from Protestantism and capitalism, which are also ontologically identical (and) it can be combined. Ula Ojiaku:  Is this available in the public domain? Dave Snowden:  I doubt it. I think it actually got me onto a heresy trial at one point, but that but I would still say that. Ula Ojiaku:  That's amazing. Can we then move to the framework that Cynefin framework, how did it evolve into what we know it as today? Dave Snowden:  I'll do a high-level summary, but I wrote it up at length in the book and I didn't know I was writing for the book. The book was a surprise that they put together for me. I thought that was just writing an extended blog post. It started when I was working in IBM is it originates from the work of Max Borrasso was my mentor for years who tragically died early. But he was looking at abstraction, codification and diffusion. We did a fair amount of work together, I took two of those aspects and started to look at informal and formal communities in IBM, and its innovation. And some of the early articles on Cynefin, certainly the early ones with the five domains come from that period. And at that time, we had access labels. Yeah. And then then complexity theory came into it. So, it shifted into being a complexity framework. And it stayed … The five domains were fairly constant for a fairly long period of time, they changed their names a bit. The central domain I knew was important, but didn't have as much prominence as it does now. And then I introduced liminality, partly driven by agile people, actually, because they could they couldn't get the concept there were dynamics and domains. So, they used to say things like, ‘look, Scrum is a dynamic. It's a way of shifting complex to complicated' and people say ‘no, the scrum guide said it's about complex.' And you think, ‘oh, God, Stacey has a lot to answer for' but… Ula Ojiaku: Who`s Stacey? Dave Snowden:  Ralph Stacey. So, he was the guy originally picked up by Ken when he wrote the Scrum Guide… Ula Ojiaku:  Right. Okay. Dave Snowden:  Stacey believes everything's complex, which is just wrong, right? So, either way, Cynefin evolved with the liminal aspects. And then the last resolution last year, which is… kind of completes Cynefin to be honest, there's some refinements… was when we realized that the central domain was confused, or operatic. And that was the point where you started. So, you didn't start by putting things into the domain, you started in the operatic. And then you moved aspects of things into the different domains. So that was really important. And it got picked up in Agile, ironically, by the XP community. So, I mean, I was in IT most of my life, I was one of the founders of the DSDM Consortium, and then moved sideways from that, and was working in counterterrorism and other areas, always you're working with technology, but not in the Agile movement. Cynefin is actually about the same age as Agile, it started at the same time. And the XP community in London invited me in, and I still think Agile would have been better if it had been built on XP, not Scrum. But it wouldn't have scaled with XP, I mean, without Scrum it would never have scaled it. And then it got picked up. And I think one of the reasons it got picked up over Stacey is, it said order is possible. It didn't say everything is complex. And virtually every Agile method I know of value actually focuses on making complex, complicated. Ula Ojiaku:  Yes. Dave Snowden:  And that's its power. What they're… what is insufficient of, and this is where we've been working is what I call pre-Scrum techniques. Techniques, which define what should go into that process. Right, because all of the Agile methods still tend to be a very strong manufacturing metaphor - manufacturing ideas. So, they assume somebody will tell them what they have to produce. And that actually is a bad way of thinking about IT. Technology needs to co-evolve. And users can't articulate what they want, because they don't know what technology can do. Ula Ojiaku:  True. But are you saying… because in Agile fundamentally, it's really about making sure there's alignment as well that people are working on the right thing per time, but you're not telling them how to do it? Dave Snowden:  Well, yes and no - all right. I mean, it depends what you're doing. I mean, some Agile processes, yes. But if you go through the sort of safe brain remain processes, very little variety within it, right? And self-organization happens within the context of a user executive and retrospectives. Right, so that's its power. And, but if you look at it, it took a really good technique called time-boxing, and it reduced it to a two-week sprint. Now, that's one aspect of time boxing. I mean, I've got a whole series of blog posts next week on this, because time boxing is a hugely valuable technique. It says there's minimal deliverable project, and maximum deliverable product and a minimal level of resource and a maximum level of resource. And the team commits to deliver on the date. Ula Ojiaku:  To accurate quality… to a quality standard. Dave Snowden:  Yeah, so basically, you know that the worst case, you'll get the minimum product at the maximum cost, but you know, you'll get it on that date. So, you can deal with it, alright. And that's another technique we've neglected. We're doing things which force high levels of mutation and requirements over 24 hours, before they get put into a Scrum process. Because if you just take what users want, you know, there's been insufficient co-evolution with the technology capability. And so, by the time you deliver it, the users will probably realize they should have asked for something different anyway. Ula Ojiaku:  So, does this tie in with the pre-Scrum techniques you mentioned earlier? If so, can you articulate that? Dave Snowden:  So, is to say different methods in different places. And that's again, my opposition to things like SAFe, to a lesser extent LeSS, and so on, right, is they try and put everything into one bloody big flow diagram. Yeah. And that's messy. All right? Well, it's a recipe, not a chef. What the chef does is they put different ingredients together in different combinations. So, there's modularity of knowledge, but it's not forced into a linear process. So, our work… and we just got an open space and open source and our methods deliberately, right, in terms of the way it works, is I can take Scrum, and I can reduce it to its lowest coherent components, like a sprint or retrospective. I can combine those components with components for another method. So, I can create Scrum as an assembly of components, I can take those components compared with other components. And that way, you get novelty. So, we're then developing components which sit before traditional stuff. Like for example, triple eight, right? This was an old DSDM method. So, you ran a JAD sessions and Scrum has forgotten about JAD. JAD is a really…  joint application design… is a really good set of techniques - they're all outstanding. You throw users together with coders for two days, and you force out some prototypes. Yeah, that latching on its own would, would transform agile, bringing that back in spades, right? We did is we do an eight-hour JAD session say, in London, and we pass it on to a team in Mumbai. But we don't tell them what the users ask for. They just get the prototype. And they can do whatever they want with it for eight hours. And then they hand it over to a team in San Francisco, who can do whatever they want with it in eight hours. And it comes back. And every time I've run this, the user said, ‘God, I wouldn't have thought of that, can I please, have it?' So, what you're doing is a limited life cycle -  you get the thing roughly defined, then you allow it to mutate without control, and then you look at the results and decide what you want to do. And that's an example of pre-scrum technique, that is a lot more economical than systems and analysts and user executives and storyboards. And all those sorts of things. Yeah. Ula Ojiaku:  Well, I see what you mean, because it seems like the, you know, the JAD - the joint application design technique allows for emergent design, and you shift the decision making closer to the people who are at the forefront. And to an extent my understanding of, you know, Scrum … I mean, some agile frameworks - that's also what they promote… Dave Snowden:  Oh, they don't really don't. alright. They picked up Design Thinking which is quite interesting at the moment. If you if you look at Agile and Design Thinking. They're both at the end of their life cycles. Ula Ojiaku:  Why do you say that? Dave Snowden:  Because they're being commodified. The way you know, something is coming to the end of its life cycle is when it becomes highly commodified. So, if you look at it, look at what they are doing the moment, the Double Diamond is now a series of courses with certificates. And I mean, Agile started with bloody certificates, which is why it's always been slightly diverse in the way it works. I mean, this idea that you go on a three-day course and get a certificate, you read some slides every year and pay some money and get another certificate is fundamentally corrupt. But most of the Agile business is built on it, right? I mean, I've got three sets of methods after my name. But they all came from yearlong or longer courses certified by university not from tearing apart a course. Yeah, or satisfying a peer group within a very narrow cultural or technical definition of competence. So, I think yeah, and you can see that with Design Thinking. So, it's expert ideation, expert ethnography. And it still falls into that way of doing things. Yeah. And you can see it, people that are obsessed with running workshops that they facilitate. And that's the problem. I mean, the work we're doing on citizen engagement is actually… has no bloody facilitators in it. As all the evidence is that the people who turn up are culturally biased about their representative based opinions. And the same is true if you want to look at unarticulated needs, you can't afford to have the systems analysts finding them because they see them from their perspective. And this is one of one science, right? You did not see what you do not expect to see. We know that, alright? So, you're not going to see outliers. And so, the minute you have an expert doing something, it's really good - where you know, the bounds of the expertise, cover all the possibilities, and it's really dangerous. Well, that's not the case. Ula Ojiaku:  So, could you tell me a bit more about the unfacilitated sessions you mentioned earlier? Dave Snowden:  They're definitely not sessions, so we didn't like what were triggers at moments. Ula Ojiaku:  Okay. Dave Snowden:  So, defining roles. So, for example, one of the things I would do and have done in IT, is put together, young, naive, recently graduated programmer with older experienced tester or software architect. So, somebody without any… Ula Ojiaku:  Prejudice or pre-conceived idea... Dave Snowden:  … preferably with a sort of grandparent age group between them as well. I call it, the grandparents syndrome - grandparents say things to their grandchildren they won't tell their children and vice versa. If you maximize the age gap, there's actually freer information flow because there's no threat in the process. And then we put together with users trained to talk to IT people. So, in a month's time, I'll publish that as a training course. So, training users to talk to IT people is more economical than trying to train IT people to understand users. Ula Ojiaku:  To wrap up then, based on what you said, you know, about Cynefin, and you know, the wonderful ideas behind Cynefin. How can leaders in organizations in any organization apply these and in how they make sense of the world and, you know, take decisions? Dave Snowden:  Well, if there's actually a sensible way forward now, so we've just published the field guide on managing complexity.  Ula Ojiaku:  Okay. Dave Snowden:  And that is actually, it's a sort of ‘Chef's guide'. It has four stages: assess, adapt, exert, transcend, and within that it has things you could do. So, it's not a list of qualities, it's a list of practical things you should go and do tomorrow, and those things we're building at the moment with a lot of partners, because we won't try and control this; this needs to be open. Here's an assessment process that people will go through to decide where they are. So that's going to be available next week on our website. Ula Ojiaku:  Oh, fantastic! Dave Snowden:  For the initial registration.  Other than that, and there's a whole body of stuff on how to use Cynefin. And as I said, we just open source on the methods. So, the Wiki is open source. These… from my point of view, we're now at the stage where the market is going to expand very quickly. And to be honest, I, you know, I've always said traditionally use cash waiver as an example of this. The reason that Agile scaled around Scrum is he didn't make it an elite activity, which XP was. I love the XP guys, but they can't communicate with ordinary mortals. Yeah. It takes you about 10 minutes to tune into the main point, and even you know the field, right. And he (Jeff Sutherland) made the Scrum Guide open source. And that way it's great, right. And I think that that's something which people just don't get strategic with. They, in early stages, you should keep things behind firewalls. When the market is ready to expand, you take the firewalls away fast. Because I mean, getting behind firewalls initially to maintain coherence so they don't get diluted too quickly, or what I call “hawks being made into pigeons”. Yeah. But the minute the market is starting to expand, that probably means you've defined it so you release the firewall so the ideas spread very quickly, and you accept the degree of diversity on it. So that's the reason we put the Wiki. Ula Ojiaku:  Right. So, are there any books that you would recommend, for anyone who wants to learn more about what you've talked about so far. Dave Snowden:  You would normally produce the theory book, then the field book, but we did it the other way around. So, Mary and I are working on three to five books, which will back up the Field Guide. Ula Ojiaku:  Is it Mary Boone? Dave Snowden:  Mary Boone. She knows how to write to the American managers, which I don't, right… without losing integrity. So that's coming, right. If you go onto the website, I've listed all the books I read. I don't think… there are some very, very good books around complexity, but they're deeply specialized, they're academic. Gerard's book is just absolutely brilliant but it's difficult to understand if you don't have a philosophy degree. And there are some awfully tripe books around complexity - nearly all of the popular books I've seen, I wouldn't recommend. Yeah. Small Groups of Complex Adaptive Systems is probably quite a good one that was published about 20 years ago. Yeah, but that we got a book list on the website. So, I would look at that. Ula Ojiaku:  Okay. Thank you so much for that. Do you have any ask of the audience and how can they get to you? Dave Snowden:  We've open-sourced the Wiki, you know, to create a critical mass, I was really pleased we have 200 people volunteered to help populate it. So, we get the all the methods in the field guide them. And they're actively working at that at the moment, right, and on a call with them later. And to be honest, I've done 18-hour days, the last two weeks, but 8 hours of each of those days has been talking to the methods with a group of people Academy 5, that's actually given me a lot of energy, because it's huge. So, get involved, I think it's the best way… you best understand complexity by getting the principles and then practicing it. And the key thing I'll leave us with is the metaphor. I mentioned it a few times - a recipe book user has a recipe, and they follow it. And if they don't have the right ingredients, and if they don't have the right equipment, they can't operate. Or they say it's not ‘true Agile'. A chef understands the theory of cooking and has got served in apprenticeship. So, their fingers know how to do things. And that's… we need… a downside.. more chefs, which is the combination of theory and practice. And the word empirical is hugely corrupted in the Agile movement. You know, basically saying, ‘this worked for me' or ‘it worked for me the last three times' is the most dangerous way of moving forward. Ula Ojiaku:  Because things change and what worked yesterday might not work Dave Snowden:  And you won't be aware of what worked or didn't work and so on. Ula Ojiaku:  And there's some bias in that. Wouldn't you say? Dave Snowden:  We've got an attentional blindness if you've got Ula Ojiaku:  Great. And Dave, where can people find you? Are you on social media? Dave Snowden:  Cognitive. Yeah, social media is @snowded. Yeah. LinkedIn, Facebook and Twitter. Two websites – the Cognitive Edge website, which is where I blog, and there's a new Cynefin Center website now, which is a not-for-profit arm. Ula Ojiaku:  Okay. All these would be in the show notes. Thank you so much for your time, Dave. It's been a pleasure speaking with you. Dave Snowden:  Okay. Thanks a lot.

In the early 20th century, the New York Times dubbed French philosopher Henri Bergson as "the most dangerous man in the world." Bergson scared a lot of people in how he brought philosophy to the masses but he also won critical acclaim, receiving the Nobel Prize in Literature and France's highest honor, the Grand-Croix de la Legion d'honneur. Surprisingly, no English language biography exists of him. Until now. This week, Dr. Emily Herring joins in to talk about Bergson's rise to fame, his influence on 20th century thought, and the mysteries behind why he died in relative obscurity. About our guest:Dr. Emily Herring received her PhD from the University of Leeds and is now working as a freelance writer and editor. She is the author of the first biography of Henri Bergson in English, Herald of a Restless World. How Henri Bergson Brought Philosophy to the People (2024 Basic Books). 

Siegfried Sassoon was born on 8 September 1886 in Kent. His father was part of a Jewish merchant family, originally from Iran and India, and his mother part of the artistic Thorneycroft family. Sassoon studied at Cambridge University but left without a degree. He then lived the life of a country gentleman, hunting and playing cricket while also publishing small volumes of poetry.In May 1915, Sassoon was commissioned into the Royal Welsh Fusiliers and went to France. He impressed many with his bravery in the front line and was given the nickname 'Mad Jack' for his near-suicidal exploits. He was decorated twice. His brother Hamo was killed in November 1915 at Gallipoli.In the summer of 1916, Sassoon was sent to England to recover from fever. He went back to the front, but was wounded in April 1917 and returned home. Meetings with several prominent pacifists, including Bertrand Russell, had reinforced his growing disillusionment with the war and in June 1917 he wrote a letter that was published in the Times in which he said that the war was being deliberately and unnecessarily prolonged by the government. As a decorated war hero and published poet, this caused public outrage. It was only his friend and fellow poet, Robert Graves, who prevented him from being court-martialled by convincing the authorities that Sassoon had shell-shock. He was sent to Craiglockhart War Hospital in Edinburgh for treatment. Here he met, and greatly influenced, Wilfred Owen. Both men returned to the front where Owen was killed in 1918. Sassoon was posted to Palestine and then returned to France, where he was again wounded, spending the remainder of the war in England. Many of his war poems were published in 'The Old Huntsman' (1917) and 'Counter-Attack' (1918).After the war Sassoon spent a brief period as literary editor of the Daily Herald before going to the United States, travelling the length and breadth of the country on a speaking tour. He then started writing the near-autobiographical novel 'Memoirs of a Fox-hunting Man' (1928). It was an immediate success, and was followed by others including 'Memoirs of an Infantry Officer' (1930) and 'Sherston's Progress' (1936). Sassoon had a number of homosexual affairs but in 1933 surprised many of his friends by marrying Hester Gatty. They had a son, George, but the marriage broke down after World War Two.He continued to write both prose and poetry. In 1957, he was received into the Catholic church. He died on 1 September 1967.-bio via BBC This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dailypoempod.substack.com/subscribe

Nyatanya pendidikan seharusnya membimbing kita menuju kita kepada kehidupan yang bahagia.

En 1955, le philosophe britannique Bertrand Russel rédige, avec Albert Einstein, un manifeste contre la prolifération des armes nucléaires. Ce est signé par tous les grands scientifiques de l'époque, dont le français Frédéric Joliot-Curie. La semaine prochaine, dans Au cœur de l'Histoire, découvrez les grandes étapes de la course à l'armement nucléaire durant la Seconde Guerre mondiale et comment, après Hiroshima, la crainte d'un nouvel usage de la bombe s'est installée.

durée : 01:38:43 - Les Nuits de France Culture - par : Albane Penaranda, Mathias Le Gargasson, Antoine Dhulster - Plus jamais ça. Vraiment ? Dans ce dernier épisode de la série "Le monde concentrationnaire" diffusée en 1965, déportés, écrivains et philosophes, tels François Mauriac et Bertrand Russell, posent la question de la possible réémergence d'un phénomène similaire à celui des camps de concentration. - réalisation : Massimo Bellini, Vincent Abouchar - invités : Jean-Pierre Faye Écrivain et philosophe; Jean-Marie Domenach; Edgar Morin Philosophe et sociologue; François Mauriac; Bertrand Russell Prix Nobel de littérature en 1950

It had to happen eventually: this week The Studies Show is all about philosophy. As we look at science in general, how do we decide what those studies are actually showing? Tom and Stuart take a look at the Big Two of philosophy of science: Karl Popper and Thomas Kuhn, with their respective theories of falsificationism and paradigm shifts. Both are theories that almost everyone interested in science has heard of—but both make far more extreme claims than you might think.The Studies Show is sponsored by Works in Progress magazine, the best place to go online for fact-rich, data-dense articles on science and technology, and how they've made the world a better place—or how they might do so in the future. To find all their essays, all for free, go to worksinprogress.co.Show notes* Tom's new book, Everything is Predictable: How Bayes' Remarkable Theorem Explains the World* Wagenmakers's 2020 study asking scientists how they think about scientific claims* David Hume's 1748 Enquiry Concerning Human Understanding* Stanford Encyclopedia of Philosophy article on the problem of induction * Bertrand Russell's 1946 book History of Western Philosophy* Popper's 1959 book The Logic of Scientific Discovery* Stanford Encyclopedia of Philosophy article on Popper* Kuhn's 1962 book The Structure of Scientific Revolutions* Stanford Encyclopedia of Philosophy article on Kuhn* 2019 Scott Alexander review of the book* Michael Strevens's 2020 book The Knowledge Machine* Daniel Lakens's Coursera course on “improving your statistical inferences”CreditsThe Studies Show is produced by Julian Mayers at Yada Yada Productions. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.thestudiesshowpod.com/subscribe

Nos rendimos a Salvatore y Bradbury, a las primeras aventuras de la gran creación del italoamericano (Drizzt, el elfo oscuro) en una edición de auténtico lujo, y a la nutrida y fascinante correspondencia del maestro de la ficción especulativa, carteándose con Truffaut, Huston, Fellini Matheson o Bertrand Russell. Omnibus El elfo oscuro, edición especial: https://www.planetadelibros.com/libro-omnibus-el-elfo-oscuro-edicion-especial/386341 Recuerdo, conrrespondencia seleccionada de Ray Bradbury: https://www.planetadelibros.com/libro-recuerdo-correspondencia-seleccionada-de-ray-bradbury/386347

Herald of a Restless World: How Henri Bergson Brought Philosophy to the People (Basic Books, 2024) is the first English-language biography of Henri Bergson, the philosopher who defined individual creativity and transformed twentieth century thought. At the dawn of the twentieth century, Henri Bergson became the most famous philosopher on earth. Where prior thinkers sketched out a predictable universe, he asserted the transformative power of consciousness and creativity. An international celebrity, he made headlines around the world debating luminaries like Bertrand Russell and Albert Einstein about free will and time. The vision of creative evolution and freedom he presented was so disruptive that the New York Times branded him "the most dangerous man in the world." In the first English-language biography of Bergson, Emily Herring traces how his celebration of the time-bending uniqueness of individual experience struck a chord with those shaken by modern technological and social change. Bergson captivated a society in flux like no other. Long after he faded from public view, his insights into memory, time, joy and creativity continue to shape our perceptions to this day. Herald of a Restless World is an electrifying portrait of a singular intellect. Emily Herring is a writer based in Paris. She studied philosophy at the Sorbonne and received her PhD in the history and philosophy of science from the University of Leeds. Her work has appeared in the TLS and Aeon. 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. Twitter. 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

Herald of a Restless World: How Henri Bergson Brought Philosophy to the People (Basic Books, 2024) is the first English-language biography of Henri Bergson, the philosopher who defined individual creativity and transformed twentieth century thought. At the dawn of the twentieth century, Henri Bergson became the most famous philosopher on earth. Where prior thinkers sketched out a predictable universe, he asserted the transformative power of consciousness and creativity. An international celebrity, he made headlines around the world debating luminaries like Bertrand Russell and Albert Einstein about free will and time. The vision of creative evolution and freedom he presented was so disruptive that the New York Times branded him "the most dangerous man in the world." In the first English-language biography of Bergson, Emily Herring traces how his celebration of the time-bending uniqueness of individual experience struck a chord with those shaken by modern technological and social change. Bergson captivated a society in flux like no other. Long after he faded from public view, his insights into memory, time, joy and creativity continue to shape our perceptions to this day. Herald of a Restless World is an electrifying portrait of a singular intellect. Emily Herring is a writer based in Paris. She studied philosophy at the Sorbonne and received her PhD in the history and philosophy of science from the University of Leeds. Her work has appeared in the TLS and Aeon. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Herald of a Restless World: How Henri Bergson Brought Philosophy to the People (Basic Books, 2024) is the first English-language biography of Henri Bergson, the philosopher who defined individual creativity and transformed twentieth century thought. At the dawn of the twentieth century, Henri Bergson became the most famous philosopher on earth. Where prior thinkers sketched out a predictable universe, he asserted the transformative power of consciousness and creativity. An international celebrity, he made headlines around the world debating luminaries like Bertrand Russell and Albert Einstein about free will and time. The vision of creative evolution and freedom he presented was so disruptive that the New York Times branded him "the most dangerous man in the world." In the first English-language biography of Bergson, Emily Herring traces how his celebration of the time-bending uniqueness of individual experience struck a chord with those shaken by modern technological and social change. Bergson captivated a society in flux like no other. Long after he faded from public view, his insights into memory, time, joy and creativity continue to shape our perceptions to this day. Herald of a Restless World is an electrifying portrait of a singular intellect. Emily Herring is a writer based in Paris. She studied philosophy at the Sorbonne and received her PhD in the history and philosophy of science from the University of Leeds. Her work has appeared in the TLS and Aeon. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Herald of a Restless World: How Henri Bergson Brought Philosophy to the People (Basic Books, 2024) is the first English-language biography of Henri Bergson, the philosopher who defined individual creativity and transformed twentieth century thought. At the dawn of the twentieth century, Henri Bergson became the most famous philosopher on earth. Where prior thinkers sketched out a predictable universe, he asserted the transformative power of consciousness and creativity. An international celebrity, he made headlines around the world debating luminaries like Bertrand Russell and Albert Einstein about free will and time. The vision of creative evolution and freedom he presented was so disruptive that the New York Times branded him "the most dangerous man in the world." In the first English-language biography of Bergson, Emily Herring traces how his celebration of the time-bending uniqueness of individual experience struck a chord with those shaken by modern technological and social change. Bergson captivated a society in flux like no other. Long after he faded from public view, his insights into memory, time, joy and creativity continue to shape our perceptions to this day. Herald of a Restless World is an electrifying portrait of a singular intellect. Emily Herring is a writer based in Paris. She studied philosophy at the Sorbonne and received her PhD in the history and philosophy of science from the University of Leeds. Her work has appeared in the TLS and Aeon. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Herald of a Restless World: How Henri Bergson Brought Philosophy to the People (Basic Books, 2024) is the first English-language biography of Henri Bergson, the philosopher who defined individual creativity and transformed twentieth century thought. At the dawn of the twentieth century, Henri Bergson became the most famous philosopher on earth. Where prior thinkers sketched out a predictable universe, he asserted the transformative power of consciousness and creativity. An international celebrity, he made headlines around the world debating luminaries like Bertrand Russell and Albert Einstein about free will and time. The vision of creative evolution and freedom he presented was so disruptive that the New York Times branded him "the most dangerous man in the world." In the first English-language biography of Bergson, Emily Herring traces how his celebration of the time-bending uniqueness of individual experience struck a chord with those shaken by modern technological and social change. Bergson captivated a society in flux like no other. Long after he faded from public view, his insights into memory, time, joy and creativity continue to shape our perceptions to this day. Herald of a Restless World is an electrifying portrait of a singular intellect. Emily Herring is a writer based in Paris. She studied philosophy at the Sorbonne and received her PhD in the history and philosophy of science from the University of Leeds. Her work has appeared in the TLS and Aeon. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Herald of a Restless World: How Henri Bergson Brought Philosophy to the People (Basic Books, 2024) is the first English-language biography of Henri Bergson, the philosopher who defined individual creativity and transformed twentieth century thought. At the dawn of the twentieth century, Henri Bergson became the most famous philosopher on earth. Where prior thinkers sketched out a predictable universe, he asserted the transformative power of consciousness and creativity. An international celebrity, he made headlines around the world debating luminaries like Bertrand Russell and Albert Einstein about free will and time. The vision of creative evolution and freedom he presented was so disruptive that the New York Times branded him "the most dangerous man in the world." In the first English-language biography of Bergson, Emily Herring traces how his celebration of the time-bending uniqueness of individual experience struck a chord with those shaken by modern technological and social change. Bergson captivated a society in flux like no other. Long after he faded from public view, his insights into memory, time, joy and creativity continue to shape our perceptions to this day. Herald of a Restless World is an electrifying portrait of a singular intellect. Emily Herring is a writer based in Paris. She studied philosophy at the Sorbonne and received her PhD in the history and philosophy of science from the University of Leeds. Her work has appeared in the TLS and Aeon. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Herald of a Restless World: How Henri Bergson Brought Philosophy to the People (Basic Books, 2024) is the first English-language biography of Henri Bergson, the philosopher who defined individual creativity and transformed twentieth century thought. At the dawn of the twentieth century, Henri Bergson became the most famous philosopher on earth. Where prior thinkers sketched out a predictable universe, he asserted the transformative power of consciousness and creativity. An international celebrity, he made headlines around the world debating luminaries like Bertrand Russell and Albert Einstein about free will and time. The vision of creative evolution and freedom he presented was so disruptive that the New York Times branded him "the most dangerous man in the world." In the first English-language biography of Bergson, Emily Herring traces how his celebration of the time-bending uniqueness of individual experience struck a chord with those shaken by modern technological and social change. Bergson captivated a society in flux like no other. Long after he faded from public view, his insights into memory, time, joy and creativity continue to shape our perceptions to this day. Herald of a Restless World is an electrifying portrait of a singular intellect. Emily Herring is a writer based in Paris. She studied philosophy at the Sorbonne and received her PhD in the history and philosophy of science from the University of Leeds. Her work has appeared in the TLS and Aeon. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

Herald of a Restless World: How Henri Bergson Brought Philosophy to the People (Basic Books, 2024) is the first English-language biography of Henri Bergson, the philosopher who defined individual creativity and transformed twentieth century thought. At the dawn of the twentieth century, Henri Bergson became the most famous philosopher on earth. Where prior thinkers sketched out a predictable universe, he asserted the transformative power of consciousness and creativity. An international celebrity, he made headlines around the world debating luminaries like Bertrand Russell and Albert Einstein about free will and time. The vision of creative evolution and freedom he presented was so disruptive that the New York Times branded him "the most dangerous man in the world." In the first English-language biography of Bergson, Emily Herring traces how his celebration of the time-bending uniqueness of individual experience struck a chord with those shaken by modern technological and social change. Bergson captivated a society in flux like no other. Long after he faded from public view, his insights into memory, time, joy and creativity continue to shape our perceptions to this day. Herald of a Restless World is an electrifying portrait of a singular intellect. Emily Herring is a writer based in Paris. She studied philosophy at the Sorbonne and received her PhD in the history and philosophy of science from the University of Leeds. Her work has appeared in the TLS and Aeon. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

The title of this week's episode is a shout out to philosopher Bertrand Russell, who wrote a book by the same name: Why I am not a Christian. This week I talk about religion as an addiction, responsible use of religion, how religion often programs people to avoid accountability and double down on things they know are not true, the problem with the Bible and other religious books, and lots more. *Of all the many things people complained about in this episode, there is one error that is worth fixing: the goats I claim Jesus threw off a cliff for no reason were actually pigs. See Mark 5.Support the show

--{ "Truth: Discard as Autumn Sheds the Leaf, The Resinous Glue of Disbelief"}-- Please remember to Order and Donate, and also Download Free Audios - Writings of Those who Plan Society, The Exoteric and Esoteric behind it - Bertrand Russell, "The Scientific Outlook" - Selection and Training of the Governing Class - Specialized Breeding for Specific Traits and Roles. Tuition Cuts, Student Riots in Britain - Public Follow the "Stars" - Politically-Correct-Speak - "Offensive" Christmas Trees etc. - Merger of Nations into Trading Blocs under UN - Blood Screening for Retrovirus. Video Games Designed by Military to Desensitize to Killing - Addictive Games to Train Military Recruits. Hospital Wards to Close and Treatment Refused under Latest National Health Service Cuts - Faith-Based Social Services, Communitarianism - Wall Street Cons, Betting on Losses and Deaths.

In 1927 the philosopher Bertrand Russell gave a lecture called Why I am not a Christian. Find out more! 

"If you had the faith of a mustard seed you could say to that mountain, 'be cast into the sea,' and it would be done for you," Jesus said three different times in the Gospels. Across my life that is one of the more terrifying phrases Jesus ever uttered, and that's why I take more time than in most of my shows to address the particularities. In the literary and historical context what did Jesus mean? What was he addressing? What was he saying about himself inside of those contexts? Why did he say such loud things? I also address the common pastoral take-away from these passages: our having enough faith. How much faith is enough? What is faith? What usually happens among Christians with application of this "faith to move mountains" phrase? In the show's cultural reflection I talk, again, about transhumanism. This time about how transhumanism is making inroads into culture and why some unspeakable eventualities lay on the threshold of history for us.

În al 5-lea episod din seria “Discuțiilor filosofice în parc” m-am reîntâlnit după doi ani cu Eric, Șerban și Cristian, de data aceasta în Cluj, luna mai 2024. Am vorbit cam despre tot ce se putea vorbi, unde mai în glumă, unde mai în serios. ▶LINKURI RELEVANTE:
 – Videoul original: https://youtu.be/KSMGD-5CzXM?si=n1Prv-lrTWwz7K1T – Discuțiile precedente: https://www.youtube.com/watch?v=mCmg2Owhe6s&list=PLLnaYpeWGNO8VNp5GgTZe0Pn636-WJgtW&index=1&t=0s ▶DISCORD:
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 ▶CRONOLOGIE:
 0:00 – Intro 1:13 – Nietzsche, Amurgul idolilor și disprețul față de Socrate 5:46 – Heidegger și Nazismul 8:17 – Mitologia și contradicțiile naziste 9:44 – Nietzsche, Wagner și esteticul 12:54 – Eterna reîntoarcere și viața ca mit 14:16 – Planeta Moldova și Mitoș Micleușanu 16:29 – Eric: “eu nu cred în creier” 17:25 – Platon, Republica și modelul tripartit al sufletului 19:47 – Cristian, „matca transcendentală” și Geneza 22:00 – Andrei: „băi, existența e absurdă” 22:59 – Kierkegaard: Frică și cutremur 23:31 – Noua ordine mondială 24:38 – Satul ideal al lui Cristian 25:14 – Dante: Divina Comedie 28:27 – Palazzo Pitti și arta barocă 29:18 – Artificialul vs. Naturalul; intenția în artă 38:44 – Șerban se alătură 38:58 – „În [ultimii] doi ani, care-i credința care v-ați schimbat-o?” 43:22 – Andrei: „eu mă văd ca un romantic târziu” 43:58 – Șerban: „eu arăt a Fiodor Karamazov... și atât” 44:14 – Frații Karamazov 45:36 – „Fac Tarkovski” 47:46 – Eric și Platonismul 49:00 – Lumea e făcută din valori sau lucruri? 52:01 – Frederick Copleston vs. Bertrand Russell (1948) 56:43 – Hemingway: Bâtrânul și marea 58:51 – Sinuciderea lui Hemingway 1:00:15 – De ce scriitorii de azi scriu mai rău ca înainte? 1:00:43 – Frumusețea și fantezia 1:10:37 – Proust: În căutarea timpului pierdut 1:16:15 – André Gide 1:16:42 – Româna și limbile străine 1:18:18 – ASMR cu covrigi 1:19:15 – Cultura de astăzi e sterilă? 1:26:46 – Intenția artistului contează? 1:38:21 – Ce este o operă de artă? 1:45:53 – Diferența dintre artă și propagandă 1:48:17 – Eureka lui Cristian 1:48:47 – Șerban: “Act juridic consensual. Act juridic consenzual” 1:49:19 – Schimbarea sistemului de valori 1:51:37 – Cristian: “abandonul valorilor manifestat în simbolul gunoiului” 1:53:24 – Artistul care nu mai poate crea 1:55:45 – Abundența, piatra filosofală și alchimia artistică 1:58:27 – Ce este un artist adevărat? 2:07:10 – Trebuie să fim fideli intenției autorului? 2:12:20 – L'Adorazione dei Magi: pictura nefinisată a lui Leonardo da Vinci 2:16:32 – În altă ordine de idei 2:16:58 – Am epuizat toate ideile; Sam Harris 2:17:53 – Filosoful din Linella 2:19:09 – Outro

Ep. 141 – Bloodlines of the Illuminati – Part 11: The Russells by Episode Synopsis: Is the Russell family just a common name that pops up in history, or has the Russell bloodline actually been complicit in contributing to every sector of the Satanic Control Matrix? We talk about this and much more, including: What is former President Bill Clinton's connection to the Russells? In what ways did Bill Clinton's first 100 days of presidency fulfill the occult rituals to “Force the Spring” How have the Russells impacted the secret fraternity of the Order of the Skull and Bones? What are some dark secrets of the founding of the Jehovah's Witnesses? How did Bertrand Russell assist the Illuminati agenda? To what purpose did the Russells found the Pilgrim Society?  Dan Duval's Freedom From Illuminati Bloodlines Prayer Original Air Date November 27th, 2024 Show Hosts Jason Spears & Christopher Dean Our Patreon Consider joining our Patreon Squad and becoming a Tier Operator to help support the show and get access to exclusive content like: Links and Resources Studio Notes A monthly Zoom call with Jason and Christopher  And More… ORP Apparel Merch Store Connect With Us LetsTalk@ORPpodcast.com Facebook Instagram

Episode Synopsis:Is the Russell family just a common name that pops up in history, or has the Russell bloodline actually been complicit in contributing to every sector of the Satanic Control Matrix?We talk about this and much more, including:What is former President Bill Clinton's connection to the Russells?In what ways did Bill Clinton's first 100 days of presidency fulfill the occult rituals to “Force the Spring?” How have the Russells impacted the secret fraternity of the Order of the Skull and Bones?What are some dark secrets of the founding of the Jehovah's Witnesses?How did Bertrand Russell assist the Illuminati agenda?To what purpose did the Russells found the Pilgrim Society?Original Air DateNovember 27th, 2024Show HostsJason Spears & Christopher DeanOur PatreonConsider joining our Patreon Squad and becoming a Tier Operator to help support the show and get access to exclusive content like:Links and ResourcesStudio NotesA monthly Zoom call with Jason and Christopher And More…ORP ApparelMerch StoreConnect With UsLetsTalk@ORPpodcast.comFacebookInstagram

Corn bread! Gravy! Pecan pie!Our next-stop-Thanksgiving attitude might annoy some of you but as Bertrand Russell once said: "girl, you do you".We're doing us this week, which means a classic Thanksgiving film, Wicked's newest fan-girl, and a terrifying letter through the letter-box.The last few weeks have been glorious, email-wise, so don't let us down now! fuckoff@firecrotchandnormcore.com Sara's Eurostar ticket nearly broke plus Jones Road of course: patreon.com/theyliketowatch Edited by Annabel Port Richardson. Hosted on Acast. See acast.com/privacy for more information.

Bradley was a prominent British Hegelian, best known now for being the springboard for Bertrand Russell, who was initially a follower but then rejected idealism entirely to co-create what is now known as analytic philosophy. Today we read just the Introduction to this massive 1893 tome, where Bradley argues that metaphysics is possible and worthwhile. Read along with us, starting on PDF p. 5. Learn more about your ad choices. Visit megaphone.fm/adchoices

En Tinta invisible, un episodio especial del podcast Grandes Infelices, os contaremos cuatro pequeños relatos acerca de cómo la literatura nos cambia la vida. La historia del traductor del Ulises, la historia de Butes y las sirenas, la historia de los melocotones de Bertrand Russell, y la historia de las hermanas Brontë y los soldaditos de madera. Los cuatro relatos giran alrededor del concepto de tinta invisible que enunció Toni Morrison, la tinta que une a los escritores y los lectores a través de los libros. Esa tinta ayudará también a entender por qué existe Grandes Infelices y por tanto será un episodio muy especial, con un fuerte componente metaliterario o metapodcástico. Grandes Infelices es un podcast creado y dirigido por Javier Peña y Blackie Books.

What I Believe Provides a brief indication of the beliefs of philosopher Bertrand Russell, focusing on his hopes for the future. The topics included are: nature and man, the good life, moral rules, individual and social salvation, and science and happiness. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Praise be to the philosophers for the hard sciences!'The Problems Of Philosophy' by Bertrand Russell is his attempt at explaining basic philosophy as well as giving a brief history of philosophical thought. He starts with questions about reality before expanding out with more and more questions. He covers the writings of some famous philosophers (Descartes, Kant, Hume, etc.,) and gives his own thoughts on why they were right or wrong.Would love to hear your feedback and appreciate any support you wish to give :)Timeline:(0:00) - Intro(1:49) - Themes/Questions(13:18) - Author & Extras(17:09) - Summary(21:59) - Value 4 Value(23:32) - Join Live!Value 4 Value Support:Boostagram: https://www.meremortalspodcast.com/supportPaypal: https://www.paypal.com/paypalme/meremortalspodcastConnect with Mere Mortals:Website: https://www.meremortalspodcast.com/Discord: https://discord.gg/jjfq9eGReUTwitter/X: https://twitter.com/meremortalspodInstagram: https://www.instagram.com/meremortalspodcast/TikTok: https://www.tiktok.com/@meremortalspodcast

Sean Illing speaks with poet and historian Jennifer Michael Hecht, whose book The Wonder Paradox asks: If we don't have God or religion, what — if anything — do we lose? They discuss how religion accesses meaning — through things like prayer, ceremony, and ritual — and Jennifer speaks on the ways that poetry can play similar roles in a secular way. They also discuss some of the "tricks" that poets use, share favorite poems, and explore what it would mean to "live the questions" — and even learn to love them — without having the answers. Host: Sean Illing (@seanilling), host, The Gray Area Guest: Jennifer Michael Hecht (@Freudeinstein), poet, historian; author References:  The Wonder Paradox: Embracing the Weirdness of Existence and the Poetry of Our Lives by Jennifer Michael Hecht (FSG; 2023) Doubt: A History by Jennifer Michael Hecht (HarperOne; 2004) Rainer Maria Rilke, from a 1903 letter to Franz Kappus, published in Letters to a Young Poet (pub. 1929) Leaves of Grass by Walt Whitman (1855) "Why do parrots live so long?" by Charles Q. Choi (LiveScience; May 23, 2022) "The survival of poetry depends on the failure of language," from The Tree of Meaning: Language, Mind, and Ecology by Robert Bringhurst (Counterpoint; 2009) "Traveler, There Is No Road" ("Caminante, no hay camino") by Antonio Machado (1917) "A Free Man's Worship" by Bertrand Russell (1903) Totality and Infinity: An Essay on Exteriority by Emmanuel Levinas (1961)   Support The Gray Area by becoming a Vox member: https://www.vox.com/support-now Learn more about your ad choices. Visit podcastchoices.com/adchoices

Materialist philosopher Bertrand Russell once wrote that "only on the firm foundation of unyielding despair, can the soul's habitation…be safely built.” But is this worldview of scientific materialism in line with what science has revealed to us in the last century? On this episode of ID The Future, we're pleased to share a recent conversation between Dr. Melissa Cain Travis and author and teacher Dr. Ken Boa on the Explorers Podcast. The topic is beauty, harmony, and truth in the sciences. We are grateful to the producers of the Explorers Podcast for permission to re-broadcast this conversation. Source

Materialist philosopher Bertrand Russell once wrote that “only on the firm foundation of unyielding despair, can the soul's habitation…be safely built.” But is this worldview of scientific materialism in line with what science has revealed to us in the last century? On this episode of ID The Future, we're pleased to share a recent conversation […]

Let's relax and sleep with more about Einstein's theories of relativity, how geometry gets messy on a sphere, the validity of measuring with eels, and a bit about Pythagoras, who feared beans. Who knew?   Help us stay ad-free and 100% listener supported! Patreon: https://www.patreon.com/boringbookspod Buy Me a Coffee: https://www.buymeacoffee.com/d5kcMsW   Read “The ABC of Relativity” at Project Gutenberg: https://www.gutenberg.org/ebooks/67104   Music: "Boring Books for Bedtime,” by Lee Rosevere, licensed under CC BY, https://leerosevere.bandcamp.com   If you'd like to suggest a copyright-free reading for soft-spoken relaxation to help you overcome insomnia, anxiety and other sleep issues, connect on our website, http://www.boringbookspod.com.

Special Announcement #1 Attend the Legendary Summer Intensive Featuring Drs. David Burns and Jill Levitt August 8 - 11. 2024 Learn Advanced TEAM-CBT skills Heal yourself, heal your patients First Intensive in 5 years! It will knock your socks off! Limited Seating--Act Fast Click for registration / more information! Sadly, this workshop is a training program which will be limited to therapists and mental health professionals and graduate students in a mental health field  Apologies, but therapists have complained when non-therapists have attended our continuing education training programs. This is partly because of the intimate nature of the small group exercises and the personal work the therapists may do during the workshop. Certified coaches and counselors are welcome to attend. Special Announcement #2 Here's some GREAT news! The Feeling Great App is now available in both app stores (IOS and Android) and is for therapists and the general public, and you can take a ride for free! Check it Today's Podcast Practical Philosophy Month Part 1, The Free Will Problem Welcome to Practical Philosophy month. For the next five weeks, we will discuss some of the most popular and challenging problems in philosophy, such as these: Do human beings have free will? Or is free will just an illusion? Do human beings have a “self?” Or is the “self” just another illusion? Is it possible to be more or less “worthwhile?” Are some humans “better” or “worse” than others? Does God exist? Is the universe “real” or “one”? What's the meaning of life? What is “self-esteem”? How does it differ from self-confidence? What's the difference between conditional and unconditional self-esteem? What's the difference between self-esteem and self-acceptance? What do you have to do to experience joy and feelings of worthwhileness? We will try to complete the list in five weeks, so some weeks we may include more than one topic, since many of these topics are related to one another. Rhonda and David will be joined by our beloved Dr. Matt May, a regular on our Ask David episodes, and for the first and second sessions we will be joined by our beloved Dr. Fabrice Nye, who created and hosted the Feeling Good Podcasts several years ago. Each week, you will also hear about the linkage between these philosophical dilemmas, and emotional problems, like depression, anxiety, and relationship conflicts. For example, nearly all depressed individuals believe that they aren't sufficiently “worthwhile.” I see my goal as a psychiatrist not as helping people feel “more worthwhile,” but rather showing people, if interested, how to give up this notion entirely and become free of certain kinds of damaging judgments of the “self” and others. You will also learn how these types of philosophical problems continue to play a large role in psychiatry and psychology, including the DSM5 diagnostic system. For example, is the diagnosis of “Generalized Anxiety Disorder” a true “mental disorder” that you could “have” or “not have?” And might some or most of the so-called “mental disorders” listed in the DSM be based on faulty philosophical / logical thinking? And if many or most of the “mental disorders” are based on goofy, faulty thinking, is there a more productive and effective way to think about most emotional problems? And how did we get into this mess in the first place? Worrying certainly exists, and we all worry at times. But how much or how often do you have to worry before you develop or have a “mental disorder” called “Generalized Anxiety Disorder” that can be diagnosed like any medical illness and treated with drugs? Or is “Generalized Anxiety Disorder” (and hundreds of other “mental disorders in the DSM” based on a certain kind of nonsensical thinking? And if so, why? What is the goofy, faulty thinking in the DSM? And are there some “mental disorders” that are valid and real? We HAVE touched on all of these themes in previous podcasts, but I thought it would be nice to put them all in one place and bring in a variety of “solutions,” controversies, and experts. I David, will often represent (hopefully, and to the best of my ability) the thinking of Ludwig Wittgenstein, as expressed in his famous book, Philosophical Investigation, published in 1950 following his death. That book consists of a series of numbered brief essays (a few paragraphs each) that were based on notes found in a metal box under his dormitory room at Cambridge University. He'd written these in preparation for his weekly seminars in his dormitory room. Wittgenstein, although now widely regarded as one of the greatest philosophers of all time, did not think he knew enough to teach in a classroom. In fact, because of his feelings of depression and self-doubt, he sadly never tried to publish anything when he was alive. Wittgenstein's philosophy also played an indirect but significant role in the evolution of several modern psychotherapies. His philosophy created new ways of thinking that gave rise to the work of Dr. Albert Ellis, the famous New York psychologist who created Rational Emotive Therapy during the 1950s. Ellis emphasized that the “Should Statements” that trigger so much guilt, shame, depression, anxiety, and rage are based on illogical thinking. He might often say, “Where is it written that people or the world “should” be the way you want them to be?” Of course, this idea actually traces back to the Greek Stoic philosophers like Epictetus and Marcus Aurelius. Wittgenstein's thinking also seems to have played a role in the thinking of Dr. Aaron Beck, who adapted the work of Ellis and called his version of the “Cognitive Therapy.” Beck emphasized many thinking errors, like All-or-Nothing Thinking, and Overgeneralization, that trigger depression, anxiety, and more. Sadly, Wittgenstein struggled with severe depression and loneliness throughout his life, and three of his four brothers tragically died by suicide. Wittgenstein also had prolonged periods of time when he considered suicide. It is also sad that he did not know how to apply his brilliant philosophical breakthroughs to his own negative thinking, but that application of his work did not develop at the time he was still alive. Part of Wittgenstein's depression was related, I believe, to the fact that very few people, including the most famous philosophers of Europe, could understand his thinking when he was alive. From time to time, I think he glimpsed the enormous importance of his work; but I believe that he also had prolonged moments of self-doubt when he thought his work was of little value at best. To be as correct as possible, Wittgenstein did write a manuscript called Tractatus Logico Philosophicus as a young man, although he never tried to publish it. He wrote it when he was a prisoner of war. He thought this book solved all the problems of philosophy, which had plagued him since he was a child, and he felt great relief. He sent a copy of his manuscript to Bertrand Russell, who was a famous British philosopher. Bertrand Russell was incredibly impressed with the Tractatus and distributed it to many European philosophers. Bertrand Russell thought it might be the greatest book in the history of philosophy, and a number of the 20th century philosophical movements including Logical Positivism, were inspired by that book. However, Wittgenstein left the field of philosophy, thinking that his work was done, and that he'd found the solutions he was looking for. He tried teaching grammar school for a while, but was fired because he became frustrated and violent toward some of his students. He also tried to survive as a fisher in a Norwegian fishing town, but was not successful at that, either, because he didn't know much about fishing, much less supporting yourself through fishing. One day, he learned that a brilliant Swedish economics student had found a flaw in his Tractatus, and his inner turmoil about the puzzling problems of philosophy flared up again. He decided to return to the study of philosophy. He applied to be an advanced undergraduate at Cambridge University, but when someone in the admissions office spotted his application, they recognized his name and showed his application to Bertrand Russell, who had been wondering what had become of the young man who once sent him such a brilliant manuscript. Russell, who was the chair of the department of philosophy, said to being Wittgenstein to his office immediately for an interview. Russell explained that he would have to reject Wittgenstein's application to be an undergraduate at Cambridge University. Deeply disappointed, Wittgenstein asked why. Russell told him it was because he was already recognized as the greatest philosopher of the 20th century. Bertrand proposed that if Wittgenstein would agree to skip college and graduate school, they would immediately award him a PhD for the manuscript he'd sent to Russell years earlier. Russell also offered him a full professor ship in the department of philosophy. Wittgenstein protested and said he needed to study philosophy again, because of the error in Tractatus, and that he didn't know anything, and definitely could not teach in a classroom. Bertrand Russell insisted, and they finally struck a deal where Wittgenstein would agree to be a professor of philosophy but all he would have to do was to have a conversation session with anybody who wanted to talk to him at his dormitory room once a week. Wittgenstein accepted and met for years with students and famous philosophers who came from around Europe to crowd into his dormitory room for his weekly seminars, and he began to shape a radically different philosophical approach from the one he'd described earlier in his Tractatus. He was determined to find a new way to solve all the problems of philosophy. And, to my way of thinking, along with those few who really understand him, he was successful. But he was often frustrated because, so few understood him. This was unfortunate, because what he was saying was incredibly simple and basic, and it was pretty similar to, if not identical to, the thinking of the Buddha 2500 years earlier. The Buddha apparently had the same problem—almost nobody could understand what he was trying to say when he was still alive. They couldn't “get it” when he was talking about the so-called “Great Death” of the “self,” or talking about the path to enlightenment. The Buddha's frustration resulted from the exact same problem Wittgenstein encountered 2500 years later. The Buddha was saying something that was extremely simple, obvious, and basic—and yet, it was rumored that of his more than 100,000 followers when he was alive, only three actually “got it” and experienced enlightenment. When I read Philosophical Investigations my senior year in college, it was rumored that only seven people in the world understood what Wittgenstein was trying to say. Wittgenstein's dream was that philosophy students would “get” his thinking and give up philosophy when they realized that most if not all philosophical problems are sheer nonsense. He wanted them to do something practical and real in the world instead of studying philosophy. He was verry disappointed when his favorite student, Norman Malcolm (one of the seven who “got it,”) pursued an illustrious career teaching philosophy in America at Cornell University. I always wished I could have known Wittgenstein when he was alive, so I could have told him this: I loved you, too, and I got it after several months of confusion, trying to understand your Philosophical Investigations, but eventually understood it with the help of your student, Norman Malcolm. His book about you was very inspiring. And that's why I left philosophy for something more practical in the world. I decided at the last minute to go to medical school to become a psychiatrist instead of philosophy graduate school. Hopefully, I am doing something that you might be proud of! But oddly enough, your thinking has also influenced my approach to people who feel depressed and worthless. They are also under a kind of destructive “enchantment,” thinking that there is some such “thing” as a more or less worthwhile human being! And this is a major cause of depression and anxiety and feelings of worthlessness and hopelessness. I wonder if you, Wittgenstein, ever felt that you weren't “good enough” when you were feeling down. hopeless and suicidal? I sure wish I could have helped you with that! If you want to understand Wittgenstein's work, the best book in my opinion is Norman Malcolm's moving and affectionate tribute to his beloved teacher, entitled “Ludwig Wittgenstein: A Memoir.” It's a short moving tribute to his beloved teacher, and tears go down my cheeks every time I read it, or even think about it. If you ever visit my office here at home, you'll find that memoir proudly sitting on my bookshelf, with a handsome photo of Wittgenstein on the cover. Toward the end of his life, Wittgenstein appears to have become more or less homeless, and he died from prostate cancer. His doctor said he could live in his home, where he was befriended by the doctor's wife in his final days. His dying words were, “Tell them that I had a wonderful life.” He died on April 29, 1951, just a few hours before my wife was born in Palo Alto, California. Surprisingly, she is the only person I've ever met who understood Wittgenstein's thinking entirely the first time I explained it to her. She “already knew” what Wittgenstein, the greatest philosophical genius of the 20th century, spent a lifetime figuring out! Reincarnation is pretty “out there,” and fairly silly, to my way of thinking, but sometimes it can be fun to think about it! Here is my understanding of how the thinking of the “later Wittgenstein” actually developed. His first book, which is nearly impossible to understand, was called the Tractatus Logico Philosophicus. It is a series of numbered propositions, which he compared to climbing up a ladder, rung by rung, as you read the book until you got to the roof at the top of the ladder. Then you could throw your ladder away and give up philosophical thinking, since he thought his book contained the solution to all the problems of philosophy that had tormented him since childhood, as mentioned previously. The philosophy of language in the Tractatus is based on the thinking of Aristotle and Plato, who thought that the function of language was to name things that exist in the real world. Plato's idea was that our real world consists of imperfect examples of a “Platonic Reality” which consisted of “perfect” representations of everything. So, for example, Plato believed there could be a perfect “table,” a perfect “lamp,” and so forth. In other words, he thought there was an ideal essence to the concept of a “table.” And, I suppose, there might also be a “perfect” version of you! The early Wittgenstein also thought that the logic inherent in our sentences reflected the logic inherent in an external reality. If that doesn't make much sense to you, join the club! But that's kind of what Plato and Aristotle were promoting, at least in my (David's) understanding. When Wittgenstein's Tractatus was debunked, he was devastated, and desperately wanted to find another way to solve the problems of philosophy, since they started tormenting him again. It was much like a relapse of OCD or some other emotional problem. In fact, he thought of philosophy as a kind of mental illness that needed treatment. Here's an example of the types of philosophical problems that tormented him. Do human beings have free will? Do we have a “self?” Is the universal “real?” Of course, we THINK we have free will, and it SEEMS like we make “free decisions” all day long, but is this just an illusion? For example, some people would argue that we cannot have “free will” because we “have to” follow the laws of science that govern everything, including how the brain works. So, since we “have to” do what we are doing at every moment of every day, we must not have free will! Here is an argument that we do NOT have “free will.” When a powerful storm or hurricane destroys a portion of a city, and people die, we see this as a tragedy, but we don't get angry at the hurricane because it does have “free will.” It is just obeying the laws of physics that govern the forces of wind, air pressure, heat and cooling, and so forth. A storm cannot behave in any other way. So, the argument goes, we are also following the laws that govern the functioning of our bodies and brains, and so we cannot do other than what we do, so we, too, have no “free will.” We THINK we are acting freely but it is an illusion, so our brains are obeying the laws of the universe at every moment! For hundreds of years philosophers have struggled with this puzzle, and many people still wrestle with this problem today. It was one of the problems that drew me to philosophy. Impractical for sure, but still tantalizing. Another way to express the free will puzzle is via religious thinking. I was taught when I was growing up that God is omnipotent (all powerful), omnipresent (present everywhere) and omniscient (all knowing.) So, God knows the past, present, and future. And if God knows the future, then God knows what we will do at every moment of every day, and we are helpless to do otherwise. Therefore, we have no “free will,” even though we “think” we do! This free will problem can definitely be unsettling, with troubling moral consequences. If we do not “free will,” then are serial killers really responsible for, or guilty, or accountable for their actions? If we do not have free will, then wouldn't that give us license to do whatever we want whenever we want? Clever arguments for sure! We may “feel” like we have the freedom to do whatever we want at almost any moment of any day, but are we fooling ourselves and living in some gigantic hoax, or illusion? Are we total slaves with the delusion that we are actually acting “freely?” How do we resolve this problem? Well, one day Wittgenstein was walking past a soccer game at the park, and the soccer ball hit him on the head. He wasn't hurt, but had the thought, “What if the function of language is NOT to name things (like trees, or lamps, etc.) that exist in some “external reality,” like Plato and Aristotle thought? What if language actually functions as a series of “language games,” with rules, just like the game of soccer? Then the meaning of any words would simply be the many ways the word is used in different real world situations. In fact, that's what you find in the dictionary when you look up the meaning of a word. The dictionary doesn't ever give you some “correct” or ”pure” meaning, since most words have many meanings. This would be the opposite of the philosophy of Aristotle and Plato who argued that there were “true” meanings for every word, noun, or concept. What if, instead, words had NO true or essential meanings, and their meanings were simply embedded in the context in which they are used in ordinary, everyday language? If so, this might mean that philosophical problems emerge when we try to pull words out of their ordinary meanings, which are always obvious, and put them into some metaphysical realm where philosophers argue about “ultimate truth.” Let's say we wanted to find out if humans have “free will.” Well, not being sure if there is such a “thing” as “free will,” we could look up “free” and “will” in the dictionary. (I know this sounds incredibly obvious and almost ridiculous.) What does “free” mean? Well, we could talk about the many ways we use “free.” Political freedom means that in some countries you cannot contradict the leader (the dictator) without the danger of being thrown in prison or even murdered. But in other countries, you are, In fact, free to express your own ideas and opinions, without fear of punishment. Free also means getting something without having to pay for it, like a seventh bottle of soda is free at the local grocery store if you purchase a six pack. Free can also mean “available.” I am starting up my Sunday hikes again, and I might say, “If you are free this Sunday morning, meet at my front door at 9 and we'll go for a hike and have a dim sum feast afterwards at a Chinese restaurant on Castro Street in Mountain View, California, Now notice that when you talk about “free will” you have taken this word, “free,” out of the familiar contexts in which we find it, and given it some type of metaphysical “meaning.” But in this metaphysical, philosophical arena, it has no meaning. So, instead of trying to “solve” the so-called “free will” problem, we can dismiss it as nonsensical, and ignore it as having no practical meaning, and move on with our lives. We can say, “I just don't understand that problem! I don't know what you're talking about when you ask the general question of whether we have something called ‘free will.'” That either works for you, or it doesn't work for you! Your choice. It does work for me, but it took me months of thinking until I suddenly “got it.” My way of describing this philosophical error is “nounism.” You think that nouns always refer to things that could “exist” or “not-exist,” just like Plato and Aristotle thought. So, you ponder and try to figure out if this notion of “free will” exists or does not exist. But it's arguably a meaningless question. That's why I say, and Wittgenstein might say, I have no idea what you're talking about. Today we'll discuss the free will problem and how it might relate to our field of psychotherapy. Next week, we'll deal with another thorny problem: Do we have a “self?” Or is that also just some kind of illusion? I (David) wrote these show notes before the show, and we have had fairly extensive email exchanges, with a variety of points of view on whether or not we have something we can call “free will.” First, I'll put a great email by Matt, followed by a comment by Fabrice. Here's Matt's email first: Subject: Re: question Yes, that's getting very close to what I'm trying to communicate. I don't believe you are 'slow' or 'super lame', either. In fact, quite the opposite. I suspect I'm failing to do an adequate job of disarming your claims that 'free will' and 'self' are words taken out-of-context and, therefore, can't be shown to exist or not-exist. I apologize, as I am pretty excited about the potential to help people, suffering with self-blame and other-blame, by realizing that we and others don't have a 'self' or 'free will'. I believe we have a brain that makes decisions and creates experiences, including the experience of having a 'self' and 'free will'. I believe that the experience of 'making' a decision is an illusion, as is the idea of a static, unchanging 'self' that controls decision-making. I asked you to pick a movie and you said, 'Green Mile'. You acknowledged that this movie title simply 'popped into my head'. That's correct. Your 'self' didn't control what you selected, using 'free will'. Your brain just came up with that movie title. There was no 'self' that made a decision to choose that word. I agree that we have a brain which is incredibly powerful. I'm claiming that we don't have an auxiliary 'self', with extra super powers, controlling our brain. We can make decisions, but we don't have 'free will', meaning, the ability to control those decisions. I do think you have some resistance to seeing through the illusions of 'self' and 'free will', all of which say awesome things about you, e.g. morality and justice. I'm not trying to convince you, one way or another, and I don't expect to. I'm more interested in the listening audience, as many people are significantly relieved when they realize that we are more the victims of our biology and circumstance rather than defective 'selves' lacking 'willpower'. To put a slightly finer point on the subject, when people say they have 'free will', they don't mean that 'decisions are made'. Obviously, decisions are made. You decided to keep reading this email, for example. Or you didn't. I'm not sure. Either way, a decision was made. When people say they have 'free will', they are saying that they (really, their 'self') are/is free to decide whether to continue reading this email, and that this power goes above and beyond what their brain is doing, according to the laws of physics. I am claiming that this is a ridiculous and dangerous thought, for which there is no evidence. You're saying these terms haven't been defined. I'm pointing out that they already have been, intuitively, by anyone who thinks, 'I shouldn't have done that', or 'they shouldn't have done that'. These thoughts require a belief that they 'could have' done something different, that they had free will. Aside from rage and guilt, let's examine the narcissism and excessive sense of confidence a patient might have, if they believe that they can simply 'decide', through sheer 'willpower', not to beat up on themselves anymore. Or a patient who believes they can simply 'decide' to always use the 5-Secrets, rather than criticize and blame. Can they? I've never seen that happen. That's why I assign homework. I know that the goal is to rewire the brain so they can feel and perform better, later. We can't simply decide to feel good all the time. We all drift in-and-out of enlightenment. If we want to increase the likelihood that we will be able to set aside self-criticism or communicate more effectively, we have to practice new thoughts and behaviors. If we do, we will develop greater skills at defeating negative thoughts and communicating effectively. Otherwise, our brains will do, in the future, what they are programmed to do, now. It's because we lack 'free will', that we must do homework. Similarly, you couldn't simply 'decide' to be the world's best ping-pong player. You realized you would have to work hard to re-wire your brain, if you wanted to have a chance at that. Let's use the murderer/cat example: A cat tortures and kills mice for the same reasons that a murderer does: their brains are programmed to do so. Murderers don't have a defective 'self' that is failing to express 'free will' adequately, when they murder. They're doing precisely what the atomic structure of their brain caused them to do, according to the laws of physics, in that moment, when presented with those precise stimuli. We don't have to judge or punish the cat or the murderer's 'self' and insist they should have used their 'free will'. We can accept that neither creature had the ability to decide differently from what their brain decided, in that moment. That is where the therapeutic element of this realization comes into play. I think it's important on a lot of levels, to stop blaming cats for being cats and murderers for being murderers. Similarly, if a patient doesn't want to do homework, will it do any good to blame them and think they're bad and should decide differently? No, it helps to accept them where they are, and to accept ourselves where we are, with open hands. Realizing nobody has a 'self' operating their brain and making decisions that are better than their brains' decisions doesn't mean we have to let all the murderers go or trust our cat with a new mouse companion. We can still be aware that their brains are programmed to murder. We would still be motivated to do whatever is necessary to protect society and mice. The difference is the attitude towards the murderer. We aren't trying to 'punish' or 'get vengeance' but to protect and, instead of 'labeling' them as having a 'bad self' or even being a 'murderer', but someone who has murdered and, left to their own devices, likely to do so again.  Instead of judging and demanding vengeance, we would see a murderer as the victim of their biology and environment. Instead of condemning them as permanently evil and bad, we could recognize that their brain is currently wired to do bad things and they might still learn new ways to interact with others. Perhaps they're not hopeless cases, after all. From the other side, if I ever committed murder, and sentenced to death, I wouldn't want to be feeling defective, thinking what a bad self I have and guilty/ashamed for not flexing my 'free will' in the heat of the moment. Instead, I might feel a sense of relief, purpose and meaning, that I was protecting others by being put to death. Alright, enough out of me! Thanks, Matt And now, the response from Fabrice: Matt's thinking is exactly in line with mine. I don't know if the topic came up in your discussion, but some people argue that actually someone could have done something differently than they did, because there is some randomness in Nature. But that argument doesn't hold water because even if the decision “made” by their brain is different, it has nothing to do with their will but only with the Heisenberg principle. Cheers! Fabrice Nye fabrice@life.net David's wrap up comment. Matt and Fabrice have quite a different view of “free will” and the “self.” They are arguing, very thoughtfully and persuasive, that we do not “have” a “self” or “free will.” People have been involved in this debate, as I've mentioned, for hundreds of years, taking one side or another. My own thinking is different, and reflects my understanding of Wittgenstein's thinking. They have take these words out of the contexts in which they exist in everyday language, (which is a huge temptation) and involved in a debate about abstract concepts which have no meaning. Very few people, it seems, were able to grasp this idea when Wittgenstein was alive, or even today. So, if what I'm saying makes no sense to you, be comforted, since it seems likely that 99% of the people reading this, or listening to the show, will agree with you! And that's still a puzzle to me. It is not clear to me why so many people still cannot “see” or “get” this idea that words do not have any pure or essential “meaning” outside of the context of everyday use of language. The best psychotherapy example I can use is the fact that nearly all depressed individuals are trying to figure out, on some abstract or philosophical level, whether they are “worthwhile” or “good enough,” or whatever. This seems to be a “real” problem, and so they believe that they are not sufficiently worthwhile. This belief can be so convincing that many people commit suicide, out of a sense of hopelessness and self-hatred. But there is not such thing as a human being who is more or less “worthwhile.” Of course, your actions can be more or less worthwhile at any moment, and we can evaluate or judge our specific behaviors. Yesterday, we had our first recording session in a video studio we have set up for our Feeling Great App. We had a lot of fun and recorded some (hopefully) interesting stories we'll publish on our two new YouTube channels. I really appreciated the colleagues who made this possible. It was a relief for me because I tend to have performance anxiety, which impairs my ability to speak naturally and with emotion. But this time, there was no anxiety at all, so it was fun. Did this make me or my colleagues more worthwhile human beings? No! But it did show that we'd become a bit more effective and communicating messages that will trigger healing and understanding in our fans, and hope that includes you! When you “see” this, perhaps for the first time, it can be incredibly liberating, since you no longer have the need to have a “self” that's “special” or worthwhile. And, as some of you know, my beloved teacher and cat, Obie, taught me that when you no longer need to be “special,” life becomes special. When your “self” dies, you inherit the world! There's no funeral, only a celebration! Feel free to contact us with your thoughts, ideas and questions! Thank you for listening today! Rhonda, Matt, Fabrice, and David

Sam Harris speaks with John Gray about the possibility of moral and political progress. They discuss historical and current threats to freedom of thought, the limits of law, the spread of dangerous technology, failures of convergence on norms and values, Arthur Koestler, de-industrialization in Europe, fellow travelers and the progressive embrace of barbarism, Bertrand Russell, the absurdity of pacifism, utilitarianism, the moral landscape, George Santayana, moral and scientific realism, pragmatism, atheism, Schopenhauer, liberalism as an historical accident, and other topics. If the Making Sense podcast logo in your player is BLACK, you can SUBSCRIBE to gain access to all full-length episodes at samharris.org/subscribe. Learning how to train your mind is the single greatest investment you can make in life. That's why Sam Harris created the Waking Up app. From rational mindfulness practice to lessons on some of life's most important topics, join Sam as he demystifies the practice of meditation and explores the theory behind it.