Podcasts about Erasmus

Hosťom relácie Dírerov filter bol Filipp Sedov, ktorý pochádza z ruského Jaroslavľa. Vyštudoval politické vedy a v rámci projektu Erasmus prišiel na Slovensko, kde aj zostal žiť. Filipp Sedov sa po vypuknutí celoplošnej operácie verejne postavil na stranu Ukrajiny a o svojej rodnej krajine nehovorí s hrdosťou. Keď počas prezidentských volieb v roku 2018 napísal na volebný lístok „Rusko bez Putina“, hrozilo mu zatknutie a trest za terorizmus. Filipp Sedov sa verejne angažuje. Okrem iného robí prednášky na školách „S Rusom o Rusku“, v ktorých vysvetľuje, akou krajinou Rusko v skutočnosti je. Po voľbách na Slovensku eviduje problémy s organizovaním prednášok pre možné konzekvencie pre riaditeľov škôl zo strany niektorých politických strán či vlády.

para proteger mejor. Es que no solo es la matrícula, están los libros, que era un ordenador, se irá de Erasmus, si cumple cuatro. Marta, no estás grabando. Ah sí, voy voy. Si te preocupas demasiado por el futuro, te pierdes el presente. Deja que las soluciones financieras y de previsión de Mapfre se ocupen de tu futuro. En el momento de la verdad, ¿a quién elegirías? Mapfre, tu referente en planificación financiera. Hola. Ay, ¿y esas prisas? Estaba haciendo una tarta y no tengo huevos. Pero mujer, con harina Yolanda no necesitas huevo y así ahorras. ¿No la conoces? Pruébala, es una maravilla. ...

Die Springbok-afrigter, Rassie Erasmus, het die vaskopstut Asenathi Ntlabakanye se toewyding geloof, wat tot sy insluiting in die nasionale span gelei het. Die 26-jarige Ntlabakanye is een van vier nuwe spelers in die Bok-groep wat die Barbarians Saterdag in Kaapstad pak. Sy ontwikkeling het intensiewe oefeninge ingesluit op die skrumafrigter, Daan Human, se plaas naby Bloemfontein, waar hy op kondisionering en tegniese skrumwerk gefokus het. Erasmus sê Ntlabakanye se toewyding het 'n dramatiese fisieke verandering meegebring:

Hey, it's Cindy, send me a text, get in touch!#30 [COACHING]What if your most powerful chapter starts after 60?In this inspiring episode, Cindy Chang sits down with Gucci Erasmus—a transformational coach, wisdom architect, and unapologetic trailblazer who launched her business in her 60s. From South Africa to Canada, Gucci's story is a masterclass in reinvention, authenticity, and breaking free from limiting beliefs.They dive deep into how inherited stories shape us, why women need to talk more openly (yes, even about sex toys!), and how Gucci's new self-discovery deck is helping women reclaim their whole selves. Raw, real, and wildly empowering—this episode is your invitation to do life your way.Follow Gucci on IG: @MyGEMPowerCompany Website: https://www.mygempower.com/

Full Text of ReadingsMonday of the Twelfth Week in Ordinary Time Lectionary: 371The Saint of the day is Saint John FisherSaint John Fisher's Story John Fisher is usually associated with Erasmus, Thomas More, and other Renaissance humanists. His life therefore, did not have the external simplicity found in the lives of some saints. Rather, he was a man of learning, associated with the intellectuals and political leaders of his day. He was interested in the contemporary culture and eventually became chancellor at Cambridge. He had been made a bishop at 35, and one of his interests was raising the standard of preaching in England. Fisher himself was an accomplished preacher and writer. His sermons on the penitential psalms were reprinted seven times before his death. With the coming of Lutheranism, he was drawn into controversy. His eight books against heresy gave him a leading position among European theologians. In 1521, Fisher was asked to study the question of King Henry VIII's marriage to Catherine of Aragon, his brother's widow. He incurred Henry's anger by defending the validity of the king's marriage with Catherine, and later by rejecting Henry's claim to be the supreme head of the Church of England. In an attempt to be rid of him, Henry first had Fisher accused of not reporting all the “revelations” of the nun of Kent, Elizabeth Barton. In feeble health, Fisher was summoned to take the oath to the new Act of Succession. He and Thomas More refused to do so because the Act presumed the legality of Henry's divorce and his claim to be head of the English Church. They were sent to the Tower of London, where Fisher remained 14 months without trial. Finally both men were sentenced to life imprisonment and loss of goods. When the two were called to further interrogations, they remained silent. On the supposition that he was speaking privately as a priest, Fisher was tricked into declaring again that the king was not supreme head of the church in England. The king, further angered that the pope had made John Fisher a cardinal, had him brought to trial on the charge of high treason. He was condemned and executed, his body left to lie all day on the scaffold and his head hung on London Bridge. More was executed two weeks later. John Fisher’s liturgical feast is celebrated on June 22. Reflection Today many questions are raised about Christians' and priests' active involvement in social issues. John Fisher remained faithful to his calling as a priest and bishop. He strongly upheld the teachings of the Church; the very cause of his martyrdom was his loyalty to Rome. He was involved in the cultural enrichment circles as well as in the political struggles of his time. This involvement caused him to question the moral conduct of the leadership of his country. “The Church has the right, indeed the duty, to proclaim justice on the social, national and international level, and to denounce instances of injustice, when the fundamental rights of man and his very salvation demand it” (Justice in the World, 1971 Synod of Bishops). Saint of the Day, Copyright Franciscan Media

A quick shout out, this being the modern equivalent of a tip of the hat to Richard, who has made a significant donation to help me host this series. I was flabbergasted when receiving the Paypal payment. We have communicated over the years so this is just to say, thank you from the bottom of my heart Richard. When I'm next in Ireland, I promise to buy you a couple of rounds of St James' Blessing. What's this? A cacophony of digging? Must be significant. The date is somewhere in March 1867. A month after young Erasmus Jacobs had found an interesting stone near Hopetown near the Free State Border, but also near the newly formed Transvaal and Griqualand. The world of diamonds swirls with myth and legend, fiction, fact. Diamonds glitter with dangerous promise — alluring but transient in their fortunes, hard as truth, and just as capable of cutting those who reach for them unprepared. The rock that was found at Hopetown was placed on the table of the Cape Assembly shortly thereafter by Sir Richard Southey, the Colonial Secretary with the words “Gentlemen, this is the rock on which the future success of South Africa will be built…” Before Southey's dramatic flourish, the initial response from officialdom was disbelief. For as long as anyone could remember, and this went all the way back to the VOC in 1660s, there had been rumours of great mineral treasure in the north. A kind of disinformation campaign was launched by Jan van Riebeeck because from the time of his arrival he expressed belief in the possibility of a successful search for the traditional golden realm of Monomotapa. It was imperative to drum up more cash for the new tavern of the seas, and he was trying to convince the VOC of the exaggerated value of their new outpost. And women in South Africa were taking notice, which probably from a 21st Century point of view appears somewhat unlikely. Mary Elizabeth Barber had an important role to play in South Africa's geological science. The year 1867 was characterised by drought, and a severe depression made worse by reports that the completion of the Suez Canal would ruin all trade with the Cape. So it wasn't a moment too soon, so to speak, that Diamonds were discovered. Nearly two hundred years had passed since van Der Stel's memorable expedition across what he called de Groote Rivier, the Gariep, the Orange. IT was on the Orange River, sixty kilometres above its junction with the Vaal River, that a village sprang up. Hopetown. By all reports a thriving little settlement, with a number of farms dotted along the river banks nearby. The Koranna and the Griqua lived nearby, at the towns of Pniel and Hebron. Switch to 1867. Picture the scene, sheep and goats, Erasmus Jacobs were doing what Boer boys did, he was roaming the veld, playing on the edge of the river. Here were garnets with their rich carmine flush, the fainter rose of the carnelian, the bronze of jasper, the thick cream of chalcedony, agates of motley hues, rock crystals shining in the light like beckoning stars. Lesser stones, not diamonds, nor valuable gems. From one of these multi-coloured beds Erasmus and his siblings filled their pockets with stones thinking they could play a game of ducks and drakes. For the uninitiated town based gaslight grazer, ducks and drakes is the game of skimming stones. Whomever skims the stone the furthest or with the most hops, wins. Simple game, but when you have no toys, stones are your friends. Luckily for the future of South Africa, Erasmus decided against skimming the diamond, and took it home. There it joined a pile of other shining stones he'd collected like a magpie. It was odd, this stone, and his widowed mother Mrs Jacobs mentioned it to a neighbour, the farmer Meneer Schalk van Niekerk.

Las piedras sagradas es algo inherente al ser humano. El otorgar el halo de sacralidad a piedras, lugares o partes de una geografía es tan antiguo como el ser humano. A ello vamos a dedicar el cronovisor de SER Historia junto a Jesús Callejo, quien acaba de publicar El gabinete de las maravillas y los misterios (Almuzara 2025) en donde trata este tema. Luego viajamos por el mundo para descubrir la magia de los mapas en la Edad Media. Kevin Wittmann acaba de publicar Orbe medieval (Akal 2025) en donde trata el tema de los mapas en la esta época de la historia. José Luis Díez Prieto, nuestro palabrista, en su sección de Historia de las palabras nos habla de la púrpura. Y acabamos en Mesopotamia. Este es el título del último trabajo (Erasmus 2025) de nuestro invitado Juan Luis Montero Fenollós, asiriólogo de la Universidad de La Coruña. Con él desglosamos algunos de los secretos de esta fascinante región que dio vida a culturas como la sumeria, la babilonia, la persa, etc

A quick shout out, this being the modern equivalent of a tip of the hat to Richard, who has made a significant donation to help me host this series. I was flabbergasted when receiving the Paypal payment. We have communicated over the years so this is just to say, thank you from the bottom of my heart Richard. When I'm next in Ireland, I promise to buy you a couple of rounds of St James' Blessing. What's this? A cacophony of digging? Must be significant. The date is somewhere in March 1867. A month after young Erasmus Jacobs had found an interesting stone near Hopetown near the Free State Border, but also near the newly formed Transvaal and Griqualand. The world of diamonds swirls with myth and legend, fiction, fact. Diamonds glitter with dangerous promise — alluring but transient in their fortunes, hard as truth, and just as capable of cutting those who reach for them unprepared. The rock that was found at Hopetown was placed on the table of the Cape Assembly shortly thereafter by Sir Richard Southey, the Colonial Secretary with the words “Gentlemen, this is the rock on which the future success of South Africa will be built…” Before Southey's dramatic flourish, the initial response from officialdom was disbelief. For as long as anyone could remember, and this went all the way back to the VOC in 1660s, there had been rumours of great mineral treasure in the north. A kind of disinformation campaign was launched by Jan van Riebeeck because from the time of his arrival he expressed belief in the possibility of a successful search for the traditional golden realm of Monomotapa. It was imperative to drum up more cash for the new tavern of the seas, and he was trying to convince the VOC of the exaggerated value of their new outpost. And women in South Africa were taking notice, which probably from a 21st Century point of view appears somewhat unlikely. Mary Elizabeth Barber had an important role to play in South Africa's geological science. The year 1867 was characterised by drought, and a severe depression made worse by reports that the completion of the Suez Canal would ruin all trade with the Cape. So it wasn't a moment too soon, so to speak, that Diamonds were discovered. Nearly two hundred years had passed since van Der Stel's memorable expedition across what he called de Groote Rivier, the Gariep, the Orange. IT was on the Orange River, sixty kilometres above its junction with the Vaal River, that a village sprang up. Hopetown. By all reports a thriving little settlement, with a number of farms dotted along the river banks nearby. The Koranna and the Griqua lived nearby, at the towns of Pniel and Hebron. Switch to 1867. Picture the scene, sheep and goats, Erasmus Jacobs were doing what Boer boys did, he was roaming the veld, playing on the edge of the river. Here were garnets with their rich carmine flush, the fainter rose of the carnelian, the bronze of jasper, the thick cream of chalcedony, agates of motley hues, rock crystals shining in the light like beckoning stars. Lesser stones, not diamonds, nor valuable gems. From one of these multi-coloured beds Erasmus and his siblings filled their pockets with stones thinking they could play a game of ducks and drakes. For the uninitiated town based gaslight grazer, ducks and drakes is the game of skimming stones. Whomever skims the stone the furthest or with the most hops, wins. Simple game, but when you have no toys, stones are your friends. Luckily for the future of South Africa, Erasmus decided against skimming the diamond, and took it home. There it joined a pile of other shining stones he'd collected like a magpie. It was odd, this stone, and his widowed mother Mrs Jacobs mentioned it to a neighbour, the farmer Meneer Schalk van Niekerk.

DAJE DE ERASMUS - Summer in Rome by Roma Tre Radio

D'origine bordelaise, Anne Labroille monte à Paris travailler. Insatiable curieuse, au détour d'un Erasmus en Angleterre, elle commence la pratique du projet urbain dans la prestigieuse agence de Jean-Michel Wilmotte où elle exerce près de quinze ans. Ici, certains demeurent toute leur carrière pour continuer de travailler sur les projets exceptionnels de cette agence. D'autres, non sans efforts, s'émancipent pour affirmer leurs propres pratiques. C'est ce que fait Anne laquelle, aujourd'hui, ancre son statut de femme et fait vibrer cette fibre au féminin au coeur de son travail : des projets dans l'espace public qui se fabriquent avec la participation des habitants. Dans ce numéro de Com d'Archi, son échange avec Anne-Charlotte qu'elle connait déjà est intéressant car elle est féministe, Anne-Charlotte non et pourtant, entre elles deux, le dialogue s'installe, s'impose... Montage audio comdarchipodcastConseil audio NyreImage teaser © Anne Labroille____Si le podcast COM D'ARCHI vous plaît n'hésitez pas :. à vous abonner pour ne pas rater les prochains épisodes,. à nous laisser des étoiles et un commentaire, :-),. à nous suivre sur Instagram @comdarchipodcast pour retrouver de belles images, toujours choisies avec soin, de manière à enrichir votre regard sur le sujet.Bonne semaine à tous ! Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Hallo liebe Zuhörer, heute wartet mit Folge 58 ein wahnsinnig spannendes Thema auf uns, nicht nur ist es die letzte Etappe der Geschichte Irlands - es ist auch der Übergang zum Irland, das wir heute sehen - und damit geballte Information, die nicht nur für all diejenigen, welche sich für Irland aus kultureller und historischer Sicht interessieren höchst relevant ist, sondern ganz besonders auch die, die mit dem Gedanken spielen auf die grüne Insel zu ziehen und wissen wollen, was sie hierzulande erwartet - ich bin mir genauso sicher, dass auch der ein oder andere, der bereits in diesem schönen Land lebt, und wissen will, was es zu dem macht, was es heute ist, sicher noch einiges lernt. Wir schauen uns den Zeitabschnitt 1998-2025 an, direkt anknüpfend an das Karfreitagsabkommen, den Wandel hin von einem eher strukturschwachen Land mit hohen Arbeitslosen - und Armutsquoten hin zu einer der reichsten Nationen der Erde - und das Bald darauf durch eine globale Wirtschaftskrise diesen Kreislauf nochmal durchlief. Die Einzelnen Themen sehen wie folgt aus :Rahmenbedingungen und exponentielles Wirtschaftswachstum, Gesellschaftlicher Wandel erste Warnungen und Zerfall des Immobilien- und Finanzsektors Internationale Unterstützung, drastischer Sparkurs und langsamer Wiederaufschwung progressives, digitaler werdendes Irland und moderne, diverse Gesellschaft Relevant sind diese Quellen: https://de.wikipedia.org/wiki/Irland_seit_1949https://de.wikipedia.org/wiki/Bertie_Ahernhttps://de.wikipedia.org/wiki/Eurokrisehttps://www.investopedia.com/terms/c/celtictiger.asphttps://www.irishtimes.com/opinion/what-caused-the-celtic-tiger-phenomenon-1.950806https://www.reddit.com/r/irishpersonalfinance/comments/tzpe28/comparing_the_celtic_tiger_years_and_our_current/https://ireland.representation.ec.europa.eu/news-and-events/news/circumstances-behind-irelands-bailout-late-naughties-2019-04-06_enhttps://www.askaboutireland.ie/learning-zone/primary-students/3rd-+-4th-class/history/history-the-full-story/ireland-in-modern-times/celtic-tiger-years/https://www.tcd.ie/Economics/assets/pdf/MScEPS/Money%20and%20Banking/moneynamking%20week12.pdfhttps://en.wikipedia.org/wiki/Irish_property_bubblehttps://de.wikipedia.org/wiki/Enda_Kennyhttps://de.wikipedia.org/wiki/Leo_VaradkarGerne könnt Ihr der Seite zum Podcast auf Pinterest, Instagram oder Facebook folgen : https://www.pinterest.ie/abavarianstrandedinireland/https://www.instagram.com/a_bavarian_stranded_in_ireland/https://www.facebook.com/A-Bavarian-stranded-in-Ireland-107125391828067Um bequem Updates zu neuen Folgen und allen anderen Themen rund um den Podcast bequem direkt auf euer Handy zu erhalten, könnt Ihr ab sofort auch den WhatsApp Channel zum Podcast abonnieren: https://whatsapp.com/channel/0029VaVcgvgFnSzHRcuurV1VOder mir jederzeit eine Email zukommen lassen. abavarianstrandedinireland@gmail.comSchaut auch gerne mal auf der Website vorbei: abavarianstrandedinireland.com

Dirigé par la cheffe d'orchestre Claire Suhubiette, le Choeur et l'Orchestre Symphonique des Etudiants de Toulouse fédérent presque toutes les universités, instituts et écoles de la ville rose, ainsi que de nombreux étudiants de diverses nationalités s'y trouvant dans le cadre des programmes Erasmus et d'échanges. Le 26 mai 2025, réunissant plus de 200 musiciens, l'Orchestre et les choristes du Choet se retrouvaient à l'illustre salle de La Halle aux Grains dans le centre de Toulouse pour une dernière répetition générale avant la présentation de ce concert préparé tout au long de cette année universitaire finissante sur un répertoire de Lili Boulanger et Karl Jenkins. https://choet.fr/ Un documentaire radiophonique d'anthropologie sociale et sonore de l'écosystème étudiant toulousain par François BERCHENKO http://musiquesmodernes.free.fr/ Avec la participation des choristes du ChoET, Chœur Etudiant de Toulouse. . Julie SALVAN, membre du CA, responsable logistique en cursus de chef de chœur. . Romain Brouzes, masterant en musicologie. . Elian Grzeszczak, masterant en Sciences de l'antiquité et président. . la cheffe d'orchestre Claire Suhubiette et des musiciens de l'Orchestre Symphonique des Étudiants de Toulouse. - Enregistrements et entretiens menés par François BERCHENKO à la salle de concerts "La Halle aux Grains", à Toulouse, durant la fin d'après midi du lundi 26 mai 2025 durant la répétition générale du concert s'y tenent le soir même. ------------------------------------------------------ UNIVOX l'émission Les radios Campus scrutent en permanence l'écosystème jeunesses de leur territoire et tendent chaque semaine leurs micros aux étudiant.e.s, citoyen.ne.s engagé.e.s, habitant.e.s et associations des villes et des campus de France. Une radiographie bouillonnante et itinérante de l'écosystème étudiant. Tous les podcasts : https://www.radiocampus.fr/emission/univox ------------------------------------------------------ RADIO CAMPUS FRANCE Radio Campus France est le réseau des radios associatives, libres, étudiantes et locales fédérant 30 radios partout en France. NOUS SUIVRE | FOLLOW US www.radiocampus.fr Insta @radio_campus NOUS ÉCOUTER | LISTEN Site, webradios et podcasts www.radiocampus.frHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Dirigé par la cheffe d'orchestre Claire Suhubiette, le Choeur et l'Orchestre Symphonique des Etudiants de Toulouse fédérent presque toutes les universités, instituts et écoles de la ville rose, ainsi que de nombreux étudiants de diverses nationalités s'y trouvant dans le cadre des programmes Erasmus et d'échanges. Le 26 mai 2025, réunissant plus de 200 musiciens, l'Orchestre et les choristes du Choet se retrouvaient à l'illustre salle de La Halle aux Grains dans le centre de Toulouse pour une dernière répetition générale avant la présentation de ce concert préparé tout au long de cette année universitaire finissante sur un répertoire de Lili Boulanger et Karl Jenkins. https://choet.fr/ Un documentaire radiophonique d'anthropologie sociale et sonore de l'écosystème étudiant toulousain par François BERCHENKO http://musiquesmodernes.free.fr/ Avec la participation des choristes du ChoET, Chœur Etudiant de Toulouse. . Julie SALVAN, membre du CA, responsable logistique en cursus de chef de chœur. . Romain Brouzes, masterant en musicologie. . Elian Grzeszczak, masterant en Sciences de l'antiquité et président. . la cheffe d'orchestre Claire Suhubiette et des musiciens de l'Orchestre Symphonique des Étudiants de Toulouse. - Enregistrements et entretiens menés par François BERCHENKO à la salle de concerts "La Halle aux Grains", à Toulouse, durant la fin d'après midi du lundi 26 mai 2025 durant la répétition générale du concert s'y tenent le soir même. ------------------------------------------------------ UNIVOX l'émission Les radios Campus scrutent en permanence l'écosystème jeunesses de leur territoire et tendent chaque semaine leurs micros aux étudiant.e.s, citoyen.ne.s engagé.e.s, habitant.e.s et associations des villes et des campus de France. Une radiographie bouillonnante et itinérante de l'écosystème étudiant. Tous les podcasts : https://www.radiocampus.fr/emission/univox ------------------------------------------------------ RADIO CAMPUS FRANCE Radio Campus France est le réseau des radios associatives, libres, étudiantes et locales fédérant 30 radios partout en France. NOUS SUIVRE | FOLLOW US www.radiocampus.fr Insta @radio_campus NOUS ÉCOUTER | LISTEN Site, webradios et podcasts www.radiocampus.fr

Springbok-afrigter Rassie Erasmus sê hy sal voortgaan met sy span-rotasiebeleid. In 2024 het hy 50 spelers in 13 toetswedstryde gebruik en 12 nuwelinge ingespan. Erasmus het nege nuwelinge in sy groep van 55 vir die kragmeting teen die Barbarians op 28 Junie en toetse teen Italië en Georgië in Julie. Hy sê hulle wil iets soortgelyk aan verlede jaar doen waar die senior spelers en sommige van die jonger spelers ʼn bydrae op die veld lewer:

DAJE DE ERASMUS | From France to stars by Roma Tre Radio

Olivia Schneider ist in der Sächsischen Schweiz aufgewachsen und heute als Ostfluencerin bekannt. Ob DDR-Rezepte, die besten Schlemmerstuben oder Ausflüge zum Badesee: Auf ihrem Insta-Account @tumvlt teilt Olivia ihren Alltag in Ostdeutschland. Ihr Ziel ist, ostdeutsche Identität nicht den Rechten überlassen. Sie zeigt Ostdeutschland in allen Widersprüchen: Zwischen Studierenden, die in Dresden für Toleranz auf die Straße gehen, und AfD-Zeug in ihrer Heimatregion. Olivia hat Kunst und Soziale Arbeit studiert, heute arbeitet sie als Sozialarbeiterin mit psychisch erkrankten Menschen. Wie sie geradeso ihre Bachelorarbeit überlebt hat, in welchen osteuropäischen Städten man Erasmus machen sollte, wie sie ostdeutsche Widersprüche aushält und wo ihr liebster Badesee ist – all das erzählt sie in dieser Folge von "Und was macht die Uni?". [ANZEIGE] Mehr über die Angebote unserer Werbepartnerinnen und -partner finden Sie HIER. [ANZEIGE] Mehr hören? Dann testen Sie unser Podcast-Abo mit Zugriff auf alle Dokupodcasts und unser Podcast-Archiv. Jetzt 4 Wochen kostenlos testen. Und falls Sie uns nicht nur hören, sondern auch lesen möchten, testen Sie jetzt 4 Wochen kostenlos DIE ZEIT. Hier geht's zum Angebot. 

Chapeau de cow-boy, grosses voitures et ranch… C'est un peu l'idée qu'on se fait du Texas !Mais la réalité colle-t-elle aux clichés américains que l'on se fait ?À 22 ans, Maryne se demandait comment elle pouvait apprendre à avoir une conversation fluide en anglais. Elle avait fait une fac de langue mais elle sentait qu'elle devait pratiquer pour avoir un bon anglais. Elle a donc décidé de faire fille au pair aux USA. Direction le Texas !Dans cet épisode Maryne nous raconte ses 2 ans de vie aux États-Unis, son premier voyage solo.Avant le départ elle se questionne, elle doute, elle ne sait même pas situer le Texas sur une carte. Malgré tout, elle se sent prête à se lancer dans cette aventure au bout du monde !Sur place, elle découvre le mode de vie américain et des paysages qu'elle n'avait jamais vu auparavant !Maryne nous partage son histoire et nous explique comment devenir fille au pair aux États-Unis, son immersion culturelle et tout ce que cette expérience lui a apporté.Elle partait pour savoir parler de manière fluide en anglais.Elle revient en étant fière d'elle, en ayant découvert des paysages qui l'ont marqué à vie, et en ayant plus peur de voyager seule !Dans cet épisode on parle notamment de :Faire fille au pair en AmériqueLa vie au Texas : clichés vs réalitéChoc culturel américainVoyages et opportunitésBonne écoute ! Pour soutenir le podcast, abonnes toi et met une petite note :) Partages cet épisode à quelqu'un qui veut partir en Amérique ! Infos utiles :Les sites au pair en Amérique : https://www.aupairinamerica.comhttps://www.aupaircare.comhttps://www.culturalcare.worldPour découvrir les coulisses du podcast : partir_podcastDisponible à l'écoute sur toutes les plateformes : https://smartlink.ausha.co/partirEt sur YoutubeSi cet épisode t'a plu, tu devrais aussi aimer :https://podcast.ausha.co/partir/vivre-au-canada-1-an-de-service-civique-a-montreal-amelieHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Previously on the Seventh Valkyrie, the Freelanders make landfall, but the Edarans will make sure every inch they concede is paid for in blood. The forces of the Erasmus pact clash with the fortress of the New City, next on the Seventh Valkyrie! BC, The 21st Day of Winter, The Dead of Night —--------------------- Want more 7th Valkyrie? Check out our Patreon to become a Hero of Edara, where you can shape the future of the series, decide on merch drops and incentives, get early access to new episodes, enjoy bonus features and content, and help us hit the major checkpoints on the Path of Heroes!  https://www.patreon.com/7thvalkyrie For 7th Valkyrie Gear and Apparel: https://store.7thvalkyrie.com/ For 7th Valkyrie Artwork: https://www.instagram.com/7thvalkyrie/  

La edición número 44 de la Marathon Rotterdam reunió a cerca de 17 mil de corredores nacionales y extranjeros, que recorrieron el emblemático puente Erasmus, el famoso Coolsingel y el mágico Kralingen, en un recorrido conocido como uno de los más rápidos del mundo. Paola Peralta es ingeniera industrial y corredora amateur desde hace 3 años y medio, vive en Luxemburgo desde hace dos años y ha tenido la oportunidad de participar en maratones como Valencia, Berlín y Medellín, ha sido parte de eventos como el "Road to Récords" de Adidas y el Trail 12K en Sainte-Marie, Francia, donde quedó en el top 10, y ahora se colgó una nueva medalla en esta ciudad portuaria de los Paises Bajos. ¿Listos? ¡A correr!

"Aan de rand van het ravijn bloeien de mooiste bloemen." - Stine deelt een bekende spreuk van filosoof Erasmus.

It's a Feria, commemoration of Sts. Marcellinus, Peter, and Erasmus, Martyrs, 4th class, with the color of white. In this episode: The meditation: “A Month to Honor the Sacred Heart and Make Reparations,” today's news from the Church: “A Pontificate at a Crossroads,” a preview of the Sermon: “Sitting at the Right Hand of His Father,” and today's thought from the Archbishop. Sources Used Today: The Risen Christ– Caryll Houselander (Amazon) “A Pontificate at a Crossroads” (FSSPX.news) https://fsspx.news/en/news/pontificate-crossroads-52734 “Sitting at the Right Hand of His Father” (SSPX Sermons) Watch on YouTube Listen & Subscribe: SSPX Sermons Podcast The Spiritual Life- Archbishop Lefebvre (Angelus Press) - - - - - - - We'd love your feedback on these Daily Devotionals! What do you like / not like, and what would you like us to add? podcast@sspx.org - - - - - - - Please Support this Apostolate with 1-time or Monthly Donation >> - - - - - - - Explore more: Subscribe to the email version of this Devotional - it's a perfect companion! Subscribe to this Podcast to receive this and all our audio episodes Subscribe to the SSPX YouTube channel for video versions of our podcast series and Sermons FSSPX News Website: https://fsspx.news Visit the US District website: https://sspx.org/ - - - - - What is the SSPX Podcast? The SSPX Podcast is produced by Angelus Press, which has as its mission the fortification of traditional Catholics so that they can defend the Faith, and reaching out to those who have not yet found Tradition.  https://sspx.org

 9 And when you shall hear of wars and seditions, be not terrified: these things must first come to pass; but the end is not yet presently.Cum autem audieritis praelia et seditiones, nolite terreri : oportet primum haec fieri, sed nondum statim finis. 10 Then he said to them: Nation shall rise against nation, and kingdom against kingdom.Tunc dicebat illis : Surget gens contra gentem, et regnum adversus regnum. 11 And there shall be great earthquakes in divers places, and pestilences, and famines, and terrors from heaven; and there shall be great signs.Et terraemotus magni erunt per loca, et pestilentiae, et fames, terroresque de caelo, et signa magna erunt. 12 But before all these things, they will lay their hands upon you, and persecute you, delivering you up to the synagogues and into prisons, dragging you before kings and governors, for my name's sake.Sed ante haec omnia injicient vobis manus suas, et persequentur tradentes in synagogas et custodias, trahentes ad reges et praesides propter nomen meum : 13 And it shall happen unto you for a testimony.continget autem vobis in testimonium. 14 Lay it up therefore into your hearts, not to meditate before how you shall answer:Ponite ergo in cordibus vestris non praemeditari quemadmodum respondeatis : 15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay.ego enim dabo vobis os et sapientiam, cui non poterunt resistere et contradicere omnes adversarii vestri. 16 And you shall be betrayed by your parents and brethren, and kinsmen and friends; and some of you they will put to death.Trademini autem a parentibus, et fratribus, et cognatis, et amicis, et morte afficient ex vobis : 17 And you shall be hated by all men for my name's sake.et eritis odio omnibus propter nomen meum : 18 But a hair of your head shall not perish.et capillus de capite vestro non peribit. 19 In your patience you shall possess your souls.In patientia vestra possidebitis animas vestras.St Marcellinus, and Priest, and Peter, a young exorcist, were beheaded after fearful torments A.D. 302. The Bishop Erasmus was martyred A.D. 303.

Dr. Paulson continues to analyze the appeal Erasmus makes to Sirach in chapter 15. Here, Erasmus speculates, creating an internally consistent logic about free will, creation, and sin. Though his speculation may be consistent, Luther aptly demonstrates how Scripture does not support it.  Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Preorder Sinner Saint by Luke Kjolhaug The Impossible Prize: A Theology of Addiction by Donavan Riley Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi More from the hosts: Caleb Keith Steven Paulson  

The man who coined the term "soft power" recently died. It's ironic that Joseph Nye taught at Harvard University, the institution that's in the eye of the storm of the Trump administration's crackdown on foreign students. A court has now stopped the US government from banning foreign student enrolment at the country's most elite university, but more suspensions of federal funding are in the works. Now comes a broader move. The US State Department is pausing visa applications for the country's more than 1 million foreign students, this "in preparation for an expansion of required social media screening and vetting". In a land that prides itself on its First Amendment of the Constitution guaranteeing free speech, who decides when posting a picture of a Palestinian flag constitutes a national security threat?Are we seeing a passing fancy or the true decline of US soft power? As Europeans try to lure students and researchers to migrate to these shores, as the UK moves towards rejoining the Erasmus foreign student exchange programme that the pro-Brexit Conservatives quit, we ask what the pushback against foreign students and the use of social media posts as evidence for the prosecution say about our times and the free flow of ideas and information.Produced by François Picard, Rebecca Gniganti, Juliette Laffont, Ilayda Habip, Alessandro Xenos.

Het kabinet bezuinigt opnieuw fors op het onderwijs in de Voorjaarsnota. Wat betekent dit voor de basisvaardigheden in het onderwijs. En: scholen kunnen niet meer om kunstmatige intelligentie heen, welke rol speelt het opkomend gebruik van AI in het onderwijs? Te gast is Denise van den Berg, directeur-bestuurder van branchevereniging Onderwijsontwikkeling Nederland is te gast in BNR Zakendoen. Macro met Boot Elke dag een intrigerende gedachtewisseling over de stand van de macro-economie. Op maandag en vrijdag gaat presentator Thomas van Zijl in gesprek met econoom Arnoud Boot, de rest van de week praat Van Zijl met econoom Edin Mujagić. Ook altijd terug te vinden als je een aflevering gemist hebt. Blik op de wereld Wat speelt zich vandaag af op het wereldtoneel? Het laatste nieuws uit bijvoorbeeld Oekraïne, het Midden-Oosten, de Verenigde Staten of Brussel hoor je iedere werkdag om 12.10 van onze vaste experts en eigen redacteuren en verslaggevers. Ook los te vinden als podcast. Economenpanel Hoe ingrijpend is Trump's 'Big Beautifull Bill’ voor de Amerikaanse economie? En: De Nederlandse industrie heeft eindelijk betere resultaten, maar kampt nog altijd met grote uitdagingen. Dat en meer bespreken we om 11.30 in het Economenpanel met: -Casper de Vries, hoogleraar monetaire economie aan de Erasmus school of economics -Rens van Tilburg, zelfstandig econoom en lid van het Sustainable Finance Lab aan de Universiteit Utrecht Luister l Economenpanel Zakenlunch Elke dag, tijdens de lunch, geniet je mee van het laatste zakelijke nieuws, actuele informatie over de financiële markten en ander economische actualiteiten. Op een ontspannen manier word je als luisteraar bijgepraat over alles wat er speelt in de wereld van het bedrijfsleven en de beurs. En altijd terug te vinden als podcast, mocht je de lunch gemist hebben. Contact & Abonneren BNR Zakendoen zendt elke werkdag live uit van 11:00 tot 13:30 uur. Je kunt de redactie bereiken via e-mail. Abonneren op de podcast van BNR Zakendoen kan via bnr.nl/zakendoen, of via Apple Podcast en Spotify. See omnystudio.com/listener for privacy information.

Fünf Jahre nach der Scheidung kommt die Charme-Offensive. In puncto Sicherheit und Verteidigung rücken die Briten näher an die EU. Und sonst? Wird Studieren und Arbeiten in UK wieder einfacher? Mit Kathrin Schmid, Thomas Spickhofen und Gabi Biesinger Von Kathrin Schmid.

This week, Dr. Paulson outlines Erasmus' bold claim that the existence of the law necessitates human free will. Erasmus begins to argue against the clarity of Scripture and advocates for looking at Sirach chapter 15 to examine the relationship between the law and free will. Paulson demonstrates how Luther used the Scriptures to prove this theory wrong. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Preorder Sinner Saint by Luke Kjolhaug The Impossible Prize: A Theology of Addiction by Donavan Riley Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi More from the hosts: Caleb Keith Steven Paulson  

Do the debates about Christianity that stirred so much violence in the 1500's still matter? Stephen Russell and Dean Taylor emphasize the importance of a believer's church and the church refusing to adopt governmental power. “The same theology in similar circumstances will likely produce similar results”Love Is Like a Fire: Stephen Russell talks about Erasmus's influence and legacy: Dean Taylor mention's Chesterton's story from Orthodoxy about an Englishman discovering England: This is the 268th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought. Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

After having finally retrieved the Rod of Radiance, The Forgotten were attacked by dragons sent by Erasmus, who are immune to radiant damage, including the Rod of Radiance.Wu fell unconscious and The Forgotten seemed to be in dire straits. As one of these dragons was ready to release its radiant breath, Bazzun ran into its mouth. Later he emerges from the mouth and lets Eirik know to attack it with the Rod.Now The Forgotten must defeat the dragon and make preparations for the final battle with Erasmus.Will The Forgotten survive to stand against Erasmus once and for all? Find out on Forgotten Tales of the Forgotten Realms!Be sure to subscription to our Patreon! For only $5 a month you get access to the live stream, bonus content, DM notes, the Show notes segment, our exclusive Discord channel and more! www.Patreon.com/ForgottenTalesPodcastTheme music by The Little Room BandAdditional music by Alexander Nakarada

This week on the podcast we examine the government's brutal funding cuts to universities. What does the £108m reduction in the Strategic Priorities Grant mean for higher education, and why are media studies and journalism courses losing their high-cost subject funding?When life is difficult, Samaritans are here – day or night, 365 days a year. You can call them for free on 116 123, email them at jo@samaritans.org, or visit http://www.samaritans.org to find your nearest branch.Plus we discuss the independent review of student suicides, and explore new research on widening participation and regional disparities.With Shân Wareing, Vice Chancellor at Middlesex University, Richard Brabner, Executive Chair at the UPP Foundation, Debbie McVitty, Editor at Wonkhe and presented by Jim Dickinson, Associate Editor at Wonkhe.Why not take a risk-based approach to discrimination or harassment on campus?Whatuni Student Choice AwardsFor those in HE cold spots, higher education isn't presenting as a good betA review of student suicides suggests that standards are now necessaryWhat have coroner's reports said about student suicide?A brutal budget for strategic priorities from the Department for EducationWhy are we so embarrassed about Erasmus? Hosted on Acast. See acast.com/privacy for more information.

Auf einem der sieben Welttümpel schippern der gefährliche Pirat Rasmus Rotbart und die Lachmöwe Lavina umher. Es herrscht Flaute auf dem See, kein Lüftchen weht. Das ist gefährlich, denn so kann Erasmus nicht vor einem ungeheuren Ungeheuer fliehen mit seinem Schiff. Und tatsächlich blickt er mit seinem Fernrohr in ein riesengroßes Auge. Sandmännchen hat dir aber nicht nur diese Geschichte mitgebracht, sondern auch noch das Kinderlied “Seeräuber Wackelzahn" von Stephen Janetzko.

This episode begins an examination of the Apostle Paul's proclamation that where there is no law, there is no sin. From here, Dr. Paulson will examine Erasmus and Luther as they consider what it means to be free and what, if any, glimpse can be gathered from looking back to Eden.  Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Preorder Sinner Saint by Luke Kjolhaug The Impossible Prize: A Theology of Addiction by Donavan Riley Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi More from the hosts: Caleb Keith Steven Paulson  

When writer Hannah Kent first visited Iceland in 2003, she came across a gothic true story about Agnes Magnusdottir, the last woman hanged in Iceland. That story would change her life.Hannah's arrival to the Nordic island as an exchange student in 2003 was a difficult one.On her first night in the country, she found herself stranded late at night at Keflavik Airport and desperately homesick.But within weeks, Iceland had begun to change young Hannah — its dramatic landscapes, extraordinary light and chilling ghost stories embedded themselves in Hannah's psyche.She became particularly entranced with the haunting story of accused murderer and domestic servant, Agnes Magnusdottir, who became the last person executed in Iceland. Hannah's later novel, Burial Rites, was inspired by Agnes' story and became a best-seller. But there were many unsolvable mysteries that lingered in her mind years after that book was released.Hannah returned to Iceland to find answers, and discovered her life was still entwined with Agnes in strange and eerie ways.Always Home, Always Homesick is published by Pan Macmillan.This episode of Conversations was recorded live at the 2025 Melbourne Writers Festival. It explores writing, books, Rotary Exchange, high school exchange, ERASMUS, Scandinavia, remote travelling, the northern lights, mountains, ghost stories, horrible histories, psychics, speaking with the dead, creepy coincidences, true stories, death penalty, execution, murder, crime.

Lavinia Monti"Ma l'incertezza è più bella"Giacovelli Editorewww.giacovellieditore.comLudovica, ventiseienne romana, approda a Bruxelles alla Commissione Europea tra entusiasmo e incertezze. Uno stage che la coinvolge sempre di più, amicizie variopinte e traslochi frenetici rendono la sua vita dinamica e stimolante. Ma il pensiero torna costantemente a Roma, dove l'aspettano un fidanzato sfuggente e un dottorato vinto quasi per caso, che sembra la chiave per dare solidità alla loro relazione. Il rientro alla base, tuttavia, non è l'atterraggio morbido che sperava: una professoressa tirannica, una vecchia fiamma che riemerge, il senso di inadeguatezza nel ritrovarsi sotto il tetto dei genitori fanno a gara nell' alimentare dubbi e rimpianti per aver lasciato anzitempo la capitale della UE. Da Bruxelles a Roma, fino alla magnetica New York, Ludovica diventa il ritratto di una generazione sospesa tra ambizioni globali e legami profondi. Nei corridoi della Commissione Europea, tra i rituali del Ministero degli Esteri e i negoziati dell'ONU, il romanzo esplora con passione e disincanto il fascino dell'incertezza e il coraggio di affrontare risposte che si trasformano in nuove domande. Una storia che, con raffinata ironia, celebra la bellezza di una vita in divenire, fatta di scelte, errori e, soprattutto, di crescita personale.Lavinia Monti, romana, coltiva da sempre un legame profondo con l'Europa. Un Erasmus in Francia, un Master al Collège d'Europe, uno stage all'ONU, un tirocinio alla Commissione Europea e un dottorato in diritti umani hanno contribuito a forgiare sin da giovanissima la visione internazionale che oggi anima il suo lavoro e la sua scrittura. Il suo percorso professionale è iniziato con attività di insegnamento e di ricerca, per proseguire al Ministero degli Esteri come funzionaria della cooperazione allo sviluppo. Nel 2010, dopo aver superato il corso-concorso per dirigenti dello Stato della Scuola Nazionale dell'Amministrazione, è entrata al Ministero dell'Economia e delle finanze, dove ha svolto numerosi incarichi dirigenziali, accomunati dalla dimensione europea, internazionale e di policy making. Dal febbraio 2025 si è spostata al Ministero per l'Università e la ricerca, dove dirige l'Ufficio per la internazionalizzazione del sistema universitario. Dopo alcune pubblicazioni di carattere saggistico, ha esordito nel 2022 nella narrativa con “La Ragazza con l'Europa in tasca” (ed. Bookabook).IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

Dans cette saison de Home(icides), Caroline Nogueras vous emmène en Italie. Une jeune étudiante britannique est retrouvée morte chez elle. Sa colocataire américaine est la principale suspecte. Une jeune femme, jolie, intelligente et un peu délurée. Elle s'appelle Amanda Knox. Elle a une tête d'ange, mais peut-on être une meurtrière sans avoir le physique de l'emploi ? Cette saga judiciaire est digne d'un film de cinéma... Sexe, drogue et meurtre Automne 2007. Ce soir, ça se bouscule au Chic. Comme d'habitude, le club est plein de jeunes venus faire la fête. C'est typique de la ville de Pérouse, pleine d'étudiants Erasmus et Italiens qui s'encanaillent toute l'année scolaire ici. Derrière le bar, il y a Patrick. Patrick Lumumba. C'est le patron.  Alors qu'il sert des verres, Patrick voit entrer un groupe d'une vingtaine de filles. Parmi elles, il y a Amanda. Amanda Knox. Découvrez la dernière saison : ⁠⁠⁠L'affaire Jordan Lenisa, parricide en Savoie Un podcast Bababam Originals Ecriture : Tiphaine Pioger Voix : Caroline Nogueras En partenariat avec upday.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Schütz, Martin www.deutschlandfunk.de, Campus & Karriere

The Forgotten have retrieved the Rod of Radiance when they are attacked by dragons sent by Erasmus!If you enjoy the podcast, consider becoming a Patreon member. For only $5 a month you get access to the live stream, bonus content, DM notes, the Show notes segment, our exclusive Discord channel and more!Theme music by The Little Room Band

Dr. Paulson continues to characterize the dialogue between Luther and Erasmus. As Erasmus begins to grasp every possible need for free will, he finally arrives at an argument based on societal behavior. Erasmus knows Luther does not want society to be lawless and appeals to the law's ability to rein in chaos. Luther, of course, does not give in and continues his appeal to Scripture.  Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Preorder Sinner Saint by Luke Kjolhaug The Impossible Prize: A Theology of Addiction by Donavan Riley Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi More from the hosts: Caleb Keith Steven Paulson  

Die Wes-Kaapse Hooggeregshof in Saldanhabaai het Kelly Smith, haar kêrel Jacquen Appollis, en vriend Steveno van Rhyn skuldig bevind aan ontvoering en mensehandel in die saak oor die verdwyning van Joslin Smith. Joslin het op 19 Februarie verlede jaar uit haar huis in Middelpos verdwyn. Regter Nathan Erasmus het beslis die staat het sy saak bo redelike twyfel bewys. Erasmus moet nog 'n datum vir vonnisoplegging aankondig:

Thabo Shole-Mashao, standing in for Clement Manyathela, speaks to Advocate Justin Erasmus, Chair of the Personal Injury Plaintiff Lawyers Association (Pipla), Mbekezeli Benjamin, Research and Advocacy Officer at Judges Matter, and McIntosh Polela, Spokesperson for the Road Accident Fund, about the Gauteng High Court's new mediation directive and its implications for civil cases. The Clement Manyathela Show is broadcast on 702, a Johannesburg based talk radio station, weekdays from 09:00 to 12:00 (SA Time). Clement Manyathela starts his show each weekday on 702 at 9 am taking your calls and voice notes on his Open Line. In the second hour of his show, he unpacks, explains, and makes sense of the news of the day. Clement has several features in his third hour from 11 am that provide you with information to help and guide you through your daily life. As your morning friend, he tackles the serious as well as the light-hearted, on your behalf. Thank you for listening to a podcast from The Clement Manyathela Show. Listen live – The Clement Manyathela Show is broadcast weekdays between 09:00 and 12:00 (SA Time) on 702 https://www.primediaplus.com/station/702 Find all the catch-up podcasts here https://www.primediaplus.com/702/the-clement-manyathela-show/audio-podcasts/the-clement-manyathela-show/ Subscribe to the 702 daily and weekly newsletters https://www.primediaplus.com/competitions/newsletter-subscription/  Follow us on social media: 702 on Facebook: http://www.facebook.com/TalkRadio702   702 on TikTok: www.tiktok.com/@talkradio702  702 on Instagram: www.instagram.com/talkradio702  702 on X: www.x.com/Radio702  702 on YouTube: www.youtube.com/@radio702  See omnystudio.com/listener for privacy information.

The last episode had us looking at the age old tradition of telling lies, so it only seems right to go the other way! Speaking truth though, can often get the speaker in trouble unless done in a careful way! This week, G. Long and Deb are discussing satire in history. Satire, especially comedic satire, has been used to speak truth about leaders, despots, society, religion, and  everything in between for more than a thousand years. Plato, Erasmus, Swift, Twain, and others have demonstrated that satire is often more effective in cutting through the bullsh*t, than even the sharpest knife. We take a look at satire in history on this episode of the Long in the Boot Podcast!Thanks For Listening! Find us on Spotify, Apple Podcasts, and Facebook!Email: longintheboot@gmail.comCall Us: 337-502-9011

Eine neue Sprache im Erwachsenenalter zu lernen, kann herausfordernd sein. Aber was für einen Unterschied macht es, in welchem Alter wir eine Sprache lernen und mit welcher Methode klappt es am besten?// Alle Quellen und weitere Spezials findest Du hier: https://www.quarks.de/daily-quarks-spezial // Hast Du Feedback, dann melde Dich über WhatsApp oder Signal unter 0162 344 86 48 Von Gunkel Schaum.

Discussing his new book, The Intimate Way of Zen, Nondual spiritualist James Ishmael Ford joins Raghu for an exploration of our relationship to all things. Mindrolling is brought to you by Reunion. Reunion is offering $250 off any stay to the Love, Serve, Remember community. Simply use the code “BeHere250” when booking. Disconnect from the world so you can reconnect with yourself at Reunion. Hotel | www.reunionhotelandwellness.com Retreats | www.reunionexperience.orgThis time on Mindrolling, Raghu and James explore:James' upbringing and how his maternal grandmother was the spiritual orientation for his familyHaving an intimate relationship with all thingsThe goal of discovering what this life truly is Spiritual friendship which is deep, profound, and life-changing Unconditional love and considering our judgment of others Trying to see others as trees, as Ram Dass taught Combining Bhakti Yoga with the wisdom of Buddhism Flirting with nihilism, cynicism, and new-ageism Exploring the work of Carl Jung and James HillmanThe resurgence of psychedelics in today's culture The many paths and doorways into enlightenment Check out the books referenced in this episode: Zen at the End of Religion, If You're Lucky Your Heart Will Break, and of course, The Intimate Way of Zen. About James Ishmael Ford, Zen Buddhist Priest & Ordained Minister:James has walked the​ spiritual path for more than fifty years. He's danced with Sufis, studied with Christian mystics, lived in Buddhist monasteries, and eventually was ordained a Zen priest. Later, he was also ordained as a Unitarian Universalist minister. James' path has taken him to a life "between" several traditions, bringing him into a nondual spirituality. Trying to unpack what that actually means in his life, and with a tip of the hat to Erasmus, James claims a physiology of faith; a Buddhist brain, a Christian heart, and a rationalist stomach. You can learn more about James on his website and keep up with his most recent project, the Unanswered Question Newsletter, HERE. “For me, the goal is to find 'what is'. I originally framed it as 'Is there a God?' I realized I had the question wrong, and at some point it was 'what is God?'. Today, I would say, 'what is this?'” – James Ishmael FordSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This episode has so much going on, we don't know where to begin.  Arthur discusses a recent family visit to Kansas City's Case Park and some rather naughty grafitti he discovered.  The family discusses their favorite Kansas City Barbecue joint and Arthur discusses making Spanish Tortillas.  All that plus we cover the strange case of the Greenbrier Ghost, the only ghost in American history to implicate her killer in this amazing story about the early days of West Virginia.  You can't make this stuff up in this amazingly historic and hysterical episode of the Family Plot Podcast.Become a supporter of this podcast: https://www.spreaker.com/podcast/family-plot--4670465/support.

So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

Udo Erasmus' pioneering work in health and wellness started over 40 years ago.   As a prominent voice of the Healthy Fats/Oils movement, Udo raised manufacturing standards of food oils, including flax oil. In 1994, he co-founded the Udo's Choice supplement brand, a global leader in cutting edge health products specializing in healthy oils, probiotics, digestive enzymes, and greens.   Udo is an accomplished author of several books including Fats that Heal Fats that Kill, with 250,000+ copies sold.   With extensive education in Biochemistry and Biology, and a Masters Degree in Counseling Psychology, Udo has impacted millions of lives by delivering his fresh message on how to achieve perfect health.   In this episode, Udo talks about about the Omega 6:3 ratio, the differences in the oil manufacturing practices and his holistic approach to achieving health. Learn more about Udo here: https://udoerasmus.com/ Instagram: @udoerasmus Get a free digital draft copy of the brand new Your Body Needs An Oil Change here: https://udoerasmus.com/InsideOutHealth Get his book "Fats that Heal, Fats that Kill" here: https://amzn.to/4lytqDg CHAPTERS: 0:00 Intro 3:40 Udo's background going back to WWII 14:40 You are not your body 26:25 Fall in love with boredom 33:06 Omega-6 is an essential nutrient 41:00 The risk of consuming unhealthy oils 53:00 Omega-3 vs Omega-6 1:01:55 Rapeseed oil 1:02:50 Your goal defines your journey  

Dr. Paulson discusses Plato's analogy of the Cave. He emphasizes how Erasmus used this analogy to confuse God's words of law and gospel. This construction is considered the word of God and the enlightening power that can draw us out of the Cave. But the word of God is not just a tantalizing light but the actual creative power of God to save. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Celebrate 2,000 Episodes of Christian History Almanac! 2025 North West Arkansas Regional Conference: Psalms of David (4/25-4/26) The Impossible Prize: A Theology of Addiction by Donavan Riley Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi More from the hosts: Caleb Keith Steven Paulson  

Ask David My friend won't say thank you! Dating Anxiety Religion vs. Psychotherapy We want to remind you about an awesome virtual workshop on habits and addictions that Dr. Jill Levitt and David will be presenting on March 28, 2025 We will feature powerful new paradoxical techniques that will blow your socks off. It will be from 8:30 to 4:30 and you will earn 7 CE credits while having fun and learning how to heal yourself AND you patients. Check it out! It's less than two weeks away, some check it out while you still have time! You'' LOVE it and LEARN a LOT! Registration and More Information Here! As is so often the case, the answers to these questions that appear in the show notes were email replies to the person before the show. To get the full discussion, make sure you listen to the actual podcast, as the answers often evolve in unexpected ways when the “experts” hash it out! Today's episode is chock full of personal stories (some racy), expert Five Secrets advice and demonstration,  philosophical / spiritual discussion, and secrets of successful (and racy) dating. 1. Brittany asks: What can I do say to a friend who does not say “thank you” when I pay for our meal or drive a long distance just to see them? 2. Jaydipe asks: How can I get over my anxiety around attractive women? 3. Ali asks: Can religious beliefs cause or intensify feelings of anxiety? (David will talk about the synergies between TEAM CBT and spirituality in all religions. He will also mention the potential antagonisms.)   1. Brittany asks: What can I do say to a friend who does not say “thank you” when I pay for our meal or drive a long distance just to see them. Hello David and Rhonda, I have a friend who typically does not say thank you to me when I pay for a meal out or drive us a long distance. I am someone who always says thank you even if the other person just bought us $10 worth of fast food or gave a short ride. I find myself feeling resentful towards my friend for not saying anything when I pay and drive us around all day. It makes me feel like they don't appreciate it. At the same time, talking about it and sharing my feelings would then feel like I'm asking them to say it, and then it would not feel authentic. I have said something about it in the past, and they were like I'm sorry, thank you. But it didn't mean much at that point. Is this one of those annoying traits I just learn to accept? Thank you, Brittany David's reply Well, you could just use a gentle I Feel statement, which might be paradoxically stronger, but combined with Stroking. Like this, "Jennie, you know I think the world of you, and greatly enjoy our times together, but when I pay for lunch, or drive a distance to hang out with you, you rarely ever say "thank you," and then I feel hurt and unappreciated." Something like that combines Stroking with I Feel and might be effective. But I always rate myself on what I do, or say, and not so much on how the other person reacts. You could, perhaps, also ask if they are upset with you about something that they've had trouble expressing to you. Best, david 2. Jaydipe asks: How can I get over my anxiety around attractive women? Hi David Many thanks for the podcast I'm struggling with social anxiety and talking to attractive women and I've watched all the podcasts relating to it. I think deep down I have a shame around finding women attractive, so I find it difficult to express interest in them. I find that I can talk to them easily during activities like climbing or co workers, but even on dates with women I can't seem to take things forwards playfully like you'd expect on a date. I'm too serious and I think that turns people off. I feel like I'm under the spotlight and I have to impress them otherwise they won't like me. I know this isn't true and I've been trying to get myself to do exposure therapy by asking girls for their numbers and being rejected so it helps with that. Also, I struggle with societal expectations, I hear women say that they don't want to be approached or talked to or anything so I just end up avoiding them because I don't want to annoy them, but it holds me back from getting the sex and relationships I want Any help much appreciated Thanks, Jaydipe David's Reply I have included your excellent question on an upcoming Ask David. In the meantime, have you read my book on dating, Intimate Connections? Best, david PS Should I use your first name, or a fake first name? 3. Ali asks: Can religious beliefs cause or intensify feelings of anxiety? Dear Dr. Burns, After reading your books, I've started to recognize that many of my anxious beliefs seem to have a religious background. For example, in the Bible, there's a verse from John 5:14: “Later Jesus found him at the temple and said to him, ‘See, you are well again. Stop sinning or something worse may happen to you.'” Here's where I struggle: I want to live my life freely, which includes things like being with different girls before marriage (something I already do). But according to religion, this is considered adultery and a sin. Another verse that weighs heavily on me is from Matthew 5:27-29: “You have heard that it was said, ‘You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell.” I often find myself looking at beautiful women on the street, which Christianity teaches is sinful, and this sometimes leads to feelings of guilt. I wonder: do I need to leave religion altogether to break free from these negative, self-critical thoughts? I also have other related thoughts that seem to link my faith with the good things happening in my life. For instance: My life is going well right now. My parents are alive, my brother is getting married, I'm healthy, and I've been fortunate in many ways. I've had incredible experiences, like participating in two Erasmus+ exchange programs in Poland and Lithuania during university, volunteering in Latvia for a year, and even having my New Zealand visa approved in a highly competitive process (only 100 spots for 85 million people, and the application closed in 5 minutes!). I often think that these blessings are because I believe in Jesus, follow the Bible, and try to live as a good person who avoids sin and doesn't deceive others. But then these anxious thoughts arise: I should always be thankful or pray, or else my life will fall apart. If I leave religion, something bad might happen—my parents could fall ill or pass away, and it would all feel like my fault for turning away from Jesus. Without faith, I'd lose my good fortune(luck), my appearance, and my opportunities. Wherever I apply to would be rejected, then I would understand that it was Jesus in the first place doing all of these things in my life, not me or vice versa! I'd find a terrible job, terrible working environment, terrible mutual relationships. Then everything would be my fault and I'd tell myself I should have believed in him in the first place but now I deserve everything that happens to me! These thoughts are overwhelming, and I'd love to hear your perspective on how to approach and challenge them. Thank you so much for your time and the invaluable insights you share in your work. Warm regards, Ali David's reply Hi Ali, Sorry you are struggling with so many restrictions, judgments, and inhibitions! I can imagine it triggers anxiety, guilt, inadequacy, resentment, discouragement, and more. You can let me know! If you want, I can include this as an Ask David question on a podcast, with your first name, or a fake first name. Let me know if this works for you. Also, what religion are you? I know that many religions around the world can be very fundamentalistic and super strict in their teachings. My own religious upbringing had a touch of rigidity, too. Best, david Ali's response to David Hello again, Actually, my family comes from the Christian (Orthodox-Armenian) minority in Turkey, where I was born and raised. So, I am an Orthodox Christian. You're absolutely right that I struggle with many restrictions and judgments. I'd love for you to include this as an "Ask David" question on a podcast since I haven't seen any episode (and I've listened to most of your recent podcasts, including number 408: Do You Believe in God? Does God Exist?) that addresses this topic. By the way, I already use an alias, so "Ali" is a fake name, but you're welcome to use it in your podcast! Here's a quick DML (Daily Mood Log) to clarify what I'm dealing with: The Upsetting Event: Doing my daily half-hour Bible reading before bed and coming across certain verses. Emotions: Sad: 60% Anxious/Worried: 70% Inadequate: 60% Guilty/Bad: 90% Abandoned: 70% Pessimistic/Discouraged: 80% Stuck: 75% Angry/Resentful: 75% Tricked/Duped: 80% Although I don't consider myself a devout Christian, over the past few years, I've started reading the Bible—the Old and New Testaments. Initially, I read them in my native language, but now I read in English to fully understand the content. Growing up in the church, I believed everything the priest taught. However, encountering some events and stories that seem illogical to me has made me question my beliefs. I often feel tricked and wonder if I've truly believed in all this. At the same time, I feel anxious and worried, as if questioning or criticizing my religion is a betrayal of God. Please let me know if you need any additional information. Ali David's reply Thanks, Ali, this is super. I was also raised in a somewhat strict Christian (Lutheran) home, and as a child had plans to become a minister, like my dad. In college, I learned critical thinking, and began to question some of what I was taught when I was growing up. For example, there seemed to be a bit of a bias against Jews, and my dad said they had to convert to Christianity to be  ”saved” and, I guess, avoid going to hell after they died. That didn't sound right at all, not loving, as Christ taught, who was himself a Jew, but hostile and judgmental. And I had good friends who were Jewish, so it felt offensive. Same with people who were gay. A strong bias that this was somehow “bad” and sinful, or something like that. Christianity, in the sense of the Catholic church, was really created by people a couple hundred years after Christ died, and they were reflecting their own human biases when they wrote the new testament and translated the old testaments. For better or worse, I am personally not afraid to disagree with much of what is in the Bible, and interpret it, not literally, but as a series of stories trying to communicate important spiritual truths, but these truths get quite distorted when people began focusing on literal truths, rather than “seeing” the message. Literal translations of religion risk missing the spiritual meaning and truth. This is especially true of the orthodox movement within any religion. This tendency toward being literal, rigid, and judgmental may be a partially inherited, genetic trait. Regardless, to me, it is offensive and ugly, and definitely not religious, but quite the opposite. In the early days, lots of religious cults emerged, and they all had their own special leaders. If your leader couldn't walk on water, that guru was considered inferior. So, it was fashionable to say that your spiritual guru could “walk on water.” What does that really mean? To me, it means that this person is pretty special, and much kinder and more loving than most others, and can perhaps convey some spiritual truths to us. But actual walking on water is a magic trick best left to television and stage magicians. This is my thinking only, and I do not wish to impose my thinking and beliefs on you or on anybody! I had tremendous respect and admiration for a Catholic nun, Sister Shela Flynn, who worked at my clinic in Philadelphia because she wanted to learn how to do CBT. She was humble and wonderful, and once shared with me that she also thought the stories in the bible were primarily metaphors, just stories trying to convey this or that idea about love, humility, and so forth. Not literally true stories you “had to” believe to be a “good Christian.” An, in addition, using my philosophy and CBT training, there is really no such “thing” as a “good Christian.” Positive and negative labels can be useful but can also be hurtful and destructive. Will stop babbling, and feel free to reject or ignore some or everything I am saying! But on an emotional level, I feel hurt, and angry about the literal “rules-based” versions of religion. Because I see, all over the world, atrocities being committed to a massive degree in the name of this or that “religion.” I am most comfortable with Buddhism, but even then, many people take it literally, make up rules, and so forth, just like other religions or spiritual “paths.” For some reason, people love to make up rules and then try to force others to conform to their beliefs and rules. This is due, in large part, to arrogance, and the desire to feel “special” and “superior” to others. These are not, to my way of thinking, spiritual qualities, but quite the opposite. Finally, I do not mention religion in my therapy, which is 100% secular, and based on research and on scientific research on how people actually change. But at the moment of recovery, which often happens in a flash, rather suddenly, the patient often “sees” something of a spiritual nature which they had not seen or grasped before. I have never seen anyone lose their religious beliefs because of effective therapy, but quite the opposite. In fact, what we might call “recovery from depression” (or some other problem) sometimes looks an awful lot like what the religious mystics from all religions have called “enlightenment.” So, that's the sermon my dad would have perhaps wanted me to preach from a pulpit! I guess this is my pulpit, and you are in my congregation! And this Sunday morning here in Los Altos, so that's the end of today's sermon! Best, david Contact information You can sign up for the David and Jill workshop on healthier habits here: cbt-workshop.com