Podcasts about eison

Today, we sit down with Ori Eisen, CEO of Trusona, to explore the cutting-edge world of cybercrime and account takeovers. Ori shares his journey from early fraud prevention to pioneering innovative security solutions.Discover how Trusona's ATO Protect revolutionizes ID verification by directly accessing DMV records, making it almost impossible for fraudsters to succeed. Watch as we demonstrate this powerful tool in real-time, showcasing its effectiveness against identity theft and sophisticated attacks.Learn about the evolving tactics of cybercriminals, the role of AI in creating fake identities, and practical tips to protect yourself and your business. Ori's insights and Trusona's technology offer a compelling glimpse into the future of cybersecurity.Join us for this eye-opening discussion, and don't forget to like, comment, and subscribe for more episodes of Criminal Thoughts! Follow more of Brett: https://www.thebrettjohnsonshow.com Watch Brett Johnson on the Lex Friedman Podcast: https://www.youtube.com/watch?v=cC1LFC0KFSw&t=3s Watch Brett Johnson on the Jordan B Peterson Podcast: https://www.youtube.com/watch?v=cz0GVLzzYlg ABOUT BRETT Brett Johnson. Former U.S. Most Wanted Cybercriminal. Now Good Guy. The United States Secret Service called Mr. Johnson "The Original Internet Godfather" for his role in refining modern financial cybercrime. Or to put it another way: Brett was convicted of 39 felonies, placed on the U.S. Most Wanted List, escaped from prison, and… he built the first organized cybercrime community, Shadowcrew was a precursor to today's darknet and darknet markets, and it laid the foundation for the way modern cybercrime channels operate today. Johnson was sentenced to 90 months in Federal Prison. End of story? Not hardly. Brett found redemption through his sister, his wife Michele, and finally the FBI. He was given the chance to turn his life around. He took it. Today, Brett is considered one of the leading authorities on cybercrime, identity theft, and cybersecurity on the planet. He works hard to protect businesses and consumers from the type of person he used to be.

I haven't worked with many adolescents and young adults (AYA, roughly teens to twenties).  But when I have, I find that they're often some of the hardest patients to care for.  Why?  We talk about why it's so hard with Abby Rosenberg (chief of PC at DFCI and Boston Childrens), Nick Purol (clinical social worker at DFCI and Boston Childrens), Daniel Eison (pediatric PC doc and co-host of PediPal).  We are grateful to Andrea Thach (PC doc at Sutter East Bay) for bringing this topic to our attention and for asking questions as a guest host.  Here are just a few of the explanations for why it's so hard: They are closer in age to some of us (younger clinicians).  Countertransference hits hard. There's an in-between space between adolescence and adulthood - and there's something that we identify with in that in-between space, tugging at our heart strings Everyone has been a teenager.  Everyone has lived through their early 20s.  Every member of the interdisciplinary team.  Adolescence and young adulthood is a romanticized time of life in our culture.  We remember bucking the rules, figuring out who you are, hair on fire, feeling invulnerable, trying to figure out who you are - and now those adolescents are stuck in the hospital, with doctors and parents telling them what to do, having their autonomy crushed by the medical institution, realizing they're not invulnerable. We talk about these issues and more - what resources to leverage, how to cope as a team.  We in geriatrics and adult palliative care clinicians have so much to learn from our colleagues in pediatrics - and though many of these lessons are specific to adolescents and young adults - many of the lessons are valuable for the care of patients in older life stages. Links to resources for working with AYA, from Nick Purol): The Courageous Parents Network has a wealth of information/resources/videos/articles on many overlapping issues and topics related to caring for children/adolescents/young adults with serious illness (from both the provider and clinician perspective): https://courageousparentsnetwork.org Courageous Parents Network Empowering parents caring for children with serious illness through video, shared community, professional guidance, and palliative care. You are Not Alone. courageousparentsnetwork.org   Voicing My Choices is a wonderful tool for discussing goals/wishes and introducing advance directives in the context of serious illness. It's based off 5 Wishes and validated for AYA through direct feedback from the population: https://store.fivewishes.org/ShopLocal/en/p/VC-MASTER-000/voicing-my-choices The Oxford Textbook of Palliative Social Work has several chapters relating to working with AYA (either due to family illness or their own), with many psychosocial clinicians in our field contributing: https://www.amazon.com/Oxford-Textbook-Palliative-Social-Work/dp/0197537855 Same is true for the Interdisciplinary Pediatric Palliative Care Textbook: https://www.amazon.com/Interdisciplinary-Pediatric-Palliative-Joanne-Wolfe/dp/0190090014/ref=sr_1_1?crid=33YG2UAKDZ8DO&keywords=interdisciplinary+pediatric+palliative+care&qid=1682288312&s=books&sprefix=interdisciplinary+pediatric+palliative+car%2Cstripbooks%2C101&sr=1-1&asin=0190090014&revisionId=&format=4&depth=1 -@AlexSmithMD

Top 25 coaches poll. Eison dig on OSU. Ranking the big ten West from worst to best. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Cʹest une crise globale. Pas un hôtel au monde qui nʹait pas ressenti les effets de cette épidémie. Dans ce portrait croisé entre une minuscule pension de moyenne montagne, dans le Val dʹHérens, et un des plus prestigieux hôtels de New York, The Pierre, il y a les antipodes qui sʹexpriment, mais aussi le récit dʹune vocation contrariée. Comment faire son métier dʹhôte quand les clients ne viennent plus? Reportage: Arnaud Robert Réalisation: Matthieu Ramsauer Production: Raphaële Bouchet

In a bonus episode of On The Tape, Guy and Dan catch up with fellow CNBC Fast Money Contributor Bonawyn Eison. They chat about their experiences as stock market commentators, Bonawyn speaks about how he found his way on Wall Street and the importance of financial literacy. Oh and by the way, how he got the nickname B-IceBreaker.   Follow Bonawyn Eison on Twitter @Bonawyn.   Shoot us an email at contact@riskreversal.com with any feedback, suggestions, or questions for us to answer on the pod and follow us @OnTheTapePod.   Follow the co-hosts: Dan Nathan is @RiskReversal on Twitter and you can subscribe to his email list at RiskReversal.com. Follow @GuyAdami on Twitter. Follow Danny Moses @DMoses34 on Twitter.

Financial expert and CNBC contributor Bonawyn Eison. Bonawyn Eison is the managing director of equity derivatives at XP Investments. In this episode we discuss option trading, long term stock investing, tech stocks, and more. #options #techstocks #stocks EYL University: https://www.eyluniversity.com EYL University 40% off Annual Tuition Code: EARNERS Host IG: @Themasterinvestor @earnyourleisure Guest: @bonawyn Support this podcast at — https://redcircle.com/marketmondays/donations Advertising Inquiries: https://redcircle.com/brands

New year, new active learning strategies! New year, new active learning! If you are reviewing your material to teach for spring semester, jazz it up! This is the time! Resources: https://cft.vanderbilt.edu/guides-sub-pages/active-learning/ https://www.ajpe.org/doi/full/10.5688/ajpe759186 Active learning definitions: -Instructional activities involving students in doing things and thinking about what they are doing (Bonwell and Eison, 1991) -Approaches that focus on developing students’ skills than on transmitting information and require that students do something—read, discuss, write -Students’ efforts to actively construct their knowledge -Opposite of passive learning…aka reading slides to students Here are some strategies to get you started: Think-Pair-Share -Give students a problem/case -Students first think about problems alone (think) -Students then discuss the topic with another student (pair) -Students discuss the topic with a larger group (share) Muddiest Point -Students spend 1-2 minutes answering questions about anything that remains confusing/misunderstood about the lecture Games -Select a game that you like, select objectives for the lecture/session, then overlay the content onto the framework of the game! Audience Response Systems (ARS)/Clickers -Can be integrated into a classroom session for a quick formative or summative assessment Case Studies -Require students to apply their knowledge, skills, and attitudes to solve a problem relating to the course material -Helps prepare students for case-based exam questions

In our 50th episode, we explore the dynamics of eating a vegan (Plant Based) lifestyle with experts Arayna Eison (@araynaeison) & Nelson Tynes (@nelsons_raw)! What’s the difference between vegan and Plant Based? What made you become a Vegan? Would u date a meat eater? Didn’t God put animals on this Earth to be eating? Is it better for your health? Is it expensive to be a Vegan? This episode answers all your questions! Listen on all podcast outlets! #theworldsmostdangerouspodcast Video Version of the Podcast available at: https://tinyurl.com/y8akc8lzFollow us: https://www.instagram.com/dopedealerpodcasthttps://www.instagram.com/tobehixxhttps://www.instagram.com/jamaldomanhttps://www.instagram.com/comedypopuphttps://www.instagram.com/cpupodcasts

In our 50th episode, we explore the dynamics of eating a vegan (Plant Based) lifestyle with experts Arayna Eison (@araynaeison) & Nelson Tynes (@nelsons_raw)! What’s the difference between vegan and Plant Based? What made you become a Vegan? Would u date a meat eater? Didn’t God put animals on this Earth to be eating? Is it better for your health? Is it expensive to be a Vegan? This episode answers all your questions! Listen on all podcast outlets! #theworldsmostdangerouspodcast Video Version of the Podcast available at: https://tinyurl.com/y8akc8lzFollow us: https://www.instagram.com/dopedealerpodcasthttps://www.instagram.com/tobehixxhttps://www.instagram.com/jamaldomanhttps://www.instagram.com/comedypopuphttps://www.instagram.com/cpupodcasts

Julian Eison - Founder of Eison Triple Thread, an Honest Luxury fashion house that produces made-to-measure menswear talks with Sequoia Blodgett about why technology is imperative when providing men with a custom wardrobe solution. https://eisontriplethread.com/ | Season 2 | Powered by eBay

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain's importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva's project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book's topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoices

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain’s importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva’s project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book’s topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoices

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain’s importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva’s project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book’s topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoices

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain’s importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva’s project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book’s topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoices

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain’s importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva’s project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book’s topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoices