Podcasts about jonathan r

Most of what we believe we believe on faith, even those beliefs we hold to be based on scientific fact. This assertion lies at the heart of William James's essay ‘The Will to Believe', originally delivered as a lecture and intended not so much as a defence of religion as an attack on anti-religion. James's target was the ‘rugged and manly school of science' and the kind of atheism ‘that goes around thumping its chest offering its biceps to be felt'. In this episode Jonathan Rée and James Wood look at the intellectual environment William James was working in, and against, in the second half of the 19th century, and its parallels in the ‘new atheism' of today. They also discuss the extraordinary upbringing William (and his novelist brother Henry) received and the advice he offered to anyone contemplating suicide in his essay ‘Is life worth living?' Non-subscribers will only hear an extract from this episode. To listen to the full episode, and all our other Close Readings series, subscribe: Directly in Apple Podcasts: https://lrb.me/applecrcip In other podcast apps: https://lrb.me/closereadingscip Read more in the LRB: Helen Thaventhiran: William James's Prescriptions https://www.lrb.co.uk/the-paper/v46/n20/helen-thaventhiran/no-dose-for-it-at-the-chemist Michael Wood: William James and modernism https://www.lrb.co.uk/the-paper/v29/n18/michael-wood/understanding-forwards Richard Poirier: Williams James's pragmatism https://www.lrb.co.uk/the-paper/v06/n19/richard-poirier/copying-the-coyote

Der Faschismus kehrt nicht zurück, er mutiert – so die Kernthese des neuen Buches von Alberto Toscano. Warum historische Analogien oft in die Irre führen und wie er die Rechte von heute einordnet, erklärt er im Gespräch. Interview geführt von Jonathan Rößler (09. Juni 2025): https://jacobin.de/artikel/toscano-faschismus-kolonialismus-rassismus-antisemitismus-geschichte-krise-nazis-abolitionismus Seit 2011 veröffentlicht JACOBIN täglich Kommentare und Analysen zu Politik und Gesellschaft, seit 2020 auch in deutscher Sprache. Die besten Beiträge gibt es als Audioformat zum Nachhören. Nur dank der Unterstützung von Magazin-Abonnentinnen und Abonnenten können wir unsere Arbeit machen, mehr Menschen erreichen und kostenlose Audio-Inhalte wie diesen produzieren. Und wenn Du schon ein Abo hast und mehr tun möchtest, kannst Du gerne auch etwas regelmäßig an uns spenden via www.jacobin.de/podcast. Zu unseren anderen Kanälen: Instagram: www.instagram.com/jacobinmag_de X: www.twitter.com/jacobinmag_de YouTube: www.youtube.com/c/JacobinMagazin Webseite: www.jacobin.de

In this interview, Lamorna Ash, author of Don't Forget We're Here Forever: A New Generation's Search for Religion, and one of my favourite modern writers, talked about working at the Times Literary Supplement, netball, M. John Harrison, AI and the future of religion, why we should be suspicious of therapy, the Anatomy of Melancholy, the future of writing, what surprised her in the Bible, the Simpsons, the joy of Reddit, the new Pope, Harold Bloom, New Atheism's mistakes, reading J.S. Mill. I have already recommended her new book Don't Forget We're Here Forever, which Lamorna reads aloud from at the end. Full transcript below.Uploading videos onto Substack is too complicated for me (it affects podcast downloads somehow, and the instructions to avoid this problem are complicated, so I have stopped doing it), and to upload to YouTube I have to verify my account but they told me that after I tried to upload it and my phone is dead, so… here is the video embedded on this page. I could quote the whole thing. Here's one good section.Lamorna: Which one would you say I should do first after The Sea, The Sea?Henry: Maybe The Black Prince.Lamorna: The Black Prince. Great.Henry: Which is the one she wrote before The Sea, The Sea and is just a massive masterpiece.Lamorna: I'll read it. Where do you stand on therapy? Do you have a position?Henry: I think on net, it might be a bad thing, even if it is individually useful for people.Lamorna: Why is that?Henry: [laughs] I didn't expect to have to answer the question. Basically two reasons. I think it doesn't take enough account of the moral aspect of the decisions being made very often. This is all very anecdotal and you can find yourself feeling better in the short term, but not necessarily in the long-- If you make a decision that's not outrageously immoral, but which has not had enough weight placed on the moral considerations.There was an article about how lots of people cut out relatives now and the role that therapy plays in that. What I was struck by in the article that was-- Obviously, a lot of those people are justified and their relatives have been abusive or nasty, of course, but there are a lot of cases where you were like, "Well, this is a long-term decision that's been made on a short-term basis." I think in 10 years people may feel very differently. There wasn't enough consideration in the article, at least I felt, given to how any children involved would be affected later on. I think it's a good thing and a bad thing.Lamorna: I'm so with you. I think that's why, because also the fact of it being so private and it being about the individual, and I think, again, there are certain things if you're really struggling with that, it's helpful for, but I think I'm always more into the idea of communal things, like AAA and NA, which obviously a very particular. Something about doing that together, that it's collaborative and therefore there is someone else in the room if you say, "I want to cut out my parent."There's someone else who said that happened to me and it was really hard. It means that you are making those decisions together a little bit more. Therapy, I can feel that in friends and stuff that it does make us, even more, think that we are these bounded individuals when we're not.Henry: I should say, I have known people who've gone to therapy and it's worked really well.Lamorna: I'm doing therapy right now and it is good. TranscriptHenry: Today I am talking to Lamorna Ash. Lamorna is one of the rising stars of her generation. She has written a book about a fishing village in Cornwall. She's written columns for the New Statesman, of which I'm a great admirer. She works for a publisher and now she's written a book called, Don't Forget, We're Here Forever: A New Generation's Search for Religion. I found this book really compelling and I hope you will go and read it right now. Lamorna, welcome.Lamorna Ash: Thank you for having me.Henry: What was it like when you worked at the Times Literary Supplement?Lamorna: It was an amazing introduction to mostly contemporary fiction, but also so many other forms of writing I didn't know about. I went there, I actually wrote a letter, handwritten letter after my finals, saying that I'd really enjoyed this particular piece that somehow linked the anatomy of melancholy to infinite jest, and being deeply, deeply, deeply pretentious, those were my two favorite books. I thought, well, I'll apply for this magazine. I turned up there as an intern. They happened to have a space going.My job was Christmas in that I just spent my entire time unwrapping books and putting them out for editors to swoop by and take away. I'd take on people's corrections. I'd start to see how the editorial process worked. I started reading. I somehow had missed contemporary fiction. I hadn't read people like Rachel Kask or Nausgaard. I was reading them through going to the fiction pages. It made me very excited. Also, my other job whilst I was there, was I had the queries email. You'd get loads of incredibly random emails, including things like, you are cordially invited to go on the Joseph Conrad cycle tour of London. I'd ask the office, "Does anyone want to do this?" Obviously, no one ever said yes.I had this amazing year of doing really weird stuff, like going on Joseph Conrad cycling tour or going to a big talk at the comic book museum or the new advertising museum of London. I loved it. I really loved it.Henry: What was the Joseph Conrad cycling tour of London like? That sounds-Lamorna: Oh, it was so good. I remember at one point we stopped on maybe it was Blackfriars Bridge or perhaps it was Tower Bridge and just read a passage from the secret agent about the boats passing underneath. Then we'd go to parts of the docks where they believe that Conrad stayed for a while, but instead it would be some fancy youth hostel instead.It was run by the Polish Society of London, I believe-- the Polish Society of England, I believe. Again, each time it was like an excuse then to get into that writer and then write a little piece about it for the TLS. I guess, it was also, I was slightly cutting my teeth on how to do that kind of journalism as well.Henry: What do you like about The Anatomy of Melancholy?Lamorna: Almost everything. I think the prologue, Democritus Junior to the Reader is just so much fun and naughty. He says, "I'm writing about melancholy in order to try and avoid melancholy myself." There's six editions of it. He spent basically his entire life writing this book. When he made new additions to the book, rather than adding another chapter, he would often be making insertions within sentences themselves, so it becomes more and more bloated. There's something about the, what's the word for it, the ambition that I find so remarkable of every single possible version of melancholy they could talk about.Then, maybe my favorite bit, and I think about this as a writer a lot, is there's a bit called the digression of air, or perhaps it's digression on the air, where he just suddenly takes the reader soaring upwards to think about air and you sort of travel up like a hawk. It's this sort of breathing moment for a reader where you go in a slightly different direction. I think in my own writing, I always think about digression as this really valuable bit of nonfiction, this sense of, I'm not just taking you straight the way along. I think it'd be useful to go sideways a bit too.Henry: That was Samuel Johnson's favorite book as well. It's a good choice.Lamorna: Was it?Henry: Yes. He said that it was the only book that would get him out of bed in the morning.Lamorna: Really?Henry: Because he was obviously quite depressive. I think he found it useful as well as entertaining, as it were. Should netball be an Olympic sport?Lamorna: [laughs] Oh, it's already going to be my favorite interview. I think the reason it isn't an Olympic-- yes, I have a vested interest in netball and I play netball once a week. I'm not very good, but I am very enthusiastic because it's only played mostly in the Commonwealth. It was invented a year after basketball as a woman-friendly version because women should not run with the ball in case they get overexerted and we shouldn't get too close to contacting each other in case we touch, and that's awful.It really is only played in the Commonwealth. I think the reason it won't become an Olympic sport is because it's not worldwide enough, which I think is a reasonable reason. I'm not, of all the my big things that I want to protest about and care about right now, making that an Olympic sport is a-- it's reasonably low on my list.Henry: Okay, fair enough. You are an admirer of M. John Harrison's fiction, is that right?Lamorna: Yes.Henry: Tell us what should we read and why should we read him?Lamorna: You Should Come With Me Now, is that what it's called? I know I reviewed one of his books years ago and thought it was-- because he's part of that weird sci-fi group that I find really interesting and they've all got a bit of Samuel Delany to them as well. I just remember there was this one particular story in that collection, I think in general, he's a master at sci-fi that doesn't feel in that Dune way of just like, lists of names of places. It somehow has this, it's very literary, it's very odd, it's deeply imaginative. It is like what I wanted adult fiction to be when I was 12 or something, that there's the way the fantasy and imagination works.I remember there was one about all these men, married men who were disappearing into their attics and their wives thought they were just tinkering. What they were doing was building these sort of translucent tubes that were taking them off out of the world. I remember just thinking it was great. His conceits are brilliant and make so much sense, whilst also always being at an interesting slant from reality. Then, I haven't read his memoir, but I hear again and again this anti-memoir he's written. Have you read that?Henry: No.Lamorna: Apparently that's really brilliant too. Then he also, writes those about climbing. He's actually got this one foot in the slightly travel nature writing sports camp. I just always thought he was magic. I remember on Twitter, he was really magic as well. I spent a lot of time following him.Henry: Are you optimistic or pessimistic about the future of writing and literature and books and this whole debate that's going on?Lamorna: It's hard to. I don't want to say anything fast and snappy because it's such a complicated thing. I could just start by saying personally, I'm worried about me and writing because I'm worried about my concentration span. I am so aware that in the same way that a piano player has to be practising the pieces they're going to play all the time. I think partly that's writing and writing, I seem to be able to do even with this broken, distracted form of attention I've got. My reading, I don't feel like I'm getting enough in. I think that means that what I produce will necessarily be less good if I can't solve that.I've just bought a dumb phone on the internet and I hope that's going to help me by no longer having Instagram and things like that. I think, yes, I suppose we do read a bit less. The generation below us is reading less. That's a shame. There's so much more possibility to go out and meet people from different places. On an anthropological level, I think anthropology has had this brilliant turn of becoming more subjective. The places you go, you have to think about your own relationship to them. I think that can make really interesting writing. It's so different from early colonial anthropology.The fact that, I guess, through, although even as I'm saying this, I don't know enough to say it, but I was going to say something about the fact that people, because we can do things like substacks and people can do short form content, maybe that means that more people's voices are getting heard and then they can, if they want to, transfer over and write books as well.I still get excited by books all the time. There's still so much good contemporary stuff that's thrilling me from all over the place. I don't feel that concerned yet. If we all do stop writing books entirely for a year and just read all the extraordinary books that have been happening for the last couple of thousand, we'd be okay.Henry: I simultaneously see the same people complaining that everything's dying and literature is over and that we have an oversupply of books and that capitalism is giving us too many books and that's the problem. I'm like, "Guys, I think you should pick one."Lamorna: [laughs] You're not allowed both those arguments. My one is that I do think it's gross, the bit of publishing that the way that some of these books get so oddly inflated in terms of the sales around them. Then, someone is getting a million pounds for a debut, which is enormous pressure on them. Then, someone else is getting 2K. I feel like there should be, obviously, there should be a massive cap on how large an advance anyone should get, and then more people will actually be able to stay in the world of writing because they won't have to survive on pitiful advances. I think that would actually have a huge impact and we should not be giving, love David Beckham as much as I do, we shouldn't be giving him five million pounds for someone else to go to write his books. It's just crazy.Henry: Don't the sales of books like that subsidize those of us who are not getting such a big advance?Lamorna: I don't think they always do. I think that's the problem is that they do have this wealth of funds to give to celebrities and often those books don't sell either. I still think even if those books sell a huge amount of money, those people still shouldn't be getting ridiculous advances like that. They still should be thinking about young people who are important to the literary, who are going to produce books that are different and surprising and whose voices we need to hear. That feels much more important.Henry: What do you think about the idea that maybe Anglo fiction isn't at a peak? I don't necessarily agree with that, but maybe we can agree that these are not the days of George Eliot and Charles Dickens, but the essay nonfiction periodicals and writing online, this is huge now. Right? Actually, our pessimism is sort of because we're looking in the wrong area and there are other forms of writing that flourish, actually doing great on the internet.Lamorna: Yes, I think so too. Again, I don't think I'm internet worldly enough to know this, but I still find these extraordinary, super weird substats that feel exciting. I also get an enormous amount of pleasure in reading Reddit now, which I only just got into many, many years late, but so many fun, odd things. Like little essays that people write and the way that people respond to each other, which is quick and sharp, and I suppose it fills the gap of what Twitter was.I think nonfiction, I was talking about this morning, because I'm staying with some writers, because we're sort of Cornish, book talk thing together and how much exciting nonfiction has come out this year that we want to read from the UK that is hybrid-y nature travel. Then internationally, I still think there's-- I just read, Perfection by Vincenzo, but there's enough translated fiction that's on the international book list this year that gets me delighted as well. To me, I just don't feel worried about that kind of thing at all when there's so much exciting stuff happening.I love Reddit. I think they really understand things that other people don't on there. I think it's the relief now that when you type in something to Google, you get the AI response. It's something like, it's so nice to feel on Reddit that someone sat down and answered you. Maybe that's such a shame that that's what makes me happy now, that we're in that space. It does feel like someone will tell you not just the answer, but then give you a bit about their life. Then, the particular tool that was passed down by their grandparents. That's so nice.Henry: What do you think of the new Pope?Lamorna: I thought it was because I'd heard all the thing around fat Pope, thin Pope, and obviously, our new Pope is maybe a sort of middle Pope, or at least is closer to Francis, but maybe a bit more palatable to some people. I guess, I'm excited that he's going to do, or it seems like he's also taking time to think, but he's good on migration on supporting the rights of immigrants. I think there's value in the fact of him being American as this being this counterpoint to what's happening in America right now. If feels always feels pointless to say because they're almost the idea of a Pope.I guess, Francis said that, who am I to judge about people being gay, but I think this Pope has so far has been more outly against gay people, but he stood up against JD Vance and his stupid thoughts on theology. I'm quietly optimistic. I guess I'm also waiting for Robert Harris's prophecy to come true and we get an intersex Pope next. Because I think that was prophecy, right? What he wrote.Henry: That would be interesting.Lamorna: Yes.Henry: The religious revival that people say is happening, particularly among young people, how is AI going to make it different than previous religious revivals?Lamorna: Oh, that's so interesting. Maybe first of all, question, sorry, I choked on my coffee. I was slightly questioned the idea if there is a religious revival, it's not actually an argument that I made in the book. When I started writing the book, there wasn't this quiet revival or this Bible studies and survey that suggests that more young people are going to church hadn't come out yet. I was just more, I guess, aware that there were a few people around me who were converting and I thought it'd be interesting if there's a few, there'll be more, which I think probably happens in every single generation, right? Is that that's one way to deal with the longing for meaning we all experience and the struggles in our lives.I was speaking to a New York Times journalist who was questioning the stats that have been coming out because first it's incredibly small pool. It's quite self-selecting that possibly there are people who might have gone to church already. It's still such a small uptick because it makes it hard to say anything definitive. I guess in general, what will the relationship be between AI and religion?I guess, there are so many ways you could go with that. One is that those spaces, religious spaces, are nicely insulated from technology. Not everywhere. Obviously, in some places they aren't, but often it's a space in which you put your phone away. In my head, the desire to go to church is as against having to deal with AI or having to deal with technology being integrated to every other aspect of my life.I guess maybe people will start worshiping the idea of the singularity. Maybe we'll get the singularity and Terminator, or the Matrix is going to happen, and we'll call them our gods because they will feel like gods. That's maybe one option. I don't know how AI-- I guess I don't know enough about AI that maybe you'll have AI, or does this happen? Maybe this has happened already that you could have an AI confession and you'd have an AI priest and they tell you--Henry: Sure. It's huge for therapy, right?Lamorna: Yes.Henry: Which is that adjacent thing.Lamorna: That's a good point. It does feel something about-- I'm sure, theologically, it's not supposed to work if you haven't been ordained, but can an AI be ordained, become a priest?Henry: IndeedLamorna: Could they do communion? I don't know. It's fascinating.Henry: I can see a situation where a young person lives in a secular environment or culture and is interested in things and the AI is the, in some ways, easiest place for them to turn to say, "I need to talk about-- I have these weird semi-religious feelings, or I'm interested." The AI's not going to be like, "Oh, really? That's weird." There's the question of will we worship AI or whatever, but also will we get people's conversions being shaped by their therapy/confessors/whatever chat with their LLM?Lamorna: Oh, it's so interesting. I read a piece recently in the LRB by James Vincent. It was about AI relationships, our relationship with AI, and he looked at AI girlfriends. There was this incredible case, maybe you read about it, about a guy who tried to kill the Queen some years back. His defense was that his AI girlfriend had really encouraged him to do that. Then, you can see the transcripts of the text, and he says, "I'm thinking about killing the Queen." His AI girlfriend is like, "Go for it, baby."It's that thing there of like, at the moment, AI is still reflecting back our own desires or refracting almost like shifting how they're expressed. I'm trying to imagine that in the same case of me saying, "I feel really lonely, and I'm thinking about Christianity." My friend would speak with all of their context and background, and whatever they've got going on for them. Whereas an AI would feel my desire there and go, "That's a good idea. It says online this." It's very straight. It would definitely lead us in directions that feel less than human or other than human.Henry: I also have this thought, you used to, I think you still do, but you see it less. You used to get a Samaritan's Bible in every hotel. The Samaritans, will they start trying to install a religious chatbot in places where people--? There are lots of ways in which you could use it as a distribution mechanism.Lamorna: Which does feel so far from the point. Not to think about the gospels, but that feeling of something I talk about in the book is that, so much of it is human contact. Is that this factor of being changed in the moment, person to person. If I have any philosophy for life at the moment is this sense of desperately needing contact that we are saved by each other all the time, not by our telephones and things that aren't real. It's the surprise.I quote it in the book, but Iris Murdoch describes love is the very difficult realization that someone other than yourself is real. I think that's the thing that makes us all survive, is that reminder that if you're feeling deeply depressed, being like, there is someone else that is real, and they have a struggle that matters as much as mine. I think that's something that you are never going to get through a conversation with a chatbot, because it's like a therapeutic thing. You are not having to ask it the same questions, or you are not having to extend yourself to think about someone else in those conversations.Henry: Which Iris Murdoch novels do you like?Lamorna: I've only read The Sea, The Sea, but I really enjoyed it. Which ones do you like?Henry: I love The Sea, The Sea, and The Black Prince. I like the late books, like The Good Apprentice and The Philosopher's Pupil, as well. Some people tell you, "Don't read those. They're late works and they're no good," but I was obsessed. I was absolutely compelled, and they're still all in my head. They're insane.Lamorna: Oh, I must, because I've got a big collection of her essays. I'm thinking is so beautiful, her philosophical thought. It's that feeling, I know I'm going the wrong-- starting in the wrong place, but I do feel that she's someone I'd really love to explore next, kind of books.Henry: I think you'd like her because she's very interested in the question of, can therapy help, can philosophy help, can religion help? She's very dubious about therapy and philosophy, and she is mystic. There are queer characters and neurodivergent characters. For a novelist in the '70s, you read her now and you're like, "Well, this is all just happening now."Lamorna: Cool.Henry: Maybe we should be passing these books out. People need this right now.Lamorna: Which one would you say I should do first after The Sea, The Sea?Henry: Maybe The Black Prince.Lamorna: The Black Prince. Great.Henry: Which is the one she wrote before The Sea, The Sea and is just a massive masterpiece.Lamorna: I'll read it. Where do you stand on therapy? Do you have a position?Henry: I think on net, it might be a bad thing, even if it is individually useful for people.Lamorna: Why is that?Henry: [laughs] I didn't expect to have to answer the question. Basically two reasons. I think it doesn't take enough account of the moral aspect of the decisions being made very often. This is all very anecdotal and you can find yourself feeling better in the short term, but not necessarily in the long-- If you make a decision that's not outrageously immoral, but which has not had enough weight placed on the moral considerations.There was an article about how lots of people cut out relatives now and the role that therapy plays in that. What I was struck by in the article that was-- Obviously, a lot of those people are justified and their relatives have been abusive or nasty, of course, but there are a lot of cases where you were like, "Well, this is a long-term decision that's been made on a short-term basis." I think in 10 years people may feel very differently. There wasn't enough consideration in the article, at least I felt, given to how any children involved would be affected later on. I think it's a good thing and a bad thing.Lamorna: I'm so with you. I think that's why, because also the fact of it being so private and it being about the individual, and I think, again, there are certain things if you're really struggling with that, it's helpful for, but I think I'm always more into the idea of communal things, like AAA and NA, which obviously a very particular. Something about doing that together, that it's collaborative and therefore there is someone else in the room if you say, "I want to cut out my parent."There's someone else who said that happened to me and it was really hard. It means that you are making those decisions together a little bit more. Therapy, I can feel that in friends and stuff that it does make us, even more, think that we are these bounded individuals when we're not.Henry: I should say, I have known people who've gone to therapy and it's worked really well.Lamorna: I'm doing therapy right now and it is good. I think, in my head, it's like it should be one among many and I still question it whilst doing it.Henry: To the extent that there is a religious revival among "Gen Z," how much is it because they have phones? Because you wrote something like, in fact, I have the quote, "There's a sense of terrible tragedy. How can you hold this constant grief that we feel, whether it's the genocide in Gaza or climate collapse? Where do I put all the misery that I receive every single second through my phone? Church can then be a space where I can quietly go and light a candle." Is it that these young people are going to religion because the phone has really pushed a version of the world into their faces that was not present when I was young or people are older than me?Lamorna: I think it's one of, or that the phone is the symptom because the phone, whatever you call it, technology, the internet, is the thing that draws the world closer to us in so many different ways. One being that this sense of being aware of what's happening around in other places in the world, which maybe means that you become more tolerant of other religions because you're hearing about it more. That, on TikTok, there's loads of kids all across the world talking about their particular faiths and their background and which aspera they're in, and all that kind of thing.Then, this sense of horror being very unavoidable that you wake up and it is there and you wake up and you think, "What am I doing? What am I doing here? I feel completely useless." Perhaps then you end up in a church, but I'm not sure.I think a bigger player in my head is the fact that we are more pluralistic as societies. That you are more likely to encounter other religions in schools. I think then the question is, well then maybe that'll be valuable for me as well. I think also, not having parents pushing religion on you makes kids, the fact of the generation above the British people, your parents' generations, not saying religion is important, you go to church, then it becomes something people can become more curious about in their own right as adults. I think that plays into it.I think isolation plays into it and that's just not about technology and the phone, but that's the sense of-- and again, I'm thinking about early 20s, mid 20s, so adults who are moving from place to place, who maybe feel very isolated and alone, who are doing jobs that make them feel isolated and alone, and there are this dearth of community spaces and then thinking, well, didn't people used to go to churches, it would be so nice to know someone older than me.I don't know how this fits in, but I was thinking about, I saw this documentary, The Encampments, like two days ago, which is about the Columbia University encampments and within that, Mahmood Khalil, who's the one who's imprisoned at the moment, who was this amazing leader within the movement and is from Palestine. The phone in that, the sense about how it was used to gather and collect people and keep people aware of what's happening and mean that everyone is more conscious and there's a point when they need more people in the encampments because the police are going to come. It's like, "Everyone, use your phone, call people now." I think I can often be like, "Oh no, phones are terrible," but this sense within protest, within communal activity, how valuable they can be as well.I haven't quite gotten into that thought. I don't know, basically. I think it's so hard. I've grown up with a phone. I have no sense of how much it plays a part in everything about me, but obviously, it is a huge amount. I do think it's something that we all think about and are horrified by whilst also seeing it as like this weird extension of ourselves. That definitely plays into then culturally, the decisions we make to either try and avoid them, find spaces where you can be without them.Henry: How old do you think a child should be when they're first given a phone? A smartphone, like an iPhone type thing?Lamorna: I think, 21.Henry: Yes?Lamorna: No, I don't know. I obviously wouldn't know that about a child.Henry: I might.Lamorna: I'd love to. I would really love to because, I don't know, I have a few friends who weren't allowed to watch TV until they were 18 and they are eminently smarter than me and lots of my other friends. There's something about, I don't know, I hate the idea that as I'm getting older, I'm becoming more scaremongering like, "Oh no, when I was young--" because I think my generation was backed in loads of ways. This thing of kids spending so much less time outside and so much less time being able to imagine things, I think I am quite happy to say that feels like a terrible loss.I read a piece recently about kids in New York and I think they were quite sort of middle-class Brooklyn-y kids, but they choose to go days without their phones and they all go off into the forest together. There is this sense of saying giving kids autonomy, but at the same time, their relationship with a phone is not one of agency. It's them versus tech bros who have designed things that are so deeply addictive, that no adult can let go of it. Let alone a child who's still forming how to work out self-control, discipline and stuff. I think a good parenting thing would be to limit massively these completely non-neutral objects that they're given, that are made like crack and impossible to let go of.Henry: Do you think religious education in schools should be different or should there be more of it?Lamorna: Yes, I think it should be much better. I don't know about you, but I just remember doing loads of diagrams of different religious spaces like, "This is what a mosque looks like," and then I'd draw the diagram. I knew nothing. I barely knew the difference between the Old Testament and the New Testament. In fact, I probably didn't as a teenager.I remember actually in sixth form, having this great philosophy teacher who was talking about the idea of proto antisemitism within the gospels. I was like, "Wait, what?" Because I just didn't really understand. I didn't know that it was in Greek, that the Old Testament was in Hebrew. I just didn't know. I think all these holy texts that we've been carrying with us for thousands of years across the world have so much in them that's worth reading and knowing.If I was in charge of our R.E., I would get kids to write on all holy texts, but really think about them and try and answer moral problems. You'd put philosophy back with religion and really connect them and think, what is Nietzsche reacting against? What does Freud about how is this form of Christianity different like this? I think that my sense is that since Gove, but also I'm sure way before that as well, the sense of just not taking young people seriously, when actually they're thoughtful, intelligent and able to wrestle with these things, it's good for them to have know what they're choosing against, if they're not interested in religion.Also, at base, those texts are beautiful, all of them are, and are foundational and if you want to be able to study English or history to know things about religious texts and the practices of religion and how those rituals came about and how it's changed over thousands of years, feels important.Henry: Which religious poets do you like other than Hopkins? Because you write very nicely about Hopkins in the book.Lamorna: He's my favorite. I like John Donne a lot. I remember reading lots of his sermons and Lancelot Andrews' sermons at university and thinking they were just astonishingly beautiful. There are certain John Donne sermons and it's this feeling of when he takes just maybe a line from one of Paul's letters and then is able to extend it and extend it, and it's like he's making it grow in material or it's like it's a root where suddenly all these branches are coming off it.Who else do I like? I like George Herbert. Gosh, my brain is going in terms of who else was useful when I was thinking about. Oh it's gone.Henry: Do you like W.H. Auden?Lamorna: Oh yes. I love Auden, yes. I was rereading his poems about, oh what's it called? The one about Spain?Henry: Oh yes.Lamorna: About the idea of tomorrow.Henry: I don't have a memory either, but I know the poem you mean, yes.Lamorna: Okay. Then I'm trying to think of earlier religious poets. I suppose things like The Dream of the Rood and fun ways of getting into it and if you're looking at medieval poetry.Henry: I also think Betjeman is underrated for this.Lamorna: I've barely read any Betjeman.Henry: There's a poem called Christmas. You might like it.Lamorna: Okay.Henry: It's this famous line and is it true and is it true? He really gets into this thing of, "We're all unwrapping tinsely presents and I'm sitting here trying to work out if God became man." It's really good. It's really good. The other one is called Norfolk and again, another famous line, "When did the devil first attack?" It talks about puberty as the arrival of the awareness of sin and so forth.Lamorna: Oh, yes.Henry: It's great. Really, really good stuff. Do you personally believe in the resurrection?Lamorna: [chuckles] I keep being asked this.Henry: I know. I'm sorry.Lamorna: My best answer is sometimes. Because I do sometimes in that way that-- someone I interviewed who's absolutely brilliant in the book, Robert, and he's a Cambridge professor. He's a pragmatist and he talks about the idea of saying I'm a disciplined person means nothing unless you're enacting that discipline daily or it falls away. For him, that belief in a Kierkegaardian leap way is something that needs to be reenacted in every moment to say, I believe and mean it.I think there are moments when my church attendance is better and I'm listening to a reading that's from Acts or whatever and understanding the sense of those moments, Paul traveling around Europe and Asia Minor, only because he fully believed that this is what's happened. Those letters and as you're reading those letters, the way I read literature or biblical writing is to believe in that moment because for that person, they believe too. I think there are points at which the resurrection can feel true to me, but it does feel like I'm accessing that idea of truth in a different way than I am accessing truth about-- it's close to how I think about love as something that's very, very real, but very different from experiential feelings.I had something else I wanted to say about that and it's just gone. Oh yes. I was at Hay Festival a couple of weeks ago. Do you know the Philosopher Agnes Callard?Henry: Oh, sure.Lamorna: She gave a really great talk about Socrates and her love of Socrates, but she also came to my talk and she and her husband, who I think met through arguing about Aristotle, told me they argued for about half a day about a line I'd said, which was that during writing the book, I'd learned to believe in the belief of other people, her husband was like, "You can't believe in the belief of other people if you don't believe it too. That doesn't work. That doesn't make sense." I was like, "That's so interesting." I can so feel that if we're taking that analytically, that if I say I don't believe in the resurrection, not just that I believe you believe it, but I believe in your belief in the resurrection. At what point is that any different from saying, I believe in the resurrection. I feel like I need to spend more time with it. What the slight gap is there that I don't have that someone else does, or as I say it, do I then believe in the resurrection that moment? I'm not sure.I think also what I'm doing right now is trying to sound all clever with it, whereas for other people it's this deep ingrained truth that governs every moment of their life and that they can feel everywhere, or perhaps they can't. Perhaps there's more doubt than they suggest, which I think is the case with lots of us. Say on the deathbed, someone saying that they fully believe in the resurrection because that means there's eternal salvation, and their family believe in that too. I don't think I have that kind of certainty, but I admire it.Henry: Tell me how you got the title for this book from an episode of The Simpsons.Lamorna: It's really good app. It's from When Maggie Makes Three, which is my favorite episode. I think titles are horribly hard. I really struck my first book. I would have these sleepless nights just thinking about words related to the sea, and be like, blue something. I don't know. There was a point where my editor wanted to call it Trawler Girl. I said, "We mustn't. That's awful. That's so bad. It makes me sound like a terrible superhero. I'm not a girl, I'm a woman."With this one, I think it was my fun title for ages. Yes, it's this plaque that Homer has put-- Mr. Burns puts up this plaque to remind him that he will never get to leave the power plant, "Don't forget you're here forever."I just think it's a strong and bonkers line. I think it had this element of play or silliness that I wanted, that I didn't think about too hard. I guess that's an evangelical Christian underneath what they're actually saying is saying-- not all evangelicals, but often is this sense of no, no, no, we are here forever. You are going to live forever. That is what heaven means.That sense of then saying it in this jokey way. I think church is often very funny spaces, and funny things happen. They make good comedy series when you talk about faith.Someone's saying she don't forget we're here forever. The don't forget makes it so colloquial and silly. I just thought it was a funny line for that reason.Then also that question people always ask, "Is religion going to die out?" I thought that played into it. This feeling that, yes, I write about it. There was a point when I was going to an Extinction Rebellion protest, and everyone was marching along with that symbol of the hourglass inside a circle next to a man who had a huge sign saying, "Stop, look, hell is real, the end of the world is coming." This sense of different forms of apocalyptic thinking that are everywhere at the moment. I felt like the title worked for that as well.Henry: I like that episode of The Simpsons because it's an expression of an old idea where he's doing something boring and his life is going to slip away bit by bit. The don't forget you're here forever is supposed to make that worse, but he turns it round into the live like you're going to die tomorrow philosophy and makes his own kind of meaning out of it.Lamorna: By papering it over here with pictures of Maggie. They love wordplay, the writers of The Simpsons, and so that it reads, "Do it for her," instead. That feeling of-- I think that with faith as well of, don't forget we're here forever, think about heaven when actually so much of our life is about papering it over with humanity and being like, "Does it matter? I'm with you right now, and that's what matters." That immediacy of human contact that church is also really about, that joy in the moment. Where it doesn't really matter in that second if you're going to heaven or hell, or if that exists. You're there together, and it's euphoric, or at least it's a relief or comforting.Henry: You did a lot of Bible study and bible reading to write this book. What were the big surprises for you?Lamorna: [chuckles] This is really the ending, but revelation, I don't really think it's very well written at all. It shouldn't be in there, possibly. It's just not [unintelligible 00:39:20] It got added right in the last minute. I guess it should be in there. I just don't know. What can I say?So much of it was a surprise. I think slowly reading the Psalms was a lovely surprise for me because they contain so much uncertainty and anguish, and doubt. Imagining those being read aloud to me always felt like a very exciting thing.Henry: Did you read them aloud?Lamorna: When I go to more Anglo Catholic services, they tend to do them-- I never know how to pronounce this. Antiphonally.Henry: Oh yes.Lamorna: Back and forth between you. It's very reverential, lovely experience to do that. I really think I was surprised by almost everything I was reading. At the start of Kierkegaard's Fear and Trembling, he does this amazing thing where he does four different versions of what could be happening in the Isaac and Abraham story underneath.There's this sense of in the Bible, and I'm going to get this wrong, but in Mimesis, Auerbach talks about the way that you're not given the psychological understanding within the Bible. There's so much space for readers to think with, because you're just being told things that happened, and the story moves on quickly, moment by moment. With Isaac and Abraham, what it would mean if Isaac actually had seen the fact that his father was planning to kill him. Would he then lose his faith? All these different scenarios.I suddenly realised that the Bible was not just a fixed text, but there was space to play with it as well. In the book, I use the story of Jacob and the angel and play around with the meaning of that and what would happen after this encounter between Jacob and an angel for both of them.Bits in the Gospels, I love the story of the Gerasene Demoniac. He was a knight. He was very unwell, and no one knew what to do with him. He was ostracised from his community. He would sit in this cave and scream and lacerate himself against the cave walls. Then Jesus comes to him and speaks to him and speaks to the demons inside him. There's this thing in Mark's Gospel that Harold Bloom talks about, where only demons are actually able to perceive. Most people have to ask Christ who he really is, but demons can perceive him immediately and know he's the son of God.The demons say that they are legion. Then Jesus puts them into 1,000 pigs. Is it more? I can't remember. Then they're sent off over the cliff edge. Then the man is made whole and is able to go back to his community. I just think there's just so much in that. It's so rich and strange. I think, yes, there's something about knowing you could sit down and just read a tiny bit of the Bible and find something strange and unusual that also might speak to something you've read that's from thousands of years later.I also didn't know that in Mark's Gospel, the last part of it is addended, added on to it. Before that, it ended with the women being afraid, seeing the empty tomb, but there's no resolution. There's no sense of Christ coming back as spirit. It ended in this deep uncertainty and fear. I thought that was so fascinating because then again, it reminds you that those texts have been played around with and thought with, and meddled with, and changed over time. It takes away from the idea that it's fixed and certain, the Bible.Henry: What did you think of Harold Bloom's book The Shadow of a Great Rock?Lamorna: I really loved it. He says that he treats Shakespeare more religiously and the Bible more like literature, which I found a funny, irreverent thing to say. There's lovely stuff in there where, I think it was Ruth, he was like, maybe it was written by a woman. He takes you through the different Hebrew writers for Genesis. Which again, becoming at this as such a novice in so many ways, realising that, okay, so when it's Yahweh, it's one particular writer, there's the priestly source for particular kinds of writing. The Yahwist is more ironic, or the God you get is more playful.That was this key into thinking about how each person trying to write about God, it's still them and their sense of the world, which is particular and idiosyncratic is forming the messages that they believe they're receiving from God. I found that exciting.Yes, he's got this line. He's talking about the blessings that God gives to men in Genesis. He's trying to understand, Bloom, what the meaning of a blessing is. He describes it as more life into a time without boundaries. That's a line that I just found so beautiful, and always think about what the meaning of that is. I write it in the book.My best friend, Sammy, who's just the most game person in the world, that you tell them anything, they're like, "Cool." I told them that line. They were like, "I'm getting it tattooed on my arm next week." Then got me to write in my handwriting. I can only write in my handwriting, but write down, "More time into life without boundaries." Now they've just got it on their arm.Henry: Nice.Lamorna: I really like. They're Jewish, non-practicing. They're not that really interested in it. They were like, "That's a good line to keep somewhere."Henry: I think it's actually one of Bloom's best books. There's a lot of discussion about, is he good? Is he not good? I love that book because it really just introduces people to the Bible and to different versions of the Bible. He does all that Harold Bloom stuff where he's like, "These are the only good lines in this particular translation of this section. The rest is so much dross.He's really attentive to the differences between the translations, both theologically but also aesthetically. I think a lot of people don't know the Bible. It's a really good way to get started on a-- sitting down and reading the Bible in order. It's going to fail for a lot of people. Harold Bloom is a good introduction that actually gives you a lot of the Bible itself.Lamorna: For sure, because it's got that midrash feeling of being like someone else working around it, which then helps you get inside it. I was reading that book whilst going to these Bible studies at a conservative evangelical church called All Souls. I wasn't understanding what on earth was going on in Mark through the way that we're being told to read it, which is kids' comprehension.Maybe it was useful to think about why would the people have been afraid when Christ quelled the storms? It was doing something, but there was no sense of getting inside the text. Then, to read alongside that, Bloom saying that the Christ in Mark is the most unknowable of all the versions of Christ. Then again, just thinking, "Oh, hang on." There's an author. The author of Mark's gospel is perceiving Christ in a particular way. This is the first of the gospels writing about Christ. What does it mean? He's unknowable. Suddenly thinking of him as a character, and therefore thinking about how people are relating to him. It totally cracks the text open for you.Henry: Do you think denominational differences are still important? Do most people have actual differences in dogma, or are they just more cultural distinctions?Lamorna: They're ritual distinctions. There really is little that you could compare between a Quaker meeting and a Catholic service. That silence is the fundamental aspect of all of it. There's a sense of enlighten.My Quaker mate, Lawrence, he's an atheist, but he wouldn't go to another church service because he's so against the idea of hierarchy and someone speaking from a pulpit. He's like, honestly, the reincarnated spirit of George Fox in many ways, in lots of ways he's not.I guess it becomes more blurry because, yes, there's this big thing in the early 20th century in Britain anyway, where the line that becomes more significant is conservative liberal. It's very strange that that's how our world gets divided. There's real simplification that perhaps then, a liberal Anglican church and a liberal Catholic church have more in relationship than a conservative Catholic church and a conservative evangelical church. The line that is often thinking about sexuality and marriage.I was interested, people have suddenly was called up in my book that I talk about sex a lot. I think it's because sex comes up so much, it feels hard not to. That does seem to be more important than denominational differences in some ways. I do think there's something really interesting in this idea of-- Oh, [unintelligible 00:48:17] got stung. God, this is a bit dramatic. Sorry, I choked on coffee earlier. Now I'm going to get stung by a bee.Henry: This is good. This is what makes a podcast fun. What next?Lamorna: You don't get this in the BBC studios. Maybe you do. Oh, what was I about to say? Oh, yes. I like the idea of church shopping. People saying that often it speaks to the person they are, what they're looking for in a church. I think it's delightful to me that there's such a broad church, and there's so many different spaces that you can go into to discover the church that's right for you. Sorry. I'm really distracted by this wasp or bee. Anyway.Henry: How easy was it to get people to be honest with you?Lamorna: I don't know. I think that there's certain questions that do tunnel right through to the heart of things. Faith seems to be one of them. When you talk about faith with people, you're getting rid of quite a lot of the chaff around with the politeness or whatever niceties that you'd usually speak about.I was talking about this with another friend who's been doing this. He's doing a play about Grindr. He was talking about how strange it is that when you ask to interview someone and you have a dictaphone there, you do get a deeper instant conversation. Again, it's a bit like a therapeutic conversation where someone has said to you, "I'm just going to sit and listen." You've already agreed, and you know it's going to be in a book. "Do you mind talking about this thing?"That just allows this opportunity for people to be more honest because they're aware that the person there is actually wanting to listen. It's so hard to create spaces. I create a cordon and say, "We're going to have a serious conversation now." Often, that feels very artificial. I think yes, the beauty of getting to sit there with a dictaphone on your notebook is you are like, "I really am interested in this. It really matters to me." I guess it feels easy in that way to get honesty.Obviously, we're all constructing a version of ourselves for each other all the time. It's hard for me to know to what extent they're responding to what they're getting from me, and what they think I want to hear. If someone else interviewed them, they would probably get something quite different. I don't know. I think if you come to be with openness, and you talk a bit about your journey, then often people want to speak about it as well.I'm trying to think. I've rarely interviewed someone where I haven't felt this slightly glowy, shimmery sense of it, or what I'm learning feels new and feels very true. I felt the same with Cornish Fisherman, that there was this real honesty in these conversations. Many years ago, I remember I got really obsessed with interviewing my mom. I think I was just always wanting to practice interviewing. The same thing that if there's this object between you, it shifts the dimensions of the conversation and tends towards seriousness.Henry: How sudden are most people's conversions?Lamorna: Really depends. I was in this conversation with someone the other day. When she was 14, 15, she got caught shoplifting. She literally went, "Oh, if there's a God up there, can you help get me out of the situation?" The guy let her go, and she's been a Christian ever since. She had an instantaneous conversion. Someone I interviewed in the book, and he was a really thoughtful card-carrying atheist. He had his [unintelligible 00:51:58] in his back pocket.He hated the Christians and would always have a go at them at school because he thought it was silly, their belief. Then he had this instant conversion that feels very charismatic in form, where he was just walking down an avenue of trees at school, and he felt the entire universe smiling at him and went, "Oh s**t, I better become a Christian."Again, I wonder if it depends. I could say it depends on the person you are, whether you are capable of having an instant conversion. Perhaps if I were in a religious frame of mind, I'd say it depends on what God would want from you. Do you need an instant conversion, or do you need to very slowly have the well filling up?I really liked when a priest said to me that people often go to church and expect to be changed in a moment. He's like, "No, you have to go for 20 years before anything happens." Something about that slow incremental conversion to me is more satisfying. It's funny, I was having a conversation with someone about if they believe in ghosts, and they were like, "Well, if I saw one, then I believe in ghosts." For some people, transcendental things happen instantaneously, and it does change them ultimately instantly.I don't know, I would love to see some stats about which kinds of conversions are more popular, probably more instant ones. I love, and I use it in the book, but William James' Varieties of Religious Experience. He talks about there's some people who are sick-souled or who are also more porous bordered people for whom strange things can more easily cross the borders of their person. They're more likely to convert and more likely to see things.I really like him describing it that way because often someone who's like that, it might just be described as well, you have a mental illness. That some people are-- I don't know, they've got sharper antennae than the rest of us. I think that is an interesting thought for why some people can convert instantly.Henry: I think all conversions take a long time. At the moment, there's often a pivotal moment, but there's something a long time before or after that, that may or may not look a conversion, but which is an inevitable part of the process. I'm slightly obsessed with the idea of quests, but I think all conversions are a quest or a pilgrimage. Your book is basically a quest narrative. As you go around in your Toyota, visiting these places. I'm suspicious, I think the immediate moment is bundled up with a longer-term thing very often, but it's not easy to see it.Lamorna: I love that. I've thought about the long tail afterwards, but I hadn't thought about the lead-up, the idea of that. Of what little things are changing. That's such a lovely thought. Their conversions began from birth, maybe.Henry: The shoplifter, it doesn't look like that's where they're heading. In retrospect, you can see that there weren't that many ways out of this path that they're on. Malcolm X is like this. One way of reading his autobiography is as a coming-of-age story. Another way of reading it is, when is this guy going to convert? This is going to happen.Lamorna: I really like that. Then there's also that sense of how fixed the conversion is, as well, from moment to moment. That Adam Phillips' book on wanting to change, he talks about our desire for change often outstrips our capacity for change. That sense of how changed am I afterwards? How much does my conversion last in every moment? It goes back to the do you believe in the resurrection thing.I find that that really weird thing about writing a book is, it is partly a construction. You've got the eye in there. You're creating something that is different from your reality and fixed, and you're in charge of it. It's stable, it remains, and you come to an ending. Then your life continues to divert and deviate in loads of different ways. It's such a strange thing in that way. Every conversion narrative we have fixed in writing, be it Augustine or Paul, whatever, is so far from the reality of that person's experience.Henry: What did the new atheists get wrong?Lamorna: Arrogance. They were arrogant. Although I wonder, I guess it was such a cultural moment, and perhaps in the same way that everyone is in the media, very excitedly talking about revival now. There was something that was created around them as well, which was delight in this sense of the end of something. I wonder how much of that was them and how much of it was, they were being carried along by this cultural media movement.I suppose the thing that always gets said, and I haven't read enough Dawkins to say this with any authority, but is that the form of religion that he was attempting to denigrate was a very basic form of Christianity, a real, simplified sense. That he did that with all forms of religion. Scientific progress shows us we've progressed beyond this point, and we don't need this, and it's silly and foolish.I guess he underestimated the depth and richness of religion, and also the fact of this idea of historical progress, when the people in the past were foolish, when they were as bright and stupid as we are now.Henry: I think they believed in the secularization idea. People like Rodney Stark and others were pointing out that it's not really true that we secularized a lot more consistency. John Gray, the whole world is actually very religious. This led them away from John Stuart Mill-type thinking about theism. I think everyone should read more John Stuart Mill, but they particularly should have read the theism essays. That would have been--Lamorna: I've only just got into him because I love the LRB Close Reading podcast. It's Jonathan Rée and James Wood. They did one on John Stuart Mill's autobiography, which I've since been reading. It's an-Henry: It's a great book.Lamorna: -amazing book. His crisis is one of-- He says, "The question of religion is not something that has been a part of my life, but the sense of being so deeply learned." His dad was like, "No poetry." In his crisis moment, suddenly realizing that that's what he needed. He was missing feeling, or he was missing a way of looking at the world that had questioning and doubt within it through poetry.There was a bit in the autobiography, and he talks about when he was in this deep depression, whenever he was at 19 or something. That he was so depressed that he thought if there's a certain number of musical notes, one day there will be no more new music because every single combination will have been done. The sense of, it's so sweetly awful thinking, but without the sense-- I'm not sure what I'm trying to say here.I found his crisis so fascinating to read about and how he comes out of that through this care and attention of beautiful literature and thinking, and through his love of-- What was his wife called again?Henry: Harriet.Lamorna: Harriet. He credits her for almost all his thinking. He wouldn't have moved towards socialism without her. Suddenly, humans are deeply important to him. He feels sorry for the fact that his dad could not express love or take love from him, and that that was such a terrible deficiency in his life.Henry: Mill's interesting on religion because he looks very secular. In fact, if you read his letters, he's often going into churches.Lamorna: Oh, really?Henry: Yes, when he's in Italy, because he had tuberculosis. He had to be abroad a lot. He's always going to services at Easter and going into the churches. For a secular person, he really appreciates all these aspects of religion. His stepdaughter was-- there's a diary of hers in their archives. She was very religious, very intense. As a young woman, when she's 16, 17, intensely Catholic or Anglo-Catholic. Really, it's quite startling.I was reading this thing, and I was like, "Wait, who in the Mill household is writing this? This is insane." There are actually references in his letters where he says, "Oh, we'll have to arrive in time for Good Friday so that she can go to church." He's very attentive to it. Then he writes these theism essays, right at the end of his life. He's very open-minded and very interrogatory of the idea. He really wants to understand. He's not a new atheist at all.Lamorna: Oh, okay. I need to read the deism essays.Henry: You're going to love it. It's very aligned. What hymns do you like?Lamorna: Oh, no.Henry: You can be not a hymn person.Lamorna: No. I'm not a massive hymn person. When I'm in church, the Anglican church that I go to in London now, I always think, "Remember that. That was a really nice one." I like to be a pilgrim. I really don't have the brain that can do this off the cuff. I'm not very musically. I'm deeply unmusical.There was one that I was thinking of. I think it's an Irish one. I feel like I wrote this down at one point, because I thought I might be asked in another interview. I had to write down what I thought in case a hymn that I liked. Which sounds a bit like a politician, when they're asked a question, they're like, "I love football." I actually can't think of any. I'm sorry.Henry: No, that's fine.Lamorna: What are your best? Maybe that will spark something in me.Henry: I like Tell Out My Soul. Do you know that one?Lamorna: Oh, [sings] Tell Out My Soul. That's a good one.Henry: If you have a full church and people are really going for it, that can be amazing. I like all the classics. I don't have any unusual choices. Tell Out My Soul, it's a great one. Lamorna Ash, this has been great. Thank you very much.Lamorna: Thank you.Henry: To close, I think you're going to read us a passage from your book.Lamorna: I am.Henry: This is near the end. It's about the Bible.Lamorna: Yes. Thank you so much. This has definitely been my favourite interview.Henry: Oh, good.Lamorna: I really enjoyed it. It's really fun.Henry: Thank you.Lamorna: Yes, this is right near the end. This is when I ended up at a church, St Luke's, West Holloway. It was a very small 9:00 AM service. Whilst the priest who'd stepped in to read because the actual priest had left, was reading, I just kept thinking about all the stories that I'd heard and wondering about the Bible and how the choices behind where it ends, where it ends.I don't think I understand why the Bible ends where it does. The final lines of the book of Revelation are, "He who testifies to these things says, Yes, I am coming soon. Amen. Come, Lord Jesus, the grace of the Lord Jesus be with God's people. Amen." Which does sound like a to-be-continued. I don't mean the Bible feels incomplete because it ends with Revelation. What I mean is, if we have continued to hear God and wrestle with him and his emissaries ever since the first overtures of the Christian faith sounded.Why do we not treat these encounters with the same reverence as the works assembled in the New Testament? Why have we let our holy text grow so antique and untouchable instead of allowing them to expand like a divine Wikipedia updated in perpetuity? That way, each angelic struggle and Damascene conversion that has ever occurred or one day will, would become part of its fabric.In this Borgesian Bible, we would have the Gospel of Mary, not a fictitious biography constructed by a man a century after her death, but her true words. We would have the conversion of the Ethiopian eunuch on the road between Jerusalem and Gaza from Acts, but this time given in the first person. We would have descriptions from the Picts on Iona of the Irish Saint Columba appearing in a rowboat over the horizon.We would have the Gospels of those from the early Eastern Orthodox churches, Assyrian Gospels, Syriac Orthodox Gospels. We would have records of the crusades from the Christian soldiers sent out through Europe to Jerusalem in order to massacre those of other faiths, both Muslim and Jewish. In reading these accounts, we would be forced to confront the ways in which scripture can be interpreted

In this extended extract from their series 'Conversations in Philosophy', part of the LRB's Close Readings podcast, Jonathan Rée and James Wood look at one of Friedrich Nietzsche's early essays, 'Schopenhauer as Educator'. For Nietzsche, Schopenhauer's genius lay not in his ideas but in his heroic indifference, a thinker whose value to the world is as a liberator rather than a teacher, who shows us what philosophy is really for: to forget what we already know. ‘Schopenhauer as Educator' was written in 1874, when Nietzsche was 30, and was published in a collection with three other essays – on Wagner, David Strauss and the use of history – that has come to be titled Untimely Meditations. Jonathan and James consider the essays together and their powerful attack on the ethos of the age, railing against the greed and power of the state, fake art, overweening science, the triviality of universities and the deification of success.James Wood is a contributor to the LRB and staff writer at The New Yorker, whose books include The Broken Estate, How Fiction Works and a novel, Upstate.Jonathan Rée is a writer, philosopher and regular contributor to the LRB whose books include Witcraft and A Schoolmaster's War.To listen to the rest of this episode and all our other Close Readings series, sign up;In Apple Podcasts: https://lrb.me/nietzscheapplecrIn other podcast apps: https://lrb.me/nietzschesccr Hosted on Acast. See acast.com/privacy for more information.

Au 16ème siècle, Giordano Bruno, un frère dominicain italien, réussit à imaginer ce qui alors était inimaginable : la cosmologie infinitiste. Sans l'observer par des outils, par la seule force de son imagination. L'inquisition l'arrêtera et le condamnera pour hérésie. Il sera brulé au bucher. Aujourd'hui, tout nous pousse à ne plus imaginer. Les images qui abondent et nous écrasent, le quotidien incessant, les nouvelles technologies aussi… Pourtant, à travers l'histoire, ils et elles sont nombreux et nombreuses à avoir cru de toute leur force à l'imagination et à ses multiples bienfaits. Ursula K Le Guin, Tolkien, Robert Desnos, les sœurs Brontë, Vigrinia Woolf,… Alors, comment et pourquoi retrouver les chemins de l'imagination ? Nous recevons Laura El Makki, enseignante à Sciences Po et journaliste, autrice du livre « Petit éloge de l'imagination » paru aux Editions Les Pérégrines. Une séquence de Jonathan Rémy. Sujets traités : Eloge, imagination, Giordano Bruno, cosmologie, Italie, hérésie, Ursula K Le Guin, Tolkien, Robert Desnos,sœurs Brontë, Vigrinia Woolf Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Jonathan Rösch ist Maßschuhmacher und hat sein Atelier in der Landlmühle in Stephanskirchen. Ursprünglich hat er sein täglich Brot in der Veranstaltungstechnik verdient, bis er einen Zeitungsartikel über eine Schuhmacherin aus Italien gelesen hat. Dieser Artikel hat für ihn alles geändert. Jonathan Rösch nimmt die Hörerinnen und Hörer mit zu den unterschiedlichen Arbeitsschritten bei der Schuhherstellung. Dabei erzählt er u. a. vom Weg seiner Ausbildung, dem Gedanken der Nachhaltigkeit und warum Maßschuhe gesund sind. (Foto bearbeitet/ Original: Caroline Krajcir) Vielen Dank fürs Zuhören!!! Jonathan Rösch im Internet: https://www.schuhkreateur.de/ Jonathan Rösch auf Instagram: https://www.instagram.com/schuhkreateur/ Wer HALLO WELT HIER ROSENHEIM unterstützen möchte, findet hier eine Möglichkeit mit [paypal](https://ko-fi.com/hallowelthierrosenheim). HALLO WELT HIER ROSENHEIM auf [Instagram](https://www.instagram.com/hallowelthierrosenheim/) und auf [facebook](https://www.facebook.com/hagen.dessau.5). HALLO WELT HIER ROSENHEIM bei [AMAZON-Music](https://music.amazon.de/podcasts/2d9e4660-cb38-4965-be65-f613aacf8252/Hallo-Welt-Hier-Rosenheim)

Utilizing Strategic Theory as a framework for warfare and incorporating the testimonies and experiences of eight genocide survivors as well as military personnel, Jonathan R. Beloff's The Strategy to End the Genocide Against the Tutsi in Rwanda: Understanding the War in Kigali (Lexington Books, 2025) examines the various tactics and operations used by the Rwandan Patriotic Army to provide critical insights into decision-making during the Rwandan Civil War and genocide. Learn more about your ad choices. Visit megaphone.fm/adchoices

Utilizing Strategic Theory as a framework for warfare and incorporating the testimonies and experiences of eight genocide survivors as well as military personnel, Jonathan R. Beloff's The Strategy to End the Genocide Against the Tutsi in Rwanda: Understanding the War in Kigali (Lexington Books, 2025) examines the various tactics and operations used by the Rwandan Patriotic Army to provide critical insights into decision-making during the Rwandan Civil War and genocide. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

Utilizing Strategic Theory as a framework for warfare and incorporating the testimonies and experiences of eight genocide survivors as well as military personnel, Jonathan R. Beloff's The Strategy to End the Genocide Against the Tutsi in Rwanda: Understanding the War in Kigali (Lexington Books, 2025) examines the various tactics and operations used by the Rwandan Patriotic Army to provide critical insights into decision-making during the Rwandan Civil War and genocide. 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

Utilizing Strategic Theory as a framework for warfare and incorporating the testimonies and experiences of eight genocide survivors as well as military personnel, Jonathan R. Beloff's The Strategy to End the Genocide Against the Tutsi in Rwanda: Understanding the War in Kigali (Lexington Books, 2025) examines the various tactics and operations used by the Rwandan Patriotic Army to provide critical insights into decision-making during the Rwandan Civil War and genocide. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Utilizing Strategic Theory as a framework for warfare and incorporating the testimonies and experiences of eight genocide survivors as well as military personnel, Jonathan R. Beloff's The Strategy to End the Genocide Against the Tutsi in Rwanda: Understanding the War in Kigali (Lexington Books, 2025) examines the various tactics and operations used by the Rwandan Patriotic Army to provide critical insights into decision-making during the Rwandan Civil War and genocide. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

The series begins with Søren Kierkegaard's Fear and Trembling (1843), an exploration of faith through the story of Abraham and Isaac. Like most of Kierkegaard's published work, Fear and Trembling appeared under a pseudonym, Johannes de Silentio, and its playful relationship to the reader doesn't stop there. Described as a ‘dialectical lyric' on the title page, the book works through a variety of formats in its attempt to understand the nature of faith and the apparently unsolvable paradox that the father of the Abrahamic religions was prepared to murder his own son. James and Jonathan consider whether Kierkegaard thinks we can understand anything, and what Fear and Trembling has in common with the works of Dostoevsky and Kafka.Non-subscribers will only hear an extract from this episode. To listen to the full episode, and all our other Close Readings series, subscribe:Directly in Apple Podcasts: https://lrb.me/applecrcipIn other podcast apps: https://lrb.me/closereadingscipFurther reading in the LRB:Jonathan Rée: Dancing in the Service of Thought https://lrb.me/cipkierkegaard1James Butler: Reading Genesis https://lrb.me/cipkierkegaard2Roger Poole: A Walk with Kierkegaard https://lrb.me/cipkierkegaard3Terry Eagleton: A Long Way from Galilee https://lrb.me/cipkierkegaard4James Wood teaches literature at Harvard University and is a staff writer for The New Yorker as well as a contributor to the London Review of Books. His books include How Fiction Works, The Broken Estate and The Irresponsible Self.Jonathan Rée is a frequent contributor to the London Review of Books and a freelance writer and philosopher. His most recent book on philosophy is Witcraft: The Invention of Philosophy in English.NEXT EPISODE: 'The Essence of Christianity' by Ludwig Feuerbach, out on Monday 3 February.LRB AUDIOBOOKSDiscover audiobooks from the LRB, including Jonathan Rée's Becoming a Philosopher: Spinoza to Sartre:https://lrb.me/audiobookscip Hosted on Acast. See acast.com/privacy for more information.

James Wood and Jonathan Rée introduce their new Close Readings series, Conversations in Philosophy, running throughout 2025. They explain the title of the series and why they'll be challenging a hundred years of academic convention by reuniting the worlds of literature and philosophy. The first episode will come out on Monday 6 January, on Kierkegaard's Fear and Trembling.James Wood teaches literature at Harvard University and is a staff writer for the New Yorker as well as a contributor to the London Review of Books. His books include How Fiction Works, The Broken Estate and The Irresponsible Self.Jonathan Rée is a frequent contributor to the London Review of Books and a freelance writer and philosopher. His most recent book on philosophy is Witcraft: The Invention of Philosophy in English.The full list of texts for the series:Søren Kierkegaard, Fear and TremblingLudwig Feuerbach, Essence of Christianity, translated by George EliotRalph Waldo Emerson, ‘Circles' and other essaysJohn Stuart Mill, An AutobiographyA.C. Bradley, ‘My station and its duties'Friedrich Nietzsche, ‘Schopenhauer as Educator'William James ‘The Will to Believe'Martin Heidegger, ‘The Thing'Jean-Paul Sartre, Theory of the EmotionsSimone de Beauvoir, Ethics of AmbiguityAlbert Camus, The FallIris Murdoch, Sovereignty of Good Virginia Woolf, To the Lighthouse Hosted on Acast. See acast.com/privacy for more information.

As our Close Readings series come to an end this year, you're probably wondering what's coming in 2025. We're delighted to announce there'll be four new series starting in January:‘Conversations in Philosophy' with Jonathan Rée and James WoodJonathan and James challenge a hundred years of academic convention by reuniting the worlds of philosophy and literature, as they consider how style, narrative, and the expression of ideas play through philosophical writers including Kierkegaard, Mill, Nietzsche, Woolf, Beauvoir and Camus.Reading list here:https://lrb.supportingcast.fm/posts/conversations-in-philosophy‘Fiction and the Fantastic' with Marina Warner, Anna Della Subin, Adam Thirlwell and Chloe Aridjis.Marina and guests will traverse the great parallel tradition of the literature of astonishment and wonder, dread and hope, from the 1001 Nights to Ursula K. Le Guin.Reading list here:https://lrb.supportingcast.fm/posts/fiction-and-the-fantastic‘Love and Death' with Seamus Perry and Mark FordMark and Seamus explore the oscillating power of outrage and grief, bitterness and consolation, in poetry in English from the Renaissance to the present day. Their series will consider the elegies of Milton, Hardy, Bishop, Plath and others at their most intimate and expressive.Reading list here:https://lrb.supportingcast.fm/posts/love-and-death‘Novel Approaches' with Clare Bucknell, Thomas Jones and other guestsClare, Tom and guests discuss a selection of 19th-century (mostly) English novels from Mansfield Park to New Grub Street, looking in particular at the roles played in the books by money and property.Reading list here:https://lrb.supportingcast.fm/posts/novel-approachesAnd the subscription will continue to include access to all our past Close Readings series.If you're not already a subscriber, sign up:Directly in Apple Podcasts: https://apple.co/3pJoFPqIn other podcast apps: https://lrb.me/closereadingsGIFTSIf you enjoy Close Readings, why not give it to another book lover in your life?Find our audio gifts here: https://lrb.supportingcast.fm/gifts Hosted on Acast. See acast.com/privacy for more information.

Jonathan R. Davis: A man who became a folk hero, a vigilante, and an enigma. Davis' story is one of grit, gunfights, and survival against incredible odds. Today, history and mystery collide as we dive into the legend of one of South Carolina's most infamous prospectors and the time he fought off a group of bandits with a couple of pistols and a bowie knife. Also, we'll head to the misty shores of Folly Beach, where the waves aren't the only things that haunt this coastal paradise. And finally, I'll read a chapter from the book Haunted South Carolina by Alan Brown titled "The Melancholy Return of Mary Fickling." Grab some Spookshow merch here! http://tee.pub/lic/GJAhCGLYlhA The Deadliest Frontier Partisan: https://frontierpartisans.com/1025/the-deadliest-frontier-partisan-captain-jonathan-r-davis/ Welcome to Folly Beach: https://www.follycurrent.com/2018/09/welcome-to-coffin-island Haunted South Carolina by Alan Brown https://www.amazon.com/Haunted-South-Carolina-Phenomena-Palmetto/dp/0811736350 --- Support this podcast: https://podcasters.spotify.com/pod/show/scspookshow/support

This week, a chapter from a new LRB audiobook, Becoming a Philosopher: Spinoza to Sartre by Jonathan Rée. This collection of ten biographical pieces, read by Rée, describes the lives of some of most influential thinkers of the past four hundred years and the radical and sometimes bizarre ideas that emerged from them. The audiobook also includes an introductory conversation between Rée and Thomas Jones, host of the LRB Podcast. In this free chapter, Rée looks at the life of Jean-Paul Sartre up to the publication of his first major philosophical work, Being and Nothingness, in 1943.Podcast listeners can get 20% off using the code POD20 at checkout.Buy the audiobook here and listen in your preferred podcast app: https://lrb.me/audio Hosted on Acast. See acast.com/privacy for more information.

1205 Pennsylvania Avenue - 0,000, 1,075 SF (built in 1949), from Jonathan R. and Sarah Hughes to Vidal Morales De La Cruz. 27 Medlock Road - 5,000, 1,231 SF (built in 1954), from Shirley B. Woodfin to David Connelly. 2118 Bremo Road - 0,000, 792 SF (built in 1953), from Susan Young to Thanh Tham T. Nguyen and Canh Van. 12102 Oxford Landing Drive, Unit 204 - 7,450, 1,107 SF (built in 2024), from HHHunt The Pointe at Twin Hickory LLC to Melody L. Colani. 3407 Birchbrook Road - 0,000, 1,199 SF (built in 1956), from Ida Robinson Pierce to...Article LinkSupport the Show.

Voyage dans les Caraïbes avec Jonathan Rémy pour revenir sur la naissance d'un style musical qui a chamboulé les musiques populaires des Etats-Unis et du reste du monde. Pour ce faire, il a interrogé Bruno Blum, auteur de l'ouvrage « Les musiques des Caraïbes » aux éditions du Castor Astral. Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be : https://auvio.rtbf.be/emission/5936 Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

On this day in 1854, Captain Jonathan Davis squared off against 14 bandits in the Sierra Nevada Mountains.See omnystudio.com/listener for privacy information.

The Key Master: When Seasons Collide by Jonathan R. BacherThe blending of fairy-tale fiction and history is not unique in any way as time travel stories have been told many times and in a variety of ways. It is the fascination of living within another realm that draws both the reader and writer into the mystical possibilities of fantasy. That seductive potential of transformation into another time, pulling one to follow a path that will lead into uncharted territories and a collision between their past and that of others before them. In this sense, each story carries with it its own relevance just as one's remembrance of the past, and fear of the future, is viewed in specific individual terms that are different for all of us.Based upon the hatred that existed between the English and both the Dutch and Swedish settlers of the new Americas, this story takes place in New Castle, Delaware, which played a pivotal but rather unknown role in our nation's history as the original center of colonial government prior to William Penn establishing Philadelphia as such. Ironically, it was in New Castle where William Penn first touched the shores of the nation that would become the United States of America. As a thriving port enterprise, New Castle served as the residence and meeting place for many who were involved with both the striving for independence and, for some, the ultimate signing of the Declaration of Independence. Among them were Benjamin Franklin, John Dickenson, George Read, and Thomas McKean.When a man is given a special gift that will allow for him to travel through time, he awakens in the year 1773 in his hometown of New Castle, Delaware. Through the course of routine circumstance, he finds himself accepted by some yet deceived by others. Remembering his past, which is really his future, he longs for a return to those associated with his life in the year 1986. The story becomes complicated when he learns that his close friend's family is descendant of a plot and murder that took place in 1777. This would be a plot that would question the very existence of the family name and all that they had acquired.In the end, he must now make a choice. Perhaps the most difficult choice of his many life cycles. Does he return to be with his wife and maintain a tarnished relationship? Or does he remain in a period where potential for true love awaits him?https://www.amazon.com/Key-Master-When-Seasons-Collide-ebook/dp/B0BRNTP2GB/ref=sr_1_1?keywords=The+Key+Master%3A+When+Seasons+Collide&qid=1698282079&s=books&sr=1-1http://www.KingPagesPress.com   http://www.bluefunkbroadcasting.com/root/twia/11923kpp1a.mp3   

https://atheoryofeverything.co.uk/about/testimonials/Dr. Jonathan R. Tuck is a Holistic Energy Scientist who was introduced to quantum physics during his first degree.  His deep interest in maths, frequency, vibration, and energy has served him well, and has been at the forefront of his work for the duration of his career, across the spectrum of scientific disciplines, and beyond.He's studied human psychology and thought energy, and energy healing.  He's a Reiki Master Teacher who gives workshops explaining the phenomenon using quantum physics, and has a wealth of knowledge and experience in the health and wellbeing arena.Already an established author in the scientific community, his book ‘A Theory of Everything – Things I Wish I'd Known at Your Age' was his first mainstream publication, which was originally written for his children.https://tbc-intv.com/personnel/jonathan-tuck/https://tbc-intv.com/media/ Support the show

When Charles Darwin returned to Britain from the Beagle voyage in 1836, the most talked-about scientific books of the day were the Bridgewater Treatises. This series of eight works was funded by a bequest of the last Earl of Bridgewater and written by leading men of science appointed by the president of the Royal Society to explore “the Power, Wisdom, and Goodness of God, as manifested in the Creation.” Securing public attention beyond all expectations, the series offered Darwin's generation a range of approaches to one of the great questions of the age: how to incorporate the newly emerging disciplinary sciences into Britain's overwhelmingly Christian culture. In Reading the Book of Nature: How Eight Best Sellers Reconnected Christianity and the Sciences on the Eve of the Victorian Age (U Chicago Press, 2022), Jonathan R. Topham examines how and to what extent the series contributed to a sense of congruence between Christianity and the sciences in the generation before the fabled Victorian conflict between science and religion. Building on the distinctive insights of book history and paying close attention to the production, circulation, and use of the books, Topham offers new perspectives on early Victorian science and the subject of science and religion as a whole. Jonathan R. Topham is professor of history of science at the University of Leeds, UK. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. 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

When Charles Darwin returned to Britain from the Beagle voyage in 1836, the most talked-about scientific books of the day were the Bridgewater Treatises. This series of eight works was funded by a bequest of the last Earl of Bridgewater and written by leading men of science appointed by the president of the Royal Society to explore “the Power, Wisdom, and Goodness of God, as manifested in the Creation.” Securing public attention beyond all expectations, the series offered Darwin's generation a range of approaches to one of the great questions of the age: how to incorporate the newly emerging disciplinary sciences into Britain's overwhelmingly Christian culture. In Reading the Book of Nature: How Eight Best Sellers Reconnected Christianity and the Sciences on the Eve of the Victorian Age (U Chicago Press, 2022), Jonathan R. Topham examines how and to what extent the series contributed to a sense of congruence between Christianity and the sciences in the generation before the fabled Victorian conflict between science and religion. Building on the distinctive insights of book history and paying close attention to the production, circulation, and use of the books, Topham offers new perspectives on early Victorian science and the subject of science and religion as a whole. Jonathan R. Topham is professor of history of science at the University of Leeds, UK. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

When Charles Darwin returned to Britain from the Beagle voyage in 1836, the most talked-about scientific books of the day were the Bridgewater Treatises. This series of eight works was funded by a bequest of the last Earl of Bridgewater and written by leading men of science appointed by the president of the Royal Society to explore “the Power, Wisdom, and Goodness of God, as manifested in the Creation.” Securing public attention beyond all expectations, the series offered Darwin's generation a range of approaches to one of the great questions of the age: how to incorporate the newly emerging disciplinary sciences into Britain's overwhelmingly Christian culture. In Reading the Book of Nature: How Eight Best Sellers Reconnected Christianity and the Sciences on the Eve of the Victorian Age (U Chicago Press, 2022), Jonathan R. Topham examines how and to what extent the series contributed to a sense of congruence between Christianity and the sciences in the generation before the fabled Victorian conflict between science and religion. Building on the distinctive insights of book history and paying close attention to the production, circulation, and use of the books, Topham offers new perspectives on early Victorian science and the subject of science and religion as a whole. Jonathan R. Topham is professor of history of science at the University of Leeds, UK. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

When Charles Darwin returned to Britain from the Beagle voyage in 1836, the most talked-about scientific books of the day were the Bridgewater Treatises. This series of eight works was funded by a bequest of the last Earl of Bridgewater and written by leading men of science appointed by the president of the Royal Society to explore “the Power, Wisdom, and Goodness of God, as manifested in the Creation.” Securing public attention beyond all expectations, the series offered Darwin's generation a range of approaches to one of the great questions of the age: how to incorporate the newly emerging disciplinary sciences into Britain's overwhelmingly Christian culture. In Reading the Book of Nature: How Eight Best Sellers Reconnected Christianity and the Sciences on the Eve of the Victorian Age (U Chicago Press, 2022), Jonathan R. Topham examines how and to what extent the series contributed to a sense of congruence between Christianity and the sciences in the generation before the fabled Victorian conflict between science and religion. Building on the distinctive insights of book history and paying close attention to the production, circulation, and use of the books, Topham offers new perspectives on early Victorian science and the subject of science and religion as a whole. Jonathan R. Topham is professor of history of science at the University of Leeds, UK. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

When Charles Darwin returned to Britain from the Beagle voyage in 1836, the most talked-about scientific books of the day were the Bridgewater Treatises. This series of eight works was funded by a bequest of the last Earl of Bridgewater and written by leading men of science appointed by the president of the Royal Society to explore “the Power, Wisdom, and Goodness of God, as manifested in the Creation.” Securing public attention beyond all expectations, the series offered Darwin's generation a range of approaches to one of the great questions of the age: how to incorporate the newly emerging disciplinary sciences into Britain's overwhelmingly Christian culture. In Reading the Book of Nature: How Eight Best Sellers Reconnected Christianity and the Sciences on the Eve of the Victorian Age (U Chicago Press, 2022), Jonathan R. Topham examines how and to what extent the series contributed to a sense of congruence between Christianity and the sciences in the generation before the fabled Victorian conflict between science and religion. Building on the distinctive insights of book history and paying close attention to the production, circulation, and use of the books, Topham offers new perspectives on early Victorian science and the subject of science and religion as a whole. Jonathan R. Topham is professor of history of science at the University of Leeds, UK. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

When Charles Darwin returned to Britain from the Beagle voyage in 1836, the most talked-about scientific books of the day were the Bridgewater Treatises. This series of eight works was funded by a bequest of the last Earl of Bridgewater and written by leading men of science appointed by the president of the Royal Society to explore “the Power, Wisdom, and Goodness of God, as manifested in the Creation.” Securing public attention beyond all expectations, the series offered Darwin's generation a range of approaches to one of the great questions of the age: how to incorporate the newly emerging disciplinary sciences into Britain's overwhelmingly Christian culture. In Reading the Book of Nature: How Eight Best Sellers Reconnected Christianity and the Sciences on the Eve of the Victorian Age (U Chicago Press, 2022), Jonathan R. Topham examines how and to what extent the series contributed to a sense of congruence between Christianity and the sciences in the generation before the fabled Victorian conflict between science and religion. Building on the distinctive insights of book history and paying close attention to the production, circulation, and use of the books, Topham offers new perspectives on early Victorian science and the subject of science and religion as a whole. Jonathan R. Topham is professor of history of science at the University of Leeds, UK. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices

When Charles Darwin returned to Britain from the Beagle voyage in 1836, the most talked-about scientific books of the day were the Bridgewater Treatises. This series of eight works was funded by a bequest of the last Earl of Bridgewater and written by leading men of science appointed by the president of the Royal Society to explore “the Power, Wisdom, and Goodness of God, as manifested in the Creation.” Securing public attention beyond all expectations, the series offered Darwin's generation a range of approaches to one of the great questions of the age: how to incorporate the newly emerging disciplinary sciences into Britain's overwhelmingly Christian culture. In Reading the Book of Nature: How Eight Best Sellers Reconnected Christianity and the Sciences on the Eve of the Victorian Age (U Chicago Press, 2022), Jonathan R. Topham examines how and to what extent the series contributed to a sense of congruence between Christianity and the sciences in the generation before the fabled Victorian conflict between science and religion. Building on the distinctive insights of book history and paying close attention to the production, circulation, and use of the books, Topham offers new perspectives on early Victorian science and the subject of science and religion as a whole. Jonathan R. Topham is professor of history of science at the University of Leeds, UK. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

On China, Russia, the US and UK. Professor Emeritus and one of the founders of ‘Radical Philosophy', Sean Sayers, joins us to talk about Marxist philosophy, how it's developed and changed over the course of the twentieth century and into this one. We talk about Sean's background and experience in the radical academy of the 1960s, and how the New Left fed through into the founding of ‘Radical Philosophy', and more recently, the Marx and Philosophy Review of Books. Sean talks about what's happened to academic philosophy, and what it might take to defend the humanities in the modern Western academy.   Sean also talks to us about the significance of Hegelian Marxism, the American red diaspora in the UK, his visit to China during the Cultural Revolution, the state of intellectual debate and dissent in China today under Xi Jinping, and how radical politics unfolded from the 1960s over to the new millennium. Plus, he talks about his personal connection to Sacco and Vanzetti, the two Italian-American anarchists executed in 1927.   Readings: Radical Philosophy turns 50, Jonathan Rée, Sean Sayers, Christopher J. Arthur, Kate Soper, Diana Coole, Stella Sandford Luigi Galleani: The Most Dangerous Anarchist in America (review), Ruth Kinna, Marx & Philosophy Review of Books Marx and Progress, Sean Sayers, International Critical Thought (pdf)

This episode of Big Blend Radio's 2nd Wednesday "Writers & Authors" Show with Books Forward features Leadership Scholar and Master Trainer Jonathan R. Kroll who discusses his new book, “Preparing Leadership Educators” (Stylus Publishing). WATCH ON YOUTUBE: https://youtu.be/MTnuVu5vqDs Perfect for leadership educators–trainers, teachers, coaches, and mentors of all stripes–who want to refresh their pedagogical knowledge and revitalize their strategies, this practical book book fills a long-held gap in the leadership world, as well as the training and development industries. More: leadershiptrainer.org More about Books Forward at booksforward.com/ Hosted on Acast. See acast.com/privacy for more information.

Long before Margaret Thatcher told her cabinet that The Constitution of Liberty was “what we believe”, neoliberal poster boy Friedrich Hayek had been denounced by his mentor as a socialist. Following his review of a new biography, Jonathan Rée speaks to Tom about Hayek's celebrity and infamy, and the ways close reading reveals surprising nuance in his work.Find further reading on the episode page: lrb.me/hayekreeSubscribe to Close Readings: lrb.me/closereadingsGet in touch with the podcasts team: podcasts@lrb.co.uk Hosted on Acast. See acast.com/privacy for more information.

Retired NFL offensive tackle turned co-owner of a private equity group shares money stories of professional athletes, tax benefits of certain investment vehicles, and why you should build a team of personal advisors. Guest Biography Jonathan Scott is a former offensive tackle who played for the Pittsburgh Steelers and Buffalo Bills, and was a fifth-round draft for the Detroit Lions. He also played for the Chicago Bears and Atlanta Falcons. He was recognized as a unanimous All-American when he played college ball for the University of Texas as part of the 2005 National Champion Texas Longhorns. After a decade in the NFL, Scott transitioned into a career in finance, education, executive leadership, and recently became co-owner of a private equity group. Jonathan has co-written a book with financial expert Rob Welsh called The Winning Playbook: Strategies for Life On and Off the Field. It's time to stop talking about wealth management and start talking about wealth empowerment, not just for athletes, but for everyone. Scott and Welsh have made it their mission to teach all of us how to play the long game. This episode is brought to you by Runnymede Capital Management. Sign up for our bi-weekly email at www.runnymede.com/newsletter      In this episode, you'll learn: The personal finances of NFL football players The benefits of using different investment vehicles for tax planning Why Jonathan suggests building a team of personal advisors Show notes: http://www.inspiredmoney.fm/259 Find more from our guest: www.yourwinningplaybook.com Wikipedia Mentioned in the episode: Emmitt Smith Bo Jackson Damien Woody Patrick Mahomes II Roger Staubach Jim Harbaugh Jimbo Fisher Nick Saben Books: The Winning Playbook: Strategies For Life On And Off The Field 2 Chairs: The Secret That Changes Everything by Bob Beaudine Thanks for Listening & Watching! To share your thoughts: Leave a note in the comment section below. Share this show on Twitter or Facebook. Join us at the Inspired Money Makers groups at facebook and LinkedIn To help out the show: Leave an honest review on Apple Podcasts, Podchaser.com, or wherever you listen. Your ratings and reviews really help, and I read each one. Subscribe on Apple Podcasts and YouTube.

The Nuclear Club: How America and the World Policed the Atom from Hiroshima to Vietnam (Stanford UP, 2022) reveals how a coalition of powerful and developing states embraced global governance in hopes of a bright and peaceful tomorrow. While fears of nuclear war were ever-present, it was the perceived threat to their preeminence that drove Washington, Moscow, and London to throw their weight behind the 1963 Limited Test Ban Treaty (LTBT) banishing nuclear testing underground, the 1967 Treaty of Tlatelolco banning atomic armaments from Latin America, and the 1968 Nuclear Non-Proliferation Treaty (NPT) forbidding more countries from joining the most exclusive club on Earth. International society, the Cold War, and the imperial U.S. presidency were reformed from 1945 to 1970, when a global nuclear order was inaugurated, averting conflict in the industrial North and yielding what George Orwell styled a "peace that is no peace" everywhere else. Today the nuclear order legitimizes foreign intervention worldwide, empowering the nuclear club and, above all, the United States, to push sanctions and even preventive war against atomic outlaws, all in humanity's name. Grant Golub is an Ernest May Fellow in History and Policy at the Harvard Kennedy School and a PhD candidate in the Department of International History at the London School of Economics and Political Science. His research focuses on the politics of American grand strategy during World War II. 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

The Nuclear Club: How America and the World Policed the Atom from Hiroshima to Vietnam (Stanford UP, 2022) reveals how a coalition of powerful and developing states embraced global governance in hopes of a bright and peaceful tomorrow. While fears of nuclear war were ever-present, it was the perceived threat to their preeminence that drove Washington, Moscow, and London to throw their weight behind the 1963 Limited Test Ban Treaty (LTBT) banishing nuclear testing underground, the 1967 Treaty of Tlatelolco banning atomic armaments from Latin America, and the 1968 Nuclear Non-Proliferation Treaty (NPT) forbidding more countries from joining the most exclusive club on Earth. International society, the Cold War, and the imperial U.S. presidency were reformed from 1945 to 1970, when a global nuclear order was inaugurated, averting conflict in the industrial North and yielding what George Orwell styled a "peace that is no peace" everywhere else. Today the nuclear order legitimizes foreign intervention worldwide, empowering the nuclear club and, above all, the United States, to push sanctions and even preventive war against atomic outlaws, all in humanity's name. Grant Golub is an Ernest May Fellow in History and Policy at the Harvard Kennedy School and a PhD candidate in the Department of International History at the London School of Economics and Political Science. His research focuses on the politics of American grand strategy during World War II. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The Nuclear Club: How America and the World Policed the Atom from Hiroshima to Vietnam (Stanford UP, 2022) reveals how a coalition of powerful and developing states embraced global governance in hopes of a bright and peaceful tomorrow. While fears of nuclear war were ever-present, it was the perceived threat to their preeminence that drove Washington, Moscow, and London to throw their weight behind the 1963 Limited Test Ban Treaty (LTBT) banishing nuclear testing underground, the 1967 Treaty of Tlatelolco banning atomic armaments from Latin America, and the 1968 Nuclear Non-Proliferation Treaty (NPT) forbidding more countries from joining the most exclusive club on Earth. International society, the Cold War, and the imperial U.S. presidency were reformed from 1945 to 1970, when a global nuclear order was inaugurated, averting conflict in the industrial North and yielding what George Orwell styled a "peace that is no peace" everywhere else. Today the nuclear order legitimizes foreign intervention worldwide, empowering the nuclear club and, above all, the United States, to push sanctions and even preventive war against atomic outlaws, all in humanity's name. Grant Golub is an Ernest May Fellow in History and Policy at the Harvard Kennedy School and a PhD candidate in the Department of International History at the London School of Economics and Political Science. His research focuses on the politics of American grand strategy during World War II. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

The Nuclear Club: How America and the World Policed the Atom from Hiroshima to Vietnam (Stanford UP, 2022) reveals how a coalition of powerful and developing states embraced global governance in hopes of a bright and peaceful tomorrow. While fears of nuclear war were ever-present, it was the perceived threat to their preeminence that drove Washington, Moscow, and London to throw their weight behind the 1963 Limited Test Ban Treaty (LTBT) banishing nuclear testing underground, the 1967 Treaty of Tlatelolco banning atomic armaments from Latin America, and the 1968 Nuclear Non-Proliferation Treaty (NPT) forbidding more countries from joining the most exclusive club on Earth. International society, the Cold War, and the imperial U.S. presidency were reformed from 1945 to 1970, when a global nuclear order was inaugurated, averting conflict in the industrial North and yielding what George Orwell styled a "peace that is no peace" everywhere else. Today the nuclear order legitimizes foreign intervention worldwide, empowering the nuclear club and, above all, the United States, to push sanctions and even preventive war against atomic outlaws, all in humanity's name. Grant Golub is an Ernest May Fellow in History and Policy at the Harvard Kennedy School and a PhD candidate in the Department of International History at the London School of Economics and Political Science. His research focuses on the politics of American grand strategy during World War II. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs

The Nuclear Club: How America and the World Policed the Atom from Hiroshima to Vietnam (Stanford UP, 2022) reveals how a coalition of powerful and developing states embraced global governance in hopes of a bright and peaceful tomorrow. While fears of nuclear war were ever-present, it was the perceived threat to their preeminence that drove Washington, Moscow, and London to throw their weight behind the 1963 Limited Test Ban Treaty (LTBT) banishing nuclear testing underground, the 1967 Treaty of Tlatelolco banning atomic armaments from Latin America, and the 1968 Nuclear Non-Proliferation Treaty (NPT) forbidding more countries from joining the most exclusive club on Earth. International society, the Cold War, and the imperial U.S. presidency were reformed from 1945 to 1970, when a global nuclear order was inaugurated, averting conflict in the industrial North and yielding what George Orwell styled a "peace that is no peace" everywhere else. Today the nuclear order legitimizes foreign intervention worldwide, empowering the nuclear club and, above all, the United States, to push sanctions and even preventive war against atomic outlaws, all in humanity's name. Grant Golub is an Ernest May Fellow in History and Policy at the Harvard Kennedy School and a PhD candidate in the Department of International History at the London School of Economics and Political Science. His research focuses on the politics of American grand strategy during World War II. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies

The Nuclear Club: How America and the World Policed the Atom from Hiroshima to Vietnam (Stanford UP, 2022) reveals how a coalition of powerful and developing states embraced global governance in hopes of a bright and peaceful tomorrow. While fears of nuclear war were ever-present, it was the perceived threat to their preeminence that drove Washington, Moscow, and London to throw their weight behind the 1963 Limited Test Ban Treaty (LTBT) banishing nuclear testing underground, the 1967 Treaty of Tlatelolco banning atomic armaments from Latin America, and the 1968 Nuclear Non-Proliferation Treaty (NPT) forbidding more countries from joining the most exclusive club on Earth. International society, the Cold War, and the imperial U.S. presidency were reformed from 1945 to 1970, when a global nuclear order was inaugurated, averting conflict in the industrial North and yielding what George Orwell styled a "peace that is no peace" everywhere else. Today the nuclear order legitimizes foreign intervention worldwide, empowering the nuclear club and, above all, the United States, to push sanctions and even preventive war against atomic outlaws, all in humanity's name. Grant Golub is an Ernest May Fellow in History and Policy at the Harvard Kennedy School and a PhD candidate in the Department of International History at the London School of Economics and Political Science. His research focuses on the politics of American grand strategy during World War II. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

The Nuclear Club: How America and the World Policed the Atom from Hiroshima to Vietnam (Stanford UP, 2022) reveals how a coalition of powerful and developing states embraced global governance in hopes of a bright and peaceful tomorrow. While fears of nuclear war were ever-present, it was the perceived threat to their preeminence that drove Washington, Moscow, and London to throw their weight behind the 1963 Limited Test Ban Treaty (LTBT) banishing nuclear testing underground, the 1967 Treaty of Tlatelolco banning atomic armaments from Latin America, and the 1968 Nuclear Non-Proliferation Treaty (NPT) forbidding more countries from joining the most exclusive club on Earth. International society, the Cold War, and the imperial U.S. presidency were reformed from 1945 to 1970, when a global nuclear order was inaugurated, averting conflict in the industrial North and yielding what George Orwell styled a "peace that is no peace" everywhere else. Today the nuclear order legitimizes foreign intervention worldwide, empowering the nuclear club and, above all, the United States, to push sanctions and even preventive war against atomic outlaws, all in humanity's name. Grant Golub is an Ernest May Fellow in History and Policy at the Harvard Kennedy School and a PhD candidate in the Department of International History at the London School of Economics and Political Science. His research focuses on the politics of American grand strategy during World War II. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

The Nuclear Club: How America and the World Policed the Atom from Hiroshima to Vietnam (Stanford UP, 2022) reveals how a coalition of powerful and developing states embraced global governance in hopes of a bright and peaceful tomorrow. While fears of nuclear war were ever-present, it was the perceived threat to their preeminence that drove Washington, Moscow, and London to throw their weight behind the 1963 Limited Test Ban Treaty (LTBT) banishing nuclear testing underground, the 1967 Treaty of Tlatelolco banning atomic armaments from Latin America, and the 1968 Nuclear Non-Proliferation Treaty (NPT) forbidding more countries from joining the most exclusive club on Earth. International society, the Cold War, and the imperial U.S. presidency were reformed from 1945 to 1970, when a global nuclear order was inaugurated, averting conflict in the industrial North and yielding what George Orwell styled a "peace that is no peace" everywhere else. Today the nuclear order legitimizes foreign intervention worldwide, empowering the nuclear club and, above all, the United States, to push sanctions and even preventive war against atomic outlaws, all in humanity's name. Grant Golub is an Ernest May Fellow in History and Policy at the Harvard Kennedy School and a PhD candidate in the Department of International History at the London School of Economics and Political Science. His research focuses on the politics of American grand strategy during World War II. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/national-security

The Nuclear Club: How America and the World Policed the Atom from Hiroshima to Vietnam (Stanford UP, 2022) reveals how a coalition of powerful and developing states embraced global governance in hopes of a bright and peaceful tomorrow. While fears of nuclear war were ever-present, it was the perceived threat to their preeminence that drove Washington, Moscow, and London to throw their weight behind the 1963 Limited Test Ban Treaty (LTBT) banishing nuclear testing underground, the 1967 Treaty of Tlatelolco banning atomic armaments from Latin America, and the 1968 Nuclear Non-Proliferation Treaty (NPT) forbidding more countries from joining the most exclusive club on Earth. International society, the Cold War, and the imperial U.S. presidency were reformed from 1945 to 1970, when a global nuclear order was inaugurated, averting conflict in the industrial North and yielding what George Orwell styled a "peace that is no peace" everywhere else. Today the nuclear order legitimizes foreign intervention worldwide, empowering the nuclear club and, above all, the United States, to push sanctions and even preventive war against atomic outlaws, all in humanity's name. Grant Golub is an Ernest May Fellow in History and Policy at the Harvard Kennedy School and a PhD candidate in the Department of International History at the London School of Economics and Political Science. His research focuses on the politics of American grand strategy during World War II. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

The Nuclear Club: How America and the World Policed the Atom from Hiroshima to Vietnam (Stanford UP, 2022) reveals how a coalition of powerful and developing states embraced global governance in hopes of a bright and peaceful tomorrow. While fears of nuclear war were ever-present, it was the perceived threat to their preeminence that drove Washington, Moscow, and London to throw their weight behind the 1963 Limited Test Ban Treaty (LTBT) banishing nuclear testing underground, the 1967 Treaty of Tlatelolco banning atomic armaments from Latin America, and the 1968 Nuclear Non-Proliferation Treaty (NPT) forbidding more countries from joining the most exclusive club on Earth. International society, the Cold War, and the imperial U.S. presidency were reformed from 1945 to 1970, when a global nuclear order was inaugurated, averting conflict in the industrial North and yielding what George Orwell styled a "peace that is no peace" everywhere else. Today the nuclear order legitimizes foreign intervention worldwide, empowering the nuclear club and, above all, the United States, to push sanctions and even preventive war against atomic outlaws, all in humanity's name. Grant Golub is an Ernest May Fellow in History and Policy at the Harvard Kennedy School and a PhD candidate in the Department of International History at the London School of Economics and Political Science. His research focuses on the politics of American grand strategy during World War II. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

We had the opportunity to speak to Former NFL player and University of Texas alumni Jonathan R. Scott. Jonathan and his co-author Rob Welsh wrote The Winning Playbook, Strategies for Life on and off the Field. They want to empower people at every level, whether you're punching a clock from 9 to 5, pounding keys in a corner office, working your way up to the pros or being drafted into the big leagues—and put you in the driver's seat. These financial empowerment experts combine sage advice about keeping your money with stories about professional athletes for a talk that is sure to be as engaging as it is informative.   In our conversation with Jonathan he talks about lessons from the book. He also goes in depth about lessons from his career and lessons after his career. You do not need to be a professional athlete to learn from our conversation with Jonathan. Jonathan can be found at: https://www.yourwinningplaybook.com/     Please give us a 5 Star Review  Below is our Instagram, YouTube and Yahoo Finance Article  https://www.instagram.com/blackfinancial_initiative/ https://www.youtube.com/channel/UCzQSZRmlWhMkD0sjFkEVMdQ https://finance.yahoo.com/black-financial-initiative-starting-financial-114658676.html    

Interview with Jonathan R. Rose, author of the novel WEDLOCK.You can support the podcast today by buying me a coffee.Support this podcast at — https://redcircle.com/reading-and-writing-podcast/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Imaginez un peu cette petite fille de 5, 6 ans, assise sur son tabouret de paille, toute petite devant le clavier de l'orgue. Imaginez ses minuscules doigts qui pressent les touches. Et cette foule qui entre en transe derrière elle parce que la petite fille a déjà tout compris aux pouvoirs de la musique. Dans ce premier épisode, Nina Simone n'est pas encore Nina Simone mais Eunice Waymon, une petite fille noire d'un village un peu perdu de Caroline du Nord, en pleine ségrégation. Une petit fille avec du talent plein les doigts et des rêves plein la tête. Invitée : Mathilde Hirsch qui a écrit avec sa mère Florence Noiville, une biographie de Nina Simone intitulée « Love me or Leave me » parue aux editions Tallandier Une série en 4 épisodes réalisée par Jonathan Rémy

Jonathan R. Rose describes himself as “painfully cynical”, and takes you on a journey to What If, from dark urban fantasy to just a little dystopian future sci fi that explores how humans relate to one another. His characters strive to discover who they are and what they value by looking outward at the world around them, and discover their truth by how they relate to the people in their spheres. From north to south, he has ranged across the continent and brought back flavors from each culture to present his own spin. Jonathan says, “You can live off writing! Just not book writing.” (At least at first!) Enjoy his newest book, Wedlock. … Continue...Episode 162 – Interview with Jonathan R. Rose

Rob Welsh thinks in abundance, Jonathan R. Scott talks to his fellow national championship teammates every day. Their book is “The Winning Playbook” and time to go Beyond the Mic. Beyond the Mic with Sean Dillon is the conversation series where actors, artists, authors, and more go deeper than a traditional interview. They go “Beyond the Mic”.

On this week's episode we discuss a new bill to protect the rights of disabled adults involved in child welfare cases, and the resurgence of a lawsuit in West Virginia. Researchers and social workers Justin Harty and Kristen Ethier join us to talk about what they found when they tried to unearth anything about fathers and fathering while in foster care. Reading RoomHouse Bill Would Establish Protections for Disabled Parentshttps://bit.ly/3OOWoNAThe Office of Family Assistance Gets New Director, Ann Flagghttps://bit.ly/3OHy0O9Foster Youth Interning in Congress Envision Laws Improving Health Care, Greater Access to Benefitshttps://bit.ly/3OJquSJLetter to Colleagues from Administration for Children and Familieshttps://bit.ly/3cWBPBSWest Virginia Child Welfare System Hit with Class-Action Lawsuithttps://bit.ly/3Bru4hv Judges Toss Class Actions Against Ohio, West Virginiahttps://bit.ly/3ii6lpS A Federal Appeals Court Just Breathed New Life into a Lawsuit that Aims to Force W.V. to Reform its Foster Care Systemhttps://bit.ly/3PPJhNs July Decision in Jonathan R. v. Justicehttps://bit.ly/3bjrUFXFatherhood in Foster Care: A Scoping Review Spanning 30 Years of Research on Expectant and Parenting Fathers in State Carehttps://bit.ly/3JoAmjL

#LiveStream #TalkShow #Marvel The 3 MeN and a MoNKeY-LiZaRD are: A Dude's Nerdery - https://www.youtube.com/adudesnerdery Oakhurst Studios - https://www.youtube.com/OakhurstStudios Salacious Rum - https://www.youtube.com/salaciousrum Sean Solo8 - https://www.youtube.com/seansolo8 SUBSCRIBE TO: Fuller's Figures - https://www.youtube.com/user/dfella32 Brian's Action Figure Reviews - https://www.youtube.com/c/BriansActionFigures Jonathan Redmond - https://www.youtube.com/user/Jounar Please LIKE, COMMENT & SUBSCRIBE and remember to turn on NOTIFICATIONS by clicking the bell icon! --- Send in a voice message: https://podcasters.spotify.com/pod/show/salaciousrum/message

When it comes to generating demand for your product or service, there are a lot of things that you need to get right. Unfortunately, many companies struggle with this challenge and they often fail. Because of that, we decided to call Jonathan R Bland, Co-Founder of Omni Lab, to join us on the show. Jonathan is an expert on-demand generation and he is going to share with us what companies are doing wrong and what they should do instead. Here's an overview of what we talked about: 0:00 - Intro 3:52 - How Demand Generation looks today 7:49 - Creating products for existing vs non-existing demand 13:33 - Why intent matters and why do we need to build it 18:04 - Bridging the trust gap: sales and marketing working together 23:31 - Measuring success is one of the most important things to get right from the beginning 26:57 - Why you shouldn't take anyone's advice directly 30:14 - Why do people choose not to disagree as much 33:58 - Create trust through ads and stories 39:40 - Optimizing your budget and targeting the right people 42:24 - Interesting things about Reddit ads 46:52 - What companies get wrong about Demand Generation 48:49 - The importance and involvement of customer success 52:48 - A message for Funky Marketing audience 54:52 - Outro Open your notebooks, Jonathan is about to spill the beans! -------------------------------------------------------------------------------------- Funky Marketing Show is a podcast in which we're talking with entrepreneurs, marketers, advertisers, designers, artists, and all those people that are doing an amazing job for amazing people. Listen on: Anchor: https://anchor.fm/funky-marketing Spotify: https://open.spotify.com/show/136A3zx... Apple: https://podcasts.apple.com/us/podcast... Our website: https://www.funkymarketing.net/ Need help? Go to https://www.funkymarketing.net/contac... and schedule a call with us! We offer a free 30-minute consultation! Let's talk and see how we can make your business GROW! #funkymarketing #demandgeneration #leadgeneration #b2bmarketing #demandgen #b2bmarketingstrategies #b2b #business #marketing #marketingtips --- Send in a voice message: https://podcasters.spotify.com/pod/show/funky-marketing/message