Podcasts about Giroux

Riley Cote and Derek Settlemyre start the show talking about World Championships, the Panthers vs Hurricanes series, and Stars vs Oilers. Toronto Maple Leafs head coach Craig Berube joins us again! Chief talks to us about Justin Bieber, his first season coaching in Toronto, taking the captaincy from John Tavares and giving it to Auston Matthews, the pressure Mitch Marner deals with, and the Game 7 loss to Florida. Moving along we discuss the Scott Laughton trade, the media in Toronto, and how Chief keeps it light with his players including William Nylander, Jaromir Jagr and others. Winding down the interview we talk about the Leafs goaltending and Anthony Stolarz, his scouting report on Nikita Grebenkin, Brendan Shanahan leaving the Leafs, his thoughts on Rick Tocchet coming to Philly, his thoughts on the Conference Finals, and Laughton and Giroux going at it in Round 1. Nasty Knuckles is a Baller Sports Network production, created by co-hosts, Riley Cote and Derek "Nasty" Settlemyre. The show will feature a mix of interviews, never before heard story-telling, hockey-talk, and maybe some pranks... The guys will bring in some of the biggest names in the hockey world all for your enjoyment! Make sure to check back every week as the guys release a new episode weekly!► Follow the show on Twitter: https://twitter.com/NastyKnuckles► Follow Riley Cote on Twitter: https://twitter.com/rileycote32► Follow Riley Cote on Instagram: https://instagram.com/rileycote32► Follow Derek Settlemyre on Twitter: https://twitter.com/dnastyworld► Follow Derek Settlemyre on Instagram: https://instagram.com/dnastyworld Hosted on Acast. See acast.com/privacy for more information.

In this episode, Doro welcomes Nicole Giroux, founder of the Lilabean Foundation. Nicole shares the journey of her daughter Lila's battle against pediatric brain cancer, and the resulting determination to contribute towards the work to fund research on pediatric cancer. The conversation explores the challenges of navigating treatment options, the need for collaboration in research, the importance of community support, and the critical role of volunteers in the foundation's mission. Nicole-and the resilient, hopeful families-encourage listeners to get involved with the foundation and lean on each other for support.

Today's poem shows us a teacher wrestling with the notion of “graduation.” Happy reading.Bill Knott was born on February 17, 1940, in Carson City, Michigan. When he was seven years old, his mother died in childbirth, and his father passed away three years later. He grew up in an orphanage in Mooseheart, Illinois, and on an uncle's farm. In the late 1950s, he joined the U.S. Army and, after serving his full enlistment, was honorably discharged in 1960.In the early 1960s, Knott moved to Chicago, where he worked as a hospital orderly. There, he became involved in the poetry scene and worked with John Logan, Paul Carroll, Charles Simic, and other poets. He published his first book, The Naomi Poems, Book One: Corpse and Beans (Big Table, 1968), under the pseudonym Saint Geraurd in 1968. He also published Nights of Naomi (Barn Dream Press, 1971) and Auto-necrophilia (Big Table, 1971) under the same name.Knott went on to publish several poetry collections under his own name, including I Am Flying into Myself: Selected Poems, 1960–2014 (Farrar, Straus and Giroux, 2017), edited by Thomas Lux; Laugh at the End of the World: Collected Comic Poems 1969–1999 (BOA Editions, 2000); Becos (Random House, 1983); and Love Poems to Myself (Barn Dream Press, 1974). He also self-published many books and posted all of his poems online, where they could be read for free.Of his work, Lux writes, “As dense as some of his poems can be, they rarely defeat comprehensibility. Some are so lucid and straightforward, they are like a punch in the gut, or one's first great kiss…. His intense focus on every syllable, and the sound of every syllable in relation to nearby sounds, is so skilled that the poems often seem casual: Art hides art.”Knott taught at Emerson College for over twenty-five years. He received the Iowa Poetry Prize, a Guggenheim Fellowship, and two fellowships from the National Endowment for the Arts, among other honors and awards. He died on March 12, 2014, in Bay City, Michigan.-bio via Academy of American Poets This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dailypoempod.substack.com/subscribe

On this episode of The Steve Dangle Podcast, 00:00 IT'S GOING 7 1:19:00 150K! Thank you 1:21:00 Jamie Benn's punch and Winnipeg's win 1:38:00 Edmonton's waiting and VGK locker clean out 1:42:00 When will Ovi go home? 1:48:00 World Juniors trial 1:50:00 Giroux extends 1:52:00 Tocchet, Vancouver and practice If you or someone you know have been affected by sexual violence in Ontario, the Ontario Coalition of Rape Crisis Centre has resources and hotlines available across the province: https://sexualassaultsupport.ca/ Visit this episode's sponsors: Get an exclusive 15% discount on Saily data plans! Use code DANGLE at checkout. Download the Saily app or go to ⁠https://saily.com/DANGLE⁠ Get 20% off + free shipping with the code DANGLE at https://ca.manscaped.com/dangle. That's 20% off + free shipping with the code DANGLE at https://ca.manscaped.com/dangle. For the best your boys have ever looked, trust MANSCAPED. For all the odds and to learn more visit https://betmgm.com/DANGLE. Any opinion expressed is not advice, a promise or suggestion that increases the chance of winning. Gambling can be addictive, please play responsibly. To learn more, visit: https://igamingontario.ca/en/player/responsible-gambling Or if you have concerns about a gambling problem, call ConnexOntario 1-866-531-2600. Must be 19+ or older to play. Subscribe to the sdpn YouTube Channel: https://www.youtube.com/@sdpn?sub_confirmation=1Join - SDP VIP: YouTube: https://www.youtube.com/channel/UC0a0z05HiddEn7k6OGnDprg/join Apple Podcasts: https://apple.co/thestevedanglepodcast Spotify: https://podcasters.spotify.com/pod/show/sdpvip/subscribe - Follow us on Twitter: @Steve_Dangle, @AdamWylde, & @JesseBlake Follow us on Instagram: @SteveDangle, @AdamWylde, & @Jesse.BlakeJoin us on Discord: https://discord.com/invite/MtTmw9rrz7 For general inquiries email: info@sdpn.ca Reach out to https://www.sdpn.ca/sales to connect with our sales team and discuss the opportunity to integrate your brand within our content! Learn more about your ad choices. Visit megaphone.fm/adchoices

Stephen Giroux with Wurlitzer Family Pharmacy on Rite Aid closing NY locations full 763 Tue, 06 May 2025 19:47:40 +0000 6Kzu9uiHUUc5V13Vs8IzrxqfBCFsmEx3 news WBEN Extras news Stephen Giroux with Wurlitzer Family Pharmacy on Rite Aid closing NY locations Archive of various reports and news events 2024 © 2021 Audacy, Inc. News False https://player

Why did Charles Darwin, Virginia Woolf, and Henri Poincaré all follow the same four-hour rule? In this episode, bestselling author Oliver Burkeman returns to explain why three to four hours of focused work might be the secret to productivity and peace. Access the bonus episode: https://nudge.kit.com/d4e55ac69d You'll learn: The 3–4 hour rule: why it worked for Darwin, Trollope, and Dickens and still works today. How to tackle overwhelming tasks with a simple mental trick called “just go to the shed.” Why keeping a “done list” might be more motivating than a to-do list (feat. Marie Curie). How inboxes, perfectionism, and productivity guilt trap us in modern-day Sisyphus cycles. The two-part system Oliver uses to stay focused, without feeling overwhelmed by the chaos of life. ---  Access the bonus episode: https://nudge.kit.com/d4e55ac69d Sign up to my newsletter: https://www.nudgepodcast.com/mailing-list Connect on LinkedIn: https://www.linkedin.com/in/phill-agnew-22213187/ Watch Nudge on YouTube: https://www.youtube.com/@nudgepodcast/ Oliver's book Four Thousand Weeks: https://www.oliverburkeman.com/fourthousandweeks Oliver's book Meditation for Mortals: https://www.oliverburkeman.com/meditationsformortals ---  Sources:  Burkeman, O. (2021). Four Thousand Weeks: Time Management for Mortals. Farrar, Straus and Giroux. Burkeman, O. (2024). Meditations for Mortals: Four Weeks to Embrace Your Limitations and Make Time for What Counts. Farrar, Straus and Giroux.

"My soul, wait silently for God alone, for my expectation is from him." Psalm 62:5 There is an innate power when people live life in a state of divine expectation. There is nothing between you and your miracle, when you approach God with an expecting, anticipating, believing spirit! God has been faithful in your past. And, God will be faithful in your future. What are you expecting God to do in your life? In this five week series, we'll explore the promises of God and raise our expectations. Expect it!

In this episode of The Crazy Ex-Wives Club, I sit down with empowerment coach, wellness consultant, and author Danna Giroux—who knows firsthand how rebuilding your life after divorce isn't just about moving on…it's about coming home to yourself.Danna shares how her divorce became the catalyst for rediscovering her strength—physically, mentally, and spiritually. We dig deep into the connection between divorce recovery and wellness, from using meditation to calm the chaos, to the small but mighty food and sleep shifts that rewire resilience from the inside out.We also talk about what happens when we try to numb the pain instead of feel it, and why prioritizing your own healing is the most radical (and necessary) act of self-love. This episode is your gentle reminder that you are worth the care, the calm, and the comeback.

Claude Giroux speaks to the media as the Sens get set for Game 6 on home ice

"My soul, wait silently for God alone, for my expectation is from him." Psalm 62:5 There is an innate power when people live life in a state of divine expectation. There is nothing between you and your miracle, when you approach God with an expecting, anticipating, believing spirit! God has been faithful in your past. And, God will be faithful in your future. What are you expecting God to do in your life? In this five week series, we'll explore the promises of God and raise our expectations. Expect it!

Could staring at a painting for three hours make you more productive?  In this episode, I try a strange experiment inspired by bestselling author Oliver Burkeman. Based on lessons from his book Four Thousand Weeks, I stare at Picasso's Guernica for three hours. No phone, no distractions, just a notepad and mic. Did I go mad?  Access the bonus episode: https://nudge.kit.com/d4e55ac69d You'll learn: Why investing time and effort can increase our appreciation (feat. the Mauritian ritual study). How control impacts happiness, health, and even longevity (feat. nursing home experiment). Why AI and “life-optimising” tools often leave us feeling more stressed, not less. The power of patience (and how to cultivate it in a hyper-distracted world). What happens when you do nothing for three hours… ---- Access the bonus episode: https://nudge.kit.com/d4e55ac69d Watch the 3-hour time lapse: https://www.youtube.com/watch?v=paKup2BuN38 Sign up to my newsletter: https://www.nudgepodcast.com/mailing-list Connect on LinkedIn: https://www.linkedin.com/in/phill-agnew-22213187/ Watch Nudge on YouTube: https://www.youtube.com/@nudgepodcast/ Oliver's book Four Thousand Weeks: https://www.oliverburkeman.com/fourthousandweeks Oliver's book Meditation for Mortals: https://www.oliverburkeman.com/meditationsformortals --- Sources: Burkeman, O. (2021). Four Thousand Weeks: Time Management for Mortals. Farrar, Straus and Giroux. Burkeman, O. (2024). Meditations for Mortals: Four Weeks to Embrace Your Limitations and Make Time for What Counts. Farrar, Straus and Giroux. Langer, E. J., & Rodin, J. (1976). The effects of choice and enhanced personal responsibility for the aged: A field experiment in an institutional setting. Journal of Personality and Social Psychology, 34(2), 191–198. Xygalatas, D., Mitkidis, P., Fischer, R., Reddish, P., Skewes, J., Geertz, A. W., Roepstorff, A., & Bulbulia, J. (2013). Extreme rituals promote prosociality. Psychological Science, 24(8), 1602–1605.

Today Dr. Zandria Robinson drops in to talk about Sinners and why it might be the best movie of the 21st century. We have a spoiler free introduction, a pause, and then a spoiler filled conversation about the Jim Crow South, the Great Migration, WWI, Chicago, Mississippi, the Ku Klux Klan, sex, music, and of course THAT SCENE. This conversation is almost as amazing as this film. Share it widely.About our guest:Dr. Zandria F. Robinson is a writer and ethnographer working on race, gender, sound, and spirit at the crossroads of the living and the dead. A native Memphian and classically-trained violinist, Robinson earned the Bachelor of Arts in Literature and African American Studies and the Master of Arts in Sociology from the University of Memphis and the Doctor of Philosophy in Sociology from Northwestern University. Dr. Robinson's first book, This Ain't Chicago: Race, Class, and Regional Identity in the Post-Soul South (University of North Carolina Press, 2014) won the Eduardo Bonilla-Silva Outstanding Book Award from the Division of Racial and Ethnic Minorities of the Society for the Study of Social Problems. Her second monograph, Chocolate Cities: The Black Map of American Life (University of California Press, 2018), co-authored with long-time collaborator Marcus Anthony Hunter (UCLA), won the 2018 CHOICE Award for Outstanding Academic Title and the Robert E. Park Book Award from the Community and Urban Sociology Section of the American Sociological Association.Robinson is currently at work on an ancestral memoir, Surely You'll Begin the World (Farrar, Straus, & Giroux), a life-affirming exploration of grief, afterlife connections, and how deep listening to the stories of the dead can inform how we move through the world after experiencing loss. Her 2016 memoir essay, “Listening for the Country,” was nominated for a National Magazine Award for Essay.Dr. Robinson's teaching interests include Black feminist theory, Black popular culture, memoir, urban sociology, and Afro-futurism. She is Past President of the Association of Black Sociologists, a member of the editorial board of Southern Cultures, and a contributing editor at Oxford American. Her work has appeared in Issues in Race and Society, The New Encyclopedia of Southern Culture, the Annual Review of Sociology (with Marcus Anthony Hunter), Contexts, Rolling Stone, Scalawag, Hyperallergic, Believer, Oxford American, NPR, Glamour, MLK50.com and The New York Times Magazine.

Claude Giroux speaks to the media in Toronto ahead of Game 2

Happy Easter Sunday! Together, we'll celebrate the resurrection of Jesus and the new life that He brings! 2025 Survey Card: https://citizenheights.wufoo.com/forms/r6oc03r1csify2/

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

It's easy to say we trust God, but when we're faced with challenges and difficulties in life, our trust can waiver. When we learn to trust, we find peace, strength, and hope in the midst of any circumstance. Join us as we learn how to trust God more fully in our lives.

Karla Mans Giroux delves into the research on radical remission and how lifestyle choices can help overcome cancer. Discover powerful strategies and stories of hope that highlight the impact of holistic living on cancer recovery. #RadicalRemission #LifestyleChoices #CancerRecovery

It's easy to say we trust God, but when we're faced with challenges and difficulties in life, our trust can waiver. When we learn to trust, we find peace, strength, and hope in the midst of any circumstance. Join us for the next week, as we learn how to trust God more fully in our lives.

Join Karla Mans Giroux, Dr. Scott Stoll, and Cyrus Khambatta as they discuss how lifestyle medicine and plant-based nutrition can prevent cancer and diabetes. Learn actionable steps to nourish your health and prevent chronic diseases. #CancerPrevention #DiabetesPrevention #LifestyleMedicine

Back in 1923, Claude Hopkins wrote the definitive book on advertising. David Ogilvy said the book “changed his life,” and over eight million copies of the book have been sold. But are the 102-year-old tips still accurate today? In this episode of Nudge, I find out.  You'll learn: Why the phrase “Food Shot Through Guns” helped sell more cereal.  How a sewing machine manufacturer increased his sales 9-fold.  The four predictions Hopkins got wrong.  And evidence-backed studies that reveal what he got right.  ---- Download the Reading List: https://nudge.kit.com/readinglist Sign up to my newsletter: https://www.nudgepodcast.com/mailing-list Connect on LinkedIn: https://www.linkedin.com/in/phill-agnew-22213187/ Watch Nudge on YouTube: https://www.youtube.com/@nudgepodcast/  ---- Sources: BBC. (2016). Corsodyl: How an unnerving ad campaign works. BBC News. Behavioural Insights Team. (2013). Applying behavioural insights to charitable giving. Government & Society. Berger, J., Moe, W. W., & Schweidel, D. A. (2023). What holds attention? Linguistic drivers of engagement. Journal of Marketing, 87(5). https://doi.org/10.1177/00222429231152880 Berger, J., Sorensen, A. T., & Rasmussen, S. J. (2010). Positive effects of negative publicity: When negative reviews increase sales. Marketing Science, 29(5). https://doi.org/10.1287/mksc.1090.0557 Harris, K. [Kamala Harris]. (2024, March 1). Enemy Within | Harris-Walz 2024 [Video]. YouTube. https://www.youtube.com/watch?v=YQnugO8SEx0 Hopkins, C. (1923). Scientific advertising. Printers' Ink Publishing Company. Hüttel, B. A., Schumann, J. H., & Wagner, C. J. (2018). How consumers assess free e-services: The role of benefit-inflation and cost-deflation effects. Journal Name, 21(3). Kahneman, D. (2011). Thinking, fast and slow. Farrar, Straus and Giroux. Monnier, A., & Thomas, M. (2022). Experiential and analytical price evaluations: How experiential product description affects prices. Journal of Consumer Research, forthcoming. https://doi.org/10.2139/ssrn.4046802 Pick, D. F., Sweeney, J., & Clay, J. A. (1991). Creative advertising and the von Restorff effect. Psychological Reports, 69(3, Pt 1), 923–926. https://doi.org/10.2466/PR0.69.7.923-926 Rogers, T., & Lasky-Fink, J. (2023). Writing for busy readers: Communicate more effectively in the real world. Schindler, R. M., & Yalch, R. (2006). It seems factual, but is it? Effects of using sharp versus round numbers in advertising claims. Advances in Consumer Research, 33, 586-590. Association for Consumer Research. Sutherland, S. (1992). Irrationality. Pinter Publishers. Trump, D. J. [Donald J Trump]. (2023, September 12). Wolves [Video]. YouTube. https://youtu.be/pxz9sxUqgsE Weiner, M. (Writer), & Draper, M. (Director). (2008). Mad Men (Season 1, Episode 11) [TV series episode]. In M. Weiner (Producer), Mad Men. Lions Gate Television.

It's easy to say we trust God, but when we're faced with challenges and difficulties in life, our trust can waiver. When we learn to trust, we find peace, strength, and hope in the midst of any circumstance. Join us for the next week, as we learn how to trust God more fully in our lives.

Episode 224- Brian Yandle and Mike Mottau are back with an interview with former NHL defenseman and current COO of Live Barn, Ray Giroux! Before Ray joins the show the guys catch up on the weekend and give their previews on the NCAA Men's Hockey Tournament which begins this week. Then the guys sit down with Ray Giroux to discuss his career and much more including: Attending Yale University Making the NHL then taking his talents overseas Working in baseball operations which lead to Live Barn The features that Live Barn provides + more BY & Motts wrap up the show answering the My Hockey Rankings question of the week. Thank you for listening! Please rate, review, and subscribe! If you're interested in sponsoring the show, please reach out to us by email or DM us on Instagram! Leave us a voicemail: 347-6-SHRINK Email: RinkShrinks@gmail.com Instagram: @TheRinkShrinks Twitter: @RinkShrinks Website: www.therinkshrinks.com Join the community! https://community.thehockeythinktank.com/signup?am_id=rinkshrinks Youtube: www.YouTube.com/Bleav Today's Episode Was Sponsored By: BetOnline TSR Hockey Franklin Sports My Hockey Rankings Neutral Zone Live Barn

What if, instead of fixating on what's left on your bucket list, you created an “anti-bucket list” of things you no longer need to do? This perspective-shifting idea comes from award-winning filmmaker Skye Bergman, who has gathered 3,000 years of collective wisdom from adults 75+ on how to live well.As milestone birthdays like 70 approach, many of us wonder if we'll have enough time to accomplish everything we desire. Bergman's documentary Lives Well-Lived and book Lives Well-Lived Generations challenge our youth-obsessed culture by showcasing vibrant, purposeful aging. Her research identifies four essential elements of a well-lived life: purpose, community, resilience, and positivity. Purpose evolves, especially after retirement, when professional identity shifts. The key is finding what truly brings joy—whether it's making mozzarella for your daughter's deli or volunteering to teach English. Bergman challenges ageist limitations with inspiring examples like her grandmother, who started working out at 80, and Ernestine Shepard, who became a champion bodybuilder in her 50s after losing loved ones to diabetes. These stories prove that age doesn't define what's possible.Bergman also highlights the power of intergenerational connections in combating isolation. Her monthly potluck dinners, bringing together women from ages 20 to 90, dissolve ageist divides and create a meaningful community.Ready to embrace aging on your own terms? It's time to create your anti-bucket list—letting go of what no longer serves you while embracing purpose, connection, and joy. Listen now to start redefining what's possible.Bio Sky Bergman is an accomplished, award-winning photographer. "Lives Well Lived" is Sky's directorial debut. The film is based upon her book "Lives Well-Lived Generations".Her fine art work is included in permanent collections at the Los Angeles County Museum of Art, The Brooklyn Museum, the Seattle Art Museum, the Santa Barbara Museum of Art, and the Bibliothèque Nationale de France (National Library of France) in Paris. Her book, The Naked & The Nude: Images from the Sculpture Series, includes an introduction by Hèléne Pinet, curator of photography at the Rodin Museum in Paris. She has shot book covers for Random House and Farrar, Straus & Giroux, Inc., and magazine spreads that appeared in Smithsonian, Arthur Frommer's Budget Travel, Reader's Digest, and Archaeology Odyssey.Sky Bergman is a Professor of Photography and Video at Cal Poly State University in San Luis Obispo, CA.Websitehttps://www.skybergmanproductions.com/InstagramLinked InFacebookWe hope you have enjoyed this episode. Please like, comment, subscribe, and share the podcast.To find out more about Lynnis and what is going on in the V.I.B.E. Living World please go to https://link.tr.ee/LynnisJoin the V.I.B.E. Wellness Woman Network, where active participation fuels the collective journey toward health and vitality. Subscribe, engage, and embark on this adventure toward proactive well-being together. Go to https://www.vibewellnesswomannetwork.com to join. We have wonderful events, courses, challenges, guides, blogs and more all designed for the midlife woman who wants to keep her V.I.B.E. and remain Vibrant, Intuitive, Beautiful, and Empowered after 40+. Interested in an AI platform that meets all your needs? Click here

It's easy to say we trust God, but when we're faced with challenges and difficulties in life, our trust can waiver. When we learn to trust, we find peace, strength, and hope in the midst of any circumstance. Join us for the next couple weeks, as we learn how to trust God more fully in our lives.

It's easy to say we trust God, but when we're faced with challenges and difficulties in life, our trust can waiver. When we learn to trust, we find peace, strength, and hope in the midst of any circumstance. Join us for the next two weeks, as we learn how to trust God more fully in our lives.

Leveraged loans combined with treasuries create a solid strategy for navigating today's fixed income market. These two asset classes work like a peanut butter and jelly sandwich, balancing each other out—leveraged loans shine when interest rates rise, while treasuries thrive when rates drop. In our chat today with David Giroux, portfolio manager at T. Rowe Price, we dive into how this mix helps manage risk and enhance returns in uncertain market conditions. Giroux shares his insights on the current investment landscape, emphasizing the importance of evaluating management quality and capital allocation strategies. Join us as we unpack these ideas and explore what they mean for the future of investing.-----50 YEARS OF TREND FOLLOWING BOOK AND BEHIND-THE-SCENES VIDEO FOR ACCREDITED INVESTORS - CLICK HERE-----Follow Niels on Twitter, LinkedIn, YouTube or via the TTU website.IT's TRUE ? – most CIO's read 50+ books each year – get your FREE copy of the Ultimate Guide to the Best Investment Books ever written here.And you can get a free copy of my latest book “Ten Reasons to Add Trend Following to Your Portfolio” here.Learn more about the Trend Barometer here.Send your questions to info@toptradersunplugged.comAnd please share this episode with a like-minded friend and leave an honest Rating & Review on iTunes or Spotify so more people can discover the podcast.Follow Alan on Twitter.Read more about David here.Episode TimeStamps: 02:20 - Introduction to David Giroux and T. Rowe Price09:00 - Are mostly sectors overvalued?11:43 - What has driven the change in valuations?13:48 - How Giroux determines how much risk to allocate in markets18:19 - The outlook for equity returns and Giroux stance on AI21:42 - The relationship between market meltdowns and interest rates23:29 - Giroux's outlook for inflation28:32 - How Giroux uses his past experience to predict markets31:37 - How Giroux constructs stock portfolios35:35 -...

It's easy to say we trust God, but when we're faced with challenges and difficulties in life, our trust can waiver. When we learn to trust, we find peace, strength, and hope in the midst of any circumstance. Join us for the next four weeks, as we learn how to trust God more fully in our lives.

It's easy to say we trust God, but when we're faced with challenges and difficulties in life, our trust can waiver. When we learn to trust, we find peace, strength, and hope in the midst of any circumstance. Join us for the next three weeks, as we learn how to trust God more fully in our lives.

Jackson Howard is an editor and writer from Los Angeles who lives in Brooklyn. He's Senior Editor at Farrar, Straus and Giroux and its imprints MCD and AUWA (headed by Questlove), where he acquires and edits a broad range of fiction and nonfiction. Writers he has published include Judith Butler, Brontez Purnell, Catherine Lacey, Bryan Washington, Laura van den Berg, Sarah Schulman, Jonathan Escoffery, Fernando A. Flores, Susan Straight, Imogen Binnie, Shon Faye, Henry Hoke, Thomas Grattan, Venita Blackburn, Missouri Williams, and many others. Books he has edited have won or been nominated for the Booker Prize, the National Book Award, the Kirkus Prize, the Lambda Literary Award, the PEN Open Book Award, the PEN/Faulkner Award, the PEN/Hemingway Award, and the Los Angeles Times Award for First Fiction. A longtime Pitchfork contributor, his reviews, profiles, and essays have also appeared in The New York Times Magazine, The Cut, Rolling Stone, The Ringer, W., i-D, office, Document, and elsewhere. In 2023, he was featured in New York magazine's Power Issue and was named one of Harper's BAZAAR's 36 Voices of Now and part of Town & Country's Creative Aristocracy. In 2022, he was named a Star Watch Honoree by Publishers Weekly. _________________________________ The Critic and Her Publics Hosted by Merve Emre • Edited by Michele Moses • Music by Dani Lencioni • Art by Leanne Shapton • Sponsored by Alfred A. Knopf The Critic and Her Publics is a co-production between the Shapiro Center for Creative Writing and Criticism at Wesleyan University, New York Review of Books, and Lit Hub.

Ted Binion was Las Vegas royalty—the heir to a casino empire with wealth, power, and a dangerous lifestyle. But when he was found dead in 1998, the city buzzed with speculation. Was it suicide? An accidental overdose? A mob hit? Or something even more sinister?His girlfriend, Sandy Murphy, was devastated—or was she? While she claimed heartbreak, others saw deception. Was she a grieving lover or a scheming opportunist? And what really happened in Ted's final hours?Join us as we unravel the twists, betrayals, and shocking revelations behind the mysterious death of Ted Binion. Was justice served, or did someone get away with murder?Join us on Patreon to hear part 2 today!Today's snacks: UK snack extravaganza (thanks Samantha!) Twiglets, Hobnobs, Mr. Porky Scratchings, Jaffa Cakes, Penguins and Jelly Babies.Sources:Dateline, S30 E12, “What Happened in Vegas.”48 Hours, S20 E60, “Buried Secrets in Las Vegas”McManus, James (2003). Positively Fifth Street. Farrar, Straus, Giroux.https://www.courttv.com/trials/nv-v-murphy-tabish-2000/ https://www.texasmonthly.com/articles/forget-the-sopranos-meet-the-binions/ https://orangecoast.com/feature/sandy-murphys-complicated-life https://www.reviewjournal.com/homes/real-estate-millions/home-of-casino-heir-ted-binion-back-on-the-market-photos/ https://lasvegassun.com/news/2006/dec/23/murphy-owes-rich-benefactor-millions/ https://pvtimes.com/news/rick-tabish-from-prison-to-a-1-9b-data-deal-108257/ https://www.rgj.com/picture-gallery/news/2019/04/18/photos-ted-binion-murder-trial-2000/3512558002/ https://missoulian.com/the-troubled-trail-of-rick-tabish/article_4ca566fb-538f-5924-b1ac-b43c7b3e649d.html https://www.crimelibrary.org/notorious_murders/famous/binion/rick_6.html https://lasvegassun.com/news/1998/jun/12/sisters-horseshoe-buy-approved/ 

This scholar and author's latest book, Survival Is a Promise: The Eternal Life of Audre Lorde, was published by Farrar, Straus & Giroux in August 2024. As a queer Black feminist love evangelist, […]

Karla Mans Giroux delves into the research on radical remission and how lifestyle choices can help overcome cancer. Discover powerful strategies and stories of hope that highlight the impact of holistic living on cancer recovery. #RadicalRemission #LifestyleChoices #CancerRecovery

George Packer, staff writer at The Atlantic and the author Last Best Hope: America in Crisis and Renewal (Farrar, Straus and Giroux, 2021), offers analysis of what he calls President Trump's "might makes right" strategy, and the decimation of the United States' soft power through the destruction of USAID. 

The tension between doing good research and delivering on tight timelines is something I've experienced throughout my career in design and innovation. This conversation with Sam Zucker unpacks powerful approaches to making research more sustainable and equitable while building systems that support continuous learning and engagement. What particularly struck me was Sam's practical framework for embedding research into organizational workflows. Her approach transforms research from a periodic, resource-intensive effort into an ongoing capability that shapes decision-making and product development. This represents a crucial evolution in how we think about evidence-based design.   Questions This Episode Helps You Answer How can we build sustainable research systems that work within real-world constraints? What makes equity-based research different from traditional approaches? When should we adapt research methods for regulated environments? How might we use prototypes to get better research insights? Why do continuous research systems often succeed where one-off studies fail? I invited Sam to share her expertise because she brings a unique perspective on making research work in complex, regulated environments while maintaining a deep commitment to equity and inclusion. Her experience spans from reimagining college financial aid experiences to transforming employer benefits, always with a focus on serving people who are often overlooked in traditional research.   Episode Highlights [01:40] Sam describes her journey from an interdisciplinary background at Carnegie Mellon studying conceptual art, communication design, and sociolinguistics to founding Reroute Research, illustrating how diverse educational foundations can lead to innovative research approaches. [03:00] Shares insights from working on College Abacus, a groundbreaking tool that helped students understand true college costs beyond sticker prices, demonstrating how design research can tackle complex financial decisions. [05:30] Articulates her core focus: taking complex decisions (like college choice or insurance selection) and making them more understandable and actionable for users, revealing how design research can simplify without oversimplifying. [08:30] Introduces the innovative "researcher in residence" model where she embeds within companies for 3–4 months, showing how deeper integration leads to better knowledge transfer and organizational impact. [12:00] Explains her commitment to equity-based design and how it shapes recruiting practices, emphasizing the importance of reaching participants who are typically underrepresented. [15:30] Details practical strategies for inclusive recruitment, including flexible scheduling, multiple contact attempts, and accommodating cancellations — demonstrating how research processes themselves need to be designed for equity. [18:30] Shares approach to reciprocity in research, explaining how she ensures participants benefit from the process through information sharing and resource connections. [22:00] Describes how to build sustainable research systems that organizations can maintain long-term, emphasizing the importance of integrating with existing tools and workflows. [25:30] Provides a success story of Better Future Forward implementing a continuous research system, showing how research can become embedded in organizational culture. [31:30] Explains her approach to using low-fidelity prototypes early in research to get more accurate insights about what people actually want versus what they say they want. [37:30] Shares expertise on conducting research in highly regulated environments, emphasizing the importance of reading and understanding regulations firsthand rather than relying on others' interpretations. [41:30] Offers valuable advice for researchers working in regulated environments: build relationships with supportive stakeholders who can help drive innovation forward while navigating constraints. [45:00] Concludes with an important insight about the critical role of language in UX, noting how sometimes the most impactful research finding can be identifying the right word choice for users.   Questions to Help You Go Deeper Learning What surprised you about Sam's approach to continuous research systems and why? How does her equity-based framework challenge or enhance your current research practice? Which aspects of the researcher-in-residence model seem most valuable for your context? Leading How might you help your team understand and apply continuous research approaches? Where in your organization would more equitable research practices create the most value? What would success look like if you implemented ongoing research systems with your team? Applying What's one small experiment you could run next week with prototype-based research? Which current challenge could you address using Sam's approach to participant recruiting? How could you adapt the continuous research system to work in your specific context? Practicing How will you build more equitable research practices into your regular work? What support or resources do you need to implement continuous research systems?   Resources I Recommend Monteiro, Mike. Ruined by Design: How Designers Destroyed the World, and What We Can Do to Fix It. MULE BOOKS, 2024.  >>> Sam specifically mentioned finding this essential reading and I agree. This bold update of Monteiro's classic work challenges us to face the ethical implications of our design choices head-on. The 2024 edition feels especially relevant for research practitioners wrestling with AI ethics, privacy concerns, and the increasing impact of our design decisions on society. While provocative, it provides practical frameworks for making better choices about what we create and why. Monteiro, Mike. Design Is a Job: The Necessary Second Edition. Edited by Lisa Marie Marquis, Mule Books, 2024.  >>> While not mentioned in our conversation, this book expands on many of the ideas in this episode and is essential reading for every designer. Reece, Erik. Utopia Drive: A Road Trip through America's Most Radical Idea. First paperback edition, Farrar, Straus and Giroux, 2017.  >>> Sam highlighted this as one of her favorite books, noting how it connects to design thinking through its exploration of systematic change efforts. The book examines America's history of utopian communities as design experiments. I find it valuable for understanding how ambitious visions for change interact with real-world constraints — a tension researchers regularly navigate. Hall, Erika. Just Enough Research. 2024 edition, Mule Books, 2024.  >>> While not directly referenced by Sam, this newly updated guide aligns perfectly with her lean, practical approach to research. It provides excellent frameworks for right-sizing research efforts to match organizational constraints while maintaining rigor. The 2024 edition adds valuable perspective on remote research and working within regulated environments. Gray, Dave, et al. Gamestorming: A Playbook for Innovators, Rulebreakers, and Changemakers. O'reilly, 2010.  >>> Sam mentioned returning to this book often, seeing it as an intersection of conceptual art and facilitation techniques. I agree. While positioned as a workshop tool, Gamestorming's techniques for structured exploration and collaborative meaning-making are invaluable for research sessions. The methods can help create the trust and openness Sam emphasized as crucial for good research.   Tools We Discussed Typeform: For research participant feedback loops Salesforce: Example of embedding research in existing systems Asana/Jira/Notion: Options for research operations management   Deepen Your Learning 5.5 Things Every Designer Should Know About Hacking Bureaucracy with Marina Nitze — DT101 E106 Language + Design Research + Researcher Self-Care with Abby Bajuniemi — DT101 E96 Trauma-Informed Design + Participatory Design Perils + Research with Vulnerable Populations with Sarah Fathallah — DT101 E72 Remember to join Ask Like a Designer, our learning community at fluidhive.com/podcast for more resources and conversations about design thinking in practice!

GIVING TO GOD. What do you give a God who has everything? After-all, God doesn't have needs and is never short on cash. He lacks nothing, and is self-sufficient in everything. There's nothing we have that God needs- so, what does GIVING TO GOD even look like? And, why is it so important we learn how? Join us for this four week series that looks at the practical principles that demonstrate GIVING TO GOD as one of the most powerful things we learn in life.

Join Karla Mans Giroux, Dr. Scott Stoll, and Cyrus Khambatta as they discuss how lifestyle medicine and plant-based nutrition can prevent cancer and diabetes. Learn actionable steps to nourish your health and prevent chronic diseases. #CancerPrevention #DiabetesPrevention #LifestyleMedicine

Karla Mans Giroux is a holistic health coach, metastatic breast cancer thriver, and is passionate about exploring the powerful factors behind radical remission. In her work, Karla highlights the amazing causes that contribute to unexpected recoveries, including emotional healing, lifestyle and nutrition changes, mindset shifts, and spiritual connection. Karla helps individuals understand the mind-body connection. […]

In this episode of High Theory, Ryan Ruby talks to us about Poetry. Our standard definition of poetry today is an institutional one, much like contemporary art: if art is what artists and museums and collectors call art, poetry is what poets and professors and publishers say is poetry. Ruby argues that this indefinable thing humans have been doing well nigh forever is better understood as a medium than a form. Poetry is a way of storing and transmitting information, a mechanism of entertainment and authority, and a speech act that attends to changes of state. In the episode, Ryan references Eric Havelock, author of The Muse Learns to Write (Yale UP, 1986), who described the Homeric poems as the encyclopedia of Bronze age Greece. He also cites Marcel Detienne's book The Masters of Truth in Archaic Greece (trans. Janet Lloyd, Zone Books, 1996) who describes poetry as a form of “magico-religious speech.” Ryan Ruby is a writer, most recently of the book length poem Context Collapse: A Poem Containing the History of Poetry (Seven Stories Press, 2024). It got reviewed in The New York Times. He has also written a novel, titled The Zero and the One (Twelve Books, 2017), and book reviews and essays for all the fancy places: The New Yorker, Harper's, The New York Review of Books, The New York Times, Bookforum, New Left Review, etc. He is currently at work on a nonfiction narrative book about Berlin called Ringbahn for Farrar Straus, and Giroux. The image for this episode is a still from an animation of a supercomputer simulation of a pair of neutron stars colliding, merging and forming a black hole, created at the NASA Goddard Space Flight Center. Image courtesy of the NASA Goddard Photo and Video Flickr account. This image is in the public domain. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In this episode of High Theory, Ryan Ruby talks to us about Poetry. Our standard definition of poetry today is an institutional one, much like contemporary art: if art is what artists and museums and collectors call art, poetry is what poets and professors and publishers say is poetry. Ruby argues that this indefinable thing humans have been doing well nigh forever is better understood as a medium than a form. Poetry is a way of storing and transmitting information, a mechanism of entertainment and authority, and a speech act that attends to changes of state. In the episode, Ryan references Eric Havelock, author of The Muse Learns to Write (Yale UP, 1986), who described the Homeric poems as the encyclopedia of Bronze age Greece. He also cites Marcel Detienne's book The Masters of Truth in Archaic Greece (trans. Janet Lloyd, Zone Books, 1996) who describes poetry as a form of “magico-religious speech.” Ryan Ruby is a writer, most recently of the book length poem Context Collapse: A Poem Containing the History of Poetry (Seven Stories Press, 2024). It got reviewed in The New York Times. He has also written a novel, titled The Zero and the One (Twelve Books, 2017), and book reviews and essays for all the fancy places: The New Yorker, Harper's, The New York Review of Books, The New York Times, Bookforum, New Left Review, etc. He is currently at work on a nonfiction narrative book about Berlin called Ringbahn for Farrar Straus, and Giroux. The image for this episode is a still from an animation of a supercomputer simulation of a pair of neutron stars colliding, merging and forming a black hole, created at the NASA Goddard Space Flight Center. Image courtesy of the NASA Goddard Photo and Video Flickr account. This image is in the public domain. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

GIVING TO GOD. What do you give a God who has everything? After-all, God doesn't have needs and is never short on cash. He lacks nothing, and is self-sufficient in everything. There's nothing we have that God needs- so, what does GIVING TO GOD even look like? And, why is it so important we learn how? Join us for this four week series that looks at the practical principles that demonstrate GIVING TO GOD as one of the most powerful things we learn in life.

“Expect More Bulldozings”, the Princeton historian Matthew Karp predicts in this month's Harpers magazine about MAGA America. In his analysis of the Democrats' loss to Trump, Karp argues that the supposedly progressive party has become disconnected from working-class voters partially because it represents what he calls "the nerve center of American capitalism." He suggests that for all Democrats' strong cultural liberalism and institutional power, the party has failed to deliver meaningful economic reforms. The party's leadership, particularly Kamala Harris, he says, appeared out of touch with reality in the last election, celebrating the economic and poltical status quo in an America where the voters clearly wanted structural change. Karp advocates for a new left-wing populism that combines innovative economic programs with nationalism, similar to successful left-wing leaders like Obrador in Mexico and Lulu in Brazil and American indepedents like the Nebraskan Dan Osborne. Here are the 5 KEEN ON takeaways in our conversation with Karp:* The Democratic Party has become the party at the "nerve center of American capitalism," representing cultural, institutional, and economic power centers while losing its historic connection to working-class voters. Despite this reality, Democrats are unwilling or unable to acknowledge this transformation.* Kamala Harris's campaign was symptomatic of broader Democratic Party issues - celebrating the status quo while failing to offer meaningful change. The party's focus on telling voters "you never had it so good" ignored how many Americans actually felt about what they saw as their troubling economic situation.* Working-class voters didn't necessarily embrace Trump's agenda but rejected Democrats' complacency and disconnection from reality. The Democrats' vulnerability at the ballot box stands in stark contrast to their dominance of cultural institutions, academia, and the national security state.* The path forward for Democrats could look like Dan Osborne's campaign in Nebraska - a populist approach that directly challenges economic elites across party lines while advocating for universal programs rather than targeted reforms or purely cultural politics.* The solution isn't simply returning to New Deal-style politics or embracing technological fixes, but rather developing a new nationalist-leftist synthesis that combines universal social programs with pro-family, pro-worker policies while accepting the reality of the nation-state as the container for political change.Bulldozing America: The Full TranscriptANDREW KEEN: If there's a word or metaphor we can use to describe Trumpian America, it might be "bulldoze." Trump is bulldozing everything and everyone, or at least trying to. Lots of people warned us about this, perhaps nobody more than my guest today. Matthew Karp teaches at Princeton and had an interesting piece in the January issue of Harper's. Matthew, is bulldozing the right word? Is that our word of the month, of the year?MATTHEW KARP: It does seem like it. This column is more about the Democrats' electoral fortunes than Trump's war on the administrative state, but it seems to apply in a number of contexts.KEEN: When did you write it?KARP: The lead times for these Harper's pieces are really far in advance. They have a very trim kind of working order. I wrote this almost right in the wake of the election in November, and then some of the edits stretched on into December. It's still a review of the dynamics that brought Trump into office and an assessment of the various interpretations that have been proffered by different groups for why Trump won and why the Democrats lost.KEEN: You begin with an interesting half-joke: given Trump's victory, maybe we should use the classic Brechtian proposal to dissolve the people and elect another. You say there are some writers like Jill Filipovic, who has been on this show, and Rebecca Solnit, who everybody knows. There's a lot of hand-wringing, soul-searching on the left these days, isn't there?KARP: That's what defeat does to you. The impulse to essentially blame the people, not the politicians—there was a lot of that talk alongside insistences that Kamala Harris ran a "flawless" campaign. That was a prime adjective: flawless. This has been a feature of Democratic Party politics for a while. It certainly appeared in 2016, and while I don't think it's actually the majority view this time around, that faction was out there again.The Democratic Party's TransformationKEEN: It's an interesting word, "flawless." I've argued many times, both on the show and privately, that she ran—I'm not sure if even the word "ran" is the right word—what was essentially a deeply flawed campaign. You seem to agree, although you might suggest there are some structural elements. What's your analysis three months after the defeat, as the dust has settled?KARP: It doesn't feel like the dust has settled. I'm writing my piece now about these early days of the Trump administration, and it feels like a dust cloud—we can barely see because the headlines constantly cloud our vision. But looking back on the election, there are several things to say. The essential, broader trend, which I think is larger than Harris's particular moves as a candidate or her qualities and deficits, has to do with the Democratic Party as a national entity—I don't like the word "brand," though we all have to speak as if we're marketers now.Since Obama in particular, and this is an even longer-running trend, the Democratic Party's fortunes have really nosedived with voters making less money, getting less education, voters in working-class and lower-middle-class positions—measured any way you slice it sociologically. This is not only a historic reversal from what was once the party of Roosevelt, which Joe Biden tried to resurrect with that giant FDR poster behind him in the White House, but it represents a fundamental shift in American politics.Political scientists talk about class dealignment, the way in which, for a long time, there essentially was no class alignment between the parties. These days, if anything, there's probably a stronger case for the Republicans to be more of a working-class party just from their coalition, although I think that's overstated too. From the Democratic perspective, what's striking is the trend—the slipping away, the outmigration of all these voters away from the Democrats, especially in national elections, in presidential elections.The Party of CapitalKEEN: You put it nicely in your piece—I'm quoting you—"The fault is not in the Democrats' campaigns, it's in themselves." And then you write, and I think this is the really important sentence: "This is a party that represents the nerve center of American capitalism, ideological production and imperial power." Some people might suggest, well, what's wrong with that? America should be proud of its capitalism, its imperial power, its ideological production. But what's so surreal, so jarring about all this is that Democrats don't acknowledge that. You can see it in Harris, in her husband, in San Francisco and in Park Slope, Brooklyn, where you live. You can see it in Princeton, in Manhattan. It's so self-evident. And yet no one is willing to actually acknowledge this.KARP: It's interesting to think about it that way because I wonder if a more candid piece of self-recognition would benefit the party. I think some of it is there's a deep-seated need, going back to that tradition of FDR and especially on the part of the left wing of the party—anyone who's even halfway progressive—to feel like this is the party of the little guy against the big guy, the party of marginalized people, the party of justice for all, not just for the powerful.That felt need transcends the statistics tallied up in voting returns. For the media and institutional complex of the Democratic Party, which includes many politicians, that reality will still be a reality even if the facts on the ground have changed. Some of it is, I think, a genuine refusal to see what's in front of you—it's not hypocritical because that implies willful misleading, whereas I think it's a deeper ideological thing for many people.The Status Quo PartyKEEN: Is it just cyclical? The FDR cycle, Great Society, New Deal, LBJ—all of that has come to an end, and the ideology hasn't caught up with it? Democrats still see themselves as radical, but they're actually deeply conservative. I've had so many conversations with people who think of themselves as progressives and say to me, "I used to think I'm a progressive, but in the context of Trump or some other populist, I now realize I'm a conservative." None of them recognize the broader historical meaning. The irony is that they actually are conservative—they're for the status quo. That was clear in the last election. Harris, for better or worse, celebrated the old America, and Trump had a vision of a new America, for better or worse. Yet no one was really willing to acknowledge this.KARP: Yes, institutionally and socially, the Democrats have become the party of the status quo. People on the left constantly lambaste Democrats for lacking a bold reform agenda, but that's sort of not the point. Some people will say Joe Biden was the most progressive president since FDR because he spent a lot of money on infrastructure programs. But my view is that enhanced government spending, which did increase the federal budget as a share of GDP to significant levels, nevertheless didn't result in a single reform program you can identify and attach to Biden's name.Unlike all these progressive Democratic presidents past—even Obama had Obamacare—it's not really clear what Biden's legacy is other than essentially increasing the budget. None of those programs, none of that spending, improved his political popularity because that money was so diffuse, or in other cases so targeted that it went to build this one chip plant in one town in Ohio. If you didn't happen to be in that county, it made no difference to you. There wasn't anything like healthcare reform, structural family leave reform, or childcare reform—something that somebody could say, "This president actually changed the way my life operates for the better."Cultural Politics and ClassKEEN: Let's talk about cultural politics. Thomas Frank has sometimes been accused, if not of racism, certainly of being a kind of conservative populist, even if he sees himself from the left. Is one of the reasons why the Democratic Party has lost the support of much of the American working class attributable to cultural politics, to the new left victory in the '60s and its control of the Democratic agenda, which is really manifested in many ways by somebody like Kamala Harris—a wealthy lawyer running as a member of the diverse underclass?KARP: Look, I don't want to say the Democrats lost because of "woke." I think there were larger issues in play, and the principal one is this economic question. But you can't actually separate those issues. What people have intuited is that the Democrats have become a party that has retained, if anything advanced, this cultural liberalism coming out of the new left. As recently as 2020, there was a very new left-like insurgency of street protests focused on police brutality and structural racism.I don't actually think Americans are broadly hostile to civil rights equality and, in substance, a lot of the Democratic positions on those issues. But when you essentially hollow out your party's historic core connection to the working class and to economic reform, and in a hundred different ways from Clinton to Obama to Biden take so much off the table in terms of working-class politics, then it's no wonder that a lot of people come to think these minority populations are essentially the clients of very powerful patrons.Paths ForwardKEEN: You note in a tweet that the Democrats are what you call "politically pathetic." In your piece, you write about Dan Osborne, an independent union steamfitter who ran for Senate in Nebraska. Are guys like Osborne the fix here? The solution? A new way of thinking about America, perhaps learning from right-wing populism—a new populism of the left?KARP: Absolutely. I don't think they're a silver bullet. There are a lot of institutional and social obstacles to reconstituting some kind of 19th-century style or mid-twentieth century style working-class project, whether it's organizing labor unions or mass parties of the left. That being said, the Osborne campaign absolutely represents an electoral road forward for people who want real change.He wildly outperformed not just Kamala Harris but the other Democrat running for Senate. His margins were highest precisely in the places where Democrats have struggled the most. In the wealthy suburban districts around Omaha where Harris actually won, Osborne more or less held serve. But where he really ran up the score was further out in rural areas and among workers. I would bet a lot of money that he way overperformed with voters with lower education levels and lower incomes.Looking to the FutureKEEN: Finally, is there an opportunity in a structural sense? You're still presenting the old America, a federal state. But the Trump people, for better or worse, are cutting this. They're attacking it on lots of levels. Are there really radical ideas, maybe not traditional left-wing ideas or even progressive ideas, certainly associated with technology—you talked about universal basic income, decentralization, even what we call Web3—which might revitalize progressives in the 21st century, or is that simply unrealistic?KARP: We've got to keep our eyes open. My little faction of the sort of dissident left is often accused of being overly nostalgic by opponents on the left. I take the criticism that the vision I've laid out risks being nostalgic, towards the middle decades of the 20th century when union density was higher, industrial America was stronger, and you had healthy families and good jobs.I'm very leery of technological quick fixes. I don't think the blockchain is going to resurrect socialism. I do think there is a political opportunity that would represent a more conscious break with the liberal leftism that has been in the water of the Democratic Party and the progressive left since 1968. We need to move away from this sort of championship of small groups and towards a more universal, family-centered, country-centered approach.I think the current is flowing towards the nation-state and not towards the globe. So I'm okay with tariff politics, with the celebration of the national, and to some extent with this impulse to get control of the border. That doesn't mean mass deportations, but it does mean having some actual understanding of who is coming into the country and some orderly procedure. Every other country in the world, including those lefty social democracies, has that.The successful left-wing leaders have all been nationalists of one kind or another. Look at AMLO in Mexico or Lula in Brazil. There are welfare policies that are super popular that can be branded not as some airy-fairy Nordic social democracy thing, but as a pro-family, pro-worker, pro-American sensibility that you can easily connect to traditional values and patriotic sentiment. It's the easiest thing in the world, at least ideologically, to imagine that formulation. What it would run afoul of is a lot of entrenched institutional connections within the Democratic Party and broadly on the left, within the NGO world, academia, and the media class, who are attached to the current structure of things.Matthew Karp is a historian of the U.S. Civil War era and its relationship to the nineteenth-century world. He received his Ph.D. in History from the University of Pennsylvania in 2011 and joined the Princeton faculty in 2013. His first book, This Vast Southern Empire: Slaveholders at the Helm of American Foreign Policy(Link is external) (Harvard, 2016) explores the ways that slavery shaped U.S. foreign relations before the Civil War. In the larger transatlantic struggle over the future of bondage, American slaveholders saw the United States as slavery's great champion, and harnessed the full power of the growing American state to defend it both at home and abroad. This Vast Southern Empire received the John H. Dunning Prize from the American Historical Association, the James Broussard Prize from the Society for Historians of the Early American Republic, and the Stuart L. Bernath Prize from the Society for Historians of American Foreign Relations. Karp is now at work on two books, both under contract with Farrar, Straus, & Giroux. The first, Millions of Abolitionists: The Republican Party and the Political War on Slavery, considers the emergence of American antislavery mass politics. At the midpoint of the nineteenth century, the United States was the largest and wealthiest slave society in modern history, ruled by a powerful slaveholding class and its allies. Yet just ten years later, a new antislavery party had forged a political majority in the North and won state power in a national election, setting the stage for disunion, civil war, and the destruction of chattel slavery itself. Millions of Abolitionists examines the rise of the Republican Party from 1854 to 1861 as a political revolution without precedent or sequel in the history of the United States. The second book, a meditation on the politics of U.S. history, explores the ways that narratives of the American experience both serve and shape different ideological ends — in the nineteenth century, the twentieth century, and today.Named as one of the "100 most unconnected men" by GQ magazine, Andrew Keen is amongst the world's least 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 poorly reviewed 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 badly behaved children. 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

GIVING TO GOD. What do you give a God who has everything? After-all, God doesn't have needs and is never short on cash. He lacks nothing, and is self-sufficient in everything. There's nothing we have that God needs- so, what does GIVING TO GOD even look like? And, why is it so important we learn how? Join us for this four week series that looks at the practical principles that demonstrate GIVING TO GOD as one of the most powerful things we learn in life.

GIVING TO GOD. What do you give a God who has everything? After-all, God doesn't have needs and is never short on cash. He lacks nothing, and is self-sufficient in everything. There's nothing we have that God needs- so, what does GIVING TO GOD even look like? And, why is it so important we learn how? Join us for this four week series that looks at the practical principles that demonstrate GIVING TO GOD as one of the most powerful things we learn in life.

It couldn't be truer that people pay attention to who the President, King, or Prime Minister is hanging out with.  It would make sense that the people closest to the person in charge would have at least a voice in the ear of the person calling the shots.  We have an interesting situation going on now, but imagine if the person closest to the person in charge of an empire was a self-proclaimed mystic and faith healer?   What would it look like with Ms. Cleo in the ear of George W. during the tough days following 9/11?  Enter the tale of Rasputin.  Grigori Rasputin came from the remote area of Siberia to become one of the major influences of the Russian Empire.  His rise to prominence was carved by the path of religion and many thought he had healing powers, including the King and Queen.  But did Rasputin live the holy life he preached about?  What was his relationship with the King's children really like?  If he wasn't funny, and not good looking at all, how did he pull so much tail?  We'll dive into all this and more in the Rasputin episode of AHC Podcast.       Intro Music Credit: TIK TOK [No Copyright Sound] Trap Beat [Hip Hop, Rap, Instrumental] [ FREE USE MUSIC ] - Deceiver https://www.youtube.com/watch?v=-dJC5lLHnXU&t=0s https://creativecommons.org/licenses/by/3.0/         Citations: Smith, D. (2016). Rasputin: Faith, power, and the twilight of the Romanovs. Farrar, Straus and Giroux.   Landau, S. (2018, August 7). The long, hard journey of Rasputin's penis. All That's Interesting. Retrieved from https://allthatsinteresting.com/rasputin-penis Wikipedia contributors. (n.d.). Grigori Rasputin. In Wikipedia. Retrieved January 25, 2025, from https://en.wikipedia.org/wiki/Grigori_Rasputin

Wir springen in dieser Folge in die USA des späten 19. Jahrhunderts. Sowohl Thomas Edison als auch Alexander Graham Bell haben gerade die ersten Tonaufnahme- und Wiedergabegeräte entwickelt, als ein deutscher Einwanderer sich daran macht, alles aufzuwirbeln. Wir sprechen in dieser Folge darüber, wie Emil Berliner scheinbar aus dem Nichts die Arbeit dieser beiden Koryphäen verbessert und damit den Grundstein für die Musikindustrie, so wie wir sie heute kennen, legt. // Erwähnte Folgen GAG463: Die Erfindung der Glühlampe – https://gadg.fm/463 GAG473: Die Erfindung der Lochkarte – https://gadg.fm/473 GAG358: Philipp Reis und die Erfindung des Telefons – https://gadg.fm/358 GAG168: Carl Laemmle und die Anfänge Hollywoods – https://gadg.fm/168 GAG448: Die Phenol-Verschwörung – https://gadg.fm/448 GAG437: Die holprige Karriere des Reißverschlusses – https://gadg.fm/437 GAG480: Kein Klecks – die Erfindung des Kugelschreibers – https://gadg.fm/480 GAG14: Ein englisches Atlantis – https://gadg.fm/14 // Literatur - Andre Millard. America on Record: A History of Recorded Sound. Cambridge University Press, 2005. - David Morton. Off the Record: The Technology and Culture of Sound Recording in America. Rutgers University Press, 2000. - Greg Milner. Perfecting Sound Forever: An Aural History of Recorded Music. Farrar, Straus and Giroux, 2009. - Jonathan Scott. Into the Groove. Bloomsbury Publishing, 2022. Das Episdodenbild zeigt eines der ersten Patente Berliners. Die Aufnahme von Édouard-Léon Scott de Martinville wurde von First Sounds rekonstruiert und unter einer Attribution 4.0 International Creative Commons Lizenz zur Verfügung gestellt. //Aus unserer Werbung Du möchtest mehr über unsere Werbepartner erfahren? Hier findest du alle Infos & Rabatte: https://linktr.ee/GeschichtenausderGeschichte //Wir haben auch ein Buch geschrieben: Wer es erwerben will, es ist überall im Handel, aber auch direkt über den Verlag zu erwerben: https://www.piper.de/buecher/geschichten-aus-der-geschichte-isbn-978-3-492-06363-0 Wer Becher, T-Shirts oder Hoodies erwerben will: Die gibt's unter https://geschichte.shop Wer unsere Folgen lieber ohne Werbung anhören will, kann das über eine kleine Unterstützung auf Steady oder ein Abo des GeschichteFM-Plus Kanals auf Apple Podcasts tun. Wir freuen uns, wenn ihr den Podcast bei Apple Podcasts oder wo auch immer dies möglich ist rezensiert oder bewertet. Wir freuen uns auch immer, wenn ihr euren Freundinnen und Freunden, Kolleginnen und Kollegen oder sogar Nachbarinnen und Nachbarn von uns erzählt! Du möchtest Werbung in diesem Podcast schalten? Dann erfahre hier mehr über die Werbemöglichkeiten bei Seven.One Audio: https://www.seven.one/portfolio/sevenone-audio

Whatever happened to selling out? The defining concern of Generation X has become a relic from another era. How that happened is best illustrated by one of the idea's last gasps, when in 2001, Oprah Winfrey invited author Jonathan Franzen to come on her show to discuss his new novel The Corrections. A month later, she withdrew the invitation, kicking off a media firestorm. The Oprah-Franzen Book Club Dust-Up of 2001 was a moment when two ways of thinking about selling out smashed into each other, and one of them—the one that was on its way out already—crashed and burned in public, seldom to be seen again. Some of the voices you'll hear in this episode include screenwriter Helen Childress; writer and musician Franz Nicolay; New York Times critic Wesley Morris, Oprah producer Alice McGee; Boris Kachka, author of Hothouse: The Art of Survival and the Survival of Art at America's Most Celebrated Publishing House, Farrar, Straus, and Giroux; Bethany Klein, author of Selling Out: Culture, Commerce and Popular Music; and Laura Miller, Slate's book critic. This episode was written by Willa Paskin and produced by Benjamin Frisch. It was edited by Benjamin Frisch and Gabriel Roth. Cleo Levin was our research assistant. Decoder Ring is produced by Evan Chung, Katie Shepherd, and Max Freedman, with help from Sofie Kodner. Derek John is Executive Producer. Merritt Jacob is Senior Technical Director. If you haven't yet, please subscribe and rate our feed in Apple Podcasts or wherever you get your podcasts. And even better, tell your friends. If you're a fan of the show, please sign up for Slate Plus. Members get to listen to Decoder Ring and all other Slate podcasts without any ads and have total access to Slate's website. Your support is also crucial to our work. Go to slate.com/decoderplus to join Slate Plus today.  Disclosure: A Bond Account is a self-directed brokerage account with Public Investing, member FINRA/SIPC. Deposits into this account are used to purchase 10 investment-grade and high-yield bonds. As of 9/26/24, the average, annualized yield to worst (YTW) across the Bond Account is greater than 6%. A bond's yield is a function of its market price, which can fluctuate; therefore, a bond's YTW is not “locked in” until the bond is purchased, and your yield at time of purchase may be different from the yield shown here. The “locked in” YTW is not guaranteed; you may receive less than the YTW of the bonds in the Bond Account if you sell any of the bonds before maturity or if the issuer defaults on the bond. Public Investing charges a markup on each bond trade. See our Fee Schedule. Bond Accounts are not recommendations of individual bonds or default allocations. The bonds in the Bond Account have not been selected based on your needs or risk profile. See https://public.com/disclosures/bond-account to learn more. Learn more about your ad choices. Visit megaphone.fm/adchoices