Podcast appearances and mentions of Martin Buber

What does it truly mean to bring compassion into healthcare — and can empathy be taught?In this profound and moving conversation, Joanne Avison is joined by Emeritus Professor Carol M. Davis, author of What Is Empathy and Can Empathy Be Taught? Together, they explore the essential role of compassion in physical therapy, embodied movement, and fascia-informed healing.From Margaret Mead's famous story of the healed femur to Carol's own journey in redefining patient care, this episode dives deep into the energy of empathy, transcendence in therapeutic presence, and the spiritual architecture of healing. Whether you're a movement teacher, manual therapist, or healthcare provider, this conversation will shift how you see your role — and your clients. Topics include:--> The difference between sympathy and empathy--> Why presence is more powerful than performance--> Narrative medicine and embodied interaction--> Fascia as a spiritual and structural interface--> The energy behind healing and forgiveness For those seeking to teach, practice, or receive care with more heart, more presence, and more humanity — this one's for you!----------------------------------------------------------------------------------------------------Mentioned in this episode:Carol's book: Davis's Patient Practitioner Interaction – The Art of Healthcare (7th edition, Routledge)Carol's paper: What is Empathy and Can Empathy Be Taught?Fascia Research CongressTensegrity in healthcare and movement Edith Stein, Martin Buber & Viktor FranklNarrative medicine & embodied listening #empathy #compassion #fascia #healing #narrativemedicine #embodiedmovement #physicaltherapy #tensegrity #patientcare #healthcarehumanitySIGN UP TO THE JOANNE AVISON NEWSLETTER Simply scroll down to ‘Join Our Collective' and pop in your details. We DON'T spam and we DO respect privacy!FOLLOWING ON YOUTUBE?Why don't you start here: https://youtube.com/playlist?list=PL3Nb0JCvJRHKdZqF3PgHc9BaJnv33rU-u&si=vn4qiIAToTILqVmGMORE:My website - https://www.joanneavison.com/My course - https://myofascialmagic.com/My book: - https://amzn.to/3zF3SASInstagram - joanneavisonFREE ONLINE WEBINAR:Free Webinar - https://myofascialmagic.com/webinar-registrationPodcast produced and edited by Megan Bay Dorman

This is not self-help. This is self-remembering. Drawing from trauma theory, inflammation science, embodied wisdom, philosophy, and lived experience, Before the Break offers a radical reimagining of what it means to heal. It proposes that healing must begin before harm, that education should serve the soul, and that even our skin can tell the truth about what we carry. With a voice equal parts poetic and precise, this book unfolds as a distributed PhD in being human—offering insights that range from the microbiome to Martin Buber, from dehumidifiers to divine presence. For those who have long sensed that their suffering was signaling something deeper—and that our systems aren't built to hear it—this book is the beginning of a new conversation. One where the self is not diagnosed, but deeply seen. And where wholeness is not the end goal, but the first invitation.

Vu sur La chronique de Patsy (176) : Martin Buber, Utopie et socialisme, Martin Buber, Utopie et socialisme, L'Echappée, 2025 Martin Buber fut une des figures importantes et atypiques du monde intellectuel juif contemporain. Michael Löwy a écrit qu'il incarnait une « religiosité romantique et mystique, imprégnée de critique sociale et de nostalgie communautaire. » La réédition par les Editions de l'Echappée de son livre « Utopie et […] Cet article provient de Radio AlterNantes FM

Podcasts, reviews, interviews, essays, and more at the Ancillary Review of Books.Please consider supporting ARB's Patreon!Credits:Guest: Christian P. HainesTitles: The Moon is a Harsh Mistress by Robert A. Heinlein, and The Terraformers by Annalee Newitz Host: Jake Casella BrookinsMusic by Giselle Gabrielle GarciaArtwork by Rob PattersonOpening poem by Bhartṛhari, translated by John BroughTranscriber: Kate DollarhydeReferences:Stephen King's The Shining and CarrieRafael Bernal's His Name Was DeathMichel Nieva's Dengue BoyDaryl Gregory's When We Were RealAdrian Tchaikovsky's Service Model, Christian's review for ARBIo9Our Opinions Are CorrectHeinlein's Starship TroopersChristian's The Terraformers review for LARBNewitz's AutonomousHeinlein's Farmer in the Sky, The Rolling StonesArcherMilton FriedmanOrwell's 1984Rand's Atlas ShruggedJames S.A. Corey's The ExpanseKim Stanley Robinson's Mars TrilogyUrsula K. Le Guin's The DispossessedIan McDonald's New Moon trilogyFrank Herbert's DuneSamuel R. Delany's Babel-17Le Guin's The Left Hand of DarknessJo Walton's Among Others and our episode on itHolly Jean Buck's After Geoengineering"Engineering Swallows Up Politics"Neal Stephenson's Termination ShockKSR's AuroraMcKenzie Wark's Molecular RedUlrich Haarbürste's Roy Orbison Wrapped in ClingfilmStar Trek's “Infinite Diversity in Infinite Combinations”Spinoza's idea of conatusWalter Kaufman's introduction to Martin Buber's I and ThouKant's Categorical ImperativeAbbot ElementaryDelany's Trouble On TritonOctavia E. Butler's Parable of the TalentsMarx's CapitalJohn Brunner's Stand on ZanzibarKohei Sato's Slow Down: The Degrowth ManifestoKSR's The Ministry for the Future, New York 2140Le Guin's The Word for World is ForestGamers with GlassesFive Theses on Antifascist Game Criticism

“Art is a form of prayer … a way to enter into relationship.”Artist and theologian Bruce Herman reflects on the sacred vocation of making, resisting consumerism, and the divine invitation to become co-creators. From Mark Rothko to Rainer Maria Rilke, to Andres Serrano's “Piss Christ” and T.S. Eliot's Four Quartets, he comments on the holy risk of artmaking and the sacred fire of creative origination.Together with Evan Rosa, Bruce Herman explores the divine vocation of art making as resistance to consumer culture and passive living. In this deeply poetic and wide-ranging conversation—and drawing from his book *Makers by Nature—*he invites us into a vision of art not as individual genius or commodity, but as service, dialogue, and co-creation rooted in love, not fear. They touch on ancient questions of human identity and desire, the creative implications of being made in the image of God, Buber's I and Thou, the scandal of the cross, Eliot's divine fire, Rothko's melancholy ecstasy, and how even making a loaf of bread can be a form of holy protest. A profound reflection on what it means to be human, and how we might change our lives—through beauty, vulnerability, and relational making.Episode Highlights“We are made by a Maker to be makers.”“ I think hope is being stolen from us Surreptitiously moment by moment hour by hour day by day.”“There is no them. There is only us.”“The work itself has a life of its own.”“Art that serves a community.”“You must change your life.” —Rilke, recited by Bruce Herman in reflection on the transformative power of art.“When we're not making something, we're not whole. We're not healthy.”“Making art is a form of prayer. It's a form of entering into relationship.”“Art is not for the artist—any more than it's for anyone else. The work stands apart. It has its own voice.”“We're not merely consumers—we're made by a Maker to be makers.”“The ultimate act of art is hospitality.”Topics and ThemesHuman beings are born to create and make meaningArt as theological dialogue and spiritual resistanceCreative practice as a form of love and worshipChristian art and culture in dialogue with contemporary issuesPassive consumption vs. active creationHow to engage with provocative art faithfullyThe role of beauty, mystery, and risk in the creative processArt that changes you spiritually, emotionally, and intellectuallyThe sacred vocation of the artist in a consumerist worldHow poetry and painting open up divine encounter, particularly in Rainer Maria Rilke's “Archaic Torso of Apollo”Four Quartets and spiritual longing in modern poetryHospitality, submission, and service as aesthetic posturesModern culture's sickness and art as medicineEncountering the cross through contemporary artistic imagination“Archaic Torso of Apollo”Rainer Maria Rilke 1875 –1926We cannot know his legendary head with eyes like ripening fruit. And yet his torso is still suffused with brilliance from inside, like a lamp, in which his gaze, now turned to low, gleams in all its power. Otherwise the curved breast could not dazzle you so, nor could a smile run through the placid hips and thighs to that dark center where procreation flared. Otherwise this stone would seem defaced beneath the translucent cascade of the shoulders and would not glisten like a wild beast's fur: would not, from all the borders of itself, burst like a star: for here there is no place that does not see you. You must change your life.About Bruce HermanBruce Herman is a painter, writer, educator, and speaker. His art has been shown in more than 150 exhibitions—nationally in many US cities, including New York, Boston, Washington, Chicago, Los Angeles, and Houston—and internationally in England, Japan, Hong Kong, Italy, Canada, and Israel. His artwork is featured in many public and private art collections including the Vatican Museum of Modern Religious Art in Rome; The Cincinnati Museum of Fine Arts print collection; The Grunewald Print Collection of the Hammer Museum, Los Angeles; DeCordova Museum in Boston; the Cape Ann Museum; and in many colleges and universities throughout the United States and Canada.Herman taught at Gordon College for nearly four decades, and is the founding chair of the Art Department there. He held the Lothlórien Distinguished Chair in Fine Arts for more than fifteen years, and continues to curate exhibitions and manage the College art collection there. Herman completed both BFA and MFA degrees at Boston University College of Fine Arts under American artists Philip Guston, James Weeks, David Aronson, Reed Kay, and Arthur Polonsky. He was named Boston University College of Fine Arts Distinguished Alumnus of the Year 2006.Herman's art may be found in dozens of journals, popular magazines, newspapers, and online art features. He and co-author Walter Hansen wrote the book Through Your Eyes, 2013, Grand Rapids, Wm. B. Eerdmans Publishing, a thirty-year retrospective of Herman's art as seen through the eyes of his most dedicated collector.To learn more, explore A Video Portrait of the Artist and My Process – An Essay by Bruce Herman.Books by Bruce Herman*Makers by Nature: Letters from a Master Painter on Faith, Hope, and Art* (2025) *Ordinary Saints (*2018) *Through Your Eyes: The Art of Bruce Herman (2013) *QU4RTETS with Makoto Fujimura, Bruce Herman, Christopher Theofanidis, Jeremy Begbie (2012) A Broken Beauty (2006)Show NotesBruce Herman on Human Identity as MakersWe are created in the image of God—the ultimate “I Am”—and thus made to create.“We are made by a Maker to be makers.”To deny our creative impulse is to risk a deep form of spiritual unhealth.Making is not just for the “artist”—everyone is born with the capacity to make.Theological Themes and Philosophical FrameworksInfluences include Martin Buber's “I and Thou,” René Girard's scapegoating theory, and the image of God in Genesis.“We don't really exist for ourselves. We exist in the space between us.”The divine invitation is relational, not autonomous.Desire, imitation, and submission form the core of our relational anthropology.Art as Resistance to Consumerism“We begin to enter into illness when we become mere consumers.”Art Versus PropagandaCulture is sickened by passive consumption, entertainment addiction, and aesthetic commodification.Making a loaf of bread, carving wood, or crafting a cocktail are acts of cultural resistance.Desire“Anything is resistance… Anything is a protest against passive consumption.”Art as Dialogue and Submission“Making art is a form of prayer. It's a form of entering into relationship.”Submission—though culturally maligned—is a necessary posture in love and art.Engaging with art requires openness to transformation.“If you want to really receive what a poem is communicating, you have to submit to it.”The Transformative Power of Encountering ArtQuoting Rilke's Archaic Torso of Apollo: “You must change your life.”True art sees the viewer and invites them to become something more.Herman's own transformative moment came unexpectedly in front of a Rothko painting.“The best part of my work is outside of my control.”Scandal, Offense, and the Cross in ArtAnalyzing Andres Serrano's Piss Christ as a sincere meditation on the commercialization of the cross.“Does the crucifixion still carry sacred weight—or has it been reduced to jewelry?”Art should provoke—but out of love, not self-aggrandizement or malice.“The cross is an offense. Paul says so. But it's the power of God for those being saved.”Beauty, Suffering, and Holy RiskEncounter with art can arise from personal or collective suffering.Bruce references Christian Wiman and Walker Percy as artists opened by pain.“Sometimes it takes catastrophe to open us up again.”Great art offers not escape, but transformation through vulnerability.The Fire and the Rose: T. S. Eliot's InfluenceFour Quartets shaped Herman's artistic and theological imagination.Eliot's poetry is contemplative, musical, liturgical, and steeped in paradox.“To be redeemed from fire by fire… when the fire and the rose are one.”The collaborative Quartets project with Makoto Fujimura and Chris Theofanidis honors Eliot's poetic vision.Living and Creating from Love, Not Fear“Make from love, not fear.”Fear-driven art (or politics) leads to manipulation and despair.Acts of love include cooking, serving, sharing, and creating for others.“The ultimate act of art is hospitality.”Media & Intellectual ReferencesMakers by Nature by Bruce HermanFour Quartets by T. S. EliotThe Archaic Torso of Apollo by Rainer Maria RilkeWassily Kandinsky, “On the Spiritual in Art”Amusing Ourselves to Death by Neil PostmanThings Hidden Since the Foundation of the World by René GirardThe Art of the Commonplace by Wendell BerryAndres Serrano's Piss ChristMakoto Fujimura's Art and Collaboration

Send us a textInspired by Gabriel Marcel and Martin Buber, I argue that being a good father requires the invisible labor of presence. 

No episódio 308 do PQU Podcast a Maria Clara e eu conversamos sobre um livro que chegou às nossas mãos por vias diferentes e que nos impressionou a ambos: O Eu e Tu, do filósofo, escritor e pedagogo austríaco naturalizado israelense Martin Buber. Os dois percebemos o quanto seu conteúdo é profundo e, ao mesmo tempo, precioso no aprimoramento da relação psiquiatra-paciente. Esperamos que, depois de escutar esse episódio, a sua interação com o paciente, colega em formação, se torne ainda mais empática e, ao mesmo tempo, mais resolutiva. A nossa, sem sombra de dúvida, melhorou com a aplicação consciente do que Buber descreve e propõe. Esse você não pode deixar de escutar!

The Hebrew University of Jerusalem is today celebrating its centennial, marking a hundred years of academic and intellectual excellence. Albert Einstein, Chaim Weizmann, Chaim Nachman Bialik and Martin Buber were all involved in the university’s establishment in 1925. KAN's Mark Weiss spoke with Yishai Frankael, the Hebrew University’s CEO. (Photo: AFHU)See omnystudio.com/listener for privacy information.

J.J. and Dr. Samuel Brody assess the original ideas and monumental influence of this 20th century thinker and leader. Follow us on Bluesky @jewishideaspod.bsky.social for updates and insights!Please rate and review the the show in the podcast app of your choice.We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsSamuel Hayim Brody is Associate Profesor in the Department of Religious Studies at the University of Kansas. He is the author of Martin Buber's Theopolitics (IUP, 2018), which received the Jordan Schnitzer Book Award from the Association of Jewish Studies. He is also the co-editor, with Julie E. Cooper, of The King is in the Field: Essays in Modern Jewish Political Thought (Penn, 2023).

Israel and Zionism: Could I have picked a hotter topic? Well, cool your jets, man. Sam Brody, PhD, an associate professor of religious studies at University of Kansas, is going to bring a nuanced view of Zionism, theology, politics, and the ever-in-the-news dilemma of the nation-state of Israel by exploring an early thinker on the topic who's most famous these days in bookstores for his religious work alone: Martin Buber. If there are terms you don't get as you listen, stop and look them up. It's not too deep. Then, bask in Brody's thoughts on the evolving thinking of Buber, whom he says brings an “anarchist” reading to the Bible to support his ideas about what kind of people the Jews are and what kind of place Israel could be. His book is Martin Buber's Theopolitics (what a fantastic word!), published in 2018 by Indiana University Press. Sure, the academic hardback is $90, but the ebook is only $9.99. Don't be a cheapskate. When I asked what people completely new to Buber should dig into first—how they should order their first dive into the life and ideas of this empathetic Jewish philosopher famous for his ideas on relational thinking—he recommends some books at the tail end of the podcast (before Brody's recommendations, I recommend you read a way-too-short and over-simplified snapshot about Buber here, and if you're into philosophy, head here): I and Thou, in many old and new versions all over, here in a 100th anniversary reissue Buber's Hasidic stories (here or here, all available in earlier cheaper editions, too) about the great Eastern European rabbis—and the first of them, the Ba'al Shem Tov—from the past few centuries who focused on making Judaism more attainable and emotional overly scholarly and intellectual Thinker Paul Mendes-Flohr, of blessed memory—either reading his book on Buber or watching a talk he gave about the book in synagogue “Then after that,” Brody says in our interview, “you can read my book.” After speaking to Brody, I think about the clash of politics and theology in a way, way different way. So this interview was, without exaggerating, eye-opening and mind-shifting for me. May it be for you, too!

Can Israelis and Palestinians rebuild relations in a land where they live together so closely? 

The Maidservant's Vision: Redefining Jewish Experience and Philosophy Our latest Madlik Disruptive Torah episode challenges conventional wisdom about Jewish history and philosophy. Exploring the concept of "root experiences," we delve into how a simple maidservant's vision at the Red Sea can reshape our understanding of Jewish thought and practice. Background and Context The episode centers on Parashat B'shalach, specifically the Song of the Sea in Exodus 15:1. This iconic moment in Jewish history is recited daily in morning prayers, underscoring its significance. Geoffrey Stern and Rabbi Adam Mintz examine various interpretations of this passage, focusing on a particular Midrash that claims a maidservant at the Red Sea saw more than even the greatest prophets. This seemingly innocuous Midrash becomes the springboard for a profound discussion on post-Holocaust Jewish philosophy, drawing on the works of Emil Fackenheim, Martin Buber, Elie Wiesel, and Yitz Greenberg. Key Insights and Takeaways 1. The Power of Collective Experience The episode emphasizes the unique aspect of Jewish tradition that values collective experience over individual revelation. Unlike other religions founded on the visions of a single prophet, Judaism's foundational moments involve the entire community. This perspective challenges us to reconsider the importance of communal participation in religious and cultural experiences. 2. Redefining historical perspective and theology The Midrash's assertion that a maidservant saw more than the prophets Isaiah and Ezekiel challenges traditional hierarchies of religious knowledge. It suggests that direct experience can trump even the most sublime visions. Geoffrey explains Fackenheim's interpretation: "After the Holocaust, we can no longer run away from those... inconvenient truths of good and evil, those inconvenient truths of what happened to God's chosen people. We cannot escape into the world of philosophy and Kabbalah." This idea invites us to question our assumptions about wisdom and authority, especially in the face of profound historical events. 3. The Concept of "Root Experiences" Fackenheim introduces the idea of "root experiences" - pivotal moments in Jewish history that shape the collective consciousness. These experiences are characterized by: - Involvement of the multitude - Transformation of earthly reality, not just heavenly visions - Ongoing impact on future generations - Inspiring action and change This framework offers a new lens through which to view Jewish history and tradition, emphasizing the ongoing relevance of past events. Challenges and Practical Advice 1. Embracing Contradiction Fackenheim argues that Jewish thought, particularly Midrashic thinking, thrives on contradiction. Rather than seeking to resolve these tensions, we should embrace them as reflective of the complex nature of human experience. Fackenheim writes: "Midrashic thinking cannot resolve the contradictions in the root experience of Judaism, but actually expresses them. Midrashic thought, therefore, is both fragmentary and whole." This perspective challenges us to move beyond black-and-white thinking and embrace the nuances of our traditions and experiences. 2. Balancing Tradition and Contemporary Challenges The episode grapples with the challenge of honoring Jewish tradition while remaining responsive to modern realities. Fackenheim warns against making Judaism "absolutely immune to all future events except Messianic ones," arguing that this approach dismisses the challenges of contemporary events. Instead, we're encouraged to engage with our traditions in a way that allows for growth and adaptation in response to new circumstances. 3. Redefining the Importance of Historical Events The discussion suggests that the literal historical accuracy of events like the splitting of the Red Sea may be less important than how these stories have shaped Jewish consciousness over time. Geoffrey explains: "What makes the Jewish people, what guarantees its future, what gives us hope and faith, is that we can still look at the Red Sea event and look at it from the perspective of 2000 years of Jews who have reacted to it, 2000 years of Jews who can talk about it without even talking about the historical event." This perspective invites us to engage with our traditions not as fixed historical facts, but as living, evolving narratives that continue to shape our identities and values. What We Learned About Jewish Philosophy and Experience This episode of Madlik Disruptive Torah offers a profound reimagining of Jewish thought and experience. By exploring the concept of "root experiences" and the power of collective memory, it challenges us to reconsider our approach to tradition, wisdom, and contemporary challenges. The discussion invites us to: - Value collective experiences over individual revelations - Recognize wisdom in unexpected places - Embrace contradiction as a source of depth and meaning - Engage with tradition in ways that remain responsive to modern realities - See our sacred texts and stories as living, evolving narratives As we grapple with the complexities of modern Jewish identity and the ongoing impact of historical traumas like the Holocaust, and ongoing conflicts, these insights offer a framework for engaging with our traditions in meaningful, transformative ways. Whether you're a scholar of Jewish philosophy or simply curious about new perspectives on tradition and experience, whether you're secular or religious, this episode provides valuable food for thought. We encourage you to listen to the full discussion and continue exploring these ideas in your own study and practice. Sefaria Source Sheet: https://www.sefaria.org/sheets/622215 Transcript on episode web page: https://madlik.com/2025/02/06/root-experiences-beyond-philosophy/   

Daniel & Harry dive into "A Real Pain" with guest Sam Ostroff. Jesse Eisenberg's latest film takes two bickering cousins on a Holocaust-themed road trip through Poland—what could go wrong?They explore how the film navigates inherited trauma, the many ways a “Jewish experience” can look on screen, and what Martin Buber's "I & Thou" has to do with family dysfunction. Plus, a stop in Lublin, where history looms large. Tune in for laughs, existential musings, and just the right amount of Jewish guilt."A Real Pain" on IMdB"A Real Pain" Movie Trailer"A Real Pain" Conversation Guide from Reboot StudiosConnect with Jews on Film online:Jews on Film Merch - https://jews-on-film.printify.me/productsInstagram - https://www.instagram.com/jewsonfilm/Twitter - https://twitter.com/jewsonfilmpodYouTube - https://www.youtube.com/@jewsonfilmTikTok - https://www.tiktok.com/@jewsonfilmpod

Send us a textIn this episode I explore some of the ideas in Martin Buber's "I and Thou," which presents the dialogical philosophy for which he's most well known. Given my continued passion for leading and participating in interpersonal process groups, I discuss these ideas through that lens, focusing on how group provides an opportunity to inhabit the You-world instead of the It-world, to encounter and actualize others instead of merely experience or use them. And through that encounter, we contact the eternal in others—and in ourselves. To quote Buber, "I require a You to become; becoming I, I say You.”

In this episode, we sit down with Adar Weinreb, founder of Sulha, to explore the roots of the Israeli-Palestinian conflict and discuss alternative governance models beyond the nation-state. From the failures of partition to federal and confederal solutions like the Federation Plan, we delve into how decentralized frameworks could address the challenges of coexistence. Join us for a thought-provoking discussion on the obstacles, possibilities, and reimagined futures for peace in the region.SULHA - A platform where we have respectful conversations around contentious issues. We have a primary focus on Israel-Palestine but often branch out into other topics like antisemitism and other geopolitical issues:https://www.youtube.com/@SulhaDEBATE: Israel-Palestine w/ Noam Chomsky & Rudy Rochman:https://www.youtube.com/live/89GVWT-Dbys?si=NM8MWMDTzKhau9dQDEBATE: Israel-Palestine w/ Rafi Gassel & Emanuel Shahaf | The Great Debate #27:https://www.youtube.com/live/pNTASKy5JhI?si=rNFs_Fal1oTSpo9yThe Federation Plan: https://federation.org.il/index.php/en/the-federation-planDaniel Boyarin's The No-State Solution: A Jewish Manifesto: https://yalebooks.yale.edu/book/9780300251289/the-no-state-solution/Martin Buber's Paths in Utopia: https://theanarchistlibrary.org/library/martin-buber-paths-in-utopia-enDmitry Shumsky's Beyond the Nation-State: The Zionist Political Imagination from Pinsker to Ben-Gurion:https://yalebooks.yale.edu/book/9780300230130/beyond-the-nation-state/James Horrox's A Living Revolution: https://jameshorrox.com/a-living-revolution/UN Partition Plan of 1947 (Historical Background):https://www.un.org/unispal/document/auto-insert-208958/DON'T FORGET TO LIKE, SUBSCRIBE, AND SHARE!Become a Patreon Patron:https://www.patreon.com/cyberdandySupport the show

Piotr Sikora, filozof, publicysta „Tygodnika” i nauczyciel medytacji zaprasza do wspólnego poznawania tekstów chrześcijaństwa i buddyzmu oraz innych tradycji, i do wspólnych praktyk duchowych.Oto co opowiedział rabbi Mosze Lejb: „Jak trzeba kochać ludzi, nauczyłem się od pewnego chłopa. Ów chłop siedział wraz z innymi w szynku i pił. Długo milczał, jak inni, ale serce zmiękło mu pod wpływem wina, więc zagadnął wreszcie sąsiada: »Powiedz mi, czy mnie kochasz?« Tamten odparł: »Bardzo cię kocham«. »Powiadasz, że mnie kochasz – rzekł chłop – a nawet nie wiesz, co mi doskwiera. Gdybyś naprawdę mnie kochał, z pewnością byś wiedział«. Tamten nie potrafił nic odrzec, a ten, co pytał, znowu zamilkł. Ale ja zrozumiałem: miłość do ludzi polega na tym, aby wyczuwać ich potrzeby i brać na siebie ich cierpienia”.Martin Buber, „Opowieści Chasydów”, przeł. Paweł HertzNie musisz już czekać na kolejną niedzielę! Chcesz mieć wcześniejszy dostęp do wszystkich odcinków cyklu bez części autopromocyjnej? „Szlaki duchowości powszechnej” w wersji dla subskrybentów dostępne są w serwisie Tygodnika Powszechnego.Jak zacząć medytować?Wystarczy kilka minut czasu i w miarę spokojne miejsce. „Usiądź wygodnie, ale też w taki sposób, żeby Twoje ciało nie przeszkadzało czujności umysłu, albo nawet ją wspierało. Dla mnie taką postawą jest po prostu siedzenie z wyprostowanym kręgosłupem” – radzi Piotr Sikora. Nauczyciel medytacji zaczyna od wprowadzenia, w którym rozważa cytat będący inspiracją odcinka. Później od dźwięku gongu zaczyna się praktyka, podczas której słyszymy sugestie tego, co można w jej trakcie robić. „Ale czujcie się wolni, aby iść za moimi sugestiami lub praktykować w swój własny sposób” – zachęca Piotr Sikora. – Podobnie, gdy zabrzmi drugi gong, który będzie znakiem końca praktyki, też czujcie się wolni, żeby wrócić do swoich zajęć lub popraktykować jeszcze dalej”.Muzyka: Michał WoźniakProdukcja: Michał Kuźmiński, Oliwia ŚwiątekFotografia: Grażyna Makara

Det finns en existentiell svindel som kan uppstå i mötet och samvaron med andra, kanske en vän, kanske en släkting, en livskamrat, ett barn, en förälder, kanske med en helt ny bekantskap. En svindel inför att den andre faktiskt finns. Att den är mer än ett ting, en sak bland andra. Att mitt väsens uppmärksamhet delar närvaron med någon annan. Det är en svindel inför det mysterium som är ”Jag och Du”, något den judiske filosofen Martin Buber menade kan odlas och kultiveras, inte minst i den mån jag orkar möta mina medmänniskor som mer än enbart statister i den föreställning, i dubbel mening, där jaget placerat sig själv. I dagens samtal reflekterar jag tillsammans med ärkebiskop emeritus KG Hammar, om Dag Hammarskjölds inspiration från Buber, vilken på ett snillrikt sätt hade ringat in detta enkla, allmänmänskliga och samtidigt andligt mättade. Detta självklara och samtidigt hisnande. Medvetandets möte med någon annan. Ett du. Och så ställer vi oss frågan, vad det säger om Dag Hammarskjölds mystik att det var just hans pågående översättningsprojekt av Martin Buber som Dag bar med sig vid sin sista stund i livet, anteckningarna till vilket återfanns som utspridda lösblad, bland resterna av det krashade flygplanet i Ndolas djungel. Länk till chatgrupp på signal: https://signal.group/#CjQKIDZAFjacbg7E1B_VxHjM7pzg5kkc5SZZ3oZPmdidRVIZEhBhvIKnEEyqETf7cTnHsGY-⁠⁠⁠⁠ Mer från vårt instagramkonto: https://www.instagram.com/sallskapetnous/ Musik och ljud av Aionarch: ⁠⁠⁠Aionarch | Spotify

Homo Temporalis: German Jewish Thinkers on Time (Cornell UP, 2025) tells the story of a group of twentieth-century Jewish intellectuals who grappled ceaselessly with concepts of time and temporality. The project brings into dialogue key thinkers, including the philosopher of religion Martin Buber, the critical theorist Walter Benjamin, the political scientist Hannah Arendt, and the poet Paul Celan, who stand at the center of our contemporary understanding of religion, critical theory, politics, and literature. All four, and many colleagues around them who identified with their approaches saw time—not space—as the key to their individual and collective experience, rejecting definitions of self based on borders, territory, or geographic/national origin. Following their path teaches us about three “temporal turns”: In the early 1900s, between1933-1945, and ours, in the early 2000s. Nitzan Lebovic is a professor of history and the Apter Chair of Holocaust Studies and Ethical Values at Lehigh University. Nitzan is the author of The Philosophy of Life and Death: Ludwig Klages and the Rise of a Nazi Biopolitics (2013), Zionism and Melancholy: The short Life of Israel Zarchi (2019), and Homo Temporalis: Martin Buber, Walter Benjamin, Hannah Arendt, and Paul Celan about Time (2025). Nitzan is the co-editor of Catastrophes: The History and Theory of an Operative Concept (2014) and Nihilism and the State of Israel: New Critical Perspectives (2014), and edited special issues about political theology, nihilism, and biopolitics. His new project is titled “The history of complicity, 1945- Present.” Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Homo Temporalis: German Jewish Thinkers on Time (Cornell UP, 2025) tells the story of a group of twentieth-century Jewish intellectuals who grappled ceaselessly with concepts of time and temporality. The project brings into dialogue key thinkers, including the philosopher of religion Martin Buber, the critical theorist Walter Benjamin, the political scientist Hannah Arendt, and the poet Paul Celan, who stand at the center of our contemporary understanding of religion, critical theory, politics, and literature. All four, and many colleagues around them who identified with their approaches saw time—not space—as the key to their individual and collective experience, rejecting definitions of self based on borders, territory, or geographic/national origin. Following their path teaches us about three “temporal turns”: In the early 1900s, between1933-1945, and ours, in the early 2000s. Nitzan Lebovic is a professor of history and the Apter Chair of Holocaust Studies and Ethical Values at Lehigh University. Nitzan is the author of The Philosophy of Life and Death: Ludwig Klages and the Rise of a Nazi Biopolitics (2013), Zionism and Melancholy: The short Life of Israel Zarchi (2019), and Homo Temporalis: Martin Buber, Walter Benjamin, Hannah Arendt, and Paul Celan about Time (2025). Nitzan is the co-editor of Catastrophes: The History and Theory of an Operative Concept (2014) and Nihilism and the State of Israel: New Critical Perspectives (2014), and edited special issues about political theology, nihilism, and biopolitics. His new project is titled “The history of complicity, 1945- Present.” Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Homo Temporalis: German Jewish Thinkers on Time (Cornell UP, 2025) tells the story of a group of twentieth-century Jewish intellectuals who grappled ceaselessly with concepts of time and temporality. The project brings into dialogue key thinkers, including the philosopher of religion Martin Buber, the critical theorist Walter Benjamin, the political scientist Hannah Arendt, and the poet Paul Celan, who stand at the center of our contemporary understanding of religion, critical theory, politics, and literature. All four, and many colleagues around them who identified with their approaches saw time—not space—as the key to their individual and collective experience, rejecting definitions of self based on borders, territory, or geographic/national origin. Following their path teaches us about three “temporal turns”: In the early 1900s, between1933-1945, and ours, in the early 2000s. Nitzan Lebovic is a professor of history and the Apter Chair of Holocaust Studies and Ethical Values at Lehigh University. Nitzan is the author of The Philosophy of Life and Death: Ludwig Klages and the Rise of a Nazi Biopolitics (2013), Zionism and Melancholy: The short Life of Israel Zarchi (2019), and Homo Temporalis: Martin Buber, Walter Benjamin, Hannah Arendt, and Paul Celan about Time (2025). Nitzan is the co-editor of Catastrophes: The History and Theory of an Operative Concept (2014) and Nihilism and the State of Israel: New Critical Perspectives (2014), and edited special issues about political theology, nihilism, and biopolitics. His new project is titled “The history of complicity, 1945- Present.” Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

Homo Temporalis: German Jewish Thinkers on Time (Cornell UP, 2025) tells the story of a group of twentieth-century Jewish intellectuals who grappled ceaselessly with concepts of time and temporality. The project brings into dialogue key thinkers, including the philosopher of religion Martin Buber, the critical theorist Walter Benjamin, the political scientist Hannah Arendt, and the poet Paul Celan, who stand at the center of our contemporary understanding of religion, critical theory, politics, and literature. All four, and many colleagues around them who identified with their approaches saw time—not space—as the key to their individual and collective experience, rejecting definitions of self based on borders, territory, or geographic/national origin. Following their path teaches us about three “temporal turns”: In the early 1900s, between1933-1945, and ours, in the early 2000s. Nitzan Lebovic is a professor of history and the Apter Chair of Holocaust Studies and Ethical Values at Lehigh University. Nitzan is the author of The Philosophy of Life and Death: Ludwig Klages and the Rise of a Nazi Biopolitics (2013), Zionism and Melancholy: The short Life of Israel Zarchi (2019), and Homo Temporalis: Martin Buber, Walter Benjamin, Hannah Arendt, and Paul Celan about Time (2025). Nitzan is the co-editor of Catastrophes: The History and Theory of an Operative Concept (2014) and Nihilism and the State of Israel: New Critical Perspectives (2014), and edited special issues about political theology, nihilism, and biopolitics. His new project is titled “The history of complicity, 1945- Present.” Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Homo Temporalis: German Jewish Thinkers on Time (Cornell UP, 2025) tells the story of a group of twentieth-century Jewish intellectuals who grappled ceaselessly with concepts of time and temporality. The project brings into dialogue key thinkers, including the philosopher of religion Martin Buber, the critical theorist Walter Benjamin, the political scientist Hannah Arendt, and the poet Paul Celan, who stand at the center of our contemporary understanding of religion, critical theory, politics, and literature. All four, and many colleagues around them who identified with their approaches saw time—not space—as the key to their individual and collective experience, rejecting definitions of self based on borders, territory, or geographic/national origin. Following their path teaches us about three “temporal turns”: In the early 1900s, between1933-1945, and ours, in the early 2000s. Nitzan Lebovic is a professor of history and the Apter Chair of Holocaust Studies and Ethical Values at Lehigh University. Nitzan is the author of The Philosophy of Life and Death: Ludwig Klages and the Rise of a Nazi Biopolitics (2013), Zionism and Melancholy: The short Life of Israel Zarchi (2019), and Homo Temporalis: Martin Buber, Walter Benjamin, Hannah Arendt, and Paul Celan about Time (2025). Nitzan is the co-editor of Catastrophes: The History and Theory of an Operative Concept (2014) and Nihilism and the State of Israel: New Critical Perspectives (2014), and edited special issues about political theology, nihilism, and biopolitics. His new project is titled “The history of complicity, 1945- Present.” Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Homo Temporalis: German Jewish Thinkers on Time (Cornell UP, 2025) tells the story of a group of twentieth-century Jewish intellectuals who grappled ceaselessly with concepts of time and temporality. The project brings into dialogue key thinkers, including the philosopher of religion Martin Buber, the critical theorist Walter Benjamin, the political scientist Hannah Arendt, and the poet Paul Celan, who stand at the center of our contemporary understanding of religion, critical theory, politics, and literature. All four, and many colleagues around them who identified with their approaches saw time—not space—as the key to their individual and collective experience, rejecting definitions of self based on borders, territory, or geographic/national origin. Following their path teaches us about three “temporal turns”: In the early 1900s, between1933-1945, and ours, in the early 2000s. Nitzan Lebovic is a professor of history and the Apter Chair of Holocaust Studies and Ethical Values at Lehigh University. Nitzan is the author of The Philosophy of Life and Death: Ludwig Klages and the Rise of a Nazi Biopolitics (2013), Zionism and Melancholy: The short Life of Israel Zarchi (2019), and Homo Temporalis: Martin Buber, Walter Benjamin, Hannah Arendt, and Paul Celan about Time (2025). Nitzan is the co-editor of Catastrophes: The History and Theory of an Operative Concept (2014) and Nihilism and the State of Israel: New Critical Perspectives (2014), and edited special issues about political theology, nihilism, and biopolitics. His new project is titled “The history of complicity, 1945- Present.” Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

In this dialogue, Yannick Jacob talks to Avi Goren-Bar, a Jungian coach and psychologist, about his approach to coaching and the integration of Jungian psychology. Avi shares his personal journey into the field and discusses the importance of creativity and art therapy in his work. He explains his unique coaching method, which combines Jungian principles with Gestalt therapy and uses coaching cards to elicit dialogue with the unconscious. Avi emphasizes the need for coaches to have a deep understanding of the unconscious and suggests that his Jungian coaching program is accessible to individuals without a therapeutic background. The conversation explores the responsibility of coaches when working with clients' shadows and the importance of creating a safe and structured environment. They discuss the concept of the shadow in Jungian coaching and how it relates to inferiority and rejection. The conversation also touches on the role of psychological types, such as MBTI, in coaching and the potential for growth and self-discovery in encountering the shadow. They briefly discuss the intersection of coaching and psychedelic experiences.After a short break, they explore the significance of taking breaks and creating space for reflection in coaching sessions. The conversation delves into the concept of existentialism and the value of slowing down to allow for insights to emerge. The discussion also touches on the principles of Martin Buber's I-Thou philosophy and its application in coaching. The conversation highlights the power of humility, embracing anxiety, and the significance of strong emotions like crying. It concludes with a reflection on the role of the coach and the importance of creating a supportive community, the importance of entrepreneurial skills for coaches and the challenges they face in running a coaching business. Yannick and Avi discuss their perspectives on developing business skills, marketing strategies, and sales techniques to create a sustainable practice.  _____________________________Never miss an episode by signing up to our mailing list:https://rocketsupervision.com/talking-about-coaching/Continue the conversation - Join the community!Facebook: https://www.facebook.com/groups/talkingaboutcoaching     Whatsapp: https://chat.whatsapp.com/HLEWkFImuk60UQO2JA8HpA Find more deep dives here.Short episodes of Talking about Coaching addressing specific questions are here.You can also find us on all major podcast platforms.If you'd like to support what we do, please consider a positive review, leave a comment or tell a friend or colleague about this episode.__You can see COACHING DEMOS from many of our podcast guests as part of Yannick's Coaching Lab. In the Lab you're a “fly on the wall” for a 45min live coaching demo followed by Q&A and conversations with the coach and client and (optional) experimental breakouts in triads. Members of the Lab can re-watch recordings of sessions they've missed and VIP Members have access to the entire Vault of available coaching demos: https://gocoachinglab.com- 3 FREE taster sessions available via https://rocketsupervision.com/coaching-lab-coaching-sessions/ Thanks for being a coach. You're making the world a better place!Support the show

Send us a textDr. Sam Brody, the author of the award-winning book Martin Buber's Theopolitics, discusses the many competing strands of Zionism and how they shaped the battle for Palestine. He also describes the intellectual and spiritual legacy of Martin Buber, whose prolific writings about Zionism and Israel/Palestine have been give relatively little attention as compared with his other works. Buber advocated for an egalitarian Zionism: a binational state in Palestine/Israel with equal rights for Jews and Arabs. Buber never gave up on his vision during his long career, which saw him flee to Mandatory Palestine from Nazi Germany. This is the second half of our conversation. The first half aired the previous week.  

Rabbi Michael Zedek, the rabbi emeritus of Emanuel Congregation in Chicago, joined Leah for a very fun and meandering conversation about lots of his favorite things. His book, Taking Miracles Seriously: A Journey to Everyday Spirituality, is going into a second printing and he's available for all of your events - Jewish or not, in person or virtual, to discuss the book. As a congregant of 20 years, Leah used the podcast to get the full stories of how Rabbi Zedek became a rabbi (where are you Elijah from Syracuse?), how he met his wife Karen, and how he came to Emanuel after retiring from the pulpit once already. Keep up with Rabbi Zedek online Taking Miracles Seriously: A Journey to Everyday Spirituality RabbiMichaelZedek.com Show Notes "The Day I Read a Book" by Jimmy Durante: https://www.youtube.com/watch?v=6PweWTvZVKk  I and Thou by Martin Buber: https://bookshop.org/p/books/i-and-thou-martin-buber/52758?ean=9780684717258 Emanuel Congregation: https://www.emanuelcong.org/ Pacific Association of Reform Rabbis (PARR): https://www.parrabbis.org/ National Association of Retired Reform Rabbis (NAORRR): https://naorrr.com/ Religion on the Line website: https://religionontheline.com/ Religion on the Line podcast: https://sites.libsyn.com/414662 High and Mighty with John Gabrus: https://headgum.com/high-and-mighty When Harry Met Sally...: https://en.wikipedia.org/wiki/When_Harry_Met_Sally… The Godfather: https://en.wikipedia.org/wiki/The_Godfather Casablanca: https://en.wikipedia.org/wiki/Casablanca_(film)  Ein Gedi: https://en.wikipedia.org/wiki/Ein_Gedi Ibex and shofar  Rovos Rail: https://rovos.com/ Young Presidents' Organization: https://www.ypo.org/ Helen Suzman: https://en.wikipedia.org/wiki/Helen_Suzman Charles and Lynn Schusterman Family Philanthropies: https://www.schusterman.org/ Brown Lighthouse Tel Aviv: https://brownhotels.com/lighthouse Abraham Joshua Heschel: https://bookshop.org/contributors/abraham-joshua-heschel-9a2a2d93-0aa6-43c8-b4df-b0b18533fce5 Hebrew Union College (HUC): https://huc.edu/ Interfaith Park: https://www.chicagoparkdistrict.com/parks-facilities/interfaith-park Finding Favorites is edited and mixed by Rob Abrazado. Follow Finding Favorites on Instagram at @FindingFavsPod and leave a 5 star rating on Apple Podcasts, GoodPods or Spotify. Got a question or want to suggest a guest? email Leah at FindingFavoritesPodcast@gmail.com Support Finding Favorites by shopping for books by guests or recommended by guests on Bookshop.

Send us a textDr. Sam Brody, the author of the award-winning book Martin Buber's Theopolitics, discusses the many competing strands of Zionism and how they shaped the battle for Palestine. He also describes the intellectual and spiritual legacy of Martin Buber, whose prolific writings about Zionism and Israel/Palestine have been give relatively little attention as compared with his other works. Buber advocated for an egalitarian Zionism: a binational state in Palestine/Israel with equal rights for Jews and Arabs. Buber never gave up on his vision during his long career, which saw him flee to Mandatory Palestine from Nazi Germany. This is part one of our conversation. Part two will air the following week.

En el programa de hoy, se explora el origen del Día de los Muertos y cómo esta festividad prehispánica fue adaptada por la Iglesia Católica en América Latina. Además, se analiza el fenómeno de los "funerales narco" en Chile, que ejemplifican el auge del narcotráfico y la falta de control policial ante estas manifestaciones. Posteriormente, se comenta el reciente cónclave oficialista, señalando la retórica utilizada por Camila Vallejo y otros líderes, quienes buscan reforzar la "unidad progresista" pese a los escasos avances de su agenda. También se reflexiona sobre la ineficiencia de esta generación gobernante en implementar cambios significativos, y se examina la "caída generacional" de la izquierda chilena. Finalmente, se recomiendan dos libros: El mundo de ayer de Stefan Zweig, que evoca la cultura perdida de la Europa de preguerra, y Caminos de Utopía de Martin Buber, un análisis sobre el pensamiento utópico y el idealismo. Para acceder al programa sin interrupción de comerciales, suscríbete a Patreon: https://www.patreon.com/elvillegas 00:02:06 - Día de los Muertos y su origen. 00:06:17 - Funerales narco y falta de control. 00:10:01 - Análisis del cónclave oficialista. 00:27:20 - Crítica a la generación gobernante. 00:33:19 - El valor de la utopía en política. 00:43:08 - Recomendación de libros sobre historia y filosofía.

  Contributors are listed here: Danielle S. Castillejo (Rueb), Cyon Edgerton, Rachael Reese, Chasity Malatesta, Debby Haase, Kim Frasier, Briana Cardenas, Holly Christy, Clare Menard, Marjorie Long, Cristi McCorkle, Terri Schumaker, Diana Frazier, Eliza Cortes Bast, Tracy Johnson, Sarah Van Gelder, Marwan, and more Welcome to the Arise Podcast, conversations on faith, race, justice, gender, and spirituality. You'll notice there's going to be some updated changes and different voices on the podcast this season. It's season five. It's October 1st, 2024. I haven't recorded a podcast since June of 2023, and at that time, if you've been following along in my town in Kitsap County, we were working through what would prove to be an extensive and prove to be an extensive fight for justice in our school district. And at this time, we have made some very significant shifts. I want to get into this episode to kind of catch you up on where I'm at, where the podcast is at, and hopefully as you listen to myself and some different voices on these upcoming podcasts, you understand that we have this fundamental common theme amongst us, which is our humanity. And when we drop down into that humanity, because our work, our lives, our families, there's all these poles and all these different ways for us to separate ourselves from our humanness and be busy or accomplish this or accomplish that.(00:01:52):And I know because I'm in there too, we actually separate ourselves from our neighbor. And so I'm hoping as we engage tough topics of politics and we get into the sticky points of it, that there's a sense that, yeah, I don't agree with that person or I agree with that person, but there is a sense that there is shared humanity. And so as we talk about these different subjects, I wanted to emphasize that first, an article was released in the fall last year saying in September of 2023 saying that there was, the school district's investigation had concluded and they had deemed that there was no racism in the North Kitsap School district. As you can imagine, a report like that on the front page of the paper, after all we'd been through after sitting through numerous hours of meetings listening to families and their experiences was disheartening.(00:02:45):We came to find out that some of the families felt or experienced what they deemed to be threatening tones from the investigators or understood that they could possibly be under penalty of perjury depending on what they answered. And I'm not saying that this was always the case, but the threat was on the table. And when you're dealing with working with majority world peoples who are marginalized in the United States, that threat can be very real. And the impact of it is very great. So I began to understand that this investigation wasn't actually looking for the truth and how to solve the problem. It was actually looking for a way of complete and utter defense against what these families had reported their students had experienced. It's a very different thing. And I think there were rumors like were these families going to sue the district, bring a lawsuit to the district?(00:03:41):And we've seen in neighboring school districts, just in recent times, lawsuits have been filed for much less. I mean, we had 90 original complaints. We have more people that had come forward as time had moved on. And yet there was never a move to actually file a lawsuit. We didn't file a lawsuit. We continued to move forward with our lives and think about our students. I think at some point in last fall of 2023, there was just a sense of deep despair like we put in years of effort. And the result was this report that basically attempted to delegitimize all the stories of all these families. It was horrible and heartbreaking and followed the fall. And in the late winter there was going to be a vote for this school bond. And as the yes for the bond campaign rolled out, led by a committee of yes folks, which included some Paul's Bowl rotary members and then the superintendent, it became clear to different community members that there were a lot of questions still to be asked, a lot of information we wanted to have and a lot of things that just felt like they were missing.(00:04:57):I'm not saying they were all missing, but there were pieces and details that appeared to be missing. And when we asked the questions similar to what happened with the complaints, we didn't get answers. The answers were couched in long paragraphs or explanations, and the architects seemed like they didn't have access to the buildings. Again, we didn't know all the details of what happened. And this is just a general recap. You can look at the ensuing political drama online. If you Google superintendent signs and polls Bowl, Washington, P-O-U-L-S-B-O Washington, you will find articles on NBC to Fox News to video clips, all of the above. There were signs all over our county, as I'm sure in your different counties or if you live in Kitsap, you've seen them political signs, vote yes on the bond, vote no on the bond, et cetera. And it appeared that signs were going missing.(00:06:02):And in one case, the signs were going missing often in one particular location and a pair of folks who are not married who became allied because they were both against the bond and had been putting up no on bond signs, decided to put up a wildlife cam and we're able to capture a person destroying the signs on video. And again, Google sbo, Google signs, Google Superintendent look for February 20, 24 articles and you'll see the ensuing reports of what happened. This became a chance for us actually to revisit our story because there's a theme of dishonesty from the top leadership. There was a theme of hiding. There's a theme of not giving all the information a theme of there's any extent we can go to that bumps up against the law. By the way, I think it's against the law to destroy political signs. So there's just this theme that you could break the law and get away with it.(00:07:08):We've seen in the top politics of our country down to the low level politics of our country. And what was our community going to do with all of this? We rallied together. For the first time in many years, there were literally hundreds of people on a zoom call for a school board meeting. News agencies showed up again, and sadly, our district was in the news for something else negative related to the top leadership. And it was very sad. The process. The superintendent was put on leave and resigned in June, but stopped working essentially closely with the school board. I think it was in March or April of 2024. I just remember that when the harm stops, when someone harmful is told by law enforcement or the law or someone else in a higher power to stop harming it, it's a relief. But also that's the time when all of the residual trauma sets in the trauma that you've been going through to be in proximity to someone in leadership and you're literally powerless to address it.(00:08:19):And I guess I bring this up to say that as we think about politics nationally, locally, whether it's a school board member or a president, I remember feeling challenged When I live in a small town, paulville was a small town. It is not like Seattle size. It's like got rural folks. There's folks that commute into the city of Seattle. We're, we're a mix of all different kinds of socioeconomic backgrounds. Our school district is now 38% Spanish speaking this year. There is a genuine mix. So when you're out and about in this small container, Kitsap's also very small too. It's rural, it's small. We're kind of contained on our own peninsula. When you're in this environment, the chances that you're going to see someone that you're know are really high, it's not like if you hate someone about, you're not going to run into Donald Trump here.(00:09:11):You're not going to run in here, run into Kamala Harris here. It's not like you're running into those folks, but you might run into your representative. You might run into the school board member from this district or another district. And how are you going to see that person that actually you not only disagree with, but you felt has been unjust to you? Costs a lot. I mean, money's one thing, but time, effort, family, reputation, allies, there is so much time involved and the way forward. You think it's clear when you're fighting on behalf of kids, you're advocating on behalf of kids. That feels really good. But the process to work through that advocacy often doesn't feel that great. You have to become allies with people you don't agree with. And so I think that just brings me back to where do we find our common humanity?(00:10:06):Where do we find space to occupy a same piece of land or a same meeting or a similar, we have similar causes, but maybe there's deep hurt between us and maybe that hurt is to the point where we're not going to ever talk to that person again, and how do we still see them as human? How do we still see them as valuable in this world? How do we still gain compassion? Those are things I ask myself and I don't have the answers. So I've included a number of folks asking a similar questions about humanness, about politics, about where they locate themselves in their various positions, their race, ethnicity, et cetera, and how do they come at this? And I hope you enjoy the following conversations because I conversations or talks from these people, commentary from these people as we hear all different perspectives. Now you may hear someone and be like, I can get down with that. I agree with that. And then there's another person you might be like, no way, no effing way. And so I encourage you to listen, stay curious with yourself and have talks with your family about how you're going to engage this political season.Speaker 2 (00:11:26):Danielle asked me how I see being human in the age of politics, and I'm struggling answering this because A, I am not a politician or have really any experience as a politician. I have experience as a community based organizer. So I am speaking on this on the outside of things. And then also I'm a white woman able bo, heterosexual woman. And the politics and the systems of power were built for me as a white person to thrive. And so I just want to locate myself in that because my view is of a privileged view. White folks can step in and out of politics without it really harming us. And that's a problem, obviously, and it distorts our view of politics.(00:12:55):But with this question, I have become more and more angry and upset with politics, policies, systems of power, the more that I unlearn and learn about my internal white supremacy culture and ways of being. And as the genocide in Palestine and other countries continue, I don't think the political structures are here for us. They're not people centered, they're not community centered. I think all politics are really about power. And so as an outsider, as not a politician and as a white woman, so those are flawed views. I'm coming from a flawed view. I see how politics change people or they make bad people even worse. I know local white folks that are in it for power and just continue on searching for more and more power. And I've witnessed community organizers join politics to really try to change the systems. But I don't think politics or the system was made to help humans. I don't think the system is for humans. And it hurts people, it divides people. I don't really know how to answer this question because I don't think politics and humanists can actually go together, not the way that they're set up now.Speaker 3 (00:15:09):These questions are so beautiful and just so right on time for this time, we're in right before an election where there's so much stress. My name is Sara Van Gelder and I am a friend of Danielle's and a resident of Kitsap County for many years have I was one of the founders of YES magazine. I also founded a group called People's Hub, which teaches community folks how to do local organizing, actually peer to peer teaching. I didn't do the teaching, but connected people together to teach each other and been associated as a ally of the Suquamish tribe at various times in my life, but I did not ever speak for them.(00:15:54):So my own humanity in the context of this political moment, I like to stay in a place of fierce love and do when I can. I can't say I'm always there. I'm often triggered. I often go into a place of feeling really fearful and anxious about what's going on in the world and more particularly the polarization and the rise of which what I don't like to call, but I think is actually a form of fascism. And when I talk about fierce, it means being willing to say the truth as I see it, but also love, which is that that is the motivator. I don't like seeing people get hurt and I'm willing to stand up and be one of the people to say what I see, but not in a way that is intended to degrade anybody. I am a mother, I'm a grandmother, I'm a daughter, I'm a sister. And being connected to people through love and that sense of willingness to protect one another, that's at the core. So even if I disagree with you, I'm not going to wish you harm.Speaker 1 (00:17:12):Wow. Wow. Even if I disagree with you, I'm not going to wish you harm. And I think what I've heard just particularly lately around the talk of immigration, let's say for an example, is the talk about immigration in the context of a particular city. For instance, they've used Springfield, Ohio over and over. It's come up many times and the demonization, the dehumanization of those immigrants, the miscategorizing of their status, it seems like some of this can get point hyper-focused on one particular example to make a political point or to drive fear home across different context, different communities. So when you think about that, do you wish those people harm that are making those accusations? How do you engage a tough subject like that?Speaker 3 (00:18:15):Yeah, it's a really hard one, and I could tell you what I aspire to do and what I actually do a lot of times is avoid people who have that level of disagreement with, because I'm not sure I have enough in common to even have a good conversation. So I don't feel like I'm as good at this as I'd like to be. But what I try to do is to first off, to recognize that when we're in the fight or flight sort of reptilian brain, when we're super triggered, we have the least capacity to do good work of any kind. So I try to get out of that mindset, and in part I do that by trying to listen, by trying to be an active listener and try to listen not just for the positions. The positions are ones that will likely trigger me, but to listen for what's beneath the positions, what is somebody yearning for?(00:19:10):What is it that they're really longing for beneath those positions that I find so harmful and so triggering. So in many cases, I think what people are looking for in this immigration debate is a sense of belonging. They want to believe that their community is a place where they belong and somehow believe that having other people who are from different cultures move in reduces the chances that they'll be able to belong. So what would it mean if they could feel like they belonged along with the Haitians in their community that it didn't have to be an either or is there a way to have that kind of conversation that what if we all belong(00:19:54):In that respect? The thing that I am sometimes most tempted to do, which is to cancel someone, if you will, that actually feeds into that dynamic of not belonging because I'm telling that person also, you don't belong in my life. You don't belong in my community. So it's not easy to do, but I do feel like we have a better chance of doing that locally than we have doing it nationally because locally we do have so many things we have in common. We all want to drink clean water, we want clean air. We want places our kids can go to school where they will belong and they will feel good. So if we can switch the conversation over to those deeper questions, and I think one thing I've learned from hanging out with indigenous folks is the way in which they think about the seven generations and how much more expansive of you that can give to you when you think that way.(00:20:54):Because instead of thinking about again, that immediate threat, that immediate personal sense of anxiety, you start thinking, well, what's going to work for my kids and my grandkids? I don't want them to be experiencing this. Well, that means something about having to learn how to get along with other people, and we want our kids to get along with each other. We want them to have friends and family, and when they marry into a different culture, we want to feel good about our in-laws. I mean, we want our neighborhood to be a place where our kids can run around and play outside. I mean, there's so many things that once you start expanding the scope to other generations, it makes it so clear that we don't want that kind of society that's full of hate and anxiety.Speaker 1 (00:21:44):Wow, seven generations. It is true. I do a lot of reading and I think about res, are you familiar with Resa and my grandmother's hands? And he talks about that the shifts we want to make in society, the shifts towards being more in our actual physical bodies and present with one another and the reps that it takes, the way we're disrupting it now to make a dent in the 400 plus year history of slavery and the act of embodying ourselves from the harm that has been done is going to take five to seven generations. It's not that he's not for change now. He absolutely is. And just having that long term, almost like marathon view perspective on what change has either for ourselves that can give ourselves grace and that we can also give others in our proximity grace, while also not engaging in active harm. I think there's an important part there. Does that make sense?Speaker 3 (00:22:51):Oh, it makes so much sense. And it's like that long-term view doesn't suggest we can put off working. It only even happens in the long term if we start today, we take the first steps today. So yes, absolutely makes sense. I'm not sure I'm patient enough to wait for all those generations, but I want to be keeping them in my mind and heart when I act. How is this going to contribute to their possibilities? So part of that is by thinking about these questions of belonging, but it's also questions of exclusion more structurally. I think the fact that our society has such deep exclusion economically of so many people, there's so many people across the board who feel so precarious in their lives. I think that sets us up for that kind of scapegoating because ideally what we'd be saying is, if you can't afford to go to college, if you can't afford a medical bill, if you can't afford a place to rent, there's a problem with our economy.(00:23:56):Let's look at that problem with our economy and do something about it. And I believe people have gotten so disempowered. So feeling that that's beyond them to do that. Then the next thing that the demagogues will do is say, well, let's look for a scapegoat then. Let's look for a scapegoat of somebody who's less powerful than you and let's blame them because that'll give you a temporary sense of having power. And that's how, I mean it's not unique to our situation. It's how fascism so often unfolds and how historically groups have been scapegoated. And I think we need to turn our attention back to what is the real cause of our anxiety. And I think the real cause of our anxiety is economic and political disfranchisement. Once we can actually tackle those topics, we can see how much more we can do when we work together across all isms and make things happen for a world in which everyone has a place.Speaker 1 (00:24:55):So then if you know people in your sphere, let's say, and don't name them here, that border on the narrative that says, if you disenfranchise someone less powerful than you, that will bring you some relief. If you have people like that in your life, Sarah, how do you approach them? How do you engage with them if you're willing to share any personal experience?Speaker 3 (00:25:28):Yeah, so my biggest personal experience with that was working as an activist alongside the Suquamish tribe when a lot of their immediate neighbors were trying to keep them from building housing, keep them from building relationships with other governments and actually took them to court trying to actually end their sovereign right to be a tribe. So that was my most direct involvement and that was 20 years ago. So it seems like ancient history, but I learned a lot from that, including from working with tribal elders who provided a lot of leadership for us and how we should work. And one of the things that I've learned from that and also from being a Quaker, is that the notion of how you talk to people in a nonviolent way, and a lot of that starts with using I statements. So when people in my neighborhood would say really disparaging things about the tribe, I would respond with, I feel this. I believe the tribe has sovereign rights. I believe they have always been here and have the right to govern themselves and build homes for their members. And it's harder, it's not as triggering when somebody says, I instead of starts with a word(00:26:58):When somebody says, you immediately have this responsive defensiveness because it's unclear what's going to come next and whether you're going to have to defend yourself when you say I, you're standing in your own power and your own belief system and you're offering that to someone else with the hope that they might empathize and perhaps even perhaps be convinced by part of what you have to say. But in the meantime, you haven't triggered a worsening of relationships. And one of the things I really didn't want to do was create anything that would further the violence, verbal most cases, violence against the tribe, sort of getting people even further triggered. So it was just really important to always be looking for ways to be very clear and uncompromising on really important values, but be willing to compromise on ones that were not important. So for example, when we were working on getting the land return to the tribe that had been a state park, we asked people what's important to you about how this park functions in the future? Because the tribe can take that into account they, but the idea that it is their land, the home of chief Seattles, that was not something we could compromise on.Speaker 1 (00:28:17):I love that using I statements intentionally checking in with yourself so you're not engaging in behaviors that trigger another person further into more defensive mode. Sarah, what are some resources or recommendations you could leave with me or us? When you think about engaging people and staying very present, it's a very human stance to say, I think I believe this versus an accusatory tone like you are this, you are that.Speaker 3 (00:28:50):I think the nonviolent communication that Marshall Rosenberg developed is very powerful. He has a very specific technique for having those kinds of conversations that are very focused on that notion about the I statement and also reflecting back what you hear from other people, but then being willing to use statements about what I need because saying that puts me in a position of being vulnerable, right? Saying I actually need something from you. You obviously have the choice of whether you're going to give it to me or not, but I need to be in a place where I can feel safe when we have these conversations. I need to feel like I live in a community where people are so then the other person has that choice, but you're letting them know and you're again standing in your own power as somebody who's self-aware enough, it also invites them to be self-aware of what they need.Speaker 1 (00:29:46):I love that. Yeah, keep going.Speaker 3 (00:29:50):I think there are other resources out there. I'm just not calling 'em to mind right now, but I think nonviolent communications is a really good one.Speaker 1 (00:29:58):And locally, since you talked locally, what are maybe one or two things locally that you regularly engage in to kind of keep up your awareness to keep yourself in a compassionate mode? How do you do that for youSpeaker 3 (00:30:16):Being out in nature? Okay,Speaker 1 (00:30:19):Tell me about that.Speaker 3 (00:30:22):Oh, in Japan, they call it forest bathing, but it's just a fancy term for being in some places it's really natural. There's beautiful walks. We're very fortunate here in the northwest that there are so many beautiful places we can walk. And when you're surrounded by preferably really intact ecosystems where you can feel the interactions going on among the critters and the plants and just let that wash over you because part of that as well, it kind of helps take some of the pressure off. It sort of releases some of us being kind of entangled in our own ego and lets us just have greater awareness that we're actually entangled in this much larger universe. It's much, much older and we'll go on way after we're gone and extends to so many different ways of being from a bird to a tree, to a plate of grass, and we're all related.Speaker 4 (00:31:33):Hey, this is Kim. So just a brief background. I am a 41-year-old biracial woman. I am a mom, a nurse, a child of an immigrant, and I identify as a Christian American. Thanks Danielle for asking me to chime in. I just wanted to touch base on this current political climate. I would say as a liberal woman, I really enjoy diversity and hearing and seeing different perspectives and engaging in meaningful conversation. Unfortunately, I feel like right now we are so polarized as a country and it's not like the air quote, good old days where you could vote for a politician that you felt like really represented your ideals and kind of financially what you value, policies, et cetera. Now I feel like it has become really a competition and an election of human rights, and I think for me, that's kind of where I draw my own personal boundary.(00:32:40):I think it's important to share different perspectives, and I think I do have a unique perspective and I enjoy hearing others' perspectives as well, but for me, I do draw the line at human rights. So I have learned over the years to just not engage when it comes to issues of individuals being able to choose what to do with their body, women in particular, it's terrifying to me as a nurse and a woman and a mother of a daughter who could potentially be in a situation at some point and not be allowed to make choices about her own body with a doctor. Also as the child of an immigrant, I was raised by a white mother, Irish German Catholic, and my father is an immigrant that has been here since 19 76, 77. He is from Trinidad and Tobago. He's actually served in the military and I have a hard time with vilifying people of color trying to come to this country and make a better life for themselves and for their future and their future generations, which is exactly what my dad was doing. So to me, it's a no-brainer, right? Not to tell anybody what to do or how to vote, but I think that it's really hard right now to hold space for individuals who may be attacking my rights as a woman, my ability as a nurse to be able to care for patients and really what this country was supposedly built on, which is being a melting pot and allowing any and everyone here to be able to pursue the American dream and make a life for themselves and their loved ones.Speaker 5 (00:34:34):As soon as the topic turns to politics, I feel myself cringe, and then I want to internally retreat a bit. Looking back over the past eight plus years, I realize I have been feeling like this for a long time. My body holds memories of heated, uncomfortable confrontive distancing and sometimes horrifying conversations with friends and at times, even with family, I'm tired as most people tired from the collective traumas. We have all lived through political, racial, and pandemic related. Eight years ago, I think I worked to try and remain objective. I told myself that my job was just to hear the other person with curiosity, but doing that was not enough to help me stay well in the midst of what I truly could not then and cannot still control. I've come to realize that I have to stay connected to my own feelings, to my own limitations.(00:35:37):I have to make space to feel my disappointment, my disgust, my fear, my sadness, my powerlessness, my ache, even my longing still when it comes to the realm of politics, I have to make room for my own humanity and then I have to be willing to share that, not simply be a listening ear for others. What's been most difficult for me as politics has driven division and disconnection is the loss of healthy dialogue and conversation. It feels to me like relational loss is there where it doesn't seem like it always has to be. I am passionate about the table, about creating and cultivating space at a table for all the voices and for all of the stories to belong. I still believe in this, and when I'm connected to my own humanity, it makes me far more open to the humanity of another, knowing my own stories that are being stirred up and activated by injustice, by what I perceive to be irresponsible politicians and policies that don't make sense to me and at times scare me when I'm in the presence of those who hold very different political views from me.(00:37:02):I have to actively choose to not just tolerate listening to them, but instead to try and listen for something more. I try to listen for the fear that often fuels their positions. The fear is always storied and the stories offer taste of their humanity and oftentimes their experience of suffering, which always offers the opportunity for empathy. I can't do it all the time. Some situations don't afford the time for curiosity and sharing. When that happens, I need space afterwards, space to release what I don't need or want to hold that I heard space to feel my own humanity again, and then space to choose to remember the humanity of the other person, and that is all an active practice. I think that othering people into political camps and categories is easily available and every time it happens, we lose more and more of our collective humanity and we feed the machine of hate that profits from our conversational and emotional laziness.Speaker 6 (00:38:11):I can't say it's always easy, that's for sure. What I try to do is see another person, whether it's around the political views or other things that I may not agree with somebody about or I might even actually see them as a quote enemy, is for one thing, I drop into my heart and get out of my head about ideas, views, and just try to be present in my heart as much as possible with as little judgment as possible and recognize the essence of the other person, the essence that's inside all the beliefs and the views, and recognizing also that we all have some sort of wounding from our lives, maybe our lineages, our generations, maybe even past lives and or trauma, and that that can obscure the essence of who we are, and I try to really remember that essence in another person.(00:39:34):And in relation, how do you see your own humanity? The other question you ask, how do you see your own humanity in the context of political dialogue? I have to say that's not really a question I thought about. I thought about how to see the humanity in others, so I really appreciate this question. I think if I start othering the other, if I get into too much judgment, I feel like I lose my own sense of humanity or at least the type of human I hope and wish to be. What helps me to I guess, discern when I'm in my own humanity, when I'm in the best of places, I guess I don't know how else to word that is I tune into my values. What do I value most and am I living by those values in the way that I want to be human In this world, for example, for me, integrity is super important as well as respect and compassion.(00:40:44):I'm not saying I'm always in this place, but these values that I aspire to live by help bring me into my own humanity and almost like check, checking in, tuning in checkpoints in a way, when I speak about compassion, sometimes people, all of what I'm saying, I want to, even though I'm maybe trying to see the essence of someone, I do try to discern that if there's being harm done, I'm not okaying any harm at all. And when I try to live by compassion, I feel like that's when I can really see the humanity in others and compassion for myself. I view compassion as a very active verb, a little bit different than empathy. Just that compassion is seeing the suffering, but wanting to do something about it and doing something for me. Compassion includes action, and sometimes that action is helping to disrupt or interrupt harm that's happening, and that's how I can show up in my humanity for others is the best I can do is acting as well as being that balance both, andSpeaker 7 (00:42:23):I'm Diana, she her and I didn't use to see myself in politics the way that I do now. It took decades for me to really start to get a grasp about who I actually am and how the ways I view politics, the ways I vote, who I support, how it actually affects me, and I spent a lot of years voting for things that hurt me without even realizing I was doing that because I was following the messaging and believing it. Ultimately that being a good fill in the blanks meant voting for fill in the blanks or being a good fill in the blanks meant donating to or supporting or whatever, fill in the blanks. And I hurt myself by doing that because I wasn't listening to my own knowing or my own intuition or looking in the mirror at who am I? What kind of world do I want to live in? I didn't ask myself those questions. I did what I thought I was supposed to do to fall in line, and there were people in my life during that who spoke truth, and it was true because it was individual to them. It was, here's what I know about me and here's what this policy means for me. And I didn't get it. I certainly didn't get it.(00:44:09):I judged it inside my own head, and yet those people who spoke their own individual truth are the people who were able to shed light through the cracks in my facade. And years later, I remember some of the things that people said or that they posted or whatever because those were the light that I saw through the cracks and it was so memorable, even though at the time I might have been irritated by it, it was memorable because I loved and respected these people and so their words didn't matter to me, even though at the time I very much disagreed and I hope that I will be allowed to be the light in some people's cracks because I know for a fact there's so many people like me who haven't actually looked at who they are, what they want, what kind of world do they want to live in if they separate themselves from the ideology of where they work or where they go to church or their family of origin or what their spouse is telling them, no honey, who are you? What do you want? And when people can be brave enough to do that, its everything up.Speaker 8 (00:45:46):My name is Marwan Cameron, and I was asked to answer a couple questions here, and the first question was, how do you see your own humanity in the context of political dialogue? And I had to think about this question. Our humanity is front and center when we talk about politics primarily because the issues that affect us, meaning the black community are often sidelined or ignored. I'll share some examples of that. Democrats and Republicans both speak about healthcare, the economy crime, but when they have centered those conversations around the realities they face, when do you actually see that take reparations. For example, we hear a lot about tax cuts or healthcare reform, but nothing about reparations for chattel slavery, for foundational black Americans which are owed to black people for centuries of exploitation. You can even look at our prison system where men are going to prison without HIV and very low percentages and then coming out several times higher when they are released from jail and prison, and I'll get into some of those stats. Also.(00:47:15):When we look at black men that are falsely accused of sexual assault, unfortunately we go back to Emmett Till and we never really talk about the contemporary men. I have a list of a hundred black men that have been falsely accused in the last five years alone. Albert Owens 2023, Christian Cooper, 2020, Joshua Wood, Maurice Hastings, Jonathan Irons, 2000, Anthony Broadwater, 2021, Mark Allen, 2022, Franklin, west 2020, Michael Robertson, Shaw, Taylor, Dion, Pearson 2021, Stanley Race 2019 Rashan Weaver 2020. Henry Lee McCollum, 2020. David Johnson, Jamel Jackson, Charles Franklin, Kevin Richardson, Raymond Santana, Corey Wise, you, Celine, Aron McCray, Brian Banks, which is a pretty famous name, Wilbert Jones. That's just 20 names in the last five years of a list of a hundred that I have that have been falsely accused of sexual assault, these aren't things that we talk about. Question two, how do you make space for folks in your proximity who did not share your political views as a heterosexual black male in this country, you really have no choice but to make space for others' Political views as in question number one, we are really only allowed to speak about injustices or political needs in the framework of the black community as a whole.(00:49:25):Matter what side you find yourself on, whether you're a Republican, we're oftentimes they straight up say, we're not acknowledging what your needs are. We're not going to do anything about your needs. You can come over here and vote with us if you want. As Trump said, what have you got to lose? What have Democrats done for you? Or you can look at the democratic side where in the last three elections, it's been existential against Donald Trump. And when Donald Trump won and then lost and is running again, we still haven't seen things like the repeal of qualified immunity, things like atoning for the most heinous crimes that the United States has committed in chattel slavery against black men. I've made space. We have made space as black men in regards to those who do not share our political views. Black men have fought in every war for the United States of America. We have stood up, stood behind, been sacrificed for the good of almost every cause, and we're told not yet. It's not the right time. We too need, have needs, and it becomes a zero sum game.Speaker 9 (00:51:19):Growing up, we had Sunday dinners at my grandparents. Conversation was always lively with my family, talking loudly, fast, and often right over each other. We talked about everything, what was happening around us, our community, what was in the paper and on the news that evening. We didn't always agree. In fact, I think my grandparents debated opposite sides. Just for fun, I fondly remember my grandmother saying, your grandpa and I are canceling each other's votes at the polls. They would both smile and sometimes laugh. Considering my upbringing, I was surprised to hear my instructor at cosmetology school lay down the law. Politics and religion were never to be discussed, not in school, and certainly not if we wanted to be successful professionally. I learned to smile and nod. I strive to find common ground with the opinion of guests. I was raised not to look for any offense with ideas that contrasted my own.(00:52:16):It takes both a left and a right wing to make the eagle fly and what a boring world this would be in if we all agreed. But then Trump happened up until he achieved power. Generally speaking, whether the law or policy was written by conservatives, liberals, moderates, there was a basis of bettering the American way of life. To be clear, this wasn't always the advancement of protection we agreed with, but we could see the logic of it. For the most part, Trump's leadership consists of a hatred for people who are not like him. Early on in his campaign, he told Americans to police their neighbors if they were of a specific religion he has built upon dehumanization and vilification every day sense. My mother lived in Germany for a few years and a town not far from Dau. It was the early 1960s and not yet recovered from World War ii.(00:53:21):This quaint little town overlooks the Bavarian Alps with architects right out of a storybook and a stunning view of Munich. It was evidence that the residents of this charming quiet village were aware that 800,000 people came in and no one left. History books paint the picture that everyone was scared of speaking up for fear they would be next. But with critical thinking, we know many of those approved. They've been listening to the nonsense of their leaders, their beliefs that Jews, the disabled homosexuals, immigrants were a burden on the healthcare system, education system, taking their German jobs, businesses, and homes. They were demonized so strongly, so powerfully. They were no longer human, no longer their neighbors, doctors, teachers, bakers seamstresses their talents, their skills and their very humanity no longer existed. We know this to be true, but what we don't talk about is the slope that good people slid down that enabled this to take place in the coffee shops, birthday parties, sitting with friends, playing cards, Sunday family dinners, these words came up.(00:54:43):Hitler's rhetoric spread and thoughtful kind people did not correct their friends, family, guests and clients. There were Nazis and sympathizers, but there were good people that saw through Hitler's dumpster fire of lies. These are the people I wonder if they ever slept well again. Could they ever look at themselves with honor and integrity? Trump proudly uses this method. He has people willing to do his bidding. He has sympathizers, but what he doesn't have is my silence, my obedience. My voice is the born power. I have to stand strong and correct the lies he tells and the people in my circle repeat. I will lose clients and friends taking this action, and that's a price I'm willing to pay, but I'm not willing to live out the rest of my days knowing that I didn't do everything in my power to stop in.Speaker 10 (00:55:49):How do you make space for folks in your proximity who don't share your political views? I am lucky that I live next to my parents and that my mother-in-law lives in a small home on our property. For years, there was a constant strife between my parents, myself, husband, and my mother-in-law due to political and religious beliefs, uncomfortable dinners, having to watch what you say, an aura of judgment that would seem to permeate family gatherings. They were quite the norm. And each time that they would leave, I would feel a sense of relief. Sometimes someone would decide not to come or just tell us that they needed a break. This would create less tension, but I worry that someone would feel left out or that they would feel judged if they weren't present. And actually that would happen more often or not, especially in my time of anger before and during Covid.(00:56:40):As mentioned before, when I decided that I needed to focus on my own sense of happiness and live up to my values and beliefs, I decided that my home would become a politics, religion free zone. I wanted my home to be a safe for everyone. And this was a tough transition. And what was most difficult was creating boundaries for our parents, having the hard conversations about why we're asking people to withhold their opinions on politics and religion and to focus on grandkids sports and family celebrations, et cetera. For the first few months, I was constantly reminding everyone of the rule, but eventually we all seemed to settle in and even catch ourselves when we deviated from how sex expectations, dinners and events became more pleasant. And when our guests would leave, I didn't have to decompress or worry about how to fix an issue or soothe someone's feelings.(00:57:27):This one simple step has been a game changer, and it's not always perfect, and sometimes people will slip up, but instead of taking on the issue, we will move the conversation to another topic. Some would say that we need to talk about the issues and debate their merits so that we can grow and come together. But no, after finding my purpose, I don't believe that being right is more important than someone else's feelings. I want everyone who sits at my table and breaks spread with me to feel loved and valued. It's not perfect because we're human, but we're trying one dinner at a timeSpeaker 11 (00:58:03):To how do I hold my own humanity? In the context of political dialogue, one of the first things that comes to mind for me is, at least in political conversations, what defines my humanity? When I think about politics, much of our politics is really about power and privilege, of which I happen to have both. And so when I'm thinking about politics, I'm thinking about my social location as a able-bodied, middle class, heterosexual Christian White woman, I carry privilege in almost every aspect of that identity, at least here in the United States. And so when I'm thinking about humanity and political dialogue, our political system has historically always been and continues to be set up to serve people with my type of humanity very well. The thing that I'm constantly trying to keep in my mind is what about the humanity of my brothers and sisters experiencing oppression, marginalization when it comes to my voice and my vote in political situations, I have over the years had to learn to think less about how can I use my vote and my voice to engage in politics in a way that benefits me because I'm already benefiting from our system.(00:59:42):Our system is set up to benefit people like me who carry great levels of social privilege. What I really want to know as I'm trying to use my voice and my vote wisely now, is how do I leverage both of those things, my voice, my vote, as well as my power and privilege to engage in political dialogue in ways that fix broken systems. So I am oftentimes not actually voting or advocating for the things that would benefit me the most or necessarily align perfectly with my theological or political ideals. I'm looking at where are the most broken places in our system? Where is our government currently oppressing individuals the most? And how can my vote and my voice be used to leverage our politics in such a way that those broken systems begin to get fixed and healed over time so that those whose humanity looks different than mine are receiving the same amount of privilege of assistance of power that they should be.(01:00:57):And when it comes to dealing with those that I'm in proximity with who have very different political ideologies than myself, of which I will say in my current context, there are quite a few. I am constantly having to remind myself to focus on core values, values over stances that our conversations and our engagement with one another centers not so much around opinions about specific political stances or issues as much as the core values that we share. If my core value is for equality and equity, if my core value is that we're caring for the poor and the marginalized, then regardless of what stances I might have on certain issues, my voice and my vote represents those core values. And I've found that even when certain stances might be different, when we dig into the core values that are at the root of our decision-making, there's oftentimes a lot more common ground than I ever expect there to be.Speaker 12 (01:02:06):This recording is for the fabulous Danielle Castillo. I think what I am seeing right now as I think about how to welcome people's humanity and politics are a few key things that are both shocking and I would say disappointing in a day and age where we seem to want to tolerate people not being locked into binary spaces, we have relegated differences and opinion and viewpoints into a bipartisan politic. And what that does is that means that there are people who are in and who are out. And we've had to embrace things that we both love and hate if we ascribe to any one of those bipartisan objectives. And so we've had to in some ways, in our own humanity, violate pieces of ourselves to say, well, I align this part one way, but even though I categorically reject their views on this another way. And then regardless of whatever spectrum you're on inside of that political continuum, and it's hard because at that point, if we say in a lot of other spaces that there's space for nuance and there's space for gray, then why here do we land in those spaces?(01:03:16):And so that would be the first that it is an either or, and we seem to be comfortable, most comfortable that way. And then to demonize and villainize somebody who's in the either or space, instead of allowing for the gray, you're either all for me or all against me, and you can't live somewhere in the middle. The second thing that would be shocking and disappointing for me is the way that we've been able to start arranging the things that we can tolerate. And so I can say, well, I love this candidate because I love these three things and I agree with them and I hate these four things, but they're not that bad. And you love this candidate, you love the other candidate for these three things, but you hate them for those four things. And the fact that you don't hate 'em enough over those four things means that you're a terrible person.(01:04:02):And I find that just so interesting and so sad that we've been able to say, well, the four things I can stomach that I don't like are somehow more or less worse than the four things you feel like you could tolerate or not tolerate. And so my list of sins or offenses that are easily navigable, somehow I get to become the moral compass over what should be enough or not enough to disqualify somebody for public service. I think at the end of the day, what makes us hard is that we see people in the middle as somehow exhibiting some sort of cowardice. And I think we're pushing people to violate their own humanity and say, as my experience changes and as the neighborhood changes and the people around me change, and my own philosophy changes that I can't stand in a faithful middle and say, well, I agree with some of this, but I don't agree with some of that.(01:04:54):And we've called those people cowards instead of principled moderates, and we've shamed them into saying, well, you have to choose something. And I think that is so unkind. And I think really at the end of the day, we are asking people to violate their own humanity and their own understanding of who they are and their own sense of who they are as a person by saying that they have to agree one way if they want to be a human or be a woman or be a person of color or be a person of faith. And I think it's both sides. I think every side is complicit. At the end of the day, what is really hard is that I think most people want to vote for the person that is going to lead well, and they want that person to be a good person. They want them to be an upright person.(01:05:37):They want them to be an authentic person, the same person behind closed doors as they are in the public face. And I would say, I don't think that's most people who choose politicking as a vocation, I believe that so much of their job is diplomacy and having to be a lot of faces in a lot of places. And so asking for that kind of authenticity and consistency in a social media world is almost asking the impossible. I don't think it totally is impossible, but I think it's exceptionally hard. Many of the things that we want to ascribe to one individual and how they uphold or represent their own party are carefully crafted narratives by a team of people who are professional politicians and marketers, and to ask them to give you an authentic person, their job is to not give you an authentic person. Their job is to give you an avatar that you feel you can most connect with so you can make the decision they want you to make.(01:06:33):And that is really for me, the reality of what we're up against right now is that we want to say we're voting for ideologies, and in reality we're voting for a carefully crafted narrative that is crafted by people who want you to believe a particular way. And I know that feels kind of negative, and that makes me so sad to even voice that out loud and to vocalize that out loud. But I would say that I hope in some way that we experience real freedom and real understanding of what it means to be a global citizen and to be a citizen of this country, is that we understand that. And the complexity of who I am as a person and how I interact with other people and how they understand their own complexity and their own humanity means that I can believe a lot of things that belong in a lot of different camps.(01:07:19):And that's okay. That's what honestly, being intrinsically American means, but also just to understand our own humanity in the global context is there are things that I will feel one way about and they squarely belong in one camp, but there are other things I believe that belong in another camp. And both of those things can be true for me without somebody demanding that I carry some sort of alliance or allegiance to one person. I think that's so gross and so foul at the end of the day. I think what makes America so interesting and so fascinating, but I also think so beautiful and so compelling and so desiring for people who are coming into our borders, is that there is this understanding that I can stand squarely as an individual person and be able to express myself as who I am as an individual and also belong to a collective that makes space for that.(01:08:14):And that is intrinsically what it means to be America. I'm free to be us, but I'm also free to be me. And so I think politics pushes us into a narrative that is against intrinsically who we say we are, and that really is the basis of freedom. And so that's what I would feel about that. Now, this is an added bonus, and I know you didn't ask for this, Danielle, but I'm going to give it to you anyways because I firmly believe this. I think it is more dehumanizing, and I think it is so incredibly sad that we don't allow for people to be principled moderates. That we are sanctifying the ability to castrate people's ability to be able to stand in the middle. And we vilify them as being weak or vilify them as being cowards because their understanding of what is actually evil is.(01:09:09):It's a broad spectrum. And to say that there is good everywhere, it is true to say there is evil everywhere is true. And how people interface with both of those things is true. And so I hate that we have become okay at using our theology and using our social media platforms and using our politicking as throwing stones for people who say, I want to hold a faithful middle. And that faithful middle means that I can believe a multitude of things and that I stand in the own gray and the nuance of who I am and how I understand my neighbors and what that looks like. And we know that some of those people are standing with compassion and with courage. And to call those people cowards, I think is the most ignorant, I'm trying to find the kindest way to say this, right? So I think it is just absolutely ignorant.(01:10:00):And then we've used quotes out of context and scriptures out of context to tell those people that somehow they're bad and evil people. And it's just not true that they're honestly sometimes the bridge builders and the unifier in places where they are trying to be peacemakers and they're trying to be people of peace. They're trying to be people of belonging and welcome. And so they're holding a faithful middle to say, my heart is going to take enough of a beating where people may misunderstand me, but I'm going to make it big enough and available enough where everybody can come sit under my tent. And I think that's brave work. I think that is courageous work, and I think that is humbling work that we could learn more from instead of castigating really more than anything else. So those are my 2 cents, honestly, more than anything else.(01:10:51):The last 2 cents I could probably give you that I think is so shameful is I am tired of any political party that tells me that they are doing more for working class Americans or doing more for poor people, and yet they're spending 2 billion to fly somebody around and send me junk mail to my home. I would much rather you stop buying ad space and then you actually go and serve the poor and somebody takes a picture of you doing that on accident. And I actually get to see that and go, oh my gosh, they're actually serving the poor. Do not tell me you're serving the poor or serving working class Americans and you haven't talked to one or seen one in a very long time. And my God, you have not lived in our shoes. You have not lived on our pay scales. You have not come in and volunteered regularly, and you only show up when there's a camera crew doing that.(01:11:34):That is so gross to me, and I hate that you send me mail about it and spend 2 billion fundraising for things like that. And yet that money could go to the poor and that money could go to programs. If there's one thing that makes me want to soapbox so bad, it is that more than anything else, I don't want to hear what your fundraising dollars have done to actually help your campaign. And that thing becomes a total waste when you lose. And that money doesn't go into the pockets of people. That money goes into the pockets of advertisers and radio stations and TV stations and social media influencers and all sorts of nonsense and actually doesn't go into the pockets and the hands of people who are feeding the poor that is garbage. So I feel very strongly about that, but I dunno if this is what you need, but that's how I make space. I make space for people who live at Principled Middle because I think blessed are the peacemakers and I want them to feel safe with me.Speaker 13 (01:12:26):Good morning. My name is Luis Cast. How do I see my own humanity in this political context? Well, it's simple as that. I'm a human being. I'm not a pawn or a little peace on a game. I'm a human being born and raised in Mexico, but I live here in the United States over half of my life now, and I'm a human being. And no matter what the promises they give me or what they're going to do in government, I'm still just a human being that wants the best for me and my family. And that's what they need to address the human being in us regarding not regarding color or race or where they come from. Treat us a as human beings. And the other question, how do I make space for folks who do not share my political view?(01:13:46):Well, again, it's just simple. I was taught that love whoever disagree with you or even your enemy. But to be honest, that's the hardest thing to do. People that don't agree with you or you don't agree with them, and sometimes they even hurt you. But I try to do my best, honestly, just to listen and sometimes put myself in their shoes because everybody has been brought up differently in families, cultures, regions of the country from the south, from New England, they call in the west in California. So we all have different views. So I just don't have an ear and sometimes an opinion, but mostly an ear so they can really listen to what they, I believe, where they come from, where they come from. So that is what I try to do. No, perfect, but that's what I try to do.Speaker 14 (01:14:59):Hi, my name is Claire. I am a white, cisgender, heterosexual woman. I live in Paulsboro, Washington. So the first question is how do I see my humanity in the context of this current political moment? And I'd start off by saying I come from a pretty privileged place, like my own personal humanity isn't very threatened just because I'm white, I'm straight, and yeah, my own family background. I have a lot of support and I'm not ever threatened with becoming homeless or something if I can't pay my bills. But still things are really scary for so many people right now. So I definitely feel that all the time. And I would say that it's just a really disheartening time. A lot of the, I mean, pretty much all politicians, I'd say are very untrustworthy at a local and national level. And I think we're all seeing that, especially in the context of what's happening in Gaza.(01:16:26):For the last over a year now, all these politicians that felt like they were progressive and would speak out when heinous things happened, most of them have gone silent or completely denied what's happening in Gaza, or just said really brief empty words, always proceeded by talking about Israeli hostages. So yeah, it's been terrifying because we realize the extent of politicians care for the general public and for the global wellbeing of humanity. And it only stretches so far because first and foremost, they're concerned about their own and standing in the political world because we've seen a lot of people lose their reelections for standing up for Palestinians.(01:17:38):And I think what's really disheartening is seeing it at a local level. In some ways, we expect national politicians to be pretty sleazy and skirt around really big, terrible, important issues. But seeing it at a local level has been really terrifying because I mean, they said it was then a couple decades ago, like 30, 40 years ago, there's more crises going on. And that really, for me, I've always thought, well, this is how it's always been. There's just the media reports on more stuff. We have social media, we can't hide a lot of things. So I don't know if that's true or not, but I mean, it probably is. We're in a time of climate crisis too, so it makes sense that things are just, they're not slowing down.(01:18:49):I don't know where I was going with that, but yeah, I guess I would just say humanity. It feels threatened on so many levels for my queer friends, for my friends of color, for any women or female identifying people just on so many levels, it just feels like our rights are being threatened and everything feels tenuous. If Trump wins, what the hell is going to happen to this country? And if Kamala wins, what the hell is going to change? I don't believe in politicians. They're not going to save us. That's how it feels. We have to save each other that are diehard Trumpers or something. I'd say all those people are my relatives that live in Wisconsin or a couple of coworkers, and we don't talk about politics, but on a deeper level, I try to remember that it's hard, right? Because hard, it's hard not to hate people for what they believe. I guess that's a horrible thing to say, isn't it? But I see the consequences of people who vote for Trump and put him in office the first time, their direct consequences because they voted for Trump and because of their beliefs and because of what they repost online. That just has bred so much hatred, and it's led to people being terrified for their lives and people losing their lives. There's so much propaganda being shoved down people's throats, the people that have Fox News plane 24 7.(01:21:06):I don't know the last time I watched Fox News, but I've overheard it. That stuff is crazy. They're being fed lie after lie after lie. So yeah, it's like people are also a product of their culture and it's hard to fight against your culture. So I try to give people some grace with that, but I also don't know how they can't see their own beliefs as harmful and full of hatred. I really don't understand. So yeah, it's hard. It's hard to remember people's humanity, but I have obviously my own blind spots and my own ways that I'm super ignorant and willfully ignorant in the things I look away from and the things like I'm resistant to learning because it's inconvenient or uncomfortable for me. So I try to hold that space for people too, because we're all learning. Yeah, it's a process of trying to remember people's humanity. And I think, yeah, but it just feels like when people support someone that spews so much hatred, it's really hard not to pin that blame on them as well, because they're also at fault for putting people like that in power. So I don't know. Yeah, it's a tough one.Speaker 15 (01:22:55):I feel like as somebody with various subordinated identities, whether that's being queer, being Latina, having a disability, being a woman, all of those things are increasingly politicized. And so for me, I find that political discourse specifically is often really dehumanizing and even performative on the other end of the spectrum. So our two major parties, Republican and Democrat with Republican, it's we well known that those political parties as they exist currently are working to strip away rights from people in all of those identity and affinity groups. While the Democrats, which I won't even say left, because current Democrats are right of center, when you look at a global pe

In this week's Dissidents Podcast, Jennifer Richmond and Winkfield Twyman, Jr. talk about the meaning of life through the eyes of black sheep and non-conformists. Like Martin Buber in I and Thou, we find meaning in relationships. When we can see each other as they are, and make room for that, we end up expanding ourselves. Unlike social media that constrains us to a narrow lens that boxes us into collectivist and cynical ideologies, we find hope in the more expansive idea that “we are all just here to walk each other home”. We move beyond the shallowness of the many ways we, as a society, interact, honing an internal locus of control and seeking for depth in a search for “something more”. Podcast Notes: I and Thou, Martin Buber https://www.amazon.com/I-Thou-Martin-Buber/dp/1774641658/ How Social Justice Is Exploiting Us ft. Kimi Kaititi & Salomé Sibonex | HERD-LESS, Revolution of One https://www.youtube.com/watch?v=1eVO29XhH-Y&t=1s How Open-Minded People Think Differently | The Third Space, Black Sheep Podcast with Zander Keig https://www.youtube.com/watch?v=u1XTaTECpKs&t=1s Joscha Bach, Ideology and Understanding Black Culture and Consciousness, Winkfield Twyman, Jr. https://twyman.substack.com/p/joscha-bach-ideology-and-understanding The Language of Klingons, Jennifer Richmond and Winkfield Twyman, Jr. https://truthinbetween.substack.com/p/ep-78-the-language-of-klingons Redefining Racism: How Racism Became "Power + Prejudice", Jake Klein https://www.amazon.com/Redefining-Racism-Became-Power-Prejudice/dp/B0DHFMPNPF/ The Black Sheep on Substack wetheblacksheep.com

Unlock the secrets of Martin Luther's profound theological insights with our special guest, Dr. Bob Kolb. Join us as we explore the evolution of Luther's understanding of the devil's multifaceted role in the Christian life, through his intriguing concepts of the "black devil" and "white devil." Discover how these ideas reveal Satan's cunning strategies to lure believers into hedonism or self-righteousness, and why anchoring our identity in Christ's love and grace is essential to resisting these pervasive evils.Dr. Kolb and I also dissect Luther's groundbreaking approach to preaching, enriched by the I-Thou relationship philosophy of Martin Buber. Learn how Luther's use of personal storytelling breathed new life into biblical narratives, making them strikingly relevant to his Saxon audience. We compare Luther's critical yet engaged view of the world as a divine gift with the Anabaptist's tendency towards separation, shedding light on the modern-day challenges faced by the Lutheran Church in preserving spiritual integrity amid cultural and materialistic pressures.Finally, we delve into Luther's intense self-awareness and his journey from a works-righteous theology to a liberating faith in Christ's grace. Dr. Kolb provides profound insights into Luther's unflinching honesty and the crucial role of sacraments in his life as tangible assurances of God's promises. We conclude with reflections on the lasting impact of Luther's teachings on the Lutheran Church, emphasizing the timeless importance of justification by grace through faith. Don't miss this compelling discussion that promises to illuminate your understanding of theology and its enduring relevance.Ask Ralph - Christian FinanceJoin financial expert Ralph Estep, Jr - Daily tips for balancing your faith and finances. Listen on: Apple Podcasts SpotifySupport the showJoin the Lead Time Newsletter! (Weekly Updates and Upcoming Episodes)https://www.uniteleadership.org/lead-time-podcast#newsletterVisit uniteleadership.org

After almost 5 years of Mind Architect, we had the honour and privilege to host in our studio Dr. Gabor Maté, one of the people who inspired a lot of our work, for his first appearance on a Romanian podcast. Many people fell in love with Gabor Maté for his mind and ideas, but most of us actually started healing because he also opened his heart. Today we got to talk to the man behind the icon about the light and darkness that have always been part of his life. About his early childhood, teenage and adult experiences and all the things in him that needed and still need healing. Like us all, he's still a work in progress. Gabor Maté told us the story of his childhood and teenage years, the difficulty of moving to Canada and the changes that brought in his relationship with his parents. He talked about his desire to become a physician as something he always knew he wanted to do. He wanted to relieve suffering. He also shared less well-known struggles, like how his ADD was a big obstacle in fulfilling his dream of becoming a medical doctor. When it comes to his writing career, he remembers a pacient of his, a Canadian poet, who told him „You will write when you have something to teach the world”. He had, so he did! As for his personal life, Gabor Maté shared about his life-long relationship with his wife Rae, whom he met when she was 18 and he was 22. He recalls how she saw both the light and the darkness in him and committed to dispel it. In his words, „she shouldn't have done that, nobody should ever take dissipating someone else's darkness as their job”. Discover what made their relationship last and how they managed to get through times in which it seemed like there was no hope left. During this one hour conversation, we look at the intersection between man, child, father, husband and the professional who later became one of the most influential voices on trauma, ADD and addiction, all of them subjects on which he shared his views with us. Join us in this journey. 0:00 Intro 0:06 Key moments 1:58 Introduction to Compassionate Inquiry România with Cristina Bâră 13:35 Introduction Dr. Gabor Maté 14:35 Gabor Maté as a child and teenager under the hungarian communist regime 17:50 Gabor Maté's relationship with sports and physical movement 18:48 Most important needs to have been met as a teenager and the relationship with his parents during that time 20:30 The impact of moving to Canada 22:00 The impact of dislocation caused by emigration and/or having parents absent 24:50 How can we better manage the needs of children with ADHD 28:23 About Scattered Minds (Minți Împrăștiate) 29:55 Schools need to change the way they support children with ADHD 31:55 Gabor Maté on vocation. Why he always knew he wanted to be a doctor 33:06 How ADHD made his becoming a doctor even harder 35:00 The red thread between Gabor Maté's professional roles 36:40 Gabor Maté on addiction ahd his own addiction to work 40:48 The work on his addiction, once aware of it 41:50 The story of the relationship with Rae, Gabor's wife 43:55 Similarities and differencies in the relationship 44:44 We marry people who carry the same level of trauma that we have 46:30 Men are looking for women who can mother them. What are the problems with that and how did that apply in Gabor's relationship with Rae 50:35 How did Gabor and Rae navigate the moment of contemplating divorce 52:15 1/2 people who get married get divorced. What helped them stay together 55:40 The opportunity to heal together with the partner 57:15 The most important moments in Gabor's healing process 59:10 Healing has to happen in the mind, the heart, the gut and the whole body 01:03:40 Gabor's relationship with money throughout his life and in his marriage 01:07:35 On Gabor and Daniel Maté's next book, Hello Again 1:10:00 On the impact of screens and Social Media on children's brain development and wellbeing 1:13:00 Closing thoughts. On Palestine and "Tales of the Hasidim" by Martin Buber

Savage shares personal experiences and philosophical reflections in this extraordinary treatise on the divine. He begins by recalling his college days at City University of New York and the profound impact of Martin Buber's "I and Thou," which discusses the idea that humans need God to exist, and God needs humans for a purpose. Savage then shifts the focus to the topic of owls, discussing their significance as omens of death or wisdom in various religions and cultures. He shares a personal encounter with an owl and ponders its symbolism. He explores the biblical prohibition against seeking omens and consulting spirits, expressing his belief in intuition and the power of the unknown. The conversation touches on the historical significance of owls in religious beliefs and the ongoing conflicts between different faiths and economic belief systems. Savage also reveals his plans to create the Healing Wheel Society, an organization that aims to bring people together through various spiritual and religious means. He hopes to bring unity and sanity to those who listen and share his belief that all religions are equal. He recalls an interview he had with Jerry Falwell, where he first expressed this view, and how this idea came to him after their conversation. He sees all the world's religions as spokes in the wheel of man, with God at the center, and believes that each religion or belief system holds equal value. Savage encourages open-mindedness towards different belief systems and emphasizes the importance of the search for meaning and connection with the divine.

Continuing on "Martin Buber and the Theory of Knowledge," with the "Experience and Meeting" section, whereby we try to make sense of the theory that the self is metaphysically a relation to other people. How does a model of philosophy based on the cogito (first person perception) necessarily objectify other people? How does speaking "to" someone provide a break from this intentional (objectifying) speaking "of" others? Does this relation to others actually require language? Is bringing in animals off-limits in talking about the phenomenology of consciousness? Read along with us, starting on p. 63. Learn more about your ad choices. Visit megaphone.fm/adchoices

We read the first pages of Emmanuel Levinas' 1958 article, "Martin Buber and the Theory of Knowledge." In these initial sections, subtitled "The Problem of Truth" and "From the Object to Being," he's recounting how Heideggerian phenomenology argued that being (including our unarticulated awareness of being) is more fundamental than knowledge (a verbalized, objectifying attitude toward the world attributed to a tradition initiated by Descartes). Read along with us, starting on p. 60 (PDF p. 66). For more about Levinas, you can listen to PEL eps. 145 and 146, plus ep. 71 on Buber. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this video episode, part of my Idiot's I Ching project (https://bit.ly/TheIdiotsIChing), I talk about Pablo Berger's amazing animated film Robot Dreams and explore its themes of loneliness, connection, and the search for true companionship with reference to AI and the non-human realm. Drawing on insights from Martin Buber's book I and Thou, and Orion Taraban's recent volume The Value of Others, I discuss the inherently transactional nature of relationship and what this means with regard to genuine togetherness. This involves some reflecting on the essence of connection, as well as the timeless groove of Earth, Wind, and Fire's September. 0:00 - 1:45 Introduction to Robot Dreams 1:46 - 3:30 Dog: Everyman/Everydog of Loneliness 3:31 - 5:00 The Reality of Loneliness 5:01 - 7:25 Technological Hope: OpenAI's AI Companion and Robot Dreams 7:26 - 9:00 Companionship Without Words 9:01 - 11:30 Martin Buber's I-It and I-Thou Relationships 11:31 - 13:45 True Relationships Beyond Utility 13:46 - 15:40 Orion Taraban's Behavioral Psychology Model 15:41 - 18:00 Modern Relationships: Transactional Dynamics 18:01 - 19:45 The I-Thou Connection: Dog and Robot 19:46 - 21:20 True Togetherness: Beyond Human-to-Human Interaction 21:21 - 22:45 Hexagram 24: Return 22:46 - 24:20 The Essence of Togetherness in Earth, Wind, and Fire's September 24:21 - 25:30 Buber on Love and Cosmic Togetherness 25:31 - 26:18 What is True Togetherness?

What does it mean to be fully alive and at peace with ourselves and our neighbors in the anxiety and fear of contemporary life?Joining Evan Rosa in this episode is Elizabeth Oldfield—a journalist, communicator, and podcast host of The Sacred. She's author of Fully Alive: Tending to the Soul in Turbulent Times.Together they discuss life in her micro-monastery in south London; the meaning of liturgical and sacramental life embedded in a fast-paced, technological, capitalistic, obsessively popular society; the concept of personal encounter and Martin Buber's idea that “all living is meeting”; the fundamentally disconnecting power of sin that works against the fully aliveness of truly meeting the other; including discussions of wrath or contempt that drives us toward violence; greed or avarice and the incessant insatiable accumulation of wealth; the attention-training benefits of gratitude and the identify forming power of our attention; throughout it all, working through the spiritual psychology of sin and topography of the soul—and the fact that we are, all of us, in Elizabeth's words, “unutterably beloved.”About Elizabeth OldfieldElizabeth Oldfield is a journalist, communicator, and author. She hosts a beautiful podcast called The Sacred. And she's author of Fully Alive: Tending to the Soul in Turbulent Times. Follow her @esoldfield, and visit her website elizabetholdfield.comShow NotesIntentional living community; pulling on monastic lifestyle and framework; read more about Elizabeth Oldfield's micro-monastery here.People passing through the micro-monastery and the sharing of a meal and sitting in silence with othersCeltic prayer book - The Aidan Compline (https://www.northumbriacommunity.org/offices/monday-the-aidan-compline/)Fully Alive: Tending to the Soul in Turbulent Times by Elizabeth Oldfield (http://bakerpublishinggroup.com/books/fully-alive/421701)How you see your liturgical life, the rhythms of your life however else you might describe you spirituality as providing the soil of this book?A personal writing experience - communicating something of her tradition with the outside worldWhat it means to be fully alive to you?Everything is about relationships and connection; to be fully alive is to be fully connected with the soulBetween Man and Man (https://www.routledge.com/Between-Man-and-Man/Buber/p/book/9780415278270) and I and Thou by Martin Buber - “all living is meeting” (https://www.maximusveritas.com/wp-content/uploads/2016/04/iandthou.pdf)If all living is meeting, how are we failing in that regard?Unapologetic: Why, Despite Everything, Christianity Can Still Make Surprising Emotional Sense by Francis Spufford (https://www.harpercollins.com/products/unapologetic-francis-spufford?variant=32207439626274)Sin is disconnection; a turning inward“Elegy on the Lady Markham” by John Donne (https://www.poetrynook.com/poem/elegy-lady-markham-0)“As I Walked Out One Evening” by W.H. Auden (https://poets.org/poem/i-walked-out-one-evening)The Sacred podcast (https://www.theosthinktank.co.uk/comment/2017/12/06/introducing-the-sacred-podcast)Polarization, division, and the splitting of people - homophily and fight or flight responseJesus going to the margins, ignoring tribal boundaries and turning the other cheekSin and ReconciliationThe Givenness of Things: Essays by Marilynne Robinson, “I find the soul a valuable concept, a statement of the dignity of human life” (https://www.brethrenpress.com/product_p/9781250097316.htm)The soul is interesting and difficult to name but is so valuableRoom for uncertainty and poetry—we beat up our souls, keep ourselves distractedContemporary life is angry and greedyContempt is a poison for our souls and relationships and humanityStress and anxiety as a constantChristian non-violence traditionWe must feel our emotions - process them through the shared rituals of our communitiesDesire by Micheal O'Siadhail (https://www.baylorpress.com/9781481320061/desire/)Would you like to introduce your take on greed?Phyllis Tickle, dogged commitment of the scripture - the love of money is the root of all evilThe Parable of the Sower - Mark 4:19 (https://www.biblegateway.com/passage/?search=Mark 4%3A19&version=NIV)Made gods of wealth, greed, comfort, and connivenceGratitude is a medicine for greedOf Gratitude by Thomas Traherne? (https://www.cambridge.org/core/books/abs/works-of-thomas-traherne-vii/of-gratitude/161CCCE8293EE4034F65AB436AB4D3F9)“These are the Days We Prayed For” by Guvna B (https://genius.com/Guvna-b-these-are-the-days-lyrics)Notice and give thanks; misplaced desireAcadia, spiritual apathy, and heavy distractionAttention and discipline are formationThe Anxious Generation: How the Great Rewiring of Childhood is Causing an Epidemic of Mental Illness by Jonathan Haidt (https://www.anxiousgeneration.com/book)Community as accountability and rituals and set rhythms of lifeDivine Love, ultimate loveBaptism as a reminder of our death - love remainsQuiet space shared with others; honesty, vulnerability, emotional processingProduction NotesThis podcast featured Elizabeth OldfieldEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Kacie Barrett and Alexa RollowA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Armed with a 225,000 lb WWII- era wooden sailing craft, Greg Nichols, his wife, Nina and two kids, who actually live on this very unique and special vessel, serve as the catalyst in creating a  learning environment that alters individuals' mindsets forever by exposing them to the beauty and magic of learning through nature & community. This creates a lasting impression that being part of something bigger than oneself only aids in contributing to our shared legacy of caring for our world and our community. I cannot think of a more important lesson and one where our future, literally, resides. We need to celebrate and honor these creatives who are giving their expertise in ways that inspire each of us to consider new ways of doing things, problem-solving, decision-making, repairing the world through the lens of learning and appreciation. The world feels fractured. Onward Industries is AN OUTDOORS COLLECTIVE OF THE CREATIVE & ADVENTURE-CURIOUS FOCUSED ON CONNECTION, INSPIRATION & CARING TOGETHER I'm going to let you digest what Onward says about itself: When you do inspiring things in beautiful places with people that light you up, a palpable sense of possibility sneaks in. It's like a crack in the walls of the maze we navigate in daily life. When you're in a beautiful place, when the walls vanish, priorities rearrange themselves, reality seems clearer. On a mountain top or at sea under a quilt of stars, buzzing with connection and giddy from a day of play or purpose, you're pretty tuned in. You get to talking with a new friend. Ideas pour out. Enthusiasm bubbles up. A new reality takes shape. That's a powerful state. What this translates to is: Onward Industires is about setting the table for those experiences, and also about enabling the next step. they take creative and curious individauls outside by land and sea for objectively awesome breaks from the daily hustle–retreats, performances, immersive education, expeditions. Martin Buber would definitely be on board with this and might literally  jump on Onward's vessel to be part of this experience. Onward Industries are  big believers in storytelling and immersion as the foundation of powerful educational experiences. They use professional storytellers, inspirational scientists, and all the resources at their disposal to offer hands-on, immersive experiences for children utlizing ocean-based educational programming with top scientists, pirate experts, - yes, I did say pirate - we'll learn about that in a moment, storytellers, and adventurers.    For more information:  www.onwardindustries.org    

I am pumped for this episode of the podcast! We have a truly enlightening discussion with the pioneers of Terror Management Theory (TMT), Dr. Sheldon Solomon, Dr. Jeff Greenberg, and Dr. Tom Pyszczynski. Terror Management Theory, a groundbreaking concept in psychology, explores how humans cope with the inherent awareness of their mortality. Developed in the 1980s, this theory has significantly influenced various fields, including social psychology, anthropology, and sociology. Dr. Sheldon Solomon, Dr. Jeff Greenberg, and Dr. Tom Pyszczynski, through their extensive research and groundbreaking experiments, have uncovered profound insights into how humans navigate existential fears, shape their beliefs, and construct cultural systems to manage the terror of death. Join us as we embark on a thought-provoking journey, exploring the origins of Terror Management Theory, its implications for understanding human behaviour, and its relevance in today's world. Get ready Mind-Maters to delve into the depths of the human psyche and gain a deeper understanding of what drives our thoughts, actions, and beliefs. Here are some of my favourite quotes from their book ‘The Worm at the Core': “The twin motives of affirming the correctness of our worldviews and demonstrating our personal worth combine to protect us from the uniquely human fear of inevitable death.” “Rituals, then, help manage existential terror by superseding natural processes and fostering the illusion that we control them.” “We have to believe in our own truths to sustain the precarious view that life is meaningful and that we are significant, enduring beings. “One culture is always a potential menace to another,” Becker observed, “because it is a living example that life can go on heroically within a value framework totally alien to one's own.” If the Aborigines' belief that magical ancestors metamorphosed into humans after becoming lizards is credible, then the idea that God created the world in six days, and Adam in his image, must be suspect.” “Yalom, following Austrian-born Israeli philosopher Martin Buber, calls it an I-thou relationship rather than an I-it one. By getting to know someone as a whole person rather than a need fulfiller, you can come to realise that the other person as just as ultimately alone as you are. But you now have that in common. Once you accept the limited knowledge you can have of each other, you can then feel close to and love someone, and be loved by them.” “Somehow we need to fashion worldviews that yield psychological security, like the rock, but also promote tolerance and acceptance of ambiguity, like the hard place.” And finally, here is their suggestion for living a good life: “Come to terms with death. Really grasp that being mortal, while terrifying, can also make our lives sublime by infusing us with courage, compassion, and concern for future generations. Seek enduring significance through your own combination of meanings and values, social connections, spirituality, personal accomplishments, identifications with nature, and momentary experiences of transcendence. Promote cultural worldviews that provide such paths while encouraging tolerance of uncertainty and others who harbour different beliefs.”

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

In episode three, we'll discuss different views on the nature of humanity and delve into Martin Buber's ideas of I-It versus I-Thou relationships. How do you view -- and therefore, treat -- the people around you? And are your children picking up on those attitudes and behaviors?

Happy Monday! Sam and Emma speak with Jonathan Graubart, professor of political science at San Diego State University, to discuss his recent book Jewish Self-Determination beyond Zionism: Lessons from Hannah Arendt and other Pariahs. First, Sam and Emma run through updates on the growing death toll in Gaza, Israel's turn towards Indonesian Hospital in Gaza, potential conditions on US aid to Israel, Biden's cratering poll numbers, North Dakota's violation of the Voting Rights Act, and flight attendant labor action, before parsing through the election of Javier Milei to the presidency of Argentina. Next, they're joined by Jonathan Graubart as dives right into his work exploring the competing visions for Jewish self-determination outside of the extremist revisionist Zionism that dominates the conversation today. After touching on the pushback to his work, as well as the inspiration behind it, Graubart dives into the contrasting strains of Martin Buber's vision of “cultural Zionism” – one that emphasized a non-statist revival of the Jewish community in the holy lands of Palestine – the mainstream, statist Zionism of Theodor Herzl, and the vitriolic revisionist Zionism of Ze'ev Jabotinsky (a legacy carried by Netanyahu), all of which were prevalent at the start of the 20th Century. Professor Graubart explores the central influence of European imperialism on Buber's explicit rejection of Jewish nationalism in favor of a broader independent, spiritual, and socialist egalitarianism, before stepping into the practical application of Buber's Zionism with the creation of various multi-faith and multi-cultural federations in the 1920s and ‘30s, alongside increasing pleas to his opponents in the Zionist community to embrace the presence of Palestinians as neighbors and community members. After briefly walking through the political leverage behind the various Zionist movements – and the particular role the British played in bolstering the plan for an exclusionary Jewish state – Graubart dives into the critiques of Zionism leveled by Hannah Arendt, contrasting Buber's affirmative vision of Hebrew Humanism he hoped to create with her pathologizing of a Zionist movement that had once inspired her, as she explore the influence of “Eternal Anti-semitism Syndrome” (the belief that everyone, everywhere is against the Jews, at all times) and Tribal Nationalism in completely undermining the cultivation of Jewish culture, Jewish community, Jewish safety, and Jewish self-determination. Expanding on this, Professor Graubart explores the concept of “self-determination” itself, and the contradictory relationship between self-determination for a community that is moving into a region, and the continued autonomy of the pre-existing community. After parsing through the eventual breakdown of Buber's Humanist Zionism amid increasing power and violence exercised by the Zionist right, as well as Palestinian resistance to a bi-national solution (while supporting the presence of Jews as community members with equal rights), and the role of the 1948 Nakba in officially destroying the unique possibilities of a productive Zionism, Sam, Emma, and Jonathan wrap up with a tentative discussion on the future of any solution to this conflict. And in the Fun Half: Sam and Emma watch Anderson Cooper let active rhetoric of genocide go unchecked, Biden's torpedoing approval ratings, and the expansion of the cleansing of Gaza to regional conflict. They also discuss the inequality of marriage for disabled Americans, Francisco from Buenos Aires reflects on his country's election of Javier Milei and the historical context, Chris Christie has an embarrassing appearance on Meet the Press, Rep. Clay Higgins perfectly shows the insanity of the GOP, and Russell Brand perfectly shows the insanity of both himself and Alex Jones, plus, your calls and IMs! Check out Jonathan's book here: https://tupress.temple.edu/books/jewish-self-determination-beyond-zionism Sign a petition in support of the Support Increase in SSI Program Asset Limits Act (H.R. 5408) here: https://www.votervoice.net/mobile/CureSMA/Campaigns/107567/Respond Become a member at JoinTheMajorityReport.com: https://fans.fm/majority/join Subscribe to the ESVN YouTube channel here: https://www.youtube.com/esvnshow Subscribe to the AMQuickie newsletter here: https://am-quickie.ghost.io/ Join the Majority Report Discord! http://majoritydiscord.com/ Get all your MR merch at our store: https://shop.majorityreportradio.com/ Get the free Majority Report App!: http://majority.fm/app Check out today's sponsors: Nuts.com: Right now, https://Nuts.com is offering new customers a free gift with purchase and free shipping on orders of $29 or more at https://Nuts.com/majority. So, go check out all of the delicious options at https://Nuts.com/majority. You'll receive a free gift and free shipping when you spend $29 or more! Aura Frames: From now through Black Friday and Cyber Monday, Aura is having their best deal of the year. Listeners can save $40 on their best selling Carver Mat frame by visiting https://auraframes.com/MAJORITY. That's https://auraframes.com/MAJORITY. Use promo code MAJORITY to get $40 off their best-selling frames. Sunset Lake CBD: Starting today, all products on https://sunsetlakecbd.com will be 30% off with coupon code “BF.” But that's not all, if your order is over $125, you'll be prompted to pick a FREE 20-count of your choice of CBD gummies. Orders over $250 will also get a cozy new beanie just in time for the holiday season. 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Anger, Part 1 You suck! Screw you!   Jay asks: Are you EVER going to do a podcast on anger? Dr. Burns, Also are you EVER going to do a podcast on Anger with Rhonda and Matt? You have done many podcasts on depression, anxiety, interpersonal relationships YET there is not one podcast addressing anger. Given the world we live in right now maybe it's time to address Anger from a TEAM-CBT perspective and give it the attention you have given anxiety and depression. All the Best, Jay In today's podcast, Rhonda and David address this important but neglected topic that is perhaps more important than ever in today's angry and violent world. David began by pointing out that in the feeling Good App, anger improved as much as six other negative feeling clusters, with fairly dramatic reductions in just a few days. This was completely unexpected and exciting, and has been replicated in numerous beta tests. Maybe there IS a small glimmer of hope in this troubled, angry world! David pointed out that anger is addictive Depression is not addictive because in depression you are thinking I am no good, and you have negative and painful distortions about yourself. Anger, in contrast, is addictive because you are directing the distortions at other people, telling yourself that they are no good, and they will never change, and so forth. These distortions directed at others trigger feelings of moral superiority and those feelings are intensely addictive. Any group that is at war tends to feel morally superior and sees the “other” as scum, the enemy, and these distortions give you justification for hurting and killing them and feeling good about what you are doing. What makes the treatment of anger fairly challenging is that most angry people are not looking for help. Distortions directed at others are key in conflicts with friends and loved ones as well as racial and religious hatred, and war and violence. How do you treat a patient who is angry? You always start with T = Testing. David's research on therapist accuracy indicates that therapist accuracy is recognizing anger in their patients is incredibly poor. If you want to assess and deal with patient anger,  the Brief Mood Survey at the start and end of every session can be invaluable, and the Evaluation of Therapy session at the end can also help. E = Empathy comes next. However, empathizing with someone who is angry can be challenging because they are often provocative, or want the therapist to align with them in their belief that the person they are angry with is to blame. We want the client to feel accepted, and have a warm relationship with their therapist so the therapist can easily get sucked into the patient's blaming mind-set. David calls this “reverse hypnosis,” and this can sabotage the chance for effective treatment. Empathy can be challenging if the anger is directed at the therapist, or if the client is saying they are so angry they want to hurt someone. That can be ethically challenging because of the Tarasoff duties to warn the victim and notify the police. That is tough because the client can get upset with the therapist. A = Assessment of Resistance comes next, starting with the Straightforward or Paradoxical Invitation. With someone who is angry, we nearly always use the Paradoxical Invitation. Here's an example: You have been talking about person X, and I can see you are pretty fed up with her. You said, you've tried everything and nothing works, and she won't change. I have a lot of tools that could be very helpful if you want to do work on the relationship and turn it around. But I did not hear you saying that, and I am assuming that is NOT what you want. Don't get me wrong, if you want to work on this relationship, I'd love to do that so you can develop a closer relationship, but at the same time, there's no law that says you have to get along or like everyone. I'm assuming you DON'T want to work on your relationship with X, but want to make sure I'm understanding you. Am I reading your right? M = Methods Two invaluable tools are the Straightforward or Paradoxical Cost-Benefit Analysis for anger, blame, or for the relationship. Anger CBA What are the Advantages and Disadvantages of feeling intense anger at the other person. Blame CBA What are the Advantages and Disadvantages of blaming the other person for the problem. Relationship CBA What are the advantages and disadvantages of having a relationship with this person? David provided this example of a Paradoxical Anger CBA. A man was hospitalized involuntarily in Philadelphia who was brought in by the police. He was working at Savings and Loan company with disgruntled customers. A customer came in who was whining and complaining. The patient was a large and powerful man, and he got so angry at the whining customer that he picked him up and threw him against the wall. They called the police who arrested the man, but he seemed psychotic, or in a manic state, so they brought him, instead, to the hospital. He was sent to Dr. Burns' cognitive therapy group shortly after he was admitted to the locked unit, and defiantly stated at the start of the group that he was sent here for “anger management!” Dr. Burns said he never tried to “manage” anger, and instead suggested that they could list some of the advantages and benefits of his anger with the help of the group, and also list what his outburst showed about him that was positive and awesome. Together, the man and the group listed more than a dozen positives on the white board, including: Truth was on his side People are too entitled, making demands on other people. The patient has a strong value system and was willing to put everything on the line for his beliefs He was willing to show his true feelings. And many more. At the end of the group, Dr. Burns reviewed all the really good reasons for his angry outburst, and said he did not see any reason for him to change or to give up his anger. The patient said he totally agreed. At the start of the group, the man's anger had been 100 on a scale from 0 to 100. Dr. Burns asked him how angry he was now, and the patient said zero! The dramatic change came about because of the Paradoxical Cost-Benefit Analysis. That strategy can be tremendously helpful when you are working with an angry patient. You won't get any buy-in by trying to convince the patient to manage their anger. David was actually siding with the patient's resistance, and the patient could sense that David actually liked and admired him. This can form the basis of a trusting and productive therapeutic relationship. But many therapists are afraid of this type of paradoxical strategy and reluctant to let go of their addictions to “helping,” in spite of the high failure rate with that approach. You and your patient have to be on the same team if you want to use tools for effective change. If the patient is motivated and wants help, you can work on the inner dialogue or the outer dialogue, or both. The inner dialogue is the way you are thinking about the situation, and the outer dialogue is the way you are communicating with the other person. Anger always results from your inner dialogue—your thoughts about the other person, and those thoughts will nearly always be distorted. The Daily Mood Log can be very helpful at eliciting and challenging those distortions. The focus with the DML is on the inner dialogue, which will nearly always include a rich mix of positive and negative distortions including All-or-Nothing Thinking: Seeing the other person as a total loser. Overgeneralization: Generalizing from a negative moment or characteristic and seeing them in an entirely negative way based on this one negative habit, or feature they have. We all have features that are not likeable. WE generalize from the person's actions to their SELF. You think the person is bad. Mental Filtering: Noticing and focusing and all the things about the other person that you find offensive. Discounting the Positive: Ignoring the person's positive qualities, or telling yourself that they're fake or don't count. Mind-Reading You imagine the other person's motives. When you feel angry you nearly always attribute malignant motives to them. Sometimes there are some truths and other times there are no truths. Fortune Telling: Telling yourself that the other person will never change. Magnification and Minimization: Exaggerating the other person's “badness” and minimizing their good qualities. Emotional Reasoning: I feel angry at you, therefore, you are scum and I want to get back at you. You must be very bad. Labeling: We label someone as a terrorist as if the person's entire person can be reduced to a label. There are terrorist actions but…a terrorist can be considered a freedom fighter by someone else. Shoulds He shouldn't be like that. She shouldn't have said that. Other Blame: Telling yourself the other person is to blame and that you are the innocent victim or their badness. Once you've identified the distortions in a thought, you can use any of the more than 100 M = Methods I've developed to challenge it, such as Explain the Distortions Externalization of Voices with Acceptance Paradox, Self-Defense, and Counter-Attack Technique Semantic Technique for Should Statements Forced Empathy Positive Reframing of the other persons feelings and behaviors Individual / Interpersonal Downward Arrow Examine the Evidence How Many Minutes Technique Paradoxical Double Standard Many more If our listeners (meaning you) want a Part 2 podcast on anger, we can describe helping the patient with the Outer dialogue, which is how you actually communicate with the person you're feeling angry with. This was not discussed in great detail on today's podcast, but we just touched on a couple points. The first topic is the difference between Attacking with your anger vs Sharing your anger. It's not bad to be angry, but it is how you share and express your anger that's most important. There's a huge difference between healthy and unhealthy anger. If your goal is to hurt and demean the other person, it's unhealthy, destructive anger. You may want to get back at the other person, hurt them, or put them down. Healthy anger is very different. Martin Buber, a 20th Century Jewish theologian, distinguished an “I-It” vis and “I-thou” relationship. Buddhist philosophy is similar. They say that the cause of all evil is the belief that you are separate from an external reality, so you see other person or group you're angry with as the “enemy” or the “it,” that is separate from you, and “different,” as opposed to the “thou.” Then you can rationalizing using, hurting, or even killing them in order to advance your own interests, or so you think! Sharing your anger involves letting the person know directly and openly and respectfully that you are angry with them because of something they DID, and not because of something they ARE. The goal of healthy anger is to develop a deeper and more loving (or satisfying) relationship with the other person. Healthy anger is the decision you make to share your anger, rather than to attack with your anger out of vengeance, frustration or rage. Healthy anger is not the choice that most people seem to make, since unhealthy anger gives feelings of vengeance and moral superiority. A Part 2 podcast on anger might include Forced Empathy Relationship Journal (RJ What did the other person say? What did you say next? EAR Checklist / Bad Communication Checklist Consequences Five Secrets of Effective Communication List of 12 GOOD Reasons NOT to E = Empathize using Listening Skills A = Assertiveness—Sharing vs attacking with your anger R = Convey Respect The RJ Requires insight, communication skill, and the painful death of the “self” Examples: Why does my husband constantly criticize me? Why are men so critical? Why does my wife treat me like crap? Why can't men express their feelings? Thanks for listening! Rhonda, and David

Today's poem is Us by Zaffar Kunial. The Slowdown is your daily poetry ritual. In this episode, Major writes… “Since moving to the quaint village of Rochester, I come to expect visible signs of welcome everywhere. What matters in life is that space between us, formulated by philosopher Martin Buber as I-Thou. It's a sacred space of shared existence where we feel each other's uniqueness and feel our common humanity. Today's attentive poem fosters a consciousness in which we view our lives as more in relation to each other, as close as two small letters.” Celebrate the power of poems with a gift to The Slowdown today. Every donation makes a difference: https://tinyurl.com/rjm4synp