Podcasts about Giroux

گردآوری و روایت: ارشیا عطاری تدوین: طنین خاکسا  موسیقی تیترا‌ژ: مودی موسوی (اینستاگرام | توییتر) طراح گرافیک: تارا نباتیان اسپانسر: آمبرلا   اینستاگرام چیزکست | توییتر چیزکست | تلگرام چیزکست  وبسایت چیزکست حمایت مالی از چیزکست ارتباط مستقیم: chizcast@outlook.com منابع این قسمت   Ashenburg, K. (2007). The dirt on clean: An unsanitized history. Farrar, Straus and Giroux. Classen, C., Howes, D., & Synnott, A. (1994). Aroma: The cultural history of smell. Routledge. Corbin, A. (1986). The foul and the fragrant: Odor and the French social imagination (C. Porter, Trans.). Harvard University Press. (Original work published in 1982) Vigarello, G. (2006). Concepts of cleanliness: Changing attitudes in France since the Middle Ages (J. Birrell, Trans.). Cambridge University Press. Smith, V. (2007). Clean: A history of personal hygiene and purity. Oxford University Press.

"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 series, we'll explore the promises of God and raise our expectations. Expect it!

"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 series, we'll explore the promises of God and raise our expectations. Expect it!

Our students just came back from camp and they are on fire for Jesus. Join us as we talk about why the next generation matters and how we can play a part!

Geoff Dyer is the author of the memoir Homework, available from Farrar, Straus, & Giroux.  Dyer's other books include The Last Days of Roger Federer, Out of Sheer Rage, Yoga for People Who Can't Be Bothered to Do It, Zona,See/Saw, and the essay collection Otherwise Known as the Human Condition (winner of a National Book Critics Circle Award for criticism). A fellow of the Royal Society of Literature and a member of the American Academy of Arts and Sciences, Dyer lives in Los Angeles, where he is a writer in residence at the University of Southern California. His books have been translated into twenty-four languages. *** Otherppl with Brad Listi⁠⁠⁠⁠⁠⁠⁠⁠ is a weekly podcast featuring in-depth interviews with today's leading writers. Available where podcasts are available: ⁠⁠⁠⁠⁠⁠⁠⁠Apple Podcasts⁠⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠⁠Spotify⁠⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠⁠YouTube⁠⁠⁠⁠⁠⁠⁠⁠, etc. Subscribe to ⁠⁠⁠⁠⁠⁠⁠⁠Brad Listi's email newsletter⁠⁠⁠⁠⁠⁠⁠⁠. ⁠⁠⁠⁠⁠⁠⁠⁠Support the show on Patreon⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠Merch⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠  ⁠⁠⁠⁠⁠⁠⁠⁠Bluesky⁠⁠⁠⁠⁠⁠⁠⁠ Email the show: letters [at] otherppl [dot] com The podcast is an ⁠⁠⁠⁠⁠⁠⁠⁠affiliate partner of Bookshop⁠⁠⁠⁠⁠⁠⁠⁠, working to support local, independent bookstores. Learn more about your ad choices. Visit megaphone.fm/adchoices

Claude Giroux joins the show to talk about signing his one-year extension that will keep him with the Senators for another season

Great night at Emerald Links for Nine and Dine, new CBA done in the NHL, what's going on with Giroux and the Sens, Redblacks, and Mitch Marner heading to free agency.

NHL analyst Frankie Corrado on Free Agent Frenzy on TSN, backchannel deals, Leafs and Blue Jackets could be busy teams on July 1st, Claude Giroux left in limbo, Habs off-season plans and playoff salary cap coming to the NHL.

An intimate, affecting account of life during wartime, told through the lives that have been shattered. Even as scores of Americans rally to the Ukrainian cause and adopt Volodymyr Zelensky as a hero, the lives of Ukrainians remain opaque and mostly anonymous. In By the Second Spring, the historian Danielle Leavitt goes beyond familiar portraits of wartime heroism and victimhood to reveal the human experience of the conflict. An American who grew up in Ukraine, Leavitt draws on her deep familiarity with the country and a unique trove of online diaries to track a diverse group of Ukrainians through the first year of Russia's full-scale invasion. Among others, we meet Vitaly, whose plans to open a coffee bar in a Kyiv suburb come to naught when the Russian army marches through his town and his apartment building is split in two by a rocket; Anna, who drops out of the police academy and begins a tumultuous relationship with a soldier she meets online; and Polina, a fashion-industry insider who returns home from Los Angeles with her American husband to organize relief. To illuminate the complex resurgence of Ukraine's national spirit, Leavitt also tells the story of Volodymyr Shovkoshitniy—a nuclear engineer at Chernobyl who went on to lead a daring campaign in the late 1980s to return the bodies of three Ukrainian writers who'd died in a Soviet gulag. Writing with closeness and compassion, Leavitt has given us an interior history of Europe's largest land war in seventy-five years. 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

An intimate, affecting account of life during wartime, told through the lives that have been shattered. Even as scores of Americans rally to the Ukrainian cause and adopt Volodymyr Zelensky as a hero, the lives of Ukrainians remain opaque and mostly anonymous. In By the Second Spring, the historian Danielle Leavitt goes beyond familiar portraits of wartime heroism and victimhood to reveal the human experience of the conflict. An American who grew up in Ukraine, Leavitt draws on her deep familiarity with the country and a unique trove of online diaries to track a diverse group of Ukrainians through the first year of Russia's full-scale invasion. Among others, we meet Vitaly, whose plans to open a coffee bar in a Kyiv suburb come to naught when the Russian army marches through his town and his apartment building is split in two by a rocket; Anna, who drops out of the police academy and begins a tumultuous relationship with a soldier she meets online; and Polina, a fashion-industry insider who returns home from Los Angeles with her American husband to organize relief. To illuminate the complex resurgence of Ukraine's national spirit, Leavitt also tells the story of Volodymyr Shovkoshitniy—a nuclear engineer at Chernobyl who went on to lead a daring campaign in the late 1980s to return the bodies of three Ukrainian writers who'd died in a Soviet gulag. Writing with closeness and compassion, Leavitt has given us an interior history of Europe's largest land war in seventy-five years. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

An intimate, affecting account of life during wartime, told through the lives that have been shattered. Even as scores of Americans rally to the Ukrainian cause and adopt Volodymyr Zelensky as a hero, the lives of Ukrainians remain opaque and mostly anonymous. In By the Second Spring, the historian Danielle Leavitt goes beyond familiar portraits of wartime heroism and victimhood to reveal the human experience of the conflict. An American who grew up in Ukraine, Leavitt draws on her deep familiarity with the country and a unique trove of online diaries to track a diverse group of Ukrainians through the first year of Russia's full-scale invasion. Among others, we meet Vitaly, whose plans to open a coffee bar in a Kyiv suburb come to naught when the Russian army marches through his town and his apartment building is split in two by a rocket; Anna, who drops out of the police academy and begins a tumultuous relationship with a soldier she meets online; and Polina, a fashion-industry insider who returns home from Los Angeles with her American husband to organize relief. To illuminate the complex resurgence of Ukraine's national spirit, Leavitt also tells the story of Volodymyr Shovkoshitniy—a nuclear engineer at Chernobyl who went on to lead a daring campaign in the late 1980s to return the bodies of three Ukrainian writers who'd died in a Soviet gulag. Writing with closeness and compassion, Leavitt has given us an interior history of Europe's largest land war in seventy-five years. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies

An intimate, affecting account of life during wartime, told through the lives that have been shattered. Even as scores of Americans rally to the Ukrainian cause and adopt Volodymyr Zelensky as a hero, the lives of Ukrainians remain opaque and mostly anonymous. In By the Second Spring, the historian Danielle Leavitt goes beyond familiar portraits of wartime heroism and victimhood to reveal the human experience of the conflict. An American who grew up in Ukraine, Leavitt draws on her deep familiarity with the country and a unique trove of online diaries to track a diverse group of Ukrainians through the first year of Russia's full-scale invasion. Among others, we meet Vitaly, whose plans to open a coffee bar in a Kyiv suburb come to naught when the Russian army marches through his town and his apartment building is split in two by a rocket; Anna, who drops out of the police academy and begins a tumultuous relationship with a soldier she meets online; and Polina, a fashion-industry insider who returns home from Los Angeles with her American husband to organize relief. To illuminate the complex resurgence of Ukraine's national spirit, Leavitt also tells the story of Volodymyr Shovkoshitniy—a nuclear engineer at Chernobyl who went on to lead a daring campaign in the late 1980s to return the bodies of three Ukrainian writers who'd died in a Soviet gulag. Writing with closeness and compassion, Leavitt has given us an interior history of Europe's largest land war in seventy-five years. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

An intimate, affecting account of life during wartime, told through the lives that have been shattered. Even as scores of Americans rally to the Ukrainian cause and adopt Volodymyr Zelensky as a hero, the lives of Ukrainians remain opaque and mostly anonymous. In By the Second Spring, the historian Danielle Leavitt goes beyond familiar portraits of wartime heroism and victimhood to reveal the human experience of the conflict. An American who grew up in Ukraine, Leavitt draws on her deep familiarity with the country and a unique trove of online diaries to track a diverse group of Ukrainians through the first year of Russia's full-scale invasion. Among others, we meet Vitaly, whose plans to open a coffee bar in a Kyiv suburb come to naught when the Russian army marches through his town and his apartment building is split in two by a rocket; Anna, who drops out of the police academy and begins a tumultuous relationship with a soldier she meets online; and Polina, a fashion-industry insider who returns home from Los Angeles with her American husband to organize relief. To illuminate the complex resurgence of Ukraine's national spirit, Leavitt also tells the story of Volodymyr Shovkoshitniy—a nuclear engineer at Chernobyl who went on to lead a daring campaign in the late 1980s to return the bodies of three Ukrainian writers who'd died in a Soviet gulag. Writing with closeness and compassion, Leavitt has given us an interior history of Europe's largest land war in seventy-five years. Learn more about your ad choices. Visit megaphone.fm/adchoices

An intimate, affecting account of life during wartime, told through the lives that have been shattered. Even as scores of Americans rally to the Ukrainian cause and adopt Volodymyr Zelensky as a hero, the lives of Ukrainians remain opaque and mostly anonymous. In By the Second Spring, the historian Danielle Leavitt goes beyond familiar portraits of wartime heroism and victimhood to reveal the human experience of the conflict. An American who grew up in Ukraine, Leavitt draws on her deep familiarity with the country and a unique trove of online diaries to track a diverse group of Ukrainians through the first year of Russia's full-scale invasion. Among others, we meet Vitaly, whose plans to open a coffee bar in a Kyiv suburb come to naught when the Russian army marches through his town and his apartment building is split in two by a rocket; Anna, who drops out of the police academy and begins a tumultuous relationship with a soldier she meets online; and Polina, a fashion-industry insider who returns home from Los Angeles with her American husband to organize relief. To illuminate the complex resurgence of Ukraine's national spirit, Leavitt also tells the story of Volodymyr Shovkoshitniy—a nuclear engineer at Chernobyl who went on to lead a daring campaign in the late 1980s to return the bodies of three Ukrainian writers who'd died in a Soviet gulag. Writing with closeness and compassion, Leavitt has given us an interior history of Europe's largest land war in seventy-five years. Learn more about your ad choices. Visit megaphone.fm/adchoices

One October morning in 2018, journalist William Geroux says he was returning some books to his local Virginia Beach Library when he noticed a new state historical marker planted in the ground near the front entrance. It said the library was built on the site of a World War II prisoner of war camp. In Mr. Giroux's author's note in his latest book called "The Fifteen," he writes that he "was surprised and a little embarrassed" not to know that, during World War II, the U S had 700 POW camps spread throughout the United States in 46 different states, housing 371,683 German soldiers and 49,784 Italians. His book is subtitled "Murder, Retribution, and the Forgotten Story of Nazi POWs in America." Learn more about your ad choices. Visit megaphone.fm/adchoices

One October morning in 2018, journalist William Geroux says he was returning some books to his local Virginia Beach Library when he noticed a new state historical marker planted in the ground near the front entrance. It said the library was built on the site of a World War II prisoner of war camp. In Mr. Giroux's author's note in his latest book called "The Fifteen," he writes that he "was surprised and a little embarrassed" not to know that, during World War II, the U S had 700 POW camps spread throughout the United States in 46 different states, housing 371,683 German soldiers and 49,784 Italians. His book is subtitled "Murder, Retribution, and the Forgotten Story of Nazi POWs in America." Learn more about your ad choices. Visit megaphone.fm/adchoices

I interviewed 60 Brits to debunk one of psychology's greatest myths. Priming is one of the best-known biases in behavioural science. Kahneman mentions it 35 times in his best-selling book Thinking Fast and Slow. And yet, I'm not convinced it really works. In five separate experiments, I tested it. Does priming work, or is it a myth?  The studies:  Authenticity study: https://ibb.co/5W14DM2N Creativity study: https://ibb.co/FbxxNMDf Guilty study: https://ibb.co/XrTLXrY4 Anchoring + priming study: https://ibb.co/99LLw7G9 Reading time study: https://ibb.co/LDYc18yF ---  Subscribe to the (free) Nudge Newsletter: https://nudge.ck.page/profile Connect on LinkedIn: https://www.linkedin.com/in/phill-agnew-22213187/ Watch Nudge on YouTube: https://www.youtube.com/@nudgepodcast/ Learn more about Voxpopme: https://www.voxpopme.com/ ---  Sources:  Bargh, J. A., Chen, M., & Burrows, L. (1996). Automaticity of social behavior: Direct effects of trait construct and stereotype activation on action. Journal of Personality and Social Psychology, 71(2), 230–244. Chernev, A. (2011). Semantic anchoring in sequential evaluations of vices and virtues. Journal of Consumer Research, 37(5), 761–774. Doyen, S., Klein, O., Pichon, C. L., & Cleeremans, A. (2012). Behavioral priming: It's all in the mind, but whose mind? PLoS ONE, 7(1), e29081. Fitzsimons, G. J., Chartrand, T. L., & Fitzsimons, G. M. (2008). Automatic effects of brand exposure on motivated behavior: How Apple makes you “think different”. Journal of Consumer Research, 35(1), 21–35. Goldsmith, K., Cho, E., & Dhar, R. (2012). Priming creativity: The effects of subliminal priming on creative problem solving. In Z. Gürhan-Canli, C. Otnes, & R. Zhu (Eds.), Advances in Consumer Research (Vol. 40, pp. 472–473). Association for Consumer Research. Kahneman, D. (2011). Thinking, fast and slow. Farrar, Straus and Giroux. Kahneman, D. (2012, September 26). A letter to the priming research community [Open email].

Zásadní zlom v dějinách západu? Podle kanadského antropologa a evolučního biologa Josepha Henricha to možná nebyl rozum, renesance ani reforma, ale církevní zákaz sňatků mezi bratranci. Právě ten prý rozbil klanové vazby a otevřel prostor pro menší, svobodnější rodiny – a s nimi i pro individualismus, důvěru v pravidla a vznik západního typu myšlení. Detaily církevní regulace se tak mění ve stavební kámen civilizační revoluce. Výsledkem byli „nejpodivnější lidé na světě“, jak píše ve svém světovém bestselleru z roku 2022 –jednotlivci, kteří se orientují na normy, důvěřují cizincům a chtějí žít sami za sebe.Feministická teoretička Sophie Lewis s tím nesouhlasí. Rodina není počátkem svobody, ale jejím koncem, přesněji: je továrnou na únavu, nerovnost a násilí. V manifestu Zrušte rodinu, rovněž z roku 2022, vyzývá k jejímu zničení, nikoli z nenávisti k vztahům, ale ve jménu jejich osvobození. Unavená matka za dveřmi malého bytu podle ní není obrazem péče, ale systémového selhání. A moderní technologie prý umožní vysvobodit reprodukci z pasti binarity a heteronormativity. Nejen péče se má kolektivizovat – dítě si přece může každý pořídit bez nutnosti zatěžovat se heteronormativním útlakem.Navzdory podobným radikálním vizím – o které není ve filozofii nouze – se nezdá, že by rodiny mizely. Sice přibývá lidí žijících o samotě, klesá počet sňatků a narůstá podíl jedináčků, výzkumy však rovněž ukazují, že mladí lidé se ideje rodiny nevzdávají – nadále ji vnímají jako hodnotný a žádoucí cíl. Spíše než ústup rodiny sledujeme její proměnu, která někdy připomíná rozpad, jindy rozrůstání.Socioložka Matilda White Rileyová – jejíž práci rozvíjí i současná autorka Eva Illouzová – popsala už před desetiletími pozoruhodný fenomén narůstající „rodinné hustoty“. V důsledku prodlužujícího se života, rozvodů, opakovaných sňatků a patchworkových uspořádání dnes můžeme žít až ve čtyřech generacích současně. Tento trend se už promítá i do domácností – zatímco v Česku převažují dosud ty menší, ve Spojených státech se počet těch, kde spolu žijí tři a více generací, za poslední dekádu téměř zčtyřnásobil. Ukazuje se, že ani rozvod nemusí být jen koncem, také může stát na počátku nové, rozšířené rodiny. Jinými slovy: zažíváme víc vztahů, víc konců – ale i víc začátků. A máme také víc času sledovat, jak vztahy stárnou, zanikají – a někdy nečekaně ožívají. Nežijeme v době po rodině, ale v éře její zahuštěné, mnohovrstevnaté přítomnosti.KapitolyI. Rodina základ konfliktu [začátek až 15:55]II. Zákaz bratranců změnil svět [15:55 až 27:00]III. Dítě je svobodou rodičů [27:00 až 45:25]IV. Rodina? Továrna na vyčerpání [45:25 až 01:03:10]V. Doba po rodině? Kdeže [01:03:10 až konec]BibliografieČeská mládež v roce 2021, in: Friedrich Ebert Stiftung, katalog.vupsv.cz+7library.fes.de+7cvvm.soc.cas.cz+7.Anthony Giddens, Living in a Post-Traditional Society, in: U. Beck – A. Giddens – S. Lash, Reflexive Modernization: Politics, Tradition, and Aesthetics in the Modern Social Order, Cambridge: Cambridge University Press, 1996, str. 56–109.Georg W. F. Hegel, Základy filosofie práva, přel. Vladimír Špalek, Praha: Academia – Nakladatelství Československé akademie věd, 1992.Joseph Henrich, The WEIRDest People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous, New York: Farrar, Straus and Giroux, 2020.Pavel Kovář, Miroslav Plzák osobně, Praha: Nakladatelství xyz, 2011.Sophie Lewis, Abolish the Family: A Manifesto for Care and Liberation. London – New York: Verso Books, 2022 (přel. Olga Pek, Praha: tranzit.cz, 2023).Niklas Luhmann, Láska jako vášeň, přel. Miroslav Petříček, Praha: Prostor 2002.Matilda White Riley, The Family in Aging Society. A Matrix of Latent Relationships, in: Journal of Family Issues, 4, 3, 1983, str. 439–454.Rodney Stark, The Rise of Christianity: A Sociologist Reconsiders History, Princeton: Princeton University Press, 1996.

Sens analyst Gord Wilson joins the show to talk Sens and some of the big stories from the world of hockey

NHL analyst Mike Johnson on the Senators extending Fabian Zetterlund for 3-years, where Zetterlund fits in the line-up, where this leaves an extension for Giroux, are the Panthers a dynasty and Connor McDavid's next contract.

Senators and Fabian Zetterlund come to terms on a 3-year extension, where Zetterlund starts next season, how the signing effects Giroux contract talks, health of Redblacks QB Dru Brown and Connor McDavid's future in Edmonton.

Hockey analyst Jamie Baker on the Stanley Cup Final, Oilers are desperate for a lead in Game 6, frustrating the Panthers, and some Senators talk.

Happy Father's Day!

Claire Hoffman is the author of Sister, Sinner: The Miraculous Life and Mysterious Disappearance of Aimee Semple McPherson, available from Farrar, Straus, & Giroux. Hoffman is also the author of the memoir Greetings from Utopia Park and is a journalist reporting for national magazines on culture, religion, celebrity, business, and more. She was formerly a staff reporter for the Los Angeles Times and Rolling Stone. She is a graduate of UC Santa Cruz, and has an MA in religion from the University of Chicago and an MA in journalism from Columbia University. She serves on the boards of the Columbia School of Journalism, ProPublica, and the Brooklyn Public Library. *** ⁠⁠⁠Otherppl with Brad Listi⁠⁠⁠⁠⁠ is a weekly podcast featuring in-depth interviews with today's leading writers. Available where podcasts are available: ⁠⁠⁠⁠⁠Apple Podcasts⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠Spotify⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠YouTube⁠⁠⁠⁠⁠, etc. Subscribe to ⁠⁠⁠⁠⁠Brad Listi's email newsletter⁠⁠⁠⁠⁠. ⁠⁠⁠⁠⁠Support the show on Patreon⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠Merch⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠  ⁠⁠⁠⁠⁠Bluesky⁠⁠⁠⁠⁠ Email the show: letters [at] otherppl [dot] com The podcast is an ⁠⁠⁠⁠⁠affiliate partner of Bookshop⁠⁠⁠⁠⁠, working to support local, independent bookstores. Learn more about your ad choices. Visit megaphone.fm/adchoices

David Giroux, CIO and Head of Investment Strategy at T. Rowe Price Investment Management, has achieved something rare in investing—beating his Morningstar peer group for 17 consecutive years. In this conversation, Giroux shares his investment philosophy, including how he identifies GARP (growth at a reasonable price) opportunities, adapts to market inefficiencies, and constructs a resilient portfolio. He also discusses his outlook on AI, interest rates, market cycles, and why long-term thinking remains a powerful edge in today's short-term-obsessed market.We cover:Why most investors overlook high-quality GARP stocks—and how Giroux takes advantageHow he navigates market cycles with 5-year IRR forecastsWhy long-term thinking gives him a contrarian advantageThe impact of AI on productivity, employment, and portfolio marginsHis quantitative and qualitative approach to evaluating companiesWhat investors get wrong about financials, utilities, and passive investingThe CEOs he admires most—and what makes them exceptionalWhy he thinks macro forecasts (including Fed-watching) offer little value

Stan's guest this week is Harvard historian Joyce Chaplin, who discusses her new book, The Franklin Stove: An Unintended American Revolution (Farrar, Straus, Giroux, 2025). Was Ben Franklin the first climate scientist? The Franklin stove became one of the Revolutionary era's most iconic consumer products, spreading from Pennsylvania to Italy, and beyond. It was also ...Continue Reading »

Andrew Lipstein is the author of the novel Something Rotten, available from Farrar, Straus, & Giroux. Lipstein's other novels are Last Resort (2022) and The Vegan (2023). He lives in Brooklyn, New York, with his wife and three sons. *** ⁠⁠Otherppl with Brad Listi⁠⁠⁠⁠ is a weekly podcast featuring in-depth interviews with today's leading writers. Available where podcasts are available: ⁠⁠⁠⁠Apple Podcasts⁠⁠⁠⁠, ⁠⁠⁠⁠Spotify⁠⁠⁠⁠, ⁠⁠⁠⁠YouTube⁠⁠⁠⁠, etc. Subscribe to ⁠⁠⁠⁠Brad Listi's email newsletter⁠⁠⁠⁠. ⁠⁠⁠⁠Support the show on Patreon⁠⁠⁠⁠ ⁠⁠⁠⁠Merch⁠⁠⁠⁠ ⁠⁠⁠⁠Instagram⁠⁠⁠⁠  ⁠⁠⁠⁠Bluesky⁠⁠⁠⁠ Email the show: letters [at] otherppl [dot] com The podcast is an ⁠⁠⁠⁠affiliate partner of Bookshop⁠⁠⁠⁠, working to support local, independent bookstores. Learn more about your ad choices. Visit megaphone.fm/adchoices

NHL analyst Cheryl Pounder on Tyler Kleven's two year extension and first full year in the NHL, tidying up the Sens forward group, excitement surrounding the Cup Final and the reported Ottawa Charge protection list.

"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 series, we'll explore the promises of God and raise our expectations. Expect it!

Ann Pirvu and Christopher Giroux chat with True North Country Comics Podcast about their new 'Doctor Awesome Woman' comic book from Vortex Comics. The post Ann Pirvu and Christopher Giroux discuss the ‘Doctor Awesome Woman’ comic book appeared first on True North Country Comics.

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

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.

"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.

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

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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.

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