Podcasts about kierkegaard

Is God's will for your life more of a dot or a circle? That's one of the questions addressed by Grammy Award–winning producer and artist Charlie Peacock, whose new memoir Roots & Rhythm explores what it means to find one's calling in life, how to heal from the past, and how to give up the quest for holding on to power. This conversation reveals at least one middle-school-era debate over what counts as “Christian music” (spoiler: there was almost a fistfight over Amy Grant), and they explore deeper questions about fame, ambition, and why some artists burn out while others grow deeper with time.   Peacock shares stories behind producing music for Amy Grant, Switchfoot, and The Civil Wars—and what he's learned from the visible economies of success and the hidden “Great Economy” about which Wendell Berry wrote.   You'll hear thoughtful conversation on everything from Zen Buddhism and Jack Kerouac to AI and the future of music. Along the way, Peacock reflects on a note found after his mother's death, a formative encounter with Kierkegaard, and what it means to live with grace as “an antidote to karma.” Peacock and Moore also talk about Frederick Buechner and Merle Haggard, as well as fatherhood, how to find a “circle of affirmation,” and why failing is as important as succeeding. If you're curious about how art and faith intersect in an age of algorithms and ambition, this conversation offers a human and hopeful perspective. Resources mentioned in this episode or recommended by the guest include: Roots & Rhythm: A Life in Music by Charlie Peacock On the Road: The Original Scroll by Jack Kerouac  Distant Neighbors: The Selected Letters of Wendell Berry and Gary Snyder Special offer for listeners of The Russell Moore Show: Click here for 25% off a subscription to CT magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

READING THE BIBLE WITH THE DEAD/RBWD - Eps #02: Kierkegaard: Knight of faith Pdt. Jimmy Pardede, Denni Girsang, dan Samuel C. Pantou Mungkin hampir tidak ada orang kristen yang tidak pernah mendengar kisah ketaatan Abraham ketika ia diperintahkan oleh Allah untuk mempersembahkan Ishak sebagai korban bagi Allah. Tetapi apakah kita pernah mencoba menyelami dilema dan pergumulan iman Abraham, his fear and trembling, ketika ia menerima dan menjalankan perintah tersebut? Mengapa Allah yang menjanjikan keturunan Abraham akan menjadi bangsa yang besar, dengan Ishak adalah pewaris janji tersebut, ternyata sekarang justru meminta agar Ishak dikorbankan? Adakah Allah mungkin berkontradiksi pada Diri-Nya Sendiri? Bagaimanakah perjalanan iman "Bapa seluruh orang beriman" ini melalui seluruh ujian yang menjadikannya "knight of faith"? Apakah iman menuntut suatu komitmen? Saksikan lengkapnya di: https://grii.to/rbwd-2

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In a world obsessed with metrics, image, and crowd approval, Jason Rigby delivers a powerful call to arms for leaders to return to themselves. Drawing on the radical philosophy of Soren Kierkegaard, this episode explores the timeless leadership truth: lead from the inside out—or don't lead at all. Kierkegaard's belief that “the crowd is untruth” challenges today's culture of consensus and invites us to take the hard road of individual responsibility. Jason weaves Kierkegaard's concept of the “leap of faith” into modern leadership, making it clear that authentic leadership requires bold, often uncomfortable action without guarantees. He exposes the silent epidemic of leadership despair—not burnout, but existential misalignment. Through the archetype of the “knight of faith,” leaders are invited to walk calmly yet burn with divine purpose. This episode is a wake-up call for anyone who's scaled success but lost themselves in the process. Timestamps: [00:44] – The Mirror Test: Are you becoming who you truly are? [01:15] – The Crowd is Untruth: How titles and systems mask personal responsibility. [02:04] – What Is True?: The radical ethical courage of true leadership. [03:10] – The Leap of Faith: Leading without certainty, only conviction. [04:25] – The Silent Killer: Why despair—not burnout—is eroding leadership. [05:32] – The Antidote is Truth: Return to self through confrontation, not optimization. [06:15] – The Knight of Faith: Calm on the outside, burning with purpose within. [07:26] – Journal Prompt: Where are you hiding behind the crowd? Quotes: “To lead from the inside out—or don't lead at all.” – Jason Rigby “The crowd is untruth—it erases the individual.” – Jason Rigby “True leadership begins where certainty ends.” – Jason Rigby Resources: Internal: selfawarepodcast.com Higher Density Living Podcast External: The Leap of Faith by Soren Kierkegaard     Call to Action: Feeling out of alignment? You're not alone. Subscribe to the Self Aware Leader podcast and take the leap back to yourself. Journal your truth. Reject the crowd. Lead with conviction. Join the journey at selfawarepodcast.com — start today.

Onaj koji voli, vidi tuđi grijeh koji oprašta, ali vjeruje da ga oproštenje uklanja – kaže Kierkegaard. Oproštenje se ne može vidjeti, vidi se jedino grijeh. S druge strane, ako se grijeh ne vidi, ne može se ni oprostiti. „Kao što onaj koji vjerom vjeruje u nevidljivo“, kaže Kierkegaard, „tako onaj koji ljubi, opraštanjem vjeruje nevidljivome. I jedno i drugo je vjera. Blago vjerniku, on vjeruje u ono što ne vidi; Blago onome koji voli, on vjeruje daleko iznad onoga što doista može vidjeti!“

2025. május 05., hétfő 8-9 óra ADÓVILÁG 1: OECD adójogi aktualitások Trump már 01. 21-én „kiszállt” az OECD globális minimumadó programból (amit eddig az USA egyértelműen támogatott). Ez 180 fokos fordulat az elmúlt egy évtized US adójogi gondolkodásához képest. Azért kemény döntés, mert valójában a US technológiai cégeket védte volna ez a globális adómegosztási modell a lokális „(túl)adóztatásokkal” szemben – de egyben jogot adott az érintett államoknak egy lokális és limitált adóztatásra. A kérdés az, hogy az ennek hiányában fennmaradó „szabályozatlanság” segíteni fogja-e a US cégek nemzetközi terjeszkedését, avagy itt is az erőből kialakított bilaterális megállapodásokra fog törekedni? Gondoljunk csak a most felfutó AI és kapcsolódó online szolgáltatások bevételeinek vámtarifákhoz hasonló adóztatásának kialakítására – aki meg meri adóztatni a hazájában ezeket a cégeket, az olyan vámot kaphat, hogy elmegy azonnal a US exporttól a kedve:)? Igazi gazdasági game changer helyzet ez most megint, amely szabad utat ad a US technológiai cégek globális nyereségeinek nagyságrendi növeléséhez (erősödéséhez) + az iparág gyors nemzetközi növekedéséhez és globális vezető pozíciójának tartós fenntartásához. Erre mit fognak / tudnak a kínai AI cégek lépni (egyedül ők vannak még ebben a ligában) és elkezdik őket túladóztatni pl. az USA-ban? Kína egyébként alapból nem fogadta el ezt az OECD megállapodást / kezdeményezést. Ez a már folyó kereskedelmi háború újabb és igen érzékeny eleme lesz, amelynek számtalan politikai vetülete fog gyorsan megjelenni. Az OECD megerősíti globális elkötelezettségét a második pillér adóreformja mellett – Moklasz Olyan történhet a magyar adórendszerben, amire nagyon régóta vártunk: mutatjuk, kik lesznek a nagy nyertesek - Világgazdaság Aktualitások a globális minimumadóban - MKVKOK Gerendy Zoltán, a BDO Magyarország ügyvezetője, adótanácsadó partnere ADÓVILÁG 2: OECD adójogi aktualitások Az OECD-országok hogyan gondolkoznak az amerikai leadership nélkül és ennek milyen kockázatai vannak: - USA-megkerülő szövetségek (kanada-eu, eu-india, japán-korea stb) - az EU miért nem tud rögtön az usa helyébe lépni? - tengeri szorosok védelme, - ellenállás tengelye vs OECD - AI és geopolitika (meg a versenyző fő területek, űr, kiber, IT) Feledy Botond, külpolitikai szakértő ARANYKÖPÉS: Egy színházban történt, hogy tűz ütött ki a kulisszák mögött. Kijött a mókamester, hogy ezt a publikummal közölje. Tréfának tartották és tapsolni kezdtek: a mókamester megismételte; az emberek még jobban hahotáztak. Azt hiszem, a világ is így fog elpusztulni, okos emberek nagy hahotája közepette, akik azt fogják hinni, hogy mindez csak vicc. 1813-ban ezen a napon született Sören Kierkegaard dán filozófus és teológus

Kierkegaard'ın Kaygı Kavramı adlı eserinden seksen yıl sonra Heidegger'in varlığın süreçlerini ve dinamizmini metafiziğin dışında ele alma ihtiyacıyla, endişeyi salt bir fenomen olarak modern felsefenin masasına yatırdığını söylemiştik.

¿Alguna vez te has sentido vacío incluso cuando lo tienes “todo”? Este no es un video más. Es una carta. Un susurro directo a tu alma. Un viaje emocional que te va a llevar desde las máscaras que aprendiste a ponerte… hasta el corazón olvidado de tu niño interior. Johnny Abraham te lleva de la mano a través de las voces más sabias de la psicología profunda —Carl Jung, Maslow, Frankl, Kierkegaard, Rogers y Adler— para ayudarte a despertar de esa vida en automático que te está alejando de ti mismo. Aquí no hablamos de teorías vacías. Hablamos de tu sombra. De tus miedos. Del éxito que no llena, del dolor que transforma, y del momento en que dejas de correr para empezar a vivir. Este video es para ti si sientes que llegaste lejos pero perdiste algo en el camino. Si tu alma te está gritando “ya basta de fingir”. Si estás listo para dejar de vivir como adulto frustrado y volver a gozar como niño auténtico.

Worked through the Preface and began the General Introduction today for Training In Christianity. It has been an interesting review of the background of this last book written by Kierkegaard.

Jan-Hendrik Bakker spreekt met Bart Geeraedts over de cursusweek De filosofie van stilte en luisteren. Hij is daarin een van de gastsprekers. Jan-Hendrik schreef het boek In stilte. Een filosofie van de afzondering, waarin hij pleit voor een herwaardering van afzondering in stilte. Belangrijke schrijvers en filosofen als Kierkegaard, Nietzsche, Diogenes, Baudelaire, Merton en Thoreau zochten afzondering en stilte op om kracht uit te putten, om te protesteren tegen economische verspilling en weerwerk te leveren aan vervreemding en verlies van privacy. Je afzonderen is tegenwoordig moeilijker dan ooit, en daarom juist zo essentieel. Jan-Hendrik legt uit waarom afzondering dé manier is om onze individuele waarden te herijken. De filosofie van stilte en luisteren vindt plaats op 26 – 30 mei 2025. Anne-Mathije Bogerd modereert. Met bijdragen van Jan-Hendrik Bakker, Michel Dijkstra, Marlies De Munck, Pablo Lamberti, Miriam Rasch, Dianne Sommers, Martine Prange, Mark Reybrouck, Marthe Kerkwijk, Wendy Tollenaar en Naomi Kloosterboer.

Purity of Heart is to Will One Thing: Chapter 13 - What Then Must I Do? Live as an "Individual"A huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/ Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

Clare Carlisle's biography of George Eliot, The Marriage Question, is one of my favourite modern biographies, so I was really pleased to interview Clare. We talked about George Eliot as a feminist, the imperfections of her “marriage” to George Henry Lewes, what she learned from Spinoza, having sympathy for Casaubon, contradictions in Eliot's narrative method, her use of negatives, psychoanalysis, Middlemarch, and more. We also talked about biographies of philosophers, Kierkegaard, and Somerset Maugham. I was especially pleased by Clare's answer about the reported decline in student attention spans. Overall I thought this was a great discussion. Many thanks to Clare! Full transcript below. Here is an extract from our discussion about Eliot's narrative ideas.Clare: Yes, that's right. The didactic thing, George Eliot is sometimes criticized for this didacticism because what's most effective in the novel is not the narrator coming and telling us we should actually feel sorry for Casaubon and we should sympathize with him. We'd be better people if we sympathize with Casaubon. There's a moralizing lecture about, you should feel sympathy for this unlikable person. What is more effective is the subtle way she portrays this character and, as I say, lets us into his vulnerabilities in some obvious ways, as you say, by pointing things out, but also in some more subtle ways of drawing his character and hinting at, as I say, his vulnerabilities.Henry: Doesn't she know, though, that a lot of readers won't actually be very moved by the subtle things and that she does need to put in a lecture to say, "I should tell you that I am very personally sympathetic to Mr. Casaubon and that if you leave this novel hating him, that's not--"? Isn't that why she does it? Because she knows that a lot of readers will say, "I don't care. He's a baddie."Clare: Yes I don't know, that's a good question.Henry: I'm interested because, in The Natural History of German Life, she goes to all these efforts to say abstract arguments and philosophy and statistics and such, these things don't change the world. Stories change the world. A picture of life from a great artist. Then when she's doing her picture of life from a great artist she constantly butts in with her philosophical abstractions because it's, she can't quite trust that the reader will get it right as it were.Clare: Yes, I suppose that's one way of looking at it. You could say that or maybe does she have enough confidence in her ability to make us feel with these characters. That would be another way of looking at it. Whether her lack of confidence and lack of trust is in the reader or in her own power as an artist is probably an open question.TranscriptHenry: Today I am talking to Clare Carlisle, a philosopher at King's College London and a biographer. I am a big fan of George Eliot's Double Life: The Marriage Question. I've said the title backwards, but I'm sure you'll find the book either way. Clare, welcome.Clare Carlisle: Hi, Henry. Nice to be here.Henry: Is George Eliot a disappointing feminist?Clare: Obviously disappointment is relative to expectations, isn't it? It depends on what we expect of feminism, and in particular, a 19th-century woman. I personally don't find her a disappointing feminist. Other readers have done, and I can understand why that's the case for all sorts of reasons. She took on a male identity in order to be an artist, be a philosopher in a way that she thought was to her advantage, and she's sometimes been criticized for creating heroines who have quite a conventional sort of fulfillment. Not all of them, but Dorothea in Middlemarch, for example, at the end of the novel, we look back on her life as a wife and a mother with some sort of poignancy.Yes, she's been criticized for, in a way, giving her heroines and therefore offering other women a more conventional feminine ideal than the life she managed to create and carve out for herself as obviously a very remarkable thinker and artist. I also think you can read in the novels a really bracing critique of patriarchy, actually, and a very nuanced exploration of power dynamics between men and women, which isn't simplistic. Eliot is aware that women can oppress men, just as men can oppress women. Particularly in Middlemarch, actually, there's an exploration of marital violence that overcomes the more gendered portrayal of it, perhaps in Eliot's own earlier works where, in a couple of her earlier stories, she portrayed abused wives who were victims of their husband's betrayal, violence, and so on.Whereas in Middlemarch, it's interestingly, the women are as controlling, not necessarily in a nasty way, but just that that's the way human beings navigate their relations with each other. It seems to be part of what she's exploring in Middlemarch. No, I don't find her a disappointing feminist. We should be careful about the kind of expectations we, in the 21st century project onto Eliot.Henry: Was George Henry Lewes too controlling?Clare: I think one of the claims of this book is that there was more darkness in that relationship than has been acknowledged by other biographers, let's put it that way. When I set out to write the book, I'd read two or three other biographies of Eliot by this point. One thing that's really striking is this very wonderfully supportive husbands that, in the form of Lewes, George Eliot has, and a very cheerful account of that relationship and how marvelous he was. A real celebration of this relationship where the husband is, in many ways, putting his wife's career before his own, supporting her.Lewes acted as her agent, as her editor informally. He opened her mail for her. He really put himself at the service of her work in ways that are undoubtedly admirable. Actually, when I embarked on writing this book, I just accepted that narrative myself and was interested in this very positive portrayal of the relationship, found it attractive, as other writers have obviously done. Then, as I wrote the book, I was obviously reading more of the primary sources, the letters Eliot was writing and diary entries. I started to just have a bit of a feeling about this relationship, that it was light and dark, it wasn't just light.The ambiguity there was what really interested me, of, how do you draw the line between a husband or a wife who's protective, even sheltering the spouse from things that might upset them and supportive of their career and helpful in practical ways. How do you draw the line between that and someone who's being controlling? I think there were points where Lewes crossed that line. In a way, what's more interesting is, how do you draw that line. How do partners draw that line together? Not only how would we draw the line as spectators on that relationship, obviously only seeing glimpses of the inner life between the two people, but how do the partners themselves both draw those lines and then navigate them?Yes, I do suggest in the book that Lewes could be controlling and in ways that I think Eliot herself felt ambivalent about. I think she partly enjoyed that feeling of being protected. Actually, there was something about the conventional gendered roles of that, that made her feel more feminine and wifely and submissive, In a way, to some extent, I think she bought into that ideal, but also she felt its difficulties and its tensions. I also think for Lewes, this is a man who is himself conditioned by patriarchal norms with the expectation that the husband should be the successful one, the husband should be the provider, the one who's earning the money.He had to navigate a situation. That was the situation when they first got together. When they first got together, he was more successful writer. He was the man of the world who was supporting Eliot, who was more at the beginning of her career to some extent and helping her make connections. He had that role at the beginning. Then, within a few years, it had shifted and suddenly he had this celebrated best-selling novelist on his hands, which was, even though he supported her success, partly for his own financial interests, it wasn't necessarily what he'd bargained for when he got into the relationship.I think we can also see Lewes navigating the difficulties of that role, of being, to some extent, maybe even disempowered in that relationship and possibly reacting to that vulnerability with some controlling behavior. It's maybe something we also see in the Dorothea-Casaubon relationship where they get together. Not that I think that at all Casaubon was modeled on Lewes, not at all, but something of the dynamic there where they get together and the young woman is in awe of this learned man and she's quite subservient to him and looking up to him and wanting him to help her make her way in the world and teach her things.Then it turns out that his insecurity about his own work starts to come through. He reacts, and the marriage brings out his own insecurity about his work. Then he becomes quite controlling of Dorothea, perhaps again as a reaction to his own sense of vulnerability and insecurity. The point of my interpretation is not to portray Lewes as some villain, but rather to see these dynamics and as I say, ambivalences, ambiguities that play themselves out in couples, between couples.Henry: I came away from the book feeling like it was a great study of talent management in a way, and that the both of them were very lucky to find someone who was so well-matched to their particular sorts of talents. There are very few literary marriages where that is the case, or where that is successfully the case. The other one, the closest parallel I came up with was the Woolfs. Leonard is often said he's too controlling, which I find a very unsympathetic reading of a man who looked after a woman who nearly died. I think he was doing what he felt she required. In a way, I agree, Lewes clearly steps over the line several times. In a way, he was doing what she required to become George Eliot, as it were.Clare: Yes, absolutely.Henry: Which is quite remarkable in a way.Clare: Yes. I don't think Mary Ann Evans would have become George Eliot without that partnership with Lewes. I think that's quite clear. That's not because he did the work, but just that there was something about that, the partnership between them, that enabled that creativity…Henry: He knew all the people and he knew the literary society and all the editors, and therefore he knew how to take her into that world without it overwhelming her, giving her crippling headaches, sending her into a depression.Clare: Yes.Henry: In a way, I came away more impressed with them from the traditional, isn't it angelic and blah, blah, blah.Clare: Oh, that's good.Henry: What did George Eliot learn from Spinoza?Clare: I think she learned an awful lot from Spinoza. She translated Spinoza in the 1850s. She translated Spinoza's Ethics, which is Spinoza's philosophical masterpiece. That's really the last major project that Eliot did before she started to write fiction. It has, I think, quite an important place in her career. It's there at that pivotal point, just before she becomes an artist, as she puts it, as a fiction writer. Because she didn't just read The Ethics, but she translated it, she read it very, very closely, and I think was really quite deeply formed by a particular Spinozist ethical vision.Spinoza thinks that human beings are not self-sufficient. He puts that in very metaphysical terms. A more traditional philosophical view is to say that individual things are substances. I'm a substance, you're a substance. What it means to be a substance is to be self-sufficient, independent. For example, I would be a substance, but my feeling of happiness on this sunny morning would be a more accidental feature of my being.Henry: Sure.Clare: Something that depends on my substance, and then these other features come and go. They're passing, they're just modes of substance, like a passing mood or whatever, or some kind of characteristic I might have. That's the more traditional view, whereas Spinoza said that there's only one substance, and that's God or nature, which is just this infinite totality. We're all modes of that one substance. That means that we don't have ontological independence, self-sufficiency. We're more like a wave on the ocean that's passing through. One ethical consequence of that way of thinking is that we are interconnected.We're all interconnected. We're not substances that then become connected and related to other substances, rather we emerge as beings through this, our place in this wider whole. That interconnectedness of all things and the idea that individuals are really constituted by their relations is, I think, a Spinoza's insight that George Eliot drew on very deeply and dramatized in her fiction. I think it's there all through her fiction, but it becomes quite explicit in Middlemarch where she talks about, she has this master metaphor of the web.Henry: The web. Right.Clare: In Middlemarch, where everything is part of a web. You put pressure on a bit of it and something changes in another part of the web. That interconnectedness can be understood on multiple levels. Biologically, the idea that tissues are formed in this organic holistic way, rather than we're not composed of parts, like machines, but we're these organic holes. There's a biological idea of the web, which she explores. Also, the economic system of exchange that holds a community together. Then I suppose, perhaps most interestingly, the more emotional and moral features of the web, the way one person's life is bound up with and shaped by their encounters with all the other lives that it comes into contact with.In a way, it's a way of thinking that really, it questions any idea of self-sufficiency, but it also questions traditional ideas of what it is to be an individual. You could see a counterpart to this way of thinking in a prominent 19th-century view of history, which sees history as made by heroic men, basically. There's this book by Carlyle, Thomas Carlyle, called The Heroic in History, or something like that.Henry: Sure. On heroes and the heroic, yes.Clare: Yes. That's a really great example of this way of thinking about history as made by heroes. Emerson wrote this book called Representative Men. These books were published, I think, in the early 1850s. Representative Men. Again, he identifies these certain men, these heroic figures, which represent history in a way. Then a final example of this is Auguste Comte's Positivist Calendar, which, he's a humanist, secularist thinker who wants to basically recreate culture and replace our calendar with this lunar calendar, which, anyway, it's a different calendar, has 13 months.Each month is named after a great man. There's Shakespeare, and there's Dante, and there's-- I don't know, I can't remember. Anyway, there's this parade of heroic men. Napoleon. Anyway, that's the view of history that Eliot grew up with. She was reading, she was really influenced by Carlisle and Emerson and Comte. In that landscape, she is creating this alternative Spinozist vision of what an exemplar can be like and who gets to be an exemplar. Dorothea was a really interesting exemplar because she's unhistoric. At the very end of Middlemarch, she describes Dorothea's unhistoric life that comes to rest in an unvisited tomb.She's obscure. She's not visible on the world stage. She's forgotten once she dies. She's obscure. She's ordinary. She's a provincial woman, upper middle-class provincial woman, who makes some bad choices. She has high ideals but ends up living a life that from the outside is not really an extraordinary life at all. Also, she is constituted by her relations with others in both directions. Her own life is really shaped by her milieu, by her relationships with the people. Also, at the end of the novel, Eliot leaves us with a vision of the way Dorothea's life has touched other lives and in ways that can't be calculated, can't really be recognized. Yet, she has these effects that are diffused.She uses this word, diffusion or diffuseness. The diffuseness of the effects of Dorothea's life, which seep into the world. Of course, she's a woman. She's not a great hero in this Carlyle or Emerson sense. In all these ways, I think this is a very different way of thinking about individuality, but also history and the way the world is made, that history and the world is made by, in this more Spinozist kind of way, rather than by these heroic representative men who stand on the world stage. That's not Spinoza's, that's Eliot's original thinking. She's taking a Spinozist ontology, a Spinozist metaphysics, but really she's creating her own vision with that, that's, of course, located in that 19th-century context.Henry: How sympathetic should we be to Mr. Casaubon?Clare: I feel very sympathetic to Mr. Casaubon because he is so vulnerable. He's a really very vulnerable person. Of course, in the novel, we are encouraged to look at it from Dorothea's point of view, and so when we look at it from Dorothea's point of view, Casaubon is a bad thing. The best way to think about it is the view of Dorothea's sister Celia, her younger sister, who is a very clear-eyed observer, who knows that Dorothea is making a terrible mistake in marrying this man. She's quite disdainful of Casaubon's, well, his unattractive looks.He's only about 40, but he's portrayed as this dried-up, pale-faced scholar, academic, who is incapable of genuine emotional connection with another person, which is quite tragic, really. The hints are that he's not able to have a sexual relationship. He's so buttoned up and repressed, in a way. When we look at it from Dorothea's perspective, we say, "No, he's terrible, he's bad for you, he's not going to be good for you," which of course is right. I think Eliot herself had a lot of sympathy for Casaubon. There's an anecdote which said that when someone asked who Casaubon was based on, she pointed to herself.I think she saw something of herself in him. On an emotional level, I think he's just a fascinating character, isn't he, in a way, from an aesthetic point of view? The point is not do we like Casaubon or do we not like him? I think we are encouraged to feel sympathy with him, even as, on the one, it's so clever because we're taken along, we're encouraged to feel as Celia feels, where we dislike him, we don't sympathize with him. Then Eliot is also showing us how that view is quite limited, I think, because we do occasionally see the world from Casaubon's point of view and see how fearful Casaubon is.Henry: She's also explicit and didactic about the need to sympathize with him, right? It's often in asides, but at one point, she gives over most of a chapter to saying, "Poor Mr. Casaubon. He didn't think he'd end up like this." Things have actually gone very badly for him as well.Clare: Yes, that's right. The didactic thing, George Eliot is sometimes criticized for this didacticism because what's most effective in the novel is not the narrator coming and telling us we should actually feel sorry for Casaubon and we should sympathize with him. We'd be better people if we sympathize with Casaubon. There's a moralizing lecture about, you should feel sympathy for this unlikable person. What is more effective is the subtle way she portrays this character and, as I say, lets us into his vulnerabilities in some obvious ways, as you say, by pointing things out, but also in some more subtle ways of drawing his character and hinting at, as I say, his vulnerabilities.Henry: Doesn't she know, though, that a lot of readers won't actually be very moved by the subtle things and that she does need to put in a lecture to say, "I should tell you that I am very personally sympathetic to Mr. Casaubon and that if you leave this novel hating him, that's not--"? Isn't that why she does it? Because she knows that a lot of readers will say, "I don't care. He's a baddie."Clare: Yes I don't know, that's a good question.Henry: I'm interested because, in The Natural History of German Life, she goes to all these efforts to say abstract arguments and philosophy and statistics and such, these things don't change the world. Stories change the world. A picture of life from a great artist. Then when she's doing her picture of life from a great artist she constantly butts in with her philosophical abstractions because it's, she can't quite trust that the reader will get it right as it were.Clare: Yes, I suppose that's one way of looking at it. You could say that or maybe does she have enough confidence in her ability to make us feel with these characters. That would be another way of looking at it. Whether her lack of confidence and lack of trust is in the reader or in her own power as an artist is probably an open question.Henry: There's a good book by Debra Gettelman about the way that novelists like Eliot knew what readers expected because they were all reading so many cheap romance novels and circulating library novels. There are a lot of negations and arguments with the reader to say, "I know what you want this story to do and I know how you want this character to turn out, but I'm not going to do that. You must go with me with what I'm doing.Clare: Yes. You mean this new book that's come out called Imagining Otherwise?Henry: That's right, yes.Clare: I've actually not read it yet, I've ordered it, but funnily enough, as you said at the beginning, I'm a philosopher so I'm not trained at all as a reader of literary texts or as a literary scholar by any means, and so I perhaps foolishly embarked on this book on George Eliot thinking, "Oh, next I'm going to write a book about George Eliot." Anyway, I ended up going to a couple of conferences on George Eliot, which was interestingly like stepping into a different world. The academic world of literary studies is really different from the world of academic philosophy, interestingly.It's run by women for a start. You go to a conference and it's very female-dominated. There's all these very eminent senior women or at least at this conference I went to there was these distinguished women who were running the show. Then there were a few men in that mix, which is the inverse of often what it can be like in a philosophy conference, which is still quite a male-dominated discipline. The etiquette is different. Philosophers like to criticize each other's arguments. That's the way we show love is to criticize and take down another philosopher's argument.Whereas the academics at this George Eliot conference were much more into acknowledging what they'd learned from other people's work and referencing. Anyway, it's really interestingly different. Debra Gettelman was at this conference.Henry: Oh, great.Clare: She had a book on Middlemarch. I think it was 2019 because it was the bicentenary of Eliot's birth, that's why there was this big conference. Debra, who I'd never met before or heard of, as I just didn't really know this world, gave this amazing talk on Middlemarch and on these negations in Middlemarch. It really influenced me, it really inspired me. The way she did these close readings of the sentences, this is what literary scholars are trained to do, but I haven't had that training and the close reading of the sentences, which didn't just yield interesting insights into the way George Eliot uses language but yielded this really interesting philosophical work where Eliot is using forms of the sentence to explore ontological questions about negation and possibility and modality.This was just so fascinating and really, it was a small paper in one of those parallel sessions. It wasn't one of the big presentations at the conference, but it was that talk that most inspired me at the conference. It's a lot of the insights that I got from Debra Gettelman I ended up drawing on in my own chapter on Middlemarch. I situated it a bit more in the history of philosophy and thinking about negation as a theme.Henry: This is where you link it to Hegel.Clare: Yes, to Hegel, exactly. I was so pleased to see that the book is out because I think I must have gone up to her after the talk and said, "Oh, it's really amazing." Was like, "Oh, thank you." I was like, "Is it published? Can I cite it?" She said, "No. I'm working on this project." It seemed like she felt like it was going to be a long time in the making. Then a few weeks ago, I saw a review of the book in the TLS. I thought, "Oh, amazing, the book is out. It just sounds brilliant." I can't wait to read that book. Yes, she talks about Eliot alongside, I think, Dickens and another.Henry: And Jane Austen.Clare: Jane Austen, amazing. Yes. I think it's to do with, as you say, writing in response to readerly expectation and forming readerly expectations. Partly thanks to Debra Gettelman, I can see how Eliot does that. It'd be really interesting to learn how she sees Jane Austen and Dickens also doing that.Henry: It's a brilliant book. You're in for a treat.Clare: Yes, I'm sure it is. That doesn't surprise me at all.Henry: Now, you say more than once in your book, that Eliot anticipates some of the insights of psychotherapy.Clare: Psychoanalysis.Henry: Yes. What do you think she would have made of Freud or of our general therapy culture? I think you're right, but she has very different aims and understandings of these things. What would she make of it now?Clare: It seems that Freud was probably influenced by Eliot. That's a historical question. He certainly read and admired Eliot. I suspect, yes, was influenced by some of her insights, which in turn, she's drawing on other stuff. What do you have in mind? Your question suggests that you think she might have disapproved of therapy culture.Henry: I think novelists in general are quite ambivalent about psychoanalysis and therapy. Yes.Clare: For what reason?Henry: If you read someone like Iris Murdoch, who's quite Eliotic in many ways, she would say, "Do these therapists ever actually help anyone?"Clare: Ah.Henry: A lot of her characters are sent on these slightly dizzying journeys. They're often given advice from therapists or priests or philosophers, and obviously, Murdoch Is a philosopher. The advice from the therapists and the philosophers always ends these characters up in appalling situations. It's art and literature. As you were saying before, a more diffusive understanding and a way of integrating yourself with other things rather than looking back into your head and dwelling on it.Clare: Of course. Yes.Henry: I see more continuity between Eliot and that kind of thinking. I wonder if you felt that the talking cure that you identified at the end of Middlemarch is quite sound common sense and no-nonsense. It's not lie on the couch and tell me how you feel, is it?Clare: I don't know. That's one way to look at it, I suppose. Another way to look at it would be to see Eliot and Freud is located in this broadly Socratic tradition of one, the idea that if you understand yourself better, then that is a route to a certain qualified kind of happiness or fulfillment or liberation. The best kind of human life there could be is one where we gain insight into our own natures. We bring to light what is hidden from us, whether those are desires that are hidden away in the shadows and they're actually motivating our behavior, but we don't realize it, and so we are therefore enslaved to them.That's a very old idea that you find in ancient philosophy. Then the question is, by what methods do we bring these things to light? Is it through Socratic questioning? Is it through art? Eliot's art is an art that I think encourages us to see ourselves in the characters. As we come to understand the characters, and in particular to go back to what I said before about Spinozism, to see their embeddedness and their interconnectedness in these wider webs, but also in a sense of that embeddedness in psychic forces that they're not fully aware of. Part of what you could argue is being exposed there, and this would be a Spinozist insight, is the delusion of free will.The idea that we act freely with these autonomous agents who have access to and control over our desires, and we pick the thing that's in our interest and we act on that. That's a view that I think Spinoza is very critical. He famously denies free will. He says we're determined, we just don't understand how we're determined. When we understand better how we're determined, then perhaps paradoxically we actually do become relatively empowered through our understanding. I think there's something of that in Eliot too, and arguably there's something of that in Freud as well. I know you weren't actually so much asking about Freud's theory and practice, and more about a therapy culture.Henry: All of it.Clare: You're also asking about that. As I say, the difference would be the method for accomplishing this process of a kind of enlightenment. Of course, Freud's techniques medicalizes that project basically. It's the patient and the doctor in dialogue, and depends a lot on the skills of the doctor, doesn't it? How successful, and who is also a human being, who is also another human being, who isn't of course outside of the web, but is themselves in it, and ideally has themselves already undergone this process of making themselves more transparent to their own understanding, but of course, is going to be liable to their own blind spots, and so on.Henry: Which of her novels do you love the most? Just on a personal level, it doesn't have to be which one you think is the most impressive or whatever.Clare: I'm trying to think how to answer that question. I was thinking if I had to reread one of them next week, which one would I choose? If I was going on holiday and I wanted a beach read for pure enjoyment, which of the novels would I pick up? Probably Middlemarch. I think it's probably the most enjoyable, the most fun to read of her novels, basically.Henry: Sure.Clare: There'd be other reasons for picking other books. I really think Daniel Deronda is amazing because of what she's trying to do in that book. Its ambition, it doesn't always succeed in giving us the reading experience that is the most enjoyable. In terms of just the staggering philosophical and artistic achievement, what she's attempting to do, and what she does to a large extent achieve in that book, I think is just incredible. As a friend of Eliot, I have a real love for Daniel Deronda because I just think that what an amazing thing she did in writing that book. Then I've got a soft spot for Silas Marner, which is short and sweet.Henry: I think I'd take The Mill on the Floss. That's my favorite.Clare: Oh, would you?Henry: I love that book.Clare: That also did pop into my mind as another contender. Yes, because it's so personal in a way, The Mill on the Floss. It's personal to her, it's also personal to me in that, it's the first book by Eliot I read because I studied it for A-Level. I remember thinking when we were at the beginning of that two-year period when I'd chosen my English literature A-Level and we got the list of texts we were going to read, I remember seeing The Mill on the Floss and thinking, "Oh God, that sounds so boring." The title, something about the title, it just sounded awful. I remember being a bit disappointed that it wasn't a Jane Austen or something more fun.I thought, "Oh, The Mill on the Floss." Then I don't have a very strong memory of the book, but I remember thinking, actually, it was better than I expected. I did think, actually, it wasn't as awful and boring as I thought it would be. It's a personal book to Eliot. I think that exploring the life of a mind of a young woman who has no access to proper education, very limited access to art and culture, she's stuck in this little village near a provincial town full of narrow-minded conservative people. That's Eliot's experience herself. It was a bit my experience, too, as, again, not that I even would have seen it this way at the time, but a girl with intellectual appetites and not finding those appetites very easily satisfied in, again, a provincial, ordinary family and the world and so on.Henry: What sort of reader were you at school?Clare: What sort of reader?Henry: Were you reading lots of Plato, lots of novels?Clare: No. I'm always really surprised when I meet people who say things like they were reading Kierkegaard and Plato when they were 15 or 16. No, not at all. No, I loved reading, so I just read lots and lots of novels. I loved Jane Eyre. That was probably one of the first proper novels, as with many people, that I remember reading that when I was about 12 and partly feeling quite proud of myself for having read this grown-up book, but also really loving the book. I reread that probably several times before I was 25. Jane Austen and just reading.Then also I used to go to the library, just completely gripped by some boredom and restlessness and finding something to read. I read a lot and scanning the shelves and picking things out. That way I read more contemporary fiction. Just things like, I don't know, Julian Barnes or, Armistead Maupin, or just finding stuff on the shelves of the library that looked interesting, or Anita Brookner or Somerset Maugham. I really love Somerset Maugham.Henry: Which ones do you like?Clare: I remember reading, I think I read The Razor's Edge first.Henry: That's a great book.Clare: Yes, and just knowing nothing about it, just picking it off the shelf and thinking, "Oh, this looks interesting." I've always liked a nice short, small paperback. That would always appeal. Then once I found a book I liked, I'd then obviously read other stuff by that writer. I then read, so The Razor's Edge and-- Oh, I can't remember.Henry: The Moon and Sixpence, maybe?Clare: Yes, The Moon and Sixpence, and-Henry: Painted Veils?Clare: -Human Bondage.Henry: Of Human Bondage, right.Clare: Human Bondage, which is, actually, he took the title from Spinoza's Ethics. That's the title. Cluelessly, as a teenager, I was like, "Ooh, this book is interesting." Actually, when I look back, I can see that those writers, like Maugham, for example, he was really interested in philosophy. He was really interested in art and philosophy, and travel, and culture, and religion, all the things I am actually interested in. I wouldn't have known that that was why I loved the book. I just liked the book and found it gripping. It spoke to me, and I wanted to just read more other stuff like that.I was the first person in my family to go to university, so we didn't have a lot of books in the house. We had one bookcase. There were a few decent things in there along with the Jeffrey Archers in there. I read everything on that bookshelf. I read the Jeffrey Archers, I read the True Crime, I read the In Cold Blood, just this somewhat random-- I think there was probably a couple of George Eliots on there. A few classics, I would, again, grip by boredom on a Sunday afternoon, just stare at this shelf and think, "Oh, is there anything?" Maybe I'll end up with a Thomas Hardy or something. It was quite limited. I didn't really know anything about philosophy. I didn't think of doing philosophy at university, for example. I actually decided to do history.I went to Cambridge to do history. Then, after a couple of weeks, just happened to meet someone who was doing philosophy. I was like, "Oh, that's what I want to do." I only recognized it when I saw it. I hadn't really seen it because I went to the local state school, it wasn't full of teachers who knew about philosophy and stuff like that.Henry: You graduated in theology and philosophy, is that right?Clare: Yes. Cambridge, the degrees are in two parts. I did Part 1, theology, and then I did Part 2, philosophy. I graduated in philosophy, but I studied theology in my first year at Cambridge.Henry: What are your favorite Victorian biographies?Clare: You mean biographies of Victorians?Henry: Of Victorians, by Victorians, whatever.Clare: I don't really read many biographies.Henry: Oh, really?Clare: [laughs] The first biography I wrote was a biography of Kierkegaard. I remember thinking, when I started to write the book, "I'd better read some biographies." I always tend to read fiction. I'm not a big reader of history, which is so ironic. I don't know what possessed me to go and study history at university. These are not books I read for pleasure. I suppose I am quite hedonistic in my choice of reading, I like to read for pleasure.Henry: Sure. Of course.Clare: I don't tend to read nonfiction. Obviously, I do sometimes read nonfiction for pleasure, but it's not the thing I'm most drawn to. Anyway. I remember asking my editor, I probably didn't mention that I didn't know very much about biography, but I did ask him to recommend some. I'd already got the book contract. I said, "What do you think is a really good biography that I should read?" He recommended, I think, who is it who wrote The Life of Gibbon? Really famous biography of Gibbon.Henry: I don't know.Clare: That one. I read it. It is really good. My mind is going blank. I read many biographies of George Eliot before I wrote mine.Henry: They're not all wonderful, are they?Clare: I really liked Catherine Hughes's book because it brought her down from her pedestal.Henry: Exactly. Yes.Clare: Talking about hedonism, I would read anything that Catherine Hughes writes just for enjoyment because she's such a good writer. She's a very intellectual woman, but she's also very entertaining. She writes to entertain, which I like and appreciate as a reader. There's a couple of big archival biographies of George Eliot by Gordon Haight and by Rosemary Ashton, for example, which are both just invaluable. One of the great things about that kind of book is that it frees you to write a different kind of biography that can be more interpretive and more selective. Once those kinds of books have been published, there's no point doing another one. You can do something more creative, potentially, or more partial.I really like Catherine Hughes's. She was good at seeing through Eliot sometimes, and making fun of her, even though it's still a very respectful book. There's also this brilliant book about Eliot by Rosemary Bodenheimer called The Real Life of Mary Ann Evans. It's a biographical book, but it's written through the letters. She sees Eliot's life through her letters. Again, it's really good at seeing through Eliot. What Eliot says is not always what she means. She can be quite defensive and boastful. These are things that really come out in her letters. Anyway, that's a brilliant book, which again, really helped me to read Eliot critically. Not unsympathetically, but critically, because I tend to fall in love with thinkers that I'm reading. I'm not instinctively critical. I want to just show how amazing they are, but of course, you also need to be critical. Those books were--Henry: Or realistic.Clare: Yes, realistic and just like, "This is a human being," and having a sense of humor about it as well. That's what's great about Catherine Hughes's book, is that she's got a really good sense of humor. That makes for a fun reading experience.Henry: Why do you think more philosophers don't write biographies? It's an unphilosophical activity, isn't it?Clare: That's a very interesting question. Just a week or so ago, I was talking to Clare Mac Cumhaill I'm not quite sure how you pronounce her name, but anyway, so there's--Henry: Oh, who did the four women in Oxford?Clare: Yes. Exactly.Henry: That was a great book.Clare: Yes. Clare MacCumhaill co-wrote this book with Rachael Wiseman. They're both philosophers. They wrote this group biography of Iris Murdoch, Elizabeth Anscombe, Philippa Foot, and Mary Midgley. I happened to be having dinner with a group of philosophers and sitting opposite her. Had never met her before. It was just a delight to talk to another philosopher who'd written biography. We both felt that there was a real philosophical potential in biography, that thinking about a shape of a human life, what it is to know another person, the connection between a person's life and their philosophy. Even to put it that way implies that philosophy is something that isn't part of life, that you've got philosophy over here and you've got life over there. Then you think about the connection between them.That, when you think about it, is quite a questionable way of looking at philosophy as if it's somehow separate from life or detachment life. We had a really interesting conversation about this. There's Ray Monk's brilliant biography of Wittgenstein, The Duty of Genius. He's another philosopher who's written biography, and then went on to reflect, interestingly, on the relationship between philosophy and biography.I think on the one hand, I'd want to question the idea that biography and philosophy are two different things or that a person's life and their thought are two separate questions. On the other hand, we've got these two different literary forms. One of them is a narrative form of writing, and one of them- I don't know what the technical term for it would be- but a more systematic writing where with systematic writing, it's not pinned to a location or a time, and the structure of the text is conceptual rather than narrative. It's not ordered according to events and chronology, and things happening, you've just got a more analytic style of writing.Those two styles of writing are very, very different ways of writing. They're two different literary forms. Contemporary academic philosophers tend to write, almost always-- probably are pretty much forced to write in the systematic analytic style because as soon as you would write a narrative, the critique will be, "Well, that's not philosophy. That's history," or "That's biography," or, "That's anecdote." You might get little bits of narrative in some thought experiment, but by definition, the thought experiment is never pinned to a particular time, place, or context. "Let's imagine a man standing on a bridge. There's a fat man tied to the railway line [crosstalk]." Those are like little narratives, but they're not pinned. There is a sequencing, so I suppose they are narratives. Anyway, as you can tell, they're quite abstracted little narratives.That interests me. Why is it that narrative is seen as unphilosophical? Particularly when you think about the history of philosophy, and we think about Plato's dialogues, which tend to have a narrative form, and the philosophical conversation is often situated within a narrative. The Phaedo, for example, at the beginning of the book, Socrates is sitting in prison, and he's about to drink his poisoned hemlock. He's awaiting execution. His friends, students, and disciples are gathered around him. They're talking about death and how Socrates feels about dying. Then, at the end of the book, he dies, and his friends are upset about it.Think about, I know, Descartes' Meditations, where we begin in the philosopher's study, and he's describing--Henry: With the fire.Clare: He's by the fire, but he's also saying, "I've reached a point in my life where I thought, actually, it's time to question some assumptions." He's sitting by the fire, but he's also locating the scene in his own life trajectory. He's reached a certain point in life. Of course, that may be a rhetorical device. Some readers might want to say, "Well, that's mere ornamentation. We extract the arguments from that. That's where the philosophy is." I think it's interesting to think about why philosophers might choose narrative as a form.Spinoza, certainly not in the Ethics, which is about as un-narrative as you can get, but in some of his other, he experimented with an earlier version of the Ethics, which is actually like Descartes' meditation. He begins by saying, "After experience had taught me to question all the values I'd been taught to pursue, I started to wonder whether there was some other genuine good that was eternal," and so on. He then goes on to narrate his experiments with a different kind of life, giving up certain things and pursuing other things.Then you come to George Eliot. I think these are philosophical books.Henry: Yes.Clare: The challenge lies in saying, "Well, how are they philosophical?" Are they philosophical because there are certain ideas in the books that you could pick out and say, "Oh, here, she's critiquing utilitarianism. These are her claims." You can do that with Eliot's books. There are arguments embedded in the books. I wouldn't want to say that that's where their philosophical interest is exhausted by the fact that you can extract non-narrative arguments from them, but rather there's also something philosophical in her exploration of what a human life is like and how choices get made and how those choices, whether they're free or unfree, shape a life, shape other lives. What human happiness can we realistically hope for? What does a good life look like? What does a bad life look like? Why is the virtue of humility important?These are also, I think, philosophical themes that can perhaps only be treated in a long-form, i.e., in a narrative that doesn't just set a particular scene from a person's life, but that follows the trajectory of a life. That was a very long answer to your question.Henry: No, it was a good answer. I like it.Clare: Just to come back to what you said about biography. When I wrote my first biography on Kierkegaard, I really enjoyed working in this medium of narrative for the first time. I like writing. I'd enjoyed writing my earlier books which were in that more analytic conceptual style where the structure was determined by themes and by concepts rather than by any chronology. I happily worked in that way. I had to learn how to do it. I had to learn how to write. How do you write a narrative?To come back to the Metaphysical Animals, the group biography, writing a narrative about one person's life is complicated enough, but writing a narrative of four lives, it's a real-- from a technical point of view-- Even if you only have one life, lives are not linear. If you think about a particular period in your subject's life, people have lots of different things going on at once that have different timeframes. You're going through a certain period in your relationship, you're working on a book, someone close to you dies, you're reading Hegel. All that stuff is going on. The narrative is not going to be, "Well, on Tuesday this happened, and then on Wednesday--" You can't use pure chronology to structure a narrative. It's not just one thing following another.It's not like, "Well, first I'll talk about the relationship," which is an issue that was maybe stretching over a three-month period. Then in this one week, she was reading Hegel and making these notes that were really important. Then, in the background to this is Carlisle's view of history. You've got these different temporal periods that are all bearing on a single narrative. The challenge to create a narrative from all that, that's difficult, as any biographer knows. To do that with four subjects at once is-- Anyway, they did an amazing job in that book.Henry: It never gets boring, that book.Clare: No. I guess the problem with a biography is often you're stuck with this one person through the whole--Henry: I think the problem with a biography of philosophers is that it can get very boring. They kept the interest for four thinkers. I thought that was very impressive, really.Clare: Yes, absolutely. Yes. There's a really nice balance between the philosophy and the-- I like to hear about Philippa Foot's taste in cushions. Maybe some readers would say, "Oh, no, that's frivolous." It's not the view I would take. For me, it's those apparently frivolous details that really help you to connect with a person. They will deliver a sense of the person that nothing else will. There's no substitute for that.In my book about Kierkegaard, it was reviewed by Terry Eagleton in the London Review of Books. It was generally quite a positive review. He was a bit sneering about the fact that it had what he calls "domestic flourishes" in the book. I'd mentioned that Kierkegaard's favorite flower was the lily of the valley. He's like, "Huh." He saw these as frivolities, whereas for me, the fact that Kierkegaard had a favorite flower tells us something about the kind of man he was.Henry: Absolutely.Clare: Actually, his favorite flower had all sorts of symbolism attached to it, Kierkegaard, it had 10 different layers of meaning. It's never straightforward. There's interesting value judgments that get made. There's partly the view that anything biographical is not philosophical. It is in some way frivolous or incidental. That would be perhaps a very austere, purest philosophical on a certain conception of philosophy view.Then you might also have views about what is and isn't interesting, what is and isn't significant. Actually, that's a really interesting question. What is significant about a person's life, and what isn't? Actually, to come back to Eliot, that's a question she is, I think, absolutely preoccupied with, most of all in Middlemarch and in Daniel Deronda. This question about what is trivial and what is significant. Dorothea is frustrated because she feels that her life is trivial. She thinks that Casaubon is preoccupied with really significant questions, the key to all mythologies, and so on.Henry: [chuckles]Clare: There's really a deep irony there because that view of what's significant is really challenged in the novel. Casaubon's project comes to seem really futile, petty, and insignificant. In Daniel Deronda, you've got this amazing question where she shows her heroine, Gwendolyn, who's this selfish 20-year-old girl who's pursuing her own self-interest in a pretty narrow way, about flirting and thinking about her own romantic prospects.Henry: Her income.Clare: She's got this inner world, which is the average preoccupation of a silly 20-year-old girl.Henry: Yes. [laughs]Clare: Then Eliot's narrator asks, "Is there a slenderer, more insignificant thread in human history than this consciousness of a girl who's preoccupied with how to make her own life pleasant?" The question she's asking is-- Well, I think she wants to tell us that slender thread of the girl's consciousness is part of the universe, basically. It's integral. It belongs to a great drama of the struggle between good and evil, which is this mythical, cosmic, religious, archetypal drama that gets played out on the scale of the universe, but also, in this silly girl's consciousness.I think she's got to a point where she was very explicitly thematizing that distinction between the significant and the insignificant and playing with that distinction. It comes back to Dorothea's unhistoric life. It's unhistoric, it's insignificant. Yet, by the end of Middlemarch, by the time we get to that description of Dorothea's unhistoric life, this life has become important to us. We care about Dorothea and how her life turned out. It has this grandeur to it that I think Eliot exposes. It's not the grandeur of historic importance, it's some other human grandeur that I think she wants to find in the silly girls as much as in the great men.Henry: I always find remarks like that quite extraordinary. One of the things I want a biography to tell me is, "How did they come to believe these things?" and, "How did they get the work done?" The flowers that he likes, that's part of that, right? It's like Bertrand Russell going off on his bicycle all the time. That's part of how it all happened. I remember Elizabeth Anscombe in the book about the four philosophers, this question of, "How does she do it all when she's got these six children?" There's this wonderful image of her standing in the doorway to her house smoking. The six children are tumbling around everywhere. The whole place is filthy. I think they don't own a Hoover or she doesn't use it. You just get this wonderful sense of, "This is how she gets it done."Clare: That's how you do it.Henry: Yes. The idea that this is some minor domestic trivial; no, this is very important to understanding Elizabeth Anscombe, right?Clare: Yes, of course.Henry: I want all of this.Clare: Yes. One of the things I really like about her is that she unashamedly brings that domesticity into her philosophical work. She'll use examples like, "I go to buy some potatoes from the grocer's." She'll use that example, whereas that's not the thing that-- Oxford dons don't need to buy any potatoes because they have these quasi-monastic lives where they get cooked for and cleaned for. I like the way she chooses those. Of course, she's not a housewife, but she chooses these housewifely examples to illustrate her philosophy.I don't know enough about Anscombe, but I can imagine that that's a deliberate choice. That's a choice she's making. There's so many different examples she could have thought of. She's choosing that example, which is an example, it shows a woman doing philosophy, basically. Of course, men can buy potatoes too, but in that culture, the buying of the potatoes would be the woman's work.Henry: Yes. She wasn't going to run into AJ Ayre at the grocer's.Clare: Probably not, no.Henry: No. Are you religious in any sense?Clare: I think I am in some sense. Yes, "religious," I think it's a really problematic concept. I've written a bit about this concept of religion and what it might mean. I wrote a book on Spinoza called Spinoza's Religion. Part of what I learned through writing the book was that in order to decide whether or not Spinoza was religious, we have to rethink the very concept of religion, or we have to see that that's what Spinoza was doing.I don't know. Some people are straightforwardly religious and I guess could answer that question, say, "Oh yes, I've always been a Christian," or whatever. My answer is a yes and no answer, where I didn't have a religious upbringing, and I don't have a strong religious affiliation. Sorry, I'm being very evasive.Henry: What do you think of the idea that we're about to live through or we are living through a religious revival? More people going to church, more young people interested in it. Do you see that, or do you think that's a blip?Clare: That's probably a question for the social scientists, isn't it? It just totally depends where you are and what community you're--Henry: Your students, you are not seeing students who are suddenly more religious?Clare: Well, no, but my students are students who've chosen to do philosophy. Some of them are religious and some of them are not. It will be too small a sample to be able to diagnose. I can say that my students are much more likely to be questioning. Many of them are questioning their gender, thinking about how to inhabit gender roles differently.That's something I perceive as a change from 20 years ago, just in the way that my students will dress and present themselves. That's a discernible difference. I can remark on that, but I can't remark on whether they're more religious.Just actually just been teaching a course on philosophy of religion at King's. Some students in the course of having discussions would mention that they were Muslim, Christian, or really into contemplative practices and meditation. Some of the students shared those interests. Others would say, "Oh, well, I'm an atheist, so this is--" There's just a range-Henry: A full range.Clare: -of different religious backgrounds and different interests. There's always been that range. I don't know whether there's an increased interest in religion among those students in particular, but I guess, yes, maybe on a national or global level, statistically-- I don't know. You tell me.Henry: What do you think about all these reports that undergraduates today-- "They have no attention span, they can't read a book, everything is TikTok," do you see this or are you just seeing like, "No, my students are fine actually. This is obviously happening somewhere else"?Clare: Again, it's difficult to say because I see them when they're in their classes, I see them in their seminars, I see them in the lectures. I don't know what their attention spans are like in their--Henry: Some of the other people I've interviewed will say things like, "I'll set reading, and they won't do it, even though it's just not very much reading,"-Clare: Oh, I see. Oh, yes.Henry: -or, "They're on the phone in the--" You know what I mean?Clare: Yes.Henry: The whole experience from 10, 20 years ago, these are just different.Clare: I'm also more distracted by my phone than I was 20 years ago. I didn't have a phone 20 years ago.Henry: Sure.Clare: Having a phone and being on the internet is constantly disrupting my reading and my writing. That's something that I think many of us battle with a bit. I'm sure most of us are addicted to our phones. I wouldn't draw a distinction between myself and my students in that respect. I've been really impressed by my students, pleasantly surprised by the fact they've done their reading because it can be difficult to do reading, I think.Henry: You're not one of these people who says, "Oh students today, it's really very different than it was 20 years ago. You can't get them to do anything. The whole thing is--" Some people are apocalyptic about-- Actually, you're saying no, your students are good?Clare: I like my students. Whether they do the reading or not, I'm not going to sit here and complain about them.Henry: No, sure, sure. I think that's good. What are you working on next?Clare: I've just written a book. It came out of a series of lectures I gave on life writing and philosophy, actually. Connected to what we were talking about earlier. Having written the biographies, I started to reflect a bit more on biography and how it may or may not be a philosophical enterprise, and questions about the shape of a life and what one life can transmit to another life. Something about the devotional labor of the biographer when you're living with this person and you're-- It's devotional, but it's also potentially exploitative because often you're using your subjects, of course, without their consent because they're dead. You're presenting their life to public view and you're selling books, so it's devotional and exploitative. I think that's an interesting pairing.Anyway, so I gave these lectures last year in St Andrews and they're going to be published in September.Henry: Great.Clare: I've finished those really.Henry: That's what's coming.Clare: That's what's coming. Then I've just been writing again about Kierkegaard, actually. I haven't really worked on Kierkegaard for quite a few years. As often happens with these things, I got invited to speak on Kierkegaard and death at a conference in New York in November. My initial thought was like, "Oh, I wish it was Spinoza, I don't want to--" I think I got to the point where I'd worked a lot on Kierkegaard and wanted to do other things. I was a bit like, "Oh, if only I was doing Spinoza, that would be more up my street." I wanted to go to the conference, so I said yes to this invitation. I was really glad I did because I went back and read what Kierkegaard has written about death, which is very interesting because Kierkegaard's this quintessentially death-fixated philosopher, that's his reputation. It's his reputation, he's really about death. His name means churchyard. He's doomy and gloomy. There's the caricature.Then, to actually look at what he says about death and how he approaches the subject, which I'd forgotten or hadn't even read closely in the first place, those particular texts. That turned out to be really interesting, so I'm writing-- It's not a book or anything, it's just an article.Henry: You're not going to do a George Eliot and produce a novel?Clare: No. I'm not a novelist or a writer of fiction. I don't think I have enough imagination to create characters. What I love about biography is that you get given the characters and you get given the plots. Then, of course, it is a creative task to then turn that into a narrative, as I said before. The kinds of biography I like to write are quite creative, they're not just purely about facts. I think facts can be quite boring. Well, they become interesting in the context of questions about meaning interpretations by themselves. Again, probably why I was right to give up on the history degree. For me, facts are not where my heart is.That amount of creativity I think suits me well, but to create a world as you do when you're a novelist and create characters and plots, and so, that doesn't come naturally to me. I guess I like thinking about philosophical questions through real-life stories. It's one way for philosophy to be connected to real life. Philosophy can also be connected to life through fiction, of course, but it's not my own thing. I like to read other people's fiction. I'm not so bothered about reading other biographies.Henry: No. No, no.[laughter]Clare: I'll write the biographies, and I'll read the fiction.Henry: That's probably the best way. Clare Carlisle, author of The Marriage Question, thank you very much.Clare: Oh, thanks, Henry. It's been very fun to talk to you.Henry: Yes. It was a real pleasure. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.commonreader.co.uk/subscribe

Tune in to hear:Why should we take heed of our internal anxiety that expresses that something is not quite right in our lives?Why do Existential Philosophers think of anxiety as a potential catalyst for personal growth rather than a hindrance?How can passion help us give our anxiety form and function?How did the philosopher Heidegger think about anxiety's role in our lives?How does Albert Camus relate anxiety to one's sense of the weariness of life?LinksThe Soul of WealthConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 0983-U-25093

Una puntata che ci guida verso l'estate e ci porta nelle regioni tropicali: parliamo di cocco! Le nostre speaker Alessandra e Carlotta ci spiegano tutta la scienza nascosta dietro questo frutto. In aggiunta la solita rubrica umanistica nella quale Carlotta ha fatto un collegamento con l'esistenzialismo di Kierkegaard e un finale "litigioso".

Purity of Heart is to Will One Thing: Chapter 12 - What Then Must I Do? The Listener's Role in a Devotional AddressA huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/ Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

durée : 01:28:10 - Les Nuits de France Culture - par : Albane Penaranda, Mathias Le Gargasson, Antoine Dhulster - Par Jean-Pierre Troadec - Avec Henri-Bernard Vergote (philosophe) - réalisation : Massimo Bellini, Vincent Abouchar

Döda är vi när alla hjärnfunktioner oåterkalleligt är borta. Men om hjärta och andning stannar kan man få en glimt. Över den funderar Jimmy Vulovic. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.En människa kämpar sig igenom dödsskräck, smärta och meningslöshet. Livet går. Det kommer en dotter, en son. Långt senare vilar en gammal döende hand i en yngre och för en kort stund får döden belysa livet. Att allas vårt oundvikliga slut bär livsinsiktens början i sig är sedan länge känt i skönlitteraturen. Ett av de mest gripande exemplen är Ivan Iljitjs död som Leo Tolstoj tecknar med mästerlig hand i en kortroman med samma namn från 1886. I den får vi följa hans liv av social och materialistisk ytlighet tillsammans med dottern, sonen och hustrun ända tills döden låter honom förstå den egentliga meningen. Även filosoferna är väl medvetna om allt det där. Livet kan enbart förstås baklänges men det måste levas framlänges, skriver Søren Kierkegaard i en notering från 1843. När man läser hans tanke högt låter den som en självklarhet, så pass självklar att dess innebörd ofta glöms bort. Ungefär som då vi i berättelser gång på gång låter oss överraskas av bra intrigvändningar. Vi vet ju alla att något kommer ske, något som förklarar allt som redan har varit. Det är en självklarhet. Ändå förvånas vi när det väl händer. Skönlitteratur liknar på det viset livet. Berättelser kräver också ett slut för att början och mitten ska fullbordas och förstås. Att läsa är därför som en övning i att leva och att dö.”Jag levde alltså mitt liv en gång till. Jag träffade människor jag inte ägnat en tanke på 50 år, jag visste vad de hette och vad de tänkte och vad jag tänkte.” Orden kommer från en man som var 74 år då han dog. Hjärtstillestånd. Kliniskt död men efter 1 minut och 40 sekunder återupplivades han av överläkaren Hans Zingmark som senare intervjuade mannen för en forskningsstudie om nära döden-upplevelser. Anders, som den avlidne kallas i studien, fortsätter: ”Hela mitt liv i detalj igen på 1 minut 40 sekunder – hur gick det till? Den sista dagen jag levde om, var när jag tittade på dig och mötte din blick.” Hans Zingmark kunde naturligtvis inte svara på hur det hade gått till. Ingen kan det. Men i studien ”Near-death experiences and the change of worldview in survivors of sudden caridac arrest”, som han 2022 skrev med Anetth Granberg Axèll, finns många andra svar. I den bekräftas nämligen på ett fascinerande sätt flera slutsatser från både tidigare forskning och från den beprövade livserfarenhet som kommer till uttryck i exempelvis skönlitteratur.Ett varmt sken och en härlig känsla av att nå en annan dimension är ett återkommande tema i de fyra djupintervjuer som studien bygger på. Ljuset beskrivs som livfullt, fritt från all ondska någonstans bortom vår fysiska verklighet. Tyvärr är det långt ifrån alla som får uppleva det, i alla fall om vi ska tro den tidigare forskning som säger att bara mellan 10 och 20 procent av dem som rycks ur dödens käftar återvänder med en nära döden-upplevelse. Så kanske stämmer det som en gång har sagts om att alla inte får gå samma väg. Förvåning förenar också återvändarna. Tre av studiens deltagare saknade då de dog all tro på en existens bortom det materiella livet, men alla fick bevittna motsatsen och då försvann även deras tidigare rädsla för döden. Ungefär som Ivan Iljitj då han alldeles i slutet av den smärtsamma dödskamp som han aldrig ska få återvända ifrån febrilt letar efter sin gamla dödsskräck. Men den är borta. Självcentreringen som präglat hela hans liv lämnar honom också. Då befrias han och döden finns inte längre. I romanen står det skrivet: ”Istället för döden var ljus. – Jaså, är det så! sade han plötsligt högt. Så härligt!”Trams, säger skeptikern. Det där är bara historier som det inte finns några bevis för alls, sådant som människan i årtusenden berättat för att finna tröst och moralisera om hur vi bör leva. Nu vet vi bättre. För nu tror vi på Vetenskapen där vi kan mäta saker och ting. Och det stämmer givetvis som skeptikern säger att människan länge har berättat om evigheten. Många har moraliserat också. För redan i den direkt från muserna åkallade historien om Odysseus irrfärder finns det ju faktiskt två vägar ut ur livet, en för de få till de ljusa elyseiska fälten och en in i Hades mörkerrike. I elfte sången närmar sig hjälten de döda i mörkret. Odysseus söker där råd om livet och siaren Teiresias berättar vad han måste göra för att kunna ta sig hem igen. Och av sin mor får han veta vad som har hänt på Ithaka sedan han lämnade ön för att strida vid Troja. Överväldigad av starka känslor öppnar han sin famn mot modern och ”tre gånger, såsom en dröm eller skuggbild, vek hon tillbaka”. Varför, mor? Hon svarar honom att ”likt en dröm fladdrar själen kring sen den övergett kroppen”. Och då förstår ju vem som helst att undflyende väsen av det slaget inte låter sig mätas.Det omätbara finns överallt. Av någon anledning finns exempelvis Ivan Iljitj i mig. Där är han tillsammans med många andra fiktiva personer som har berört mitt liv. Därinne bor också verkliga människor som jag har förlorat. De som för en kort stund plötsligt kan bli så levande igen, som om de när som helst skulle kunna komma in genom dörren eller kanske slå en signal, trots att de är döda. Alla är de omätbara men det gör inte känslan av dem osann. Och det finns mycket, även inom Vetenskapen, som vi antar finnas bara på grund av spåren det efterlämnar. Ingen har ju ännu sett eller direkt mätt varken DNA-strängens dubbelhelix eller universums mörka materia. Ändå tror vi på båda delarna. Då borde ju även de spår döden lämnar vara värt något, i både fiktionen och verkligheten. Ivan Iljitj ser med dödens hjälp meningslösheten i det ytliga liv han levt. Han fick ingen möjlighet att återvända för att förändra det. Deltagarna i studien fick dock dö med livet i behåll och deras lärdomar liknar det som litterära röster ur evigheten ofta berättat om. De återvände alla med insikter om börjans och mittens betydelse, förstod att värdera nära relationer mer än materiella ting. Livet blev mer levande efter döden. Samtidigt fylldes deras syn på det liv som vi alla just nu lever oss igenom av en stor tacksamhet och respekt. Om inte det är värdefull kunskap så säg.Jimmy Vuloviclitteraturforskare och författare

Tune in to hear:What is Joseph Campbell's Monomyth, or Hero's Journey, and how does Lord of the Rings exemplify this?How might a “call to adventure” crop up in our own lives and why is it so important to answer them some of the time?Why can striving and searching for a more meaningful life be so painful? How is this pain directly proportional to our potential?Why did Kierkegaard mean by the quote: “anxiety is freedom's possibility?”LinksThe Soul of WealthConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 0982-U-25093

This week, Greg has locked David and Alex out of the recording room, and replaced them with Kierkegaard scholars Rob Wyllie & Matt Dinan. Together, they dive into Kierkegaard's Philosophical Fragments to examine what it means to become a self, whether truth can be received as a gift, and why Socrates might need a divine upgrade. It's a lively exploration of paradox, passion, and the mysteries at the heart of religious existence.

Well, thought I might be able to get through the summary timeline of Soren's life as written by Walter Lowrie in his translation of "Training In Christianity." This book was the final tome Kierkegaard wrote in his lifetime so it is very useful and interesting to review the progression of his life and literary career chronologically. Hopefully, we can finish up the timeline next week and see how this book was a fitting conclusion to his writings.

Purity of Heart is to Will One Thing: Chapter 11 - The Price of Willing Our Thing: The Sufferer's Use of Cleverness to Expose EvasionA huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/ Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

Good morning, SaMoNaz -   I wanted to do something a little different today. Usually I send an email with a brief reflection to help us prepare for the worship gathering. But today I thought I would also made it available in audio in hopes that maybe if you can't sit down to read something today, you can listen to it while you make breakfast or putter around the house this morning.    For now I'm calling this a one-off audio, but who knows. Maybe it'll stick.   And so for today, I wanted to share a couple of quotes as we prepare for the worship gathering and then a small reflection all of which shouldn't take more than a couple of minutes.    One quote is from Dietrich Bonhoeffer and the other is from Soren Kierkegaard.   Bonhoeffer says, “The cross is not the terrible end to an otherwise god-fearing and happy life, but it meets us at the beginning of our communion with Christ.”    And Kierkegaard says, “The difference between an admirer and a follower still remains, no matter where you are. The admirer never makes any true sacrifices. He always plays it safe. Though in words, phrases, songs, he is inexhaustible about how highly he prizes Christ, he renounces nothing, gives up nothing, will not reconstruct his life, will not be what he admires, and will not let his life express what it is he supposedly admires.”   What I like about the Bonhoeffer quote this is how the cross is not an accessory to the Christian life, but the essence. To know Christ (and, thus, to know God) is to know him as crucified. There is no real communion with Christ other than with him on the cross.   What I like about the Kierkegaard quote is the recognition that there are admirers of Jesus who are not truly followers.    Both of these quotes are quite sobering in our North American culture where it is quite easy to identify as a Christian without the need to actually follow or imitate Christ. What further complicates this is that sides have formed about with means to follow Christ.    I write this partly in hopes that we might recognize if and when we slide into admiration of Christ when the going gets tough. But maybe even more importantly that we remember the cross does not mean all things to all people. It means something particular of the one who was crucified in the social, political, economic, and religious context of his day. Our witness as the church depends on being able to see this coherently and truthfully.    Palm Sunday is a time to remember this as the people wave branches and shout Hosanna at Jesus as he rides into Jerusalem, people who are perhaps not quite so aware that he—he who is the least of these, the poor one with no place to lay his head, who offended religious bureaucrats for loving their power more than people, who makes a way of inclusion for the marginalized, who makes is easier for the voiceless to be heard, who says renounce your privilege and sell all you have if the rising tide benefits you but not another, he who stares relentlessly into our eyes asking who do you say that I am?—this is the one riding to the cross and calling them and us to follow.    See you at 10:30am for worship.   Grace and Peace, Pastor Scott

Tune in to hear:What is the status quo bias and why might it have been relevant to the Challenger space shuttle explosion?Why did Richard Feynman, Nobel Prize winning physicist, state that “the first principle is that you must not fool yourself and you are the easiest person to fool?” How is running from freedom, via conscientiousness, an embodiment of Feynman's sentiment?What did Alfred Adler, Austrian Psychotherapist, say about our safeguarding tendencies and the harm they can do?How can safeguarding tendencies morph into inferiority complexes?How do we sometimes posit cowardice as moral uprightness in our lives?LinksThe Soul of WealthConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 0992-U-25094

Send us a textWhen I was growing up teenage rebellion seemed to be everywhere! Where is it now? At the heart of this decline: social media and technology!  

In this podcast, we bring you 4 ways to manage your anxiety from the wisdom of Soren Kierkegaard. Soren Kierkegaard was a Danish philosopher, theologist, writer, and culture critic born in the year 1813 and is widely regarded as the father of Existentialism. So here are 4 ways to manage your anxiety from the wisdom of Soren Kierkegaard -  01. Use Your Anxiety 02. Acknowledge Regret 03. Embrace Absurdity 04. Realize That You Will Die I hope you enjoyed listening to this podcast and hope you find these insights form  Soren Kierkegaard will help you in managing your anxiety.  Soren Kierkegaard was a Danish philosopher, theologist, writer, and culture critic born in the year 1813. He has published a fair amount of works in his lifetime, most written under various pseudonyms. These pseudonyms expressed all kinds of different, sometimes even contradicting, views that have caused historians trying to find Kierkegaard's true beliefs to scratch their heads. Some of his pseudonyms were: Johannes Climacus, Anti-Climacus, Constantin Constantius, and ‘The Individual.' Some of his most notable works are: ‘Either/or', ‘Fear and Trembling', ‘Sickness unto Death', and ‘The Concept of Anxiety'. Kierkegaard is widely regarded as the father of Existentialism, a theory asserting that human beings possess no innate essence or fixed purpose and are free to determine their identity. Kierkegaard wrote extensively on this subject, although never using the term ‘existentialism' himself. 

If you find yourself torn between rationality and spirituality, science and mysticism, facts and belief; The Lectern's inaugural 8-week course will offer you a new lens through which to reflect on these dilemmas. Click here to enroll: https://lectern.teachable.com/p/einstein-and-spinoza-s-god1 “What does it really mean to be authentic, and can this virtue be meaningfully understood and measured across psychology and philosophy?” John Vervaeke, Gregg Henriques and Matthew Schaublin embark on a discussion covering the concept of authenticity. The discussion explores authenticity as one of the premier virtues of modernity, comparing it with autonomy, and tracing its roots through romanticism and existentialism, notably discussing Heidgegger and Kierkegaard. Greg introduces psychological perspectives and client-centered therapy influenced by Carl Rogers, while Matthew shares insights from his empirical research on dispositional authenticity carried out at the University of Chattanooga. The trio also touch on the tensions between self-identification and participation, self-alienation, cognitive fluency, and the societal quest for authenticity, proposing a nuanced and dynamic understanding of the true self. Gregg R. Henriques is an American psychologist. He is a professor for the Combined-Integrated Doctoral Program at James Madison University in Harrisonburg, Virginia, US. Matthew Schaublin is a master's candidate in psychology at the University of Chattanooga, with a four-year research focus on authenticity. His work blends empirical psychology with philosophical and classical inquiry, investigating how dispositional authenticity is expressed and experienced. —- Notes:  0:00 Introduction to the Lectern 0:45 Exploring the Concept of Authenticity 3:30 Greg's Perspective on Authenticity 5:00 Matthew's Research on Dispositional Authenticity 9:00 Theoretical Foundations of Authenticity 12:30 Philosophical and Clinical Perspectives 24:30 Relational and Psychological Dimensions 36:30 The Evolution of Self-Definition in Modernity 38:00 The Greek Roots of Authenticity 39:30 Modeling Authenticity and Personality 43:15 Rationalization and Authenticity 44:45 Tensions in Authenticity: Identification vs. Participation 49:00 The SAFE Model of Authenticity 55:00 Empirical Studies on Authenticity and Agency 1:06:30 Key Takeaways and Future Directions —-- Connect with a community dedicated to self-discovery and purpose, and gain deeper insights by joining our Patreon. https://www.patreon.com/johnvervaeke   The Vervaeke Foundation is committed to advancing the scientific pursuit of wisdom and creating a significant impact on the world. Become a part of our mission. https://vervaekefoundation.org/   Join Awaken to Meaning to explore practices that enhance your virtues and foster deeper connections with reality and relationships. https://awakentomeaning.com/ John Vervaeke:  https://johnvervaeke.com/ https://twitter.com/vervaeke_john  https://www.youtube.com/@johnvervaeke https://www.patreon.com/johnvervaeke   Gregg Henriques: http://www.gregghenriques.com/ https://x.com/henriqgx   Matthew Shaublin: https://www.instagram.com/matthewschaublin/   Ideas, People, and Works Mentioned in this Episode Kierkegaard's Concept of Authenticity Heidegger's Use of ‘Authenticity' Maslow's Theory of Self-Actualization Dispositional Authenticity The SAFE Model of Authenticity Alienation and Cognitive Fluency The Ethics of Authenticity by Charles Taylor On the Concept of Irony and The Sickness Unto Death by Søren Kierkegaard Being and Time by Martin Heidegger On Becoming a Person by Carl Rogers Martin Heidegger Charles Taylor Aristotle Jean-Paul Sartre   Quotes:  ”Like, meaning, like rational, authenticity is not just a descriptive term.” -John Vervaeke (2:00)  ”Inauthentic living… Tough, you know.” -Gregg Henriques (28:30)   

Jordan Peterson sits down with author, professor, and Dean of Intellectual Foundations at the University of Austin, Jacob Howland. They discuss man's finitude and his grasping for the infinite, how orientation can provide limitless abundance or a bottomless fall, where Socrates and the Talmud overlap, and why God offers Abraham adventure as the covenant. Jacob Howland is the Senior Vice President for Academic Affairs, and Dean of Intellectual Foundations at the University of Austin. Previously he was McFarlin Professor of Philosophy Emeritus at the University of Tulsa, where he taught from 1988 to 2020. Howland has published five books and roughly sixty scholarly articles and review essays on the thought of Plato, Aristotle, Xenophon, Kierkegaard, the Talmud, the Holocaust, ideological tyranny, and other subjects  A past winner of the University of Tulsa Outstanding Teacher Award and the College of Arts and Sciences Excellence in Teaching Award, he has received grants from the National Endowment for the Humanities, The Littauer Foundation, the Earhart Foundation, and the Koch Foundation, and has lectured in Israel, France, England, Romania, Brazil, Denmark, Norway, and at universities around the United States.  His most recent book is Glaucon's Fate: History, Myth, and Character in Plato's Republic, Paul Dry Books, 2018. This episode was filmed on March 15th, 2025.  | Links | For Jacob Howland: Read Howland's most recent publication “Glaucon's Fate: History, Myth, and Character in Plato's Republic” https://a.co/d/7EGH57y Howland's philosophy website and blog https://www.jacobhowland.com/?_sm_nck=1 

Kierkegaard famously said that “Life can only be understood backwards; but it must be lived forwards.” A great deal of moving forward in our faith requires a reckoning with our past - and the things we need to let go. Sunday, we're talking about looking back, letting go, and finding healing and wholeness in Christ. (Philippians 3:4-14)

Purity of Heart is to Will One Thing: Chapter 10 - The Price of Willing Our Thing: An Examination of the Extreme Case of an Incurable SuffererA huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/ Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

Tune in to hear:Why does the prospect of freedom generate great anxiety for people?What led to Hitler's ascent in post-war Germany?How is freedom dialectical in nature and what role did freedom play in the rise of the Third Reich?What is the dark side of freedom and how can responsibility keep this in check?Why does the Existentialist philosopher Kierkegaard refer to “anxiety as the dizziness of freedom?”According to Erich Fromm, what are the three primary ways we run from our agency?What are the meaningful differences between “freedom from” and “freedom to?”LinksThe Soul of WealthConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 0783-U-25076

One could argue that we live more superficially than ever before. Pascal and Kierkegaard are particularly relevant here! 

‘Wat de twijfel is voor de wetenschap,' schreef de Deense filosoof Søren Kierkegaard (1813-1855), ‘dat is de ironie voor het persoonlijk leven.' Maar in het maatschappelijk debat leidt ironie al ga... Uitgegeven door SAGA Egmont Spreker: Marjolein Algera

Send us a textIn this interview, Dr George Pattison introduces the philosophy and life of Fyodor Dostoevsky. We cover all aspects of Dostoevsky's works from his Slavophilism to his Christianity. Dr George Pattison is a retired Professor of Divinity at the University of Glasgow and was the Lady Margret Professor of Divinity at the University of Oxford. He is one of the most prominent researchers on Dostoevsky, Kierkegaard and Christian existentialism of our time. Support the show--------------------------If you would want to support the channel and what I am doing, please follow me on Patreon: www.patreon.com/christianityforall Where else to find Josh Yen: Philosophy YT: https://bit.ly/philforallEducation: https://bit.ly/joshyenBuisness: https://bit.ly/logoseduMy Website: https://joshuajwyen.com/

Purity of Heart is to Will One Thing: Chapter 9 - The Price of Willing Our Thing: The Exposure of EvasionsA huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/Eller on Kierkegaard: http://www.hccentral.com/eller2/index.html Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

Selected entries from Kierkegaard's Journals and Papers pertaining to 18 Upbuilding Discourses. I thought I could finish it off today. Alas, one more week! After next week we'll be moving on to "Training In Christianity."

Purity of Heart is to Will One Thing: Chapter 8 - The Price of Willing One Thing: Commitment, Loyalty, Readiness to Suffer AllA huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/ Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

I love these conversations, but this one was fun.  We hit on the depths of the human condition to drive each of us on to our own adventures.  So what happens when a dedicated trial attorney makes adventure a non-negotiable part of his life? In this episode, I sit down with Patrick Moody, a prosecutor for the state of Montana who refuses to let a demanding career keep him from chasing adventure. From trail running right out his back door to tackling high-altitude mountaineering, Patrick has found a way to integrate the wilderness into his daily routine. We dive into his experiences traveling across five continents in a single year, climbing some of the world's most stunning peaks, and even navigating a life-altering arthritis diagnosis that nearly took away his ability to walk. Patrick shares how he mentally and physically pushes through challenges, what drives him to keep pursuing difficult things, and why he believes that truly living means stepping into the unknown. This conversation is packed with insights on adventure, resilience, and making the most of the time we have. Episode Highlights: [1:30] – Patrick's background as a Montana-based attorney and adventure-seeker [3:15] – Why Helena, Montana is a paradise for outdoor lovers [6:45] – The shocking arthritis diagnosis that nearly ended Patrick's ability to move [10:20] – How he rebuilt his body and got into trail running post-diagnosis [15:45] – The lessons of adventure: losing a parent young and growing up without wealth [22:10] – Learning to listen to his instincts on when to push forward and when to turn back [31:05] – The scariest moment of his mountaineering career—trapped in a lightning storm [35:55] – A year of adventure: how Patrick traveled to five continents in 2024 [44:30] – The importance of intentionality in adventure, career, and finances [50:10] – Type 1, Type 2, and Type 3 fun—why suffering is part of the reward Links & Resources: Books mentioned in the conversation: The Impossible First by Colin O'Brady (about the first solo trek across Antarctica) Camping with Kierkegaard (exploring philosophy and adventure) Connect with past guests mentioned in the episode: Tim Matthews (Ep. 18) Robbie Lenfestey (Ep. 21) Kenton Cool (Ep. 22) Join the Adventure! If you enjoyed this episode, please leave a rating and review! Follow the show for more inspiring conversations with people who make adventure a priority in their lives. And if this conversation resonated with you, share it with someone who needs a little extra push to chase their own adventure.

Are you craving more meaning and direction in your life? These 7 life-changing existential quotes from Søren Kierkegaard will inspire you to take back your power and create a life filled with purpose. When we feel lost or overwhelmed, anchoring into purpose is the key to better mental health. I'll show you how these timeless quotes can shift your mindset, reduce anxiety, and help you live your best life—right now. ♥ BREAKTHROUGH PEACE PROGRAM: https://bit.ly/peace-program ♥ PATTERNSCAPES WELLNESS DECK: https://getpatternscapes.com ♥ NARCISSIST ABUSE RECOVERY WORKSHOP: https://www.EmotionalBadass.com/workshops ♥ WORK WITH NIKKI 1:1 : https://EmotionalBadass.com/coaching ♥ PATREON: https://bit.ly/EBpatreon ♥ FREE MORNING ROUTINE PDF: https://EmotionalBadass.com/morning ♥ APPLE PODCAST: https://apple.co/40mStzg ♥ SPOTIFY PODCAST: https://spoti.fi/3QHLH3W ♥ BOUNDARIES COURSE WITH NIKKI: https://EmotionalBadass.com/boundaries ♥ WEEKLY NEWSLETTER: https://www.EmotionalBadass.com/newsletter ♥ WEBSITE: https://EmotionalBadass.com ♥ YT: https://www.youtube.com.com/emotionalbadass/ ♥ IG: https://www.instagram.com/emotional.badass/ ♥ FB: https://www.facebook.com/emotionalbadass ♥ TIKTOK: https://www.tiktok.com/@emotionalbadass Learn more about your ad choices. Visit megaphone.fm/adchoices

Purity of Heart is to Will One Thing: Chapter 7 - Barriers to Willing One Thing: Commitment to a Certain DegreeA huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/ Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

Cassandra Nelson, author of "A Theology of Fiction," joins me to discuss the importance of pursuing Godly truths in a secular culture, as well as the need to provide wisdom through literature. - - -  Today's Sponsor: ExpressVPN - Get 4 months FREE of ExpressVPN: https://expressvpn.com/klavan

The Marshmallow Test: Trust Issues Start Young What if I told you some kids fail the Marshmallow Test not because they lack self-control, but because they've already figured out adults are about as trustworthy as a raccoon guarding an open bag of chips? Why wait for a second marshmallow when the adult in charge looks like they're about to eat it themselves? These kids aren't impulsive—they're just realists in a world where promises vanish faster than campaign slogans after election day. Promises, Patience, and Sweet Lies For those who missed the memo, the Marshmallow Test is a famous psychological experiment where kids are given a choice: eat one marshmallow now or wait 15 minutes and get two. It's often seen as a predictor of future success, and every parent secretly hopes their child will resist that marshmallow, picturing it as the golden ticket to Ivy League diplomas, corner offices, and a perfectly polished future. But here's the kicker: kids don't wait because they're born with superhuman willpower; they wait because they trust that the second marshmallow will actually show up. Trump and the Case of the Vanishing Marshmallows And that brings us to Trump. His presidency was like throwing kids into a Marshmallow Test with an adult who keeps saying, “Just wait a little longer,” while sneakily scarfing down all the marshmallows behind their back, and after you waited and there's no marshmallow left, they'd declare, “The deal's off.” Whether it was pulling out of the Paris Climate Agreement, reversing healthcare protections, or rolling back rights for marginalized groups, his policies created an environment where no one could trust what tomorrow might bring. Short-Term Thinking: The Ultimate Buzzkill This isn't just bad governance; it's psychological sabotage. When people lose faith in the future, they stop investing in it. Businesses delay innovation—why take risks when regulations flip-flop every four years? Families postpone major life decisions—just look at how birth rates dropped during COVID-19 as financial and health uncertainties skyrocketed. Society becomes stuck in short-term thinking, grabbing at immediate gains instead of planning for long-term success. Macron, Sarkozy, and Europe's Trust Meltdown And let's not pretend this is just an American issue—Europe has its own cautionary tales we'd be wise to avoid. Remember Macron dissolving France's National Assembly after his party lost its majority? He promised voters their voices would shape governance but then failed to appoint a government reflecting their choices. Or Sarkozy, who pushed France into joining a European treaty despite voters rejecting it in a referendum? These moves didn't just undermine democracy—they shattered public trust in institutions and leadership itself. Kierkegaard Was Right (But Marshmallows Prove It) Philosopher Søren Kierkegaard once said, “Life can only be understood backwards; but it must be lived forwards.” Trust is what allows us to live forwards—to make sacrifices today because we believe they'll pay off tomorrow. When leaders like Trump (or Macron or Sarkozy) undermine that trust, they don't just disrupt progress; they erode our collective ability to plan for a better future. The Real Lesson of the Marshmallow Test: Snack Now or Later? Isn't the real lesson of the Marshmallow Test less about patience and more about trust? I mean, who's going to wait for a second marshmallow if you're not even sure it's coming—are we optimists for holding out, or just realists who know when to grab the first snack and run?

Purity of Heart is to Will One Thing: Chapter 6 - Barriers to Willing One Thing: Egocentric Service of the GoodA huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/ Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

Purity of Heart is to Will One Thing: Chapter 5 - Barriers to Willing One Thing: Willing Out of Fear of PunishmentA huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/ Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

Purity of Heart is to Will One Thing: Chapter 4 - Barriers to Willing One Thing: The Reward-DiseaseChapter 4: Barriers to Willing One Thing: The Reward-DiseaseA huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/ Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

It's not you, it's me… In episode 123 of Overthink, Ellie and David get into the highs and lows of breakups. What, if anything, is valuable about breakups? Does society's emphasis on monogamy affect how we conceptualize the end of relationships? And what do you do if your ex still has your Netflix password? Your hosts discuss everything from breakups in the age of social media and chemical solutions to heartache to what the laws against domestic abuse and stalking can tell us about how society views breakups.  Plus, in the bonus, they take a look at Kierkegaard's love life and discuss whether it's ever truly possible to breakup with someone for purely altruistic reasons. Check out the episode's extended cut here!Works Discussed: Brian D Earp et. al, “If I Could Just Stop Loving You: Anti-Love Biotechnology and the Ethics of a Chemical Breakup”Kelli María Korducki, Hard To Do: The Surprising, Feminist History of Breaking UpPilar Lopez-Cantero, “The Break-Up Check: Exploring Romantic Love through Relationship Terminations”Ovid, Remedia Amoris Deborah Tuerkheimer, “Breakups”Jennifer Wilson, “The New Business of Breakups” Support the showPatreon | patreon.com/overthinkpodcast Website | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail | dearoverthink@gmail.comYouTube | Overthink podcast

Purity of Heart is to Will One Thing: Chapter 3 - Barriers to Willing One Thing: Variety and Great Moments Are Not One Thing A huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/ Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★

Matthew Sweet with art critic TJ Clark, who has written about the importance of repeated viewing for appreciating a work of art; philosopher and film historian Lucy Bolton, who's seen a re-issue of Chantel Akerman's film Jeanne Dielman, which documents the crushing routine of a Belgian housewife; philosopher and theologian Clare Carlisle, who has written on the philosopher Kierkegaard, who discussed repetition as a major feature structuring human life, and historian and educationalist Anthony Seldon. Plus composer, dramatist and regular silent film accompanist Neil Brand will be at the piano.TJ Clark's new collection of Essays is called Those Passions: On Art and Politics. The BFI is hosting a season of films by Chantal Akerman which runs for 2 months in London with further screenings at selected cinemas - and the 2k restoration of the film Jeanne Dielmann is in cinemas across the UK Anthony Seldon's books include Truss At 10: 49 Days That Changed Britain; Johnson at 10: The Inside Story and The Fourth Education Revolution Book by Anthony Seldon Clare Carlisle's book is called Philosopher of the Heart: The Restless Life of Soren KierkegaardProducer: Luke Mulhall

Tune in to hear:What is a Rube Goldberg machine and what can we learn from them?What are some examples of how we substitute busyness for meaning making in our lives?What do Existential philosophers, like Kierkegaard, have to say about the importance of having a central purpose in one's life?Why do people have a sense that they are busier than ever?LinksThe Soul of WealthConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 0335-U-25034