Podcasts about Mesopotamia

#top .av-special-heading.av-gs9o3p-d2ee1f7d062c3b3e85d15dbe7467f5e5{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-d2ee1f7d062c3b3e85d15dbe7467f5e5 .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-d2ee1f7d062c3b3e85d15dbe7467f5e5 .av-subheading{ font-size:15px; } Through My Bible Yr 03 – February 26Genesis 1 – 2 LISTEN HERE Through My Bible – February 26 Genesis 1 – 2 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/03-0226db.mp3 See series: Through My Bible The Creation of the World Genesis 1 1 In the beginning, God created the heavens and the earth. 2 The earth was undeveloped [1] and empty. Darkness covered the surface of the deep, and the Spirit of God was hovering over the surface of the waters. 3 God said, “Let there be light,” and there was light. 4 God saw that the light was good. He separated the light from the darkness. 5 God called the light “day,” and the darkness he called “night.” There was evening and there was morning—the first day. 6 God said, “Let there be an expanse [2] between the waters, and let it separate the water from the water.” 7 God made the expanse, and he separated the water that was below the expanse from the water that was above the expanse, and it was so. 8 God called the expanse “sky.” [3]There was evening and there was morning—the second day. 9 God said, “Let the waters under the sky be gathered together to one place, and let the dry land appear,” and it was so. ⎣The waters under the sky gathered to their own places, and the dry land appeared.⎦ [4] 10 God called the dry ground “land,” and the gathering places of the waters he called “seas.” God saw that it was good. 11 God said, “Let the earth produce plants—vegetation that produces seed, and trees that bear fruit with its seed in it—each according to its own kind on the earth,” and it was so. 12 The earth brought forth plants, vegetation that produces seed according to its own kind, and trees that bear fruit with its seed in it, each according to its own kind, and God saw that it was good. 13 There was evening and there was morning—the third day. 14 God said, “Let there be lights in the expanse of the sky to divide the day from the night, and let them serve as markers to indicate seasons, days, and years. 15 Let them serve as lights in the expanse of the sky to give light to the earth,” and it was so. 16 God made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars. 17 God set these lights in place in the expanse of the sky to provide light for the earth, 18 to rule over the day and over the night, and to divide the light from the darkness. God saw that it was good. 19 There was evening and there was morning—the fourth day. 20 God said, “Let the waters swarm with living creatures, and let birds and other winged creatures [5] fly above the earth in the open expanse of the sky.” 21 God created the large sea creatures and every living creature that moves, with which the waters swarm, according to their own kind, and every winged bird according to its own kind. God saw that it was good. 22 God blessed them when he said, “Be fruitful and multiply. Fill the waters of the seas, and let birds multiply on the earth.” 23 There was evening and there was morning—the fifth day. 24 God said, “Let the earth produce living creatures according to their own kind, livestock, [6] creeping things, and wild animals according to their own kind,” and it was so. 25 God made the wild animals according to their own kind, and the livestock according to their own kind, and everything that creeps on the ground according to its own kind. God saw that it was good. 26 God said, “Let us make man [7] in our image, according to our likeness, and let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that crawls on the earth.” 27 God created the man in his own image. In the image of God he created him. Male and female he created them. 28 God blessed them and said to them, “Be fruitful, multiply, fill the earth, and subdue it. Have dominion over the fish of the sea, over the birds of the sky, and over every living thing that moves on the earth.” 29 God said, “Look, I have given you every plant that produces seed on the face of the whole earth, and every tree that bears fruit that produces seed. It will be your food. 30 To every animal of the earth, and to every bird of the sky, and to everything that creeps on the earth, in which there is the breath of life, I have given every green plant for food.” And it was so. 31 God saw everything that he had made, and indeed, it was very good. There was evening and there was morning—the sixth day. Genesis 2 1 The heavens and the earth were finished, along with everything in them. [8] 2 On the seventh day God had finished his work that he had done, and he rested on the seventh day from all his work that he had been doing. 3 God blessed the seventh day and set it apart as holy, because on it he rested from all his work of creation that he had done. The Creation of Man and Woman 4 This is the account about the development [9] of the heavens and the earth when they were created, in the day that the Lord God made the earth and the heavens: 5 No bushes that grow in the field were yet on the earth, [10] and no plants of the field had yet sprung up, since the Lord God had not yet caused it to rain on the earth. There was not yet a man to till the soil, 6 but water [11] came up from the earth and watered the entire surface of the ground. 7 The Lord God formed the man from the dust of the ground [12] and breathed into his nostrils the breath of life, and the man became a living being. 8 The Lord God planted a garden [13] in Eden in the east, and there he put the man whom he had formed. 9 Out of the ground the Lord God made every kind of tree grow—trees that are pleasant to look at and good for food, including the Tree of Life in the middle of the garden and the Tree of the Knowledge of Good and Evil. 10 A river went out from Eden to water the garden, and from there it divided and became the headwaters of four rivers. 11 The name of the first river is Pishon. It flows through the whole land of Havilah, where there is gold, 12 and the gold of that land is good. Incense [14] and onyx stone are also found there. 13 The name of the second river is Gihon. It is the same river that winds through the whole land of Cush. [15] 14 The name of the third river is Tigris. This is the one which flows along the east side of Assyria. The fourth river is the Euphrates. 15 The Lord God took the man and settled him in the Garden of Eden to work it and to take care of it. 16 The Lord God gave a command to the man. He said, “You may freely eat from every tree in the garden, 17 but you shall not eat from the Tree of the Knowledge of Good and Evil, for on the day that you eat from it, you will certainly die.” 18 The Lord God said, “It is not good for the man to be alone. I will make a helper who is a suitable partner for him.” 19 Out of the soil the Lord God had formed every wild animal and every bird of the sky, and he brought them to the man to see what he would call them. Whatever the man called every living creature, that became its name. 20 The man gave names to all the livestock, and to the birds of the sky, and to every wild animal, but for Adam [16] no helper was found who was a suitable partner for him. 21 The Lord God caused the man to fall into a deep sleep. As the man slept, the Lord God took a rib [17] and closed up the flesh where it had been. 22 The Lord God built a woman from the rib that he had taken from the man and brought her to the man. 23 The man said, Now this one is bone of my bones and flesh of my flesh. She will be called “woman,” because she was taken out of man. [18] 24 For this reason a man will leave his father and his mother and will remain united with his wife, and they will become one flesh. [19] 25 They were both naked, the man and his wife, and they were not ashamed. Footnotes Genesis 1:2 Or without form Genesis 1:6 Traditionally a firmament Genesis 1:8 Or the heavens Genesis 1:9 The Greek Old Testament includes the sentence in half-brackets. It is not in the Hebrew text. Genesis 1:20 The Hebrew word oph usually refers to birds, but it means “flyers” and can include other flying creatures such as insects and bats. Genesis 1:24 Or domestic animals Genesis 1:26 The rendering of the Hebrew word adam is a key issue in this section. Adam may refer to man, mankind, or Adam. This translation retains the article where it occurs with adam (the man) and retains singular or plural forms of verbs and pronouns according to the Hebrew text. Genesis 2:1 Literally all their armies Genesis 2:4 The Hebrew word toledoth, which is used in the headings of the ten sections of Genesis, is related to the Hebrew root for give birth, but as used in the section headings of Genesis (such as 2:4; 5:1; 6:9, etc.), toledoth seems to refer to the development more than to the origin of the group being discussed. For this reason, in the section headings of Genesis, toledoth is regularly translated account about the development. Genesis 2:5 Literally every bush of the field was not yet on the earth. This wording seems to refer to the time before the creation of plants on day 3, but the context of chapter 2 seems to be the preparation of the Garden of Eden as a special home for man and woman. Some commentators suggest that this verse refers only to the area of the Garden of Eden, which had been left unfinished, but the wide term on the earth does not seem to be a natural way to say this, so this may be a reference back to day 3. Genesis 2:6 A rare word (ed) is used. It may refer to springs or, less likely, to mist. Genesis 2:10 refers to the presence of rivers. Genesis 2:7 Literally as dust from the ground. This means man is still dust and will return to dust. Genesis 2:8 In Hebrew, the term garden includes groves of trees. Genesis 2:12 The meaning of the Hebrew word is uncertain. It probably refers to a fragrant resin or a precious stone. Genesis 2:13 In the Old Testament, Cush often refers to the land south of Egypt. Here the names of the third and fourth rivers suggest an area in Mesopotamia, today's Iraq. Genesis 2:20 Here the Hebrew word adam without the article becomes a personal name. Genesis 2:21 Part of his side is a more literal translation than the traditional translation rib. Genesis 2:23 Here the Hebrew word for man is ish not adam. Like the English word pair man/woman, the Hebrew words ish/ishah correspond to one another. Genesis 2:24 Verse 24 may be a continuation of the words of Adam or a comment of the inspired writer. In either case, Jesus recognizes them as part of the divine institution of marriage (Matthew 19:4-5). #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

On this episode of Think Theory Radio we discuss the architecture of control! From Mesopotamia to Manhattan how is architecture and urban planning used to control populations and behaviors? In what ways does urban planning influence society? How does architecture affect mood and psychology? What is hostile architecture? Plus, where the future of urban planning is heading with concepts like Smart Cities!

Brett Kaufman is an archaeologist at the University of Illinois Urbana-Champaign.His work lives at a rare intersection: field excavation + ancient languages + hard science. He studies the peoples, states, and empires of the Middle East and North Africa—from the Bronze Age to the present—combining archaeological evidence with historical texts and Semitic inscriptions to understand how power, identity, and institutions are built (and rebuilt).He's directed or supervised excavations across Tunisia, China, Italy, Israel, and New York, and his research has been supported by major institutions including NSF, National Geographic, China's NSFC, and the Getty. In the lab, he uses materials-science tools to reverse-engineer ancient technology—especially metals—so the past becomes something you can test, not just imagine.In this episode, we follow Kaufman's core obsession: the human experience under pressure. What part of the human experience are you trying to understand right now?*EPISODE LINKS:*- Brett Kaufman's UIUC Website: https://classics.illinois.edu/directory/profile/bsk- Phoenicia, Carthage, and Popular Government in the Pre-Classical Mediterranean: The Other Democracy by Brett Kaufman: https://amzn.to/4qLAQEx*OUTLINE:*0:00 Preview0:53 Host intro2:40 Speaking Dead Languages: Phoenician, Punic, Hebrew3:48 When History Lies7:35 Fieldwork: How Archaeology Actually Happens9:32 Who Decides Where We Dig? 11:27 Ethics12:25 Tunisia After the Arab Spring13:59 How Long Does an Excavation Last?15:21 When Your Hypothesis Is Wrong16:03 Is Archaeology Dying?17:00 What Is the Point of Archaeology?18:28 Tourism, UNESCO, and Shared Heritage20:04 Why Archaeology Doesn't Make Money21:39 Should There Be More Archaeologists?23:37 Luck, Tenure, and Academic Stress24:54 Fear of Failure26:18 What Brings Humans Together?27:04 Us vs. Them30:27 Breaking Social Constructs31:36 Was the Past Actually Better?32:33 The Agricultural Revolution: Teeth Rot & Arthritis33:49 Hunter-Gatherer Emotions, Medieval Institutions, Star Wars Technology40:57 Bronze in Mesopotamia & the Andes42:21 Is There Objective Truth?43:50 Good vs. Evil1:12:18 Feasting, Ritual, Taboo1:13:51 How Brett Kaufman Finds Meaning1:14:18 Nine Animals & a Neolithic Household1:16:57 Why Young People Feel Lost1:21:22 Responsibility as Meaning1:27:12 Fear of Failure1:31:41 Ignore Bullies1:33:15 Why Civilizations Collapse1:34:43 Climate Oscillations & Scarcity1:37:17 Climate Volatility1:40:22 Can Archaeology Predict the Future?1:42:21 Idealism vs. Pragmatism1:44:40 Different Human Species Sharing Tools1:46:42 Animal Welfare & Habitat Loss1:47:44 The Third Epidemiological Transition

Jacob Builds an Ark We are at a crossroads moment in the story of Yaaqov. We just walked with him through a 20-year exile in Mesopotamia, halfway to Babylon, in the house of Lavan. Do you remember the first story of him leaving the land was having that dream and vision of Heaven and Earth united with…

Homily: The Prodigal Son, The Lost Sheep, and the RavenFr. Marc BoulosSunday, February 8, 2026In the name of the Father and of the Son and of the Holy Spirit. Amen.Today's Gospel (Luke 15:11-32) forms a diptych with the parable of the Lost Sheep (Luke 15:3-7), which unfortunately is used systematically by the followers of Epstein, or, more accurately, by those captivated by the mentality of Epstein ecclesiology: the business model of church growth that treats the neighbor as a commodity.Which is everyone.Because if you are an American, or a European, or anyone who subscribes to the ideology of the elite class, the success ideology, the growth ideology, the manifestation ideology, you ultimately view your neighbor as property, as lesser, as acquisition. Or, as Satan has taught the Church in the West to say, you refer to your neighbor as a “giving unit.” It is a disgusting phrase.No less ugly than what they used to say when I was a child. They claimed to count souls, but they were counting giving units.Now, the key to hearing the parable of the Lost Sheep is to hear the accusation of the Pharisees and the scribes that prompted the parable, and to hear it in the context of Noah, which governs Luke. Jesus gives the parable of the Lost Sheep because he is accused of receiving:“This man receives sinners and eats with them.” (Luke 15:2)That is the key. He is accused of receiving sinners. What is returned to him from the wilderness is what is received.The prodigal, as you should know by now, is not praised for coming back. He simply returns. The parable of the Lost Sheep is about instruction, about remaining under command whether inside the fold or outside it. This is what is at stake when the follower says “No.”It is also what is at stake with the two birds in the account of the flood. You have a raven (Genesis 8:7) and you have a dove (Genesis 8:8-12).For those of you who study what I teach, you know the significance of the raven. For those who do not, the work is here. The rest is between you and God.In Hebrew, the word often associated with the raven is derived from three consonants, ʿayin, resh, bet. It refers to a migratory, nomadic bird, associated with the locality of the ʿArabah, the Syro-Arabian wilderness known to you as Mesopotamia, encompassing Lebanon, Syria, Palestine, and Iraq. The raven is nomadic in a very specific biblical sense. It pertains to peoples who mix among tribes and who come out at night. These are the tribes that fed Elijah. That is the raven Noah sends out.The word used is “release.” It corresponds to the same verb Jesus uses when he sends out the Twelve to proclaim the judgment of the Kingdom in Luke chapter 9, verse 2. He releases them under instruction.What is interesting is that this corresponds to the usage of the word “Bedouin” in the Qur'an. You have heard me speak about Bedouins, and many of you assume I am speaking about Arab culture. I could not care less about culture. I am speaking about Scripture.The Bedouins appear in the Bible and in the Qur'an, and they have a function. In Genesis 8:6-12, Noah sends out the raven before the Lord breaks his silence. The Lord had not spoken since the flood began, when he shut the ark with his own hand behind Noah (Genesis 7:16). He does not speak again until Genesis 8:15. There is release from Noah, but there is no command from God. The raven goes out into a world not yet ordered by divine speech. Noah releases the raven into disorder in anticipation of God's instruction, which alone can establish order. The same is true of the dove. Both are sent out, released in hope that they might return. It is not demanded. It is a free gesture. That is how it works.In this absence, the dove's return unfolds within divine silence, not compelled by a new command but moving in anticipation of the word by which God alone restores order. The decisive reality is the command of God, not human initiative.The prodigal, sitting on the dung heap, cannot boast, “I came back.” He came back because he was hungry. In the house of the Father, every voice is silenced before the obedience of Jesus (Philippians 2:6-11).In the Qur'an, the striking thing about the Bedouins is their obstinacy. (Rise, Andalus, p. 53; Sūrat al-Tawbah, “The Repentance, The Return” 9:97) They exist on the edge. That is why this question of sinners among the peoples on the boundaries, in the night watches, matters. Those are the ones Jesus receives. That is what angers the Pharisees and the scribes in Luke. Those whom they despise, the ravens, exist on the edge, beyond the proclamation of what is read aloud. And now they are stepping within range of that proclamation.The word Qur'an means “what is read aloud,” the proclamation of the word of God. It is rooted in Arabic, a Semitic tongue like Hebrew. Those on the margins live beyond the reach of that proclamation. The lost are released, sometimes under instruction, sometimes in hope of the instruction that alone can call them back.So for Jesus, the concern is whether the sinners and the tax collectors are within reach of the proclamation. What is truly problematic is that the scribes and Pharisees complain when the prodigals return from the edges to hear what Jesus is announcing.That is the issue.But the problem with the Epstein business model of church growth is that it does not care what Jesus is saying. In that model, the neighbor is a giving unit. So it cannot let the prodigal go.In the parable of The Prodigal (Luke 15:11-32), the father never compels the son to return. In Paul's teaching, you are never permitted to force someone to remain married to you (1 Corinthians 7:15). It is forbidden. This teaching carries over into the Qur'an as well: you are not allowed to compel anyone (Sūrat al-Baqarah 2:256; see also 4:19; 2:231).But in the Epstein model of church growth, it does not work that way. In that model, it is the opposite of what we heard today, namely, that your body does not belong to you:“You are not your own.” (1 Corinthians 6:19)The body to which Paul refers is the body politic of Jesus Christ. You are not permitted to sin against it for profit. You may not exploit any living soul for gain, least of all your own. Not according to the parable of the Lost Sheep.According to that same instruction, a sheep may be sent away and allowed to go until it heeds the call and returns, and is then received with joy according to the command, but never chased or coerced. Some sheep may even be handed over to Satan for a time, unto destruction, if they jeopardize the fold (1 Corinthians 5:5;1 Timothy 1:20). But not in the Epstein model of church growth, which cares only about security, growth, and success.God does not care about buildings, institutions, or church growth. He does not care about constitutions, or borders, or nations, or tribes. He cares about your living, breathing, precious soul.“For what does it profit a man to gain the whole world and lose his soul? For what can a man give in return for his soul?” (Mark 8:36-37)I am not God. But I am responsible to teach what God has commanded us to teach.May we submit to God's instruction like the dove, returning in hope of the word by which God alone establishes order.To him alone be the glory, the dominion, and the majesty, now and ever and unto ages of ages. Amen....

Artificial intelligence or the pandemics were two recentcrises framed as almost magical non-human actors. They both reshaped the boundaries of human agency. By now,the language explaining them is often one of rupture and unprecedented transformation. AI or COVID-19 were described as opaque, autonomous and difficult to control. Both were imagined as operating beyond ordinaryaccountability, while still exerting real effects on collective life. In that sense, the anxiety does not result only from the fear of machines or unknown germs. It concerns the displacement of agency and the fragility of human beings tasked with governing forces they did not design and do not fully understand. Humans are unsettled when power seems to migrate beyond the human subject.Yet the fear of the non-human as a destabilising force isnot new. What we would like to pinpoint in our series it that societies, when confronted with such moments of rupture, authorize forms of exclusion and violence based on (ir)rationalism. Our focus throughout this series will fallon the vampire and witchcraft epidemics. European societies once confronted witches, revenants and vampires as threats to moral and political order. These figures emerged at moments of epidemic disease, religious fracture andinstitutional weakness. They offered an explanation for crisis. This new dossier revisits those episodes of collectiveanxiety. Whilst the differences between AI, pandemics and zombies, witches and undead are substantial, these moments reveal the fragile boundary between the rational state and collective hysteria. The imagery resulted can be a finebarometer of the how states respond when agency seems to escape human control or what mechanisms of blame, purification and boundary-drawing are activated.In our first podcast of this series, we discuss with Prof. John Blair, around his latest book Killing the Dead: Vampire Epidemics from Mesopotamia to the New World, published by Princeton University Press. John Blair reconstructs a world in which the dead were not metaphor but menace. His bookfollows the concept of restless bodies which stirred various social anxieties and created symbolic meanings.Drawing on both archeological sources and written sources,Prof. John Blair traces how reports of revenants and vampires spread across medieval England and later in Saxony, Bohemia and Transylvania. A particular revealing case is masticatione mortuorum (mastication of the dead), which meant the corpses that eat themselves. The book does not treat theseepisodes as a form of superstition. Instead, John Blair sees them as anthropological facts which are embedded in localconflicts and in turn reveal fragile systems of authority.Whilst one of the core tenets of Enlightenment was tofight superstition and Maria Theresa issued a ban on corpse-killing, John Blair underlines that the shifts were much more gradual. Reason did not replace fear.Blair shows that accusations of the undead surfaced where institutions were weak and explanations scarce. The exhumed body became a site of negotiation between fear and governance, even during the Enlightenment. What appearsirrational from a distance emerges, under scrutiny, as a structured response to crisis.

This episode offers a critical examination of the question of “the most ancient forms of magic” by interrogating the category of magic itself as a historically contingent and analytically unstable concept. Rather than assuming magic as a universal or transhistorical phenomenon, the discussion situates ritual practices within their specific social, cosmological, and epistemic contexts, beginning with evidence for symbolic and ritual behaviour in deep prehistory and moving through animistic and shamanic worldviews, Neolithic monumental ritual landscapes, and the first literate traditions of Mesopotamia, Egypt, South Asia, and early China.Engaging with archaeological data, comparative anthropology, and the history of religions, the episode explores how practices often labelled as magical functioned as socially embedded techniques for negotiating uncertainty, misfortune, and relational disruption in worlds understood to be animate and morally responsive. Particular attention is given to the role of materiality, speech, and ritual expertise, as well as to the gradual processes of textualisation and institutionalisation that reshape ritual efficacy in early complex societies. Rather than identifying a single origin or essence of magic, the episode argues for understanding ancient magic as a set of historically situated practices through which humans acted effectively within precarious and relational cosmologies.CONNECT & SUPPORT

Text: Genesis 12-17; Abraham 1-2 Supplemental Text: The First 2,000 Years chapters 23-27 BYU Lecture 9: The church will not save the Constitution – it will be saved by the Elders of Israel. Political education is crucial by the members of the church because the Church itself cannot get involved in the fight. Stay close to the prophet as the Lord is beginning to hasten His work. After Noah came to the new world, God reaffirmed His commandments. Note that murder is punishable by death. Nimrod abandoned the priesthood culture and formed his own community called Babel. He convinced his followers to begin idolatry, astrology and fertility worship. To defy God, or avoid the punishments of God, he commenced the building of the tower of Babel. After the confusion of tongues, the land divided and people began to spread across the world. The seed of Ham, or Hamites, settled in Egypt; the seed of Shem, or shemites, settled in the middle East and Mesopotamia with their capital in Salem (Jerusalem); the seed of Japeth settled north and east of the Mediterranean Sea clear to the areas of India and China. Brother Skousen promises to get caught up to Abraham and Isaac in the next lecture.

In this episode we're discussing the origins of demonology in Western Civilization, tracing it back to its ancient roots. Pre-Christian cultures across Mesopotamia, Egypt, and beyond featured a range of supernatural beings blamed for sickness and bad choices. When Zoroastrianism came on the scene, in 8th century BC Iran, religion first developed the idea of dualism: that the world is locked in the struggle between good and evil. This idea profoundly influenced post-exilic Judaism during Persian rule, enabling them to develop concepts of organized demons, angels, Satan, and eschatology in texts like the Book of Enoch, Jubilees, and Tobit. Christianity built on this rich heritage, portraying Satan as God's active adversary and demons as a malignant force to be reckoned with in the New Testament. Later works, from the Testament of Solomon and Dante's Inferno to Milton's Paradise Lost and C.S. Lewis's Screwtape Letters, further enriched the popular imagination of demons thus giving us the understanding of demons that we have today. This episode is the first in a series exploring demonology. Further episodes will look into exorcisms and demon hunting.

In Acts 7:1–8, Stephen begins his defense by recounting how God appeared to Abraham in Mesopotamia and called him to leave his homeland in faith. Though Abraham had no child, God promised him land, foretold 400 years of slavery in Egypt, and assured eventual deliverance, establishing the covenant of circumcision through Isaac, Jacob, and the twelve patriarchs. Stephen reminds us that God's redemptive plan unfolds across generations and that His faithfulness is never confined by geography or circumstance. ---------- Click here to access resources for supporting immigrants: https://docs.google.com/document/d/1G9suVgJsS8X6TdH6ec2TBRKTz3dCqzQ2dPzUor4TKHc/edit?tab=t.0#heading=h.ejsud9n02yg8   Thank you for joining us today! If you feel led to give to DCC, you can do so here: https://pushpay.com/g/denverchurch?src=hpp

In this episode of Oldest Stories, we cover Sargon II of Assyria and his most famous campaign: the Great Invasion of Urartu (714 BCE), centered on the extraordinary Assyrian text known as Sargon's Letter to Ashur. This episode examines the Neo-Assyrian Empire, Assyrian military strategy, intelligence networks, and imperial warfare in the late 8th century BCE, drawing directly from Assyrian royal inscriptions, letters, and annals.We follow Sargon II (r. 722–705 BCE) from the construction of Dur-Sharrukin (Khorsabad) through his campaigns in Mannea, Zikirtu, Zamua, the Zagros Mountains, and deep into Urartian territory near Lake Van. Special attention is given to Assyrian spy networks and intelligence reports, including letters from the Assyrian agent Assur-resuwa, which provide rare, detailed insight into ancient espionage, reconnaissance, and military planning.The episode analyzes the Letter to Ashur, one of the most detailed narrative texts to survive from ancient Mesopotamia, describing Sargon's march routes, logistics, road construction, mountain warfare, pitched battles, and large-scale destruction. We discuss how this text differs from typical Assyrian annals, why it was written, and how it shaped Sargon's reputation as a conqueror.Major topics include:• Sargon II and the Sargonid dynasty• Assyrian military organization and logistics• Ancient Near Eastern intelligence and espionage• The Assyrian–Urartian rivalry• Mannea, Zikirtu, Musasir, and Nairi• The sack of Musasir (Ardini) and the capture of the god Ḫaldi• Destruction of Urartian cities, orchards, irrigation systems, and tax bases• Imperial propaganda vs historical reality• Ancient warfare in the Zagros Mountains• Neo-Assyrian imperial ideology and kingship• The beginning of Assyria's late imperial “golden age”This episode is ideal for listeners interested in Assyrian history, ancient Mesopotamia, Urartu, biblical-era history, ancient warfare, Near Eastern archaeology, and primary historical sources from the first millennium BCE.Oldest Stories is a long-form history podcast focused on the ancient Near East, especially Mesopotamia, Assyria, Babylon, and the surrounding world. New episodes explore royal inscriptions, letters, myths, daily life, and the political realities behind ancient empires.I am also doing daily history facts again, at least until I run out of time again. You can find Oldest Stories daily on Tiktok and Youtube Shorts.If you like the show, consider sharing with your friends, leaving a like, subscribing, or even supporting financially:Buy the Oldest Stories books: https://a.co/d/7Wn4jhSDonate here: https://oldeststories.net/or on patreon: https://patreon.com/JamesBleckleyor on youtube: https://www.youtube.com/channel/UCCG2tPxnHNNvMd0VrInekaA/joinYoutube and Patreon members get access to bonus content produced when and as I have time.

Deconstruction of a Slur: How the Patriarchy Invented the "World's Oldest Profession" | Season 3, Episode 1The phrase “world's oldest profession” isn't history—it's a linguistic weapon. In the Season 3 premiere, we expose how this slur was forged to erase sacred feminine power and control the narrative of history itself.We journey to the ancient world, where women served as divine diplomats, ritual healers, and sovereign artists—from the Hors of Inanna's temple and the hierodules of Aphrodite to the Devadasis of India and the Qedeshah. This episode traces the "Great Unweaving": the systematic campaign by colonial patriarchy to reduce these complex spiritual vocations to a single, shamed physical act, creating the Madonna-whore dichotomy to fracture female identity.This episode explores:· The 16th-century invention of the word "prostitution" as a semantic weapon.· Sacred sexuality in Mesopotamia, Greece, and India as essential civic and spiritual infrastructure.· The original, powerful meanings of "virgin" (one-in-herself) and "whore" (from "Hor," the Beloved One).· How the colonial gaze pathologized holistic practice into stigmatized act.· Modern reclamation through voices like priestess Tina Heals.· The ongoing impact of this history on power, psychology, and culture today.This is a journey into herstory, a reclamation of power, and a call to decolonize our imagination.

More than 5,000 years ago, a revolutionary script emerged in the fertile lands of Mesopotamia that would transform how people counted, governed, worshipped and told stories. This was cuneiform, the world's earliest known writing system.In this episode of The Ancients, Tristan Hughes is joined by Dr Irving Finkel to uncover how cuneiform actually worked and how you would write it yourself. From humble beginnings as simple pictograms tracking beer and grain, to the wedge-shaped signs that recorded myths, laws and epic tales long before the Bible, this episode explores how cuneiform spread across Sumer, Babylon, Assyria and Persia — and why these clay tablets remain one of archaeology's richest windows into the ancient world.MORENoah's Ark and the FloodListen on AppleListen on Spotify The World's Oldest LettersListen on AppleListen on Spotify Watch this episode on our NEW YouTube channel: @TheAncientsPodcastPresented by Tristan Hughes. Audio editor is Aidan Lonergan. The producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here:https://insights.historyhit.com/history-hit-podcast-always-on Hosted on Acast. See acast.com/privacy for more information.

ISAIAH REPEATEDLY condemned the practice of summoning spirits from the netherworld. It's not always apparent because translators often didn't have an understanding of the cult of the dead that surrounded ancient Israel, and the impact it had on the Israelites. After prophesying the imminent destruction of the northern kingdom of Israel by Assyria, the prophet condemned the people of Judah for turning to mediums and necromancers to ”inquire of the dead on behalf of the living”. Derek wrote about Isaiah 8:18–22 in The Second Coming of Saturn: The prophet described those who looked to the spirit realm for oracles as people who were already dead: They live in darkness, and they're “greatly distressed and hungry,” like the pagan dead of Mesopotamia who are not properly cared for by their descendants. In verse 21, Isaiah makes the connection to the dead explicit, writing that these unhappy souls will “pass through” the land. The Hebrew verb ‘ābar is based on the same root, ʿbr, from which we get ʿōberim—“Travelers,” as in the spirits of the dead who “travel” or “cross over” from the land of the dead to the world of the living; it's the same word used by the pagan Canaanites to describe the Rephaim summoned from the underworld through rituals to the threshing-floor of El on Mount Hermon.What Isaiah described is the punishment for those who defied God by using ritual pits to summon the spirits of the dead—they become like the unhappy dead themselves. When they realize their fate, “they will be enraged.” But in the context of the passage, with an understanding of the cult of the dead and the role of the “king” god in it, a better translation of the following sentence is this: “And they shall curse by Molek and by their ghosts.” (Elohay, the word translated “ghosts,” isn't always a reference to God. The basic meaning is “one who lives in the spirit realm.” Context is king, and here “ghosts” or “spirits” is a more accurate reading than “God.”)-- The Second Coming of Saturn, p. 188. Sharon's niece, Sarah Sachleben, has been diagnosed with stage 4 bowel cancer, and the medical bills are piling up. If you are led to help, please go to GilbertHouse.org/hopeforsarah. Our new book The Gates of Hell is now available in paperback, Kindle, and as an audiobook at Audible! Derek's new book Destination: Earth, co-authored with Donna Howell and Allie Anderson, is now available in paperback, Kindle, and as an audiobook at Audible! If you are looking for a text of the Book of 1 Enoch to follow our monthly study, you can try these sources: Parallel translations by R. H. Charles (1917) and Richard Laurence (1821)Modern English translation by George W. E. Nickelsburg and James VanderKam (link to book at Amazon)Book of 1 Enoch - Standard English Version by Dr. Jay Winter (link opens free PDF)Book of 1 Enoch - R. H. Charles translation (link opens free PDF) The SkyWatchTV store has a special offer on Dr. Michael Heiser's two-volume set A Companion to the Book of Enoch. Get both books, the R. H. Charles translation of 1 Enoch, and a DVD interview with Mike and Steven Bancarz for a donation of $35 plus shipping and handling. Link: https://bit.ly/heiser-enoch Follow us!• X: @gilberthouse_tv | @sharonkgilbert | @derekgilbert• Telegram: t.me/gilberthouse | t.me/sharonsroom | t.me/viewfromthebunker• YouTube: @GilbertHouse | @UnravelingRevelation | @thebiblesgreatestmysteries• Facebook.com/GilbertHouseFellowship Thank you for making our Build Barn Better project a reality! We truly appreciate your support. If you are so led, you can help out at GilbertHouse.org/donate. Get our free app! It connects you to these studies plus our weekly video programs Unraveling Revelation and A View from the Bunker, and the podcast that started this journey in 2005, P.I.D. Radio. Best of all, it bypasses the gatekeepers of Big Tech! The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at www.gilberthouse.org/app/. Video on demand of our best teachings! Stream presentations and teachings based on our research at our new video on demand site! Gilbert House T-shirts and mugs! New to our store is a line of GHTV and Redwing Saga merch! Check it out at GilbertHouse.org/store! Think better, feel better! Our partners at Simply Clean Foods offer freeze-dried, 100% GMO-free food and delicious, vacuum-packed fair trade coffee from Honduras. Find out more at GilbertHouse.org/store. Our favorite Bible study tools! Check the links in the left-hand column at www.GilbertHouse.org.

Step into a conversation that reimagines everything you thought you knew about astrology. In this episode of The Mystical Underground, Rob and Trish MacGregor talk with British author and “real‑life Indiana Jones” Graham Phillips about his new book, *The Original Zodiac: What Ancient Astrology Reveals About You*—a reconstruction of an 18‑sign zodiac that predates the familiar 12‑sign system by thousands of years. Phillips explains how clues from ancient Mesopotamia and the carved animals of Göbekli Tepe led him to this lost zodiac, why its animal signs—like the Spider, Swan, Vulture, Mouflon, and Lioness—may describe personality traits with surprising accuracy, and how he used a blend of historical research and modern AI to test the patterns he found. The discussion ranges from personal readings for the hosts based on their “original” signs to Phillips's wider adventures tracking down relics behind the legends of the Holy Grail, King Arthur, Merlin's possible voyage to North America, and the hidden purpose of Stonehenge as a prehistoric observatory and healing center. If you're fascinated by ancient mysteries, synchronicity, or new ways to look at your own birth chart, this episode offers a rich mix of speculative history, investigative storytelling, and cosmic what‑ifs. https://www.grahamphillips.net/

ISAIAH REPEATEDLY condemned the practice of summoning spirits from the netherworld. It's not always apparent because translators often didn't have an understanding of the cult of the dead that surrounded ancient Israel, and the impact it had on the Israelites. After prophesying the imminent destruction of the northern kingdom of Israel by Assyria, the prophet condemned the people of Judah for turning to mediums and necromancers to ”inquire of the dead on behalf of the living”. Derek wrote about Isaiah 8:18–22 in The Second Coming of Saturn: The prophet described those who looked to the spirit realm for oracles as people who were already dead: They live in darkness, and they're “greatly distressed and hungry,” like the pagan dead of Mesopotamia who are not properly cared for by their descendants. In verse 21, Isaiah makes the connection to the dead explicit, writing that these unhappy souls will “pass through” the land. The Hebrew verb ‘ābar is based on the same root, ʿbr, from which we get ʿōberim—“Travelers,” as in the spirits of the dead who “travel” or “cross over” from the land of the dead to the world of the living; it's the same word used by the pagan Canaanites to describe the Rephaim summoned from the underworld through rituals to the threshing-floor of El on Mount Hermon. What Isaiah described is the punishment for those who defied God by using ritual pits to summon the spirits of the dead—they become like the unhappy dead themselves. When they realize their fate, “they will be enraged.” But in the context of the passage, with an understanding of the cult of the dead and the role of the “king” god in it, a better translation of the following sentence is this: “And they shall curse by Molek and by their ghosts.” (Elohay, the word translated “ghosts,” isn't always a reference to God. The basic meaning is “one who lives in the spirit realm.” Context is king, and here “ghosts” or “spirits” is a more accurate reading than “God.”) -- The Second Coming of Saturn, p. 188. 

The sermon centers on the theological significance of Genesis 11, particularly the Tower of Babel, as a pivotal moment where humanity's rebellion against God's command to spread across the earth culminates in divine judgment through linguistic confusion and dispersion. It traces the divine plan of redemption from Babel's pride to the call of Abram, emphasizing that God's redemptive purpose unfolds through a chosen lineage—Shem, Terah, and ultimately Abram—despite the pervasive spiritual darkness of a world governed by fallen angelic powers, or 'gods,' who were entrusted with stewardship over nations but corrupted by pride and idolatry. The sermon draws from Isaiah, Jeremiah, and Revelation to affirm that Babylon, as a literal city in Mesopotamia, symbolizes the ultimate spiritual opposition to God and will be destroyed in the end times, while also warning that modern systems of power and perversion reflect the same demonic origins. It underscores that God's salvation is not limited to Israel but extends to all nations through Abram's blessing, and that believers today are called to spiritual warfare against unseen spiritual forces, standing firm in truth and justice, knowing that God will ultimately judge all evil and restore all things.

So Dom Crossan (JC) and Philip Clayton (PC) came together for this conversation I've been hoping would happen for a year and a half, and it was everything I wanted. We started with this question about why atheist political philosophers like Badiou and Žižek are turning to Paul because they need someone who has a militancy about being human that can resist civilization's death-dealing power. Dom and Phil had this beautiful back-and-forth about whether we should start with Cosmology or the Bible - Dom says both, simultaneously, which is a contradiction but he owns it. They talked about civilization as fundamentally violent since Mesopotamia, whether we're a sustainable species, and what it means that we can finally ask that question seriously. The Kingdom of God language came up as "kin-dom" - returning to our evolutionary origins where we lived in groups of about 200 people, before agriculture trapped us in civilization. Phil made this point about how our brains were formed on the grasslands of Africa for hundreds of thousands of generations, and now we're living in a hyper-civilized world where the devil looks primitive compared to OpenAI's $500 billion valuation. The hope is in asking the right questions, in returning to a kin-dom structure, and in Jesus sending out his disciples to do healing, not setting up a healing shop in Nazareth. You can WATCH the conversation on YouTube ⁠Join us at Theology Beer Camp, October 8-10, in Kansas City! As a scholar, Philip Clayton (Ingraham Professor, Claremont School of Theology) works at the intersection of science, philosophy, and theology. As an activist (president of EcoCiv.org, President of IPDC), he works to convene, facilitate, and catalyze multi-sectoral initiatives toward ecological civilization. As a disciple of Jesus, he finds himself energized by the Spirit in the Quaker community. John Dominic Crossan, professor emeritus at DePaul University, is widely regarded as the foremost historical Jesus scholar of our time. He is the author of several bestselling books, including The Historical Jesus, How to Read the Bible and Still Be a Christian, God and Empire, Jesus: A Revolutionary Biography, The Greatest Prayer, The Last Week, and The Power of Parable. He lives in Minneola, Florida. ⁠⁠UPCOMING ONLINE LENT CLASS: Jesus in Galilee w/ John Dominic Crossan⁠⁠⁠⁠ What can we actually know about Jesus of Nazareth? And, what difference does it make? ⁠⁠⁠⁠This Lenten class ⁠⁠⁠⁠begins where all of Dr. John Dominic Crossan's has work begins: with history. What was actually happening in Galilee in the 20s CE? What did Herod Antipas' transformation of the "Sea of Galilee" into the commercial "Sea of Tiberias" mean for peasant fishing communities? Why did Jesus emerge from John's baptism movement proclaiming God's Rule through parables—and what made that medium so perfectly suited to that message? Only by understanding what Jesus' parables meant then can we wrestle with what they might demand of us now. ⁠⁠⁠⁠The class is donation-based, including 0, so join, get info, and join up here.⁠⁠⁠ This podcast is a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Homebrewed Christianity ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠production. Follow ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠the Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, & ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 75,000 other people by joining our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 50 classes at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow the podcast, drop a review⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, send ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠feedback/questions⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or become a ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠member of the HBC Community⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

Check out BeerBiceps SkillHouse's YouTube 1O1 Course - https://youtube.beerbicepsskillhouse.in/youtube-101Share your guest suggestions hereMail - connect@beerbiceps.comLink - https://forms.gle/aoMHY9EE3Cg3Tqdx9For all BeerBiceps vlog content Watch Life Of BeerBiceps - https://www.youtube.com/@LifeOfBeerBicepsBeerBiceps SkillHouse को Social Media पर Follow करे :-YouTube : https://www.youtube.com/channel/UC2-Y36TqZ5MH6N1cWpmsBRQ Instagram : https://www.instagram.com/beerbiceps_skillhouseWebsite : https://beerbicepsskillhouse.inFor any other queries EMAIL: support@beerbicepsskillhouse.comIn case of any payment-related issues, kindly write to support@tagmango.comLevel Supermind - Mind Performance App को Download करिए यहाँ से

Repaso libre a la Transglobal World Music Chart de este mes, confeccionada a través de la votación de un panel de divulgadores de las músicas del mundo de todos los continentes, del que los hacedores de Mundofonías somos cocreadores y coimpulsores. Suenan músicas que enlazan Europa y el África Occidental, que nos llevan de la península ibérica hasta Mesopotamia, enlazando también con Persia, la India, los países nórdicos y el Mediterráneo, donde acabamos con el número 1, los italianos del Canzoniere Grecanico Salentino. Our loose overview of this month’s Transglobal World Music Chart, created through the voting of a panel of world music disseminators from all continents, of which the makers of Mundofonías are co-creators and co-promoters. We hear music that links Europe and West Africa, taking us from the Iberian Peninsula to Mesopotamia, also connecting with Persia, India, the Nordic countries and the Mediterranean, where we conclude with the number one, the Italian group Canzoniere Grecanico Salentino. - Yeko - Maliba - Miwe - Jasdeep Singh Degun - Vilambit - Jogkauns - Ragna - Systrane Forströmsson - Ragna - Ana Crismán Arpa Flamenca - Casa Jereles (bulerías) - Arpaora - Cristina Branco - Mulher da erva - Mulheres de abril - Lamia Yared & Efrén López - Anta fil husni faridoun - From Minho to Euphrates - Hami Hamoo - Africa - Siya - Stelios Petrakis - Nathenas - Lyric / Lyrikon - Canzoniere Grecanico Salentino - Pizzica di Cosimino - Il mito Canzoniere Grecanico Salentino

As we continue our series on the different flavors that each grain brings. We dive into Wheat this episode. The abundance of it, it's many uses. And it's flavor contribution to a whiskey, and the world. I hope you enjoy and Be BlessedBadmotivatorbarrels.com/shop/?aff=3https://www.instagram.com/zsmithwhiskeyandmixology?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw==Wheat is a global staple because of its high yields, extreme climate adaptability, and exceptional shelf stability. In the world of whiskey, it acts as a "gentling agent," transforming the spirit's character from bold and spicy to soft and approachable. Why Wheat is So AbundantExtreme Adaptability: Wheat grows in diverse climates across six continents, from sub-arctic regions in Scandinavia to subtropical zones in Africa.High Efficiency: Modern hybrid varieties have significantly increased production yields while maintaining a stable harvested area.Long Shelf Life: When kept dry, wheat seeds are shelf-stable for years, a historical necessity for surviving droughts and famines.Ease of Cultivation: Unlike more labor-intensive crops like rice, wheat is relatively easy to grow in massive amounts. Wheat's Contributions to WhiskeyMellowed Flavor Profile: Replacing spicy rye with wheat in a mash bill (creating "wheated bourbon") removes peppery notes, allowing the natural sweetness of corn to shine through.Soft Mouthfeel: Wheat contributes a creamy, velvety, or "pillowy" texture to the liquid, often described as a "rounded" mouthfeel.Distinct Aromas: It typically imparts notes of honey, vanilla, caramel, and freshly baked bread.Graceful Aging: Wheat's gentle nature allows it to interact harmoniously with charred oak, letting barrel notes like toffee and toasted coconut emerge without being overshadowed by heavy spice.Approachability: Because it is less aggressive on the palate, wheated whiskeys (like Maker's Mark) are frequently recommended as entry points for beginners. 1. The "Cradle" and Ancient FoundersGeographic Origin: Wheat was first domesticated around 10,000–12,000 years ago in the Fertile Crescent, particularly in modern-day southeastern Turkey and parts of the Levant.Ancestor Species: It began with wild Einkorn and Emmer, two of the "eight founder crops" of the Neolithic Revolution.The "Accidental" Harvest: Hunter-gatherers initially gathered wild grains that shattered easily. Domestication happened when humans unknowingly selected mutant strains with a "tough rachis", which kept the seeds attached to the stalk rather than scattering them, making large-scale harvesting possible.2. Genetic ComplexityPolyploidy (Genome Merging): Unlike many plants, wheat has a massive, complex genome. Modern bread wheat is "hexaploid," meaning it contains six copies of its genes. This resulted from natural hybridization events between different wild grass species and ancestral wheats over thousands of years.Resulting Adaptability: This genetic "super-stacking" gave wheat the ability to adapt to almost any climate, from the sub-arctic to the sub-tropics.3. The Shift to CivilizationPermanent Settlements: Because wheat could be easily stored for years, humans were no longer forced to follow seasonal food sources. This surplus led to permanent villages, specialized labor (like potters and bakers), and eventually the first empires in Mesopotamia and Egypt.Industrial and Green Revolutions:In the 1870s, the steel roller mill allowed for the mass production of white flour.In the 1950s–60s, Norman Borlaug (the "Father of the Green Revolution") developed semi-dwarf, high-yield varieties that doubled global production and saved millions from starvation.4. From Bread to the BottleColonial Impact: European settlers brought wheat to the Americas in the late 15th century. By the 1800s, the U.S. Great Plains became the world's "breadbasket."

Want more exclusive content?! http://prometheuslens.supercast.com to sign up for the "All Access Pass" and get early access to episodes, private community, members only episodes, private Q & A's, and coming documentaries. We also have a $4 dollar a month package that gets you early access and an ad free listening experience!====================SummaryIn this enlightening episode of the Prometheus Lens Podcast, host Doc Brown welcomes Jules from the Greypill Podcast for a deep dive into esoteric knowledge, spirituality, and ancient mythologies. The conversation explores the Anunnaki, the significance of mystery schools, and the importance of open-mindedness in understanding different perspectives. They discuss the intersection of science and religion, the role of fear in personal growth, and the necessity of questioning everything to uncover hidden truths. This episode encourages listeners to embrace their spiritual journeys and seek knowledge beyond conventional boundaries.====================

In this episode of Baseless Conspiracies, Jon Herold and Zak Paine welcome a special guest for a wide-ranging discussion that moves from current political flashpoints to deep historical and archaeological mysteries. The conversation begins with developments in Minnesota, federal law enforcement narratives, and media-driven panic before shifting into an exploration of Greenland, Venezuela, and the possibility of hidden worlds beneath the Earth's surface. The hosts examine ancient civilizations, unexplored terrain, mysterious petroglyphs, underground cave systems, and long-suppressed discoveries tied to gold, lost cultures, and forbidden archaeology. Drawing connections between modern geopolitics, historic expeditions, and speculative theories involving Antarctica, Mesopotamia, and inner-earth legends, the discussion blends current events with deep conspiracy lore. As always, the episode balances serious analysis with humor, skepticism, and late-night Badlands energy, inviting listeners to question official narratives and reconsider what might still be hidden from public view.

The Apocalypse of Pseudo-Methodius was one of the medieval world's most popular and widely translated texts. Composed in Syriac in Mesopotamia in the seventh century, this supposed revelation presented a new, salvific role for the Roman Empire, whose last emperor, it prophesied, would help bring about the end of the ages. In this first book-length study of Pseudo-Methodius, Christopher J. Bonura uncovers the under-appreciated Syriac origins of this apocalyptic tract, revealing it as a remarkable response to political realities faced by Christians living under a new Islamic regime. Tracing the spread of Pseudo-Methodius from the early medieval Mediterranean to its dissemination via the printing presses of early modern Europe, Bonura then demonstrates how different cultures used this new vision of empire's role in the end times to reconfigure their own realities. The book also features a new, complete, and annotated English translation of the Syriac text of Pseudo-Methodius. New books in Late Antiquity is Presented by Ancient Jew Review. Christopher J. Bonura is Assistant Professor of History at Mount St. Mary's University in Maryland, and Visiting Assistant Professor Costigan Distinguished Lecturer at the University of Washington. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Apocalypse of Pseudo-Methodius was one of the medieval world's most popular and widely translated texts. Composed in Syriac in Mesopotamia in the seventh century, this supposed revelation presented a new, salvific role for the Roman Empire, whose last emperor, it prophesied, would help bring about the end of the ages. In this first book-length study of Pseudo-Methodius, Christopher J. Bonura uncovers the under-appreciated Syriac origins of this apocalyptic tract, revealing it as a remarkable response to political realities faced by Christians living under a new Islamic regime. Tracing the spread of Pseudo-Methodius from the early medieval Mediterranean to its dissemination via the printing presses of early modern Europe, Bonura then demonstrates how different cultures used this new vision of empire's role in the end times to reconfigure their own realities. The book also features a new, complete, and annotated English translation of the Syriac text of Pseudo-Methodius. New books in Late Antiquity is Presented by Ancient Jew Review. Christopher J. Bonura is Assistant Professor of History at Mount St. Mary's University in Maryland, and Visiting Assistant Professor Costigan Distinguished Lecturer at the University of Washington. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

The Apocalypse of Pseudo-Methodius was one of the medieval world's most popular and widely translated texts. Composed in Syriac in Mesopotamia in the seventh century, this supposed revelation presented a new, salvific role for the Roman Empire, whose last emperor, it prophesied, would help bring about the end of the ages. In this first book-length study of Pseudo-Methodius, Christopher J. Bonura uncovers the under-appreciated Syriac origins of this apocalyptic tract, revealing it as a remarkable response to political realities faced by Christians living under a new Islamic regime. Tracing the spread of Pseudo-Methodius from the early medieval Mediterranean to its dissemination via the printing presses of early modern Europe, Bonura then demonstrates how different cultures used this new vision of empire's role in the end times to reconfigure their own realities. The book also features a new, complete, and annotated English translation of the Syriac text of Pseudo-Methodius. New books in Late Antiquity is Presented by Ancient Jew Review. Christopher J. Bonura is Assistant Professor of History at Mount St. Mary's University in Maryland, and Visiting Assistant Professor Costigan Distinguished Lecturer at the University of Washington. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The Apocalypse of Pseudo-Methodius was one of the medieval world's most popular and widely translated texts. Composed in Syriac in Mesopotamia in the seventh century, this supposed revelation presented a new, salvific role for the Roman Empire, whose last emperor, it prophesied, would help bring about the end of the ages. In this first book-length study of Pseudo-Methodius, Christopher J. Bonura uncovers the under-appreciated Syriac origins of this apocalyptic tract, revealing it as a remarkable response to political realities faced by Christians living under a new Islamic regime. Tracing the spread of Pseudo-Methodius from the early medieval Mediterranean to its dissemination via the printing presses of early modern Europe, Bonura then demonstrates how different cultures used this new vision of empire's role in the end times to reconfigure their own realities. The book also features a new, complete, and annotated English translation of the Syriac text of Pseudo-Methodius. New books in Late Antiquity is Presented by Ancient Jew Review. Christopher J. Bonura is Assistant Professor of History at Mount St. Mary's University in Maryland, and Visiting Assistant Professor Costigan Distinguished Lecturer at the University of Washington. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

The Apocalypse of Pseudo-Methodius was one of the medieval world's most popular and widely translated texts. Composed in Syriac in Mesopotamia in the seventh century, this supposed revelation presented a new, salvific role for the Roman Empire, whose last emperor, it prophesied, would help bring about the end of the ages. In this first book-length study of Pseudo-Methodius, Christopher J. Bonura uncovers the under-appreciated Syriac origins of this apocalyptic tract, revealing it as a remarkable response to political realities faced by Christians living under a new Islamic regime. Tracing the spread of Pseudo-Methodius from the early medieval Mediterranean to its dissemination via the printing presses of early modern Europe, Bonura then demonstrates how different cultures used this new vision of empire's role in the end times to reconfigure their own realities. The book also features a new, complete, and annotated English translation of the Syriac text of Pseudo-Methodius. New books in Late Antiquity is Presented by Ancient Jew Review. Christopher J. Bonura is Assistant Professor of History at Mount St. Mary's University in Maryland, and Visiting Assistant Professor Costigan Distinguished Lecturer at the University of Washington. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

The Apocalypse of Pseudo-Methodius was one of the medieval world's most popular and widely translated texts. Composed in Syriac in Mesopotamia in the seventh century, this supposed revelation presented a new, salvific role for the Roman Empire, whose last emperor, it prophesied, would help bring about the end of the ages. In this first book-length study of Pseudo-Methodius, Christopher J. Bonura uncovers the under-appreciated Syriac origins of this apocalyptic tract, revealing it as a remarkable response to political realities faced by Christians living under a new Islamic regime. Tracing the spread of Pseudo-Methodius from the early medieval Mediterranean to its dissemination via the printing presses of early modern Europe, Bonura then demonstrates how different cultures used this new vision of empire's role in the end times to reconfigure their own realities. The book also features a new, complete, and annotated English translation of the Syriac text of Pseudo-Methodius. New books in Late Antiquity is Presented by Ancient Jew Review. Christopher J. Bonura is Assistant Professor of History at Mount St. Mary's University in Maryland, and Visiting Assistant Professor Costigan Distinguished Lecturer at the University of Washington. Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Join Lionel on this edition of The Other Side of Midnight as he reclaims the "nutso hour" for "Ventilation Friday," dissecting the history and weaponization of the label "crazy". From the demonology of Mesopotamia to the subjectivity of the DSM, Lionel explores how society confuses political dissent with mental illness and navigates the thin line between eccentricity and psychosis. Drawing on his past as a prosecutor handling Baker Acts and insanity pleas, Lionel reveals the "psychiatric underbelly" of the legal system, sharing chilling memories of the "Thorazine shuffle" and the tragic case of Billy Ferry. The lines are open for a raw, unfiltered session as listeners share harrowing stories of hallucinations and self-mutilation, sparking debates on whether these crises are caused by high-potency cannabis, neurochemistry, or demonic possession. Finally, the conversation turns to the digital afterlife, the blasphemy of sports prayers, and unsentimental dating advice: forget romance—marriage is a business, so run a credit report before you say "I do". Learn more about your ad choices. Visit megaphone.fm/adchoices

It's "Ventilation Friday" on The Other Side of Midnight, and Lionel is reclaiming the "nutso hour" from the critics who dismiss overnight radio listeners as the "flotsam and jetsam" of humanity. In this episode, Lionel dissects the history and weaponization of the label "crazy"—from the demonology of Mesopotamia and the horrors of Bedlam to the CIA's psychic "Operation Stargate" and the subjectivity of the DSM. He tackles modern controversies like Candace Owens' time-travel theories and the "mental illness" of political dissent, while debunking myths about Tourette's and "Berserker" Vikings. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Oldest Stories, we step back from the famous conquests of the Neo-Assyrian Empire to ask a more fundamental question: what did ancient warfare actually look like on the ground, and how did the Assyrian army emerge from thousands of years of evolving combat traditions? Focusing on the world that produced the Sargonid military system, this episode examines the deep origins of organized warfare in Mesopotamia, from tribal raiding and Bronze Age spear lines to the psychological mechanics of close-order combat.Rather than starting with siege engines, cavalry, or elite archers, this episode explores the forgotten core of ancient war: spear and shield formations, skirmishers, early missile troops, and the human fear dynamics that governed how battles were fought long before gunpowder. Drawing on archaeology, art, and written sources, it traces how stone-age raiding gave way to Bronze Age mass formations, how copper and bronze transformed lethality, and why settled societies developed fundamentally different military solutions than nomadic peoples.The episode also explores why chariots dominated the Near East for centuries, how massed missile fire and mobility eventually broke their supremacy, and why the Iron Age battlefield became increasingly archer-centric. Along the way, it challenges modern assumptions shaped by reenactment, popular media, and strategy games, and argues that much of what we think we know about ancient melee combat is far more uncertain than commonly admitted.By the time Sargon II inherits the Assyrian throne, the Near East is saturated with every major pre-gunpowder warfare paradigm at once: tribal raiding, mass infantry lines, chariot elites, archers, cavalry, and logistical warfare. This episode sets the stage for understanding why the Neo-Assyrian army was not simply brutal or technologically advanced, but uniquely adapted to a specific and highly complex threat environment.This is the first part of a multi-episode exploration of the Assyrian military system, laying the conceptual and historical groundwork for a detailed examination of how the Sargonid army actually functioned in battle. If you are interested in ancient warfare, Assyrian history, Bronze and Iron Age combat, or the realities behind spear and shield fighting, this episode provides essential context.I am also doing daily history facts again, at least until I run out of time again. You can find Oldest Stories daily on Tiktok and Youtube Shorts.If you like the show, consider sharing with your friends, leaving a like, subscribing, or even supporting financially:Buy the Oldest Stories books: https://a.co/d/7Wn4jhSDonate here: https://oldeststories.net/or on patreon: https://patreon.com/JamesBleckleyor on youtube: https://www.youtube.com/channel/UCCG2tPxnHNNvMd0VrInekaA/joinYoutube and Patreon members get access to bonus content about Egyptian culture and myths.

[00:00:00] George Buhnici: Invitatul nostru în această seară este profesorul nostru preferat, domnul Dumitru Borțun. [00:00:05] Bine ați revenit, domnul profesor! Mulțumesc! Avem o teme fierbință la ordinea zile și una [00:00:10] dintre cele mai importante. Voi începe cu breaking news-ul săptămânii acestea. [00:00:15] asasinarea în public a unei dintre cei mai importanti să le spunem [00:00:20] așa, exponenței republicanilor MAGA din Statele [00:00:25] Unite Un tânăr de 31 de ani, Charlie Kirk, împușcat de un [00:00:30] aparent radicalizat care credea el că Charlie Kirk [00:00:35] împrăștie ură.[00:00:36] Dumitru Bortun: Da, dar se pare că ăsta e mai fascist decât [00:00:40] Kirk. Sunt doi radicali care au un discurs alurii [00:00:45] și unul și altul. [00:00:47] George Buhnici: Ok. Sunt doar câteva zile de la [00:00:50] moartea lui Charlie Kirk. Noi suntem la un pic de distanță, destul de safe. Acolo spiritele sunt atât de fierbinți [00:00:55] încât... Guvernatorul statului iutaiei le-a recomandat oamenilor să plece de pe social media pentru că era furia [00:01:00] prea mare.Trăim într-o economie a furiei. Însă deci de la distanță din [00:01:05] experiența noastră, când vă uitați și la Charlie Kirk și la asasinul lui, [00:01:10] nu vedeți o victimă și un agresor? [00:01:13] Dumitru Bortun: Ba da. Și [00:01:15] regret că un om tânăr și doar un [00:01:20] influencer, nu un om care apasă pe butoane, care ia decizii politice [00:01:25] Este omorât. Lasă în urma lui [00:01:30] doi copii fără tată, lasă o soție tânără, [00:01:35] neconsolată deci lucrurile astea sunt oribile.Dar [00:01:40] vreau să vă spun că asistăm la [00:01:45] simptomul unei rupturi foarte puternice în societatea americană. [00:01:50] Pentru că un astfel de eveniment nu polarizează o societate în halul ăsta, [00:01:55] dacă societatea respectivă nu este deja polarizată, dacă nu e [00:02:00] ruptă în două părți, cel puțin. Deci ruptura [00:02:05] preexista. [00:02:06] George Buhnici: Ok, vedem deja această ruptură care este [00:02:10] amplificată de toate părțile implicate de an de zile în Statele Unite, nu e nouă.Am văzut o [00:02:15] mâncă dinaintea lui Obama, apoi s-a transferat primar Am Trump [00:02:20] și a lui Biden și acum am ajuns la punctul la care vedem tentative de asasinat tot mai [00:02:25] des. Am văzut și cea împotriva lui Donald Trump, am văzut atentate teroriste, au fost denumite [00:02:30] încindierile showroom-urilor Tesla, tot pe motive politice.În momentul [00:02:35] acesta vedem această ruptură care ajunge în faza pe gloanțe, ca să zicem așa. [00:02:40] Faza pe, cum zic cei din zona militară, faza kinetică. [00:02:44] Dumitru Bortun: [00:02:45] Da, da. Este întâi faza violenței simptomale Simbolice, [00:02:50] când ne vorbim urât și ne jurăm, urmează faza violenței [00:02:55] fizice. După aceea urmează faza [00:03:00] gloanțelor, cum bine ați spus, și, Doamne ferește [00:03:05] următoarea este faza războiului civil.Deci genul [00:03:10] ăsta de conflict este amplificat din păcate de noile [00:03:15] mijloace de comunicare în masă, așa zisele new [00:03:20] media, tot ce ține de internet, de rețele sociale, de bloguri, de [00:03:25] vloguri și așa mai departe. Podcast-uri. [00:03:28] George Buhnici: Charlie Kirk [00:03:30] este un om născut din acest val de social media. Este unul dintre oamenii care a [00:03:35] folosit excepțional de bine algoritmul, avea [00:03:40] propriului podcast și a creat un ONG și a creat această faimă de om care [00:03:45] poate să dezbată cu oricine, mai ales în public, să zicea în universități și transforma chestia asta.[00:03:50]Un pe care îl publica peste tot. A devenit extrem de influent și a atras [00:03:55] destul de mulți oameni care au ajuns să-l susțină pe Donald Trump [00:04:00][00:04:00] Dumitru Bortun: prin aceste [00:04:01] George Buhnici: activări ale lui. [00:04:02] Dumitru Bortun: Sunt de acord că era foarte talentat [00:04:05] și că avea un talent deosebit de a mobiliza, avea o [00:04:10] anumită carismă de la modul în care arăta, la modul în care [00:04:15] vorbea, punea problema.Dar vreau să vă spun că, așa [00:04:20] zisele... Dezbatere ale lui nu erau chiar [00:04:25] dezbateri Vedeți că există pe internet, spun pentru cei care ne [00:04:30] urmăresc, dumneavoastră știți, pentru că le-am primit chiar de la dumneavoastră, sunt [00:04:35] două filme cu un cadru didactic un lecturer de la [00:04:40] Universitatea Cambridge, care face analiză pe text, [00:04:45] face analiză de discurs.[00:04:47] George Buhnici: Și vorbim despre niște dezbateri [00:04:50] pe care Charlie Kirk le-a făcut în Europa, a fost la Cambridge, la [00:04:55] Oxford și s-au zis acolo încercând să convingă universitățile britanice [00:05:00] să se lepede de ochism. [00:05:03] Dumitru Bortun: Să se [00:05:05] lepede de tot ce înseamnă stânga. Ochismul este doar pretextul. Așa. Vor să [00:05:10] scoată universitățile de sub influența mișcărilor [00:05:15] de stânga.Cele care vorbesc despre o societate deschisă despre emanciparea [00:05:20] oamenilor despre libertatea de alegere, despre [00:05:25] progres și care [00:05:30] sunt teme nesuferite celor de dreapta din Statele Unite. [00:05:35] Și am început cu aceste mari universități legendare [00:05:40] universități din Europa. Eu vreau să vă spun că acest film, care este [00:05:45] un...Studiu este un film didactic foarte reușit. Eu mi-am și [00:05:50] scos pe hârtie după ce mi-ați trimis... [00:05:55] Filmul, mi-am scos grășelile, pentru că și eu [00:06:00] predau gândire critică. Fallacies, nu? Fallacies. Erori de gândire [00:06:05] din perspectiva teoriei critical thinking. Și sunt de [00:06:10] pildă moving the goalpost, adică a schimba regulile [00:06:15] sau chiar subiectul sau criteriile după care discuți [00:06:20] și analizezi o problemă în timpul discuției.Sau burden of [00:06:25] prof, datoria de a dovedi ceva, o presiune de a dori ceva [00:06:30] pe care o pui în celuilalt. Sau post hoc, ergo [00:06:35] procter hoc. Post hoc înseamnă în latină după aceea, procter hoc, [00:06:40] din cauza aceea. Acest sofism, că dacă ceva urmează după [00:06:45] altceva, înseamnă că este efectul acelui fenomen. Doar pentru că e [00:06:50] după el.Nu e neapărat o relație. cauzală. El practică această [00:06:55] eroare de argumentare. Formă personal incredibility, [00:07:00] incredality, adică neîncrederea personală. Eu nu cred în ce spui. Tu nu poți [00:07:05] să credi așa ceva. [00:07:05] George Buhnici: Într-o dezbatere științifică chestia asta e inacceptabilă [00:07:08] Dumitru Bortun: E inacceptabilă. Nu mă interesează [00:07:10] că tu nu poți să crezi.E problemă subiectivă. Poate te-a bătut taică tu când erai mic. Poate [00:07:15] ai avut un unchi care era șeptic. Nu știu care e istoria ta [00:07:20] personală. De ce nu crezi treaba asta? Deci... Pe urmă [00:07:25] red herring, cherry picking, sunt mai multe [00:07:28] George Buhnici: [00:07:30] tehnici [00:07:31] Dumitru Bortun: tacticile, numește ele giz galop, [00:07:35] argument from tradition, pentru că s-a mai întâmplat, [00:07:40] înseamnă că e adevărat.Pentru că, așa, [00:07:45] argumentele circulare, de genul avortul e greșit fiindcă este o [00:07:50] crimă iar crimă este greșită. Deci te învârți în același, fără să [00:07:55] demonstrezi de ce este o crimă. Ai sărit peste etapa asta. [00:08:00] Cel care te ascultă aude doar faptul că crimă e [00:08:05] greșită ceea ce e corect, și tragi concluzia că și avortul e greșit.[00:08:10] Fără să... Argumentezi implicația de la mijloc. [00:08:15] Corect Este o crimă. Deflection. Deflection [00:08:20] înseamnă abatere, abatere la subiect. Mă abat de la subiect pentru că simt că tu [00:08:25] îl argumentezi mai bine și că eu nu mai am argumente. Corect Și atunci [00:08:30] schimbă subiectul, mă abat de la... Și în sfârșit special [00:08:35] plating, când decretăm că ceva este o excepție fără să [00:08:40] argumentăm.Bine ce special plating Spui tu, e o excepție În general, lucrurile astea au cum zic eu, fără [00:08:45] să... Toate lucrurile astea au fost depistate de [00:08:50] acest profesor de la Cambridge. Și puse pe film și a arătat fragment [00:08:55] din discuție între Kirk și un student [00:09:00] de la Universitatea în Cambridge, unde arăta cum a făcut această [00:09:05] greșeală.Deci una dintre erorile de [00:09:10] argumentare este că tu nu dovedești adevărul a ceea ce [00:09:15] spui dar aștepți ca celălalt să contrazică, spune, [00:09:20] dovedește-mi că n-am treptate. Nu e datoria lui să dovească că n treptate, e datoria ta să [00:09:25] dovedești că ai treptate. Deci dialogul ăsta era mai mult, cum să vă spun, un show, [00:09:30] un spectacol, din care probabil câștiga și bani, dar era finanțat [00:09:34] George Buhnici: [00:09:35] de mulți miliardari Charlie Kirk și nu doar el, prin acel ONG Turning Point [00:09:40] USA.Pentru cei care vor un pic mai mult context, nu știu câtă răbdare aveți să urmăriți toată [00:09:45] scena asta americana, eu o fac destul de îndeaproape, Charlie Kirk, [00:09:50] într-adevăr folosea exact toate texturile tehnicele pe care le-a spus și ceva în plus, dar reușise să fie atrăgător pentru [00:09:55] social media, pentru că livra soundbites, livra TikTok-uri, livra chestii condensate [00:10:00] într-un minut, în care te convingea că creștinismul este bun, iar islamul este [00:10:05] greșit, că albii sunt mai buni că negrii sunt răi, că omosexualitatea este sau nu [00:10:10] acceptabilă, căsătoria într-un fel Și în momentul în care era pus în fața unei dezbateri cu [00:10:15] oameni cu pregătire, cu educație, argumentele lui de foarte multe ori cedau.Asta s-a [00:10:20] întâmplat inclusiv în anumite universități Însă de cele mai multe ori Reușea să facă chestia asta cu [00:10:25] studenți În scena publică De pe o poziție în asta Nu știu câți dintre voi ați urmărit să tea [00:10:30] într-un cort Cu oameni în fața lui Ca și cum ar propovădui ceva Știți că e [00:10:35] interesantă chestia asta Că toți avem într-un fel sau altul până la un punct Acest cult al lui Iisus Că vrem să ne [00:10:40] împărtășim adevărul nostru Iar cei care interacționea el De foarte multe ori erau puși pe piciorul din [00:10:45] spate Pentru că el era un comunicator Excepțional de bun Ce [00:10:48] Dumitru Bortun: povestiți dumneavoastră [00:10:50] se numește în teoria discursului Miza scenă Punere în scenă [00:10:55] Sau încadrare unui discurs El asta făcea făcea frameworking [00:10:59] George Buhnici: Cu [00:10:59] Dumitru Bortun: [00:11:00] cortul ăla [00:11:01] George Buhnici: Exact, și el din cortul ăla Sătea de vorbă interacțiunea cu oameni pe [00:11:05] care îi bombarda Cu toate argumentele Pe care le-a spus puțin mai devreme Pentru oameni cu [00:11:10] pregătire filozofică Semiotică, comunicare, toate lucrurile astea Erau transparente [00:11:15] vedeau Prin ele, mai ales că făcea de foarte mult Tot ce a spus dumneavoastră Într-o dezbatere foarte [00:11:20] articulată cu acel student De la Cambridge, tot muta ținta Pentru că una dintre [00:11:25] temele De dezbatere de acolo, foarte scurt Ca să vă dau un rezumat o să vă dau link-urile Pentru aceste [00:11:30] analize Să le dați [00:11:31] Dumitru Bortun: neapărat, că sunt instructive Pentru că și [00:11:35] ascultătorii Noșterii trebuie să învețe Să se ferească de [00:11:40] Oratorii păcălici Care păcălesc auditorii [00:11:43] George Buhnici: Corect [00:11:45] Vă dau un exemplu foarte simplu Unul dintre argumentele lui Charlie Kirk este că [00:11:50] Creștinismul a susținut întotdeauna monogamia și asta este căsătorie într-un bărbat și o [00:11:55] femeie.Și că asta este bună pentru că nici o civilizație avansată [00:12:00] nu a avut căsătorie între persoane de același sex. [00:12:05] Și este contrazis. Și atunci nu insistă, nu doar să fie acceptată, să fie în lege, să fie legiferată. Și [00:12:10] studentul vine și spune, a fost legiferată în Mesopotamia. În Mesopotamia putea să ai [00:12:15] căsătorie între un bărbat și un bărbat.[00:12:17] Dumitru Bortun: Legar. O mare civilizație. [00:12:18] George Buhnici: O mare civilizație. Și îl [00:12:20] spune, da, da și la ce i-a ajutat chestia asta? Din nou tot muta ținta. Și zice, păi, a rezistat niște mii ani. Măi, la [00:12:25] civilizație americană nu are încă mii de Dar aminte, mii de ani de civilizație. [00:12:30] Acum, nu trebuie să fim de acord sau nu cu ce au făcut cei din Mesopotamia.Mesopotamia nu mai e [00:12:35] astăzi. Problema este cum [00:12:37] Dumitru Bortun: argumentăm. Exact. [00:12:39] George Buhnici: Bun. [00:12:40] Am vorbit așadar despre care este semnificația acestui asasinat. Nu vom lămuri încă, dar mie [00:12:45] mi-este clar că ce va urma, vor fi mai puține astfel de dezbatări în public. Exista totuși [00:12:50] valoare în ceea ce văd eu că făcea Charlie Kirk, faptul că pornea o conversație și cu oameni care [00:12:55] Nu îl simpatizau, nu erau de acord cu el și care chiar puteau să îl [00:13:00] dezbată.Nu aveau forța lui de expunere, dar puteam să vedem, cei care am urmărit [00:13:05] suficient de mult, că dincolo de prove me wrong a lui Charlie Kirk, da, [00:13:10] erau momente când era wrong. Dar foarte mulți politicieni se feresc de dezbatări. Și asta este [00:13:15] meritul lui, faptul că au umplut un gol. Bun. [00:13:20] Și acum, întrebarea, că noi avem o listă de teme aici prin care trebuie să trecem, nu avem foarte mult [00:13:25] timp la dispoziție, de aia o să ne vedeți că poate că ne grăbim un pic, dar încercăm, nu știu cât puteți să stați, [00:13:30] e seara, e duminică vă mulțumim că ați venit.Întrebarea care vine acum [00:13:35] este, totuși când devine acest free speech, acest absolutism al [00:13:40] libertății [00:13:41] Dumitru Bortun: de expresie, [00:13:41] George Buhnici: că putem să spunem orice, [00:13:45] unde se oprește această unde punem o limită pentru această exprimare, pentru [00:13:50] orice, ca să nu ajungem în astfel de situații în care unul din tabăra cealaltă să spună trebuie să te [00:13:55] opresc cu orice preț, pentru că împrăștii ură, între ghilemele.[00:13:58] Dumitru Bortun: Să fie clar aici sunt [00:14:00] două extreme, domnul Bucnici Primul lucru pe care îl vreau să-l spun este [00:14:05] că nu e cazul să apelăm la așa zisul bun simț, că aud foarte des [00:14:10] lucrurile astea la comentatori superficiali pe postul de [00:14:15] televiziune pe rețele sociale. Bunul simț este un ghid foarte bun, [00:14:20] pentru că bunul simț e definit cultural.El difere de la o [00:14:25] cultură la altă cultură, de la o subcultură la altă subcultură deci e [00:14:30] circumscris unei culturi sau subculturi. Deci bunul simț nu este universal. [00:14:35] Deci nu rezolvă. La nivelul unei societăți imense, cum e societatea nord-americană, [00:14:40] n-ai cum să apelezi la bunul simț ca... La un criteriu [00:14:45] universal valabil pentru a te opri unde trebuie cu libertatea de expresie.Și [00:14:50] atunci vă spun două lucruri. Sunt două extreme aici. Pe de o parte, [00:14:55] libertatea de expresie dusă la paroxism poate să ducă la [00:15:00] [00:15:05] violență. [00:15:10] Deci odată este violența asta [00:15:15] verbală, violență [00:15:20] simbolică, violență psihologică prin priviri, până la [00:15:25] violența gloanțelor, cum spuneați, și până la, Doamne ferește un război [00:15:30] civil.Deci violența poate să ducă pentru că eu îmi exprim [00:15:35] gândurile mele fără să am nicio oprelișe, pentru că mă prevalez [00:15:40] amendamentului al Constituției Americanei, libertatea de expresie. [00:15:45] Ori, libertatea de expresie poate să ducă la faptul că îi jignesc pe seminii mei, că [00:15:50] le dau motive să-mi furie, le dau motive să se răzbune, [00:15:55] să-mi replice și așa mai departe.Pentru asta s-a inventat [00:16:00] ceea ce se numește corectitudine politică. Dar corectitudinea politică [00:16:05] ea limitează la extrema cealaltă pentru că mai e o problemă aici [00:16:10] De atâta corectivine politică ajungi să [00:16:15] sufoci să restrângi reptul la liberă exprimare. [00:16:17] George Buhnici: Exact. [00:16:18] Dumitru Bortun: Se [00:16:18] George Buhnici: ridică pendulul [00:16:20] în extrema cealaltă. În cealaltă [00:16:21] Dumitru Bortun: extremă.Deci nici corectivinea politică nu este [00:16:25] absolut, un criteriu absolut, pentru că asta [00:16:30] acumulează frustrări, acumulează... [00:16:33] George Buhnici: Haideți să dăm două exemple, [00:16:35] dacă vreți. Una dintre chestiile, pe care Charlie Karrick le spunea, este că [00:16:40] tinerii de culoare au mai multe probleme pentru că nu [00:16:45] trăiesc cu un tată în casă pe parcursul [00:16:50] copilăriei lor.E o chestie culturală în familiile de culoare din Statele Unite. [00:16:55] Undeva la trei din patru tați, bărbați, pleacă de acasă. [00:17:00] Și îl zicea că ăsta este un motiv pentru [00:17:05] violența lor, pentru lipsa lor... Delinvență. Delinvență. Copilăria [00:17:08] Dumitru Bortun: în stradă [00:17:09] George Buhnici: [00:17:10] Intră chestia asta la libertate de exprimare? [00:17:13] Dumitru Bortun: Intră, dar când [00:17:15] îți dai seama că jignești și pui pe jar o mare [00:17:20] categorie umană, poți să te abții și să spui așa, [00:17:25] există familii americane în care tații lipsesc, nu își îndeplinești [00:17:30] rolul și nu oferă un pattern cultural, un model cultural de [00:17:35] comportament băieților.De aici ies tinerii responsabili, [00:17:40] bărbați care nu pot întemeia o familie și care nu se vor putea purta cum trebuie cu [00:17:45] soțiile și cu copiilor. De ce? Fiindcă n-au un model anterior. Dar nu spui neapărat că-s [00:17:50] negri. Pentru că s-ar putea ca majoritatea să fie într-adevăr din [00:17:55] populația de culoare pentru că se explică [00:18:00] culturalicește.Din cultura lor există [00:18:05] treaba asta, că bărbatul poate să plece când vrea. Dar nu spui. [00:18:10] Pentru că asta se numește responsabilitate. Domnul Bun, și nu este vorba nici de a încălca... Chiar dacă [00:18:15] e [00:18:15] George Buhnici: adevărat statistic? [00:18:17] Dumitru Bortun: Dacă e adevărat statistic, [00:18:20] adevărul nu e niciodată un scop în sine. Un scop în sine e binele. Eu [00:18:25] pot să imaginez o politică adevărului spus în așa fel, într-un [00:18:30] anumit fel, într-un anumit...În un moment, unor anumiți oameni ca să facem bine nu ca să [00:18:35] facem rău. Pentru că ipocrizia aia să știți că am fost sincer. Nu mă ajută cu nimic. [00:18:40] Cu sinceritatea ta ai distrus o familie. Ai înăgrit [00:18:45] imaginea unui părinte fața copilului său. Ai distrus prestigiul unui profesor în [00:18:50] fața elevului. Poți să faci foarte mult rău fiind sincer.Ai spus adevărul [00:18:55] Sau ai spus ce credeai tu că trebuie spus. De acord. Trebuie să ne înfrânăm singuri. [00:19:00] Asta se numește responsabilitate. Adică să fii conștient de consecințele [00:19:05] faptelor tale. Și când zic fapte, zic și acte de comunicare. [00:19:09] George Buhnici: Asta este cea [00:19:10] importantă lecție pe care mi-ați dat-o și mie în vara lui 2022.Da. Că până la urmă cuvintele [00:19:15] contează. [00:19:15] Dumitru Bortun: Da. [00:19:16] George Buhnici: Pe de altă parte însă, comportamentul și afirmația lui Charlie [00:19:20] Kirk, din nou vin după ce pendulul s-a ridicat prea mult în partea cealaltă și am ajuns în situația în care [00:19:25] putem să permitem unor bărbați să se declare femei. Deși, [00:19:30] biologic, sunt masculi. Doar pentru că au decis [00:19:35] dintr-o dată că vor să se declare femei, că vor să umble pe unde sunt femeile și [00:19:40] nimeni nu se opune la această chestie Ca nu-i [00:19:42] Dumitru Bortun: jignească.[00:19:42] George Buhnici: Ca să nu-i jignească. Acea [00:19:45] corectitudine politică de care vorbiți noastră a dus-o la extrema cealaltă. Sunteți de acord că este și asta o extremă? [00:19:49] Dumitru Bortun: Da. [00:19:50] Și sunt de acord că în istorie sunt... Sunt mii de cazuri de idei [00:19:55] bune care au căput pe mâna unor ticăloși și care s-au transformat în [00:20:00] lucruri oribile. Idei bune.Care se degradează în mâna unor oameni [00:20:05] Care nu sunt la înălțimea ideii. A construi o societate [00:20:10] bazată pe reguli de comportament civilizat. Corectiunea asta politică ar trebui tradusă [00:20:15] corect în românește corectiune socială. Fiindcă la ei politic are mai multe sensuri [00:20:20] Aici e sensul de la polis. De la societate De la societate [00:20:25] Deci corecțiune socială să fim corecți unii cu alții, să nu ne umilim, să [00:20:30] nu facem bullying.Ce mi se pare [00:20:32] George Buhnici: mie grav este că de foarte multe ori oamenii care [00:20:35] ajung să facă rău altora, o fac în numele [00:20:40] altor oameni sau altor ființe mai nou care nu sunt de față. [00:20:45] Nu ați observat lucrul ăsta? Da, da da. E interesant. Ne punem noi ca [00:20:50] apărători ai... Ne erijăm în... Protectorii unei categorii defavorizate. [00:20:55] Da atacăm individul, îl luăm individual din mulțime, deci îl [00:21:00] discriminăm pentru că ar face rău unor [00:21:05] clase care nu sunt prezente.[00:21:06] Dumitru Bortun: Dar eu aș vrea să termin ideea pentru că n-am spus [00:21:10] decât jumătate din ea. Mă scuzează că m-am... Nu, nu m-ați întrebat. [00:21:15] Ați făcut completării necesare. Începusem să spun [00:21:20] cum nu trebuie să gândim să nu venim cu argumentul bunui simț pentru [00:21:25] că nu rezolvăm mare lucru. Bunul simț nu poate fi cuantificat și nu este universal [00:21:30] valabil.Difere de la o cultură la altă Însă, pide la cultura [00:21:35] afroamericanilor la cultura albilor protestanți. Și diferă [00:21:40] bunul simț de la cultura în raport cu cultura catolicilor. Deci [00:21:45] sunt culturi în care ceea ce e de bun simț pentru mine, [00:21:50] pentru ei nu e de bun simț. Deci nu bunul simț trebuie să [00:21:55] prevaleze trebuie să prevaleze ideea de bine comun, codificată în [00:22:00] limbaj politic, interesul public.Interesul public ce înseamnă? [00:22:05] Să încerci să iei drept criteriul de evaluare unde ne oprim [00:22:10] cu libertatea de expresie, acolo unde se pune problema [00:22:15] binelui tuturor, dacă nu al tuturor, pentru că e greu de realizat asta, [00:22:20] binele cât mai mult pentru un număr cât mai mare [00:22:25] de oameni. Este criteriul utilitarismului.[00:22:27] George Buhnici: Ok, sau dacă vreți o întorc eu invers, [00:22:30] lucrurile pe care ne-am vorbit de foarte multe ori aici să reducem suferința. [00:22:33] Dumitru Bortun: Să reducem suferința. [00:22:35] Ăsta e criteriul doctrinei utilitariste o doctrină etică, [00:22:40] reprezentatul cel mai important e John Stuart Mill. Are și o carte apărută în limba română [00:22:45] în librării, se găsește utilitarismul.John Stuart Mill asta spune că [00:22:50] ai un criteriu pentru cât mai mulți [00:22:55] oameni. Criteriul ăla pe care îl spune [00:23:00] în Sinedru, marele preot al [00:23:05] Israelului, că e bine să-l sacrifice pe Iisus decât să facă rău unui [00:23:10] popor întreg, era un sofist de fapt pentru că poporul nu murea dacă [00:23:15] ei nu-l crucificau. Însă el pune, argumentul ăsta este, pentru că [00:23:20] Iisus era un singur individ, iar poporul lui Izrael era format din [00:23:25] milioane.Și atunci dă prioritate celor care [00:23:30] sunt mai mulți. Genul ăsta de a gândi însă este salvator în [00:23:35] multe situații, pentru că alt criteriu nu avem. Nu avem criterii absolute pentru bine și rău. [00:23:40] Și atunci ne oprim cu libertatea de expresie acolo ne simțim că facem rău [00:23:45] mai mare. Și atunci haideți să comparăm.Dacă merg pe [00:23:50] discursul urii ăsta creează niște frustrări și [00:23:55] niște replici. Și feedback-ul ăla pozitiv care [00:24:00] amplifica, am mai vorbit despre el, și care poate să se ducă până la război civil. [00:24:03] George Buhnici: Când ziceți feedback [00:24:05] pozitiv este amplificarea urii. E [00:24:06] Dumitru Bortun: amplificare, nu e negativ, adică nu scade. [00:24:10] Iar ăsta, [00:24:15] libertatea de expresie, care poate să fie [00:24:20] deșântată duce la niște jigniri dar nu duce la violență.Și atunci, [00:24:25] care este mai aproape de binele comun? [00:24:30] Discursul urii sau corectul înapolitic? [00:24:35] Înțelegeți cum trebuie să gândim? Dar [00:24:40] corectitudinea [00:24:43] George Buhnici: politică a fost acuzată de foarte [00:24:45] multe ori de conservatori că este un slippery slope, că este alunecoasă, că ne [00:24:50] aduce către alte probleme Lucru pe care îl vedem și începem să venim ușor către Europa, [00:24:55] că se pare că noi nu am învățat din ce s-a întâmplat în Statele Unite și vedem asta acum în [00:25:00] Marea Britanie.Pas cu pas, britanicii simt că au [00:25:05] alunecat, că au ajuns într-un stat care [00:25:10] încearcă să-i controleze, care încearcă să-i forceze cu [00:25:15] migrație excesivă. Pentru [00:25:18] Dumitru Bortun: că ei nu au ajuns la [00:25:20] nivelul de autocontrol. Deci eu când am vorbit până acum, eu [00:25:25] vorbesc idealizând puțin adică idealizând ființa umană ca fiind o ființă [00:25:30] morală care are responsabilitatea faptelor sale și [00:25:35] consecințele științelor faptelor sale și atunci îți pui problema ce e mai rău [00:25:40] corecturile politică sau discursul lor și până la urmă îmi spui că e mai rău [00:25:45] discursul lor, că poate să ducă la război civil.Dar aveți [00:25:50] dreptate că nu toți oamenii sunt capabili de gândirea asta, pentru că gândirea asta de tip [00:25:55] moral este și o gândire mai abstractă. Ori nu toți oamenii își termină [00:26:00] ciclu de formare spirituală Nu-ți rămân needucați pe la jumătatea [00:26:05] drumului, sunt așa zis și neisprăviți. Oamenii ăștia nu pot să gândească moral, nu pot să [00:26:10] se gândească la...De-aia pleacă de acasă și își lasă copiii de [00:26:15] izbeliște, pentru că nu sunt suficient de responsabili, nu [00:26:20] s-au maturizat, nu au intrat în etapa etică a vârstei a vieții, sunt la [00:26:25] vârsta estetică, fac ce le place. Deci genul ăsta de [00:26:30] comportament l-a țăizat bine. Există [00:26:35] și societatea americană, și în societatea [00:26:40] britanică dar la britanici și știu unde batez la evenimente recente, este vorba de [00:26:45] revoltele care au avut loc de curând împotriva [00:26:50] imigranților.[00:26:50] George Buhnici: Despre ele vreau să vorbim acum. [00:26:52] Dumitru Bortun: Da. [00:26:52] George Buhnici: Așadar am văzut [00:26:55] protestele foarte recente cu peste 100 de 100 de oameni în stradă mult peste 100 de mii În [00:27:00] anumite locuri am văzut 100 de mii că se spunea. Important este că au ieșit mult mai mulți în stradă cei [00:27:05] care scandează împotriva imigrației, în timp ce pe [00:27:10] partea cealaltă am văzut puțini oameni la protestele care să protejeze [00:27:15] imigranții.Am văzut inclusiv pancarte de pe tabara cealaltă [00:27:20] destul de greu găsit, care spunea să-i mulțumim Lui Dumnezeu pentru imigranții. Thank God for [00:27:25] immigration, da, și alte lucruri, că mai bine să ne educăm decât să urăm imigranții și așa mai [00:27:30] departe Pe de altă parte ceilalți vin și spun că imigrația a fost scăpată de sub [00:27:35] control și că imigranții abuzează serviciile sociale, că nu vor să se [00:27:40] integreze, că schimbă țesătura socială a Marii Britanii.[00:27:44] Dumitru Bortun: [00:27:45] Domnul Bucnici, să încep tot cu un adevăr banal dar de multe ori [00:27:50] trebuie să plecăm de la lucruri banale ca să construim un argument. [00:27:55] Imensa majoritatea oamenilor nu sunt filozofii [00:28:00] și cetățenii britanici intră în aceeași categorie. Nu fac filozofie [00:28:05] istoriei și nu gândesc din perspectiva unei [00:28:10] istorie a civilizației.Dacă... [00:28:15] Vedeți am citit cu ani în urmă istoria civilizațiilor al lui Arnold [00:28:20] Toynbee. Pe urmă am citit... citit cartea lui Neagos Juvara, teza lui de [00:28:25] doctorat de istoria civilizațiilor. Știți cât e de șocant [00:28:30] când citești așa ceva? Seamănă cu o vizită la [00:28:35] cimitir. După o vizită la cimitir se devalorizează [00:28:40] totul.Nu mai știi dacă merită să te lupti pentru ce te-ai luptat până în ziua de azi. [00:28:45] Când vezi acolo că cimitirul e plin de oameni de neînlocuit. [00:28:49] George Buhnici: Care [00:28:49] Dumitru Bortun: au [00:28:50] fost cineva la viața lor. Și care până la urmă ajungem tot. [00:28:54] George Buhnici: Deocamdată [00:28:55] Ați văzut liderii din BRICS Care își fac planuri pentru încă [00:29:00] 70 de ani Fiecare Și [00:29:02] Dumitru Bortun: ce vreau să vă spun [00:29:05] Are loc o devalorizare A mizelor Pentru care noi trăim [00:29:10] La fel este când vezi istoria La scară mare [00:29:15] Când am citit Neagul Juvara de pildă Faptul că [00:29:20] Atunci când se schimbă o civilizație Cu alta Ajung în [00:29:25] frunte Oameni care nu au nimic de pierdut Care în civilizația trecută Nu [00:29:30] aveau nimic Și sunt primii Care luptă pentru [00:29:35] schimbare Și în mod firesc ajung în frunte Nu te mai miri Că au ajuns [00:29:40] în fruntea României Cei mai bogați oameni Niște oameni neanalfabeți Sau niște [00:29:45] oameni semidocți Deci [00:29:47] George Buhnici: vorbim despre oportuniști Care [00:29:50] neavând nimic de pierdut Și asumă Riscuri pe care oamenii De treabă [00:29:55] Oamenii civilizati, educați Și care au [00:29:57] Dumitru Bortun: un statut socioprofesional La care [00:30:00] țin s-au învățat în el S-au învățat cu avantajele lui Ăia nu milțează [00:30:05] pentru schimbare Și cu timpul schimbarea Îi ia pe sus și ei rămân în urmă [00:30:10] Rămân printre ultimii Și în frunte se trezesc Ăia care nu aveau nimic de [00:30:15] pierdut Când Neagul Juvara face analiză istorică Și arată că de fiecare dată [00:30:20] S-a întâmplat așa Când s-a trecut de la civilizația agrară la civilizația industrială, [00:30:25] acum se trece de la civilizația industrială la civilizația informațională și sunt la același [00:30:30] lucru.Și zic dom'le, gata, am înțeles. Dar [00:30:35] devii mai calm, devii mai zen, înțelegi cum stau [00:30:40] lucrurile, nu te mai înfurii, nu te mai indignezi, nu mai protestezi. Ori acești [00:30:45] oameni care ies în stradă n-au cum să-și dea seama că există o [00:30:50] tendință la nivel civilizațional de [00:30:55] migrarea oamenilor din spre est spre vest și din spre sud spre nord.[00:30:59] George Buhnici: [00:31:00] Și care va fi amplificată [00:31:01] Dumitru Bortun: Va fi amplificată în viitor. [00:31:03] George Buhnici: Și [00:31:03] Dumitru Bortun: ei nefiind [00:31:05] filozofia istoriei nu pot să zic, da, dom'le, așa stau lucrurile, ăsta e trendul. Ies [00:31:10] și-și apără locurile de muncă, își apără fetele ca să nu fie [00:31:15] violate de niște oameni, care vin din alte țări, sau [00:31:20] pur și simplu își apără identitatea domnului București.Pentru că mulți au [00:31:25] problema asta. Sunt de altă religie. Sunt de altă [00:31:30] factură. Ăștia nu putem ști la ce ne aștept de la ei. Și de multe ori e și [00:31:35] ignoranța. Pentru că ce s-a înzblat în București cu [00:31:40] băiatul ăla pognit în față pentru că e diferit și pentru că e [00:31:45] invadatorul nostru, asta vine din ignoranță. O dată tipul ăla de [00:31:50] 22 de ani care l-a pognit în față nu știe că noi nu avem resursă [00:31:55] umană, nu avem forță de muncă pentru aceste joburi și în al lui el nu știe că oamenii ăștia [00:32:00] sunt ori hinduși ori budiști, ori confucianiști [00:32:05] din țării din care vin, în care sunt oameni pașnici oameni care nu fură, [00:32:10] sunt mai cinstizi decât majoritatea românilor.Noi până nu facem [00:32:15] un chilipir, până nu păcărim pe cineva Pe [00:32:17] George Buhnici: da. Cum? Pe medie da. Pe [00:32:18] Dumitru Bortun: medie vorbesc. [00:32:20] Noi avem o rală a foloaselor necuvenite pe care se vede în toate domeniile. De la ăla [00:32:25] care i-aș pagă până la ăla care plăcează la doctorat în loc să [00:32:29] George Buhnici: [00:32:30] muncească el. Corect. Dar e exact ca în trafic, am mai dat exemplul ăsta de foarte [00:32:35] multe ori, unul singur trebuie să iasă din coloană și îl vedem toți.O să ne fugă atenția la [00:32:40] el. Un singur migrant care creează o problemă, la câteva mii, zeci de [00:32:45] mii, noi avem prea puțin într-adevăr Doar pentru câte nevoie este de resursă umană. Dacă stai de vorbă [00:32:50] cu orice antreprenor din țara, s-o să spună că duce lipsă acută de forță de muncă de [00:32:55] orice nivel de calificare.[00:32:56] Dumitru Bortun: Dar noi schimbarăm puțin subiectul. Asta era doar o [00:33:00] paranteză. Problema era că ăsta fiind străin, fiind diferit, fiind de altă religie s-ar [00:33:05] putea să cine știe ce ne facă. Fiindcă noi nu-l cunoaștem. [00:33:10] Documentează-te, interesează-te. [00:33:12] George Buhnici: Ajungem și acolo pentru că România este într-o situație foarte [00:33:15] interesantă.Această comunicare atât agresivă împotriva [00:33:20] imigranților într-o țară care de fapt are mari probleme de [00:33:25] emigrație, nu de imigrație. Este o țară de emigranți, nu în care se imigrează. Până și [00:33:30] ucrainenii. Era un comedian care a făcut o poantă foarte, foarte faină [00:33:35] care spunea că românii sunt atât de [00:33:40] primitori încât sunt mai mulți ucraineni refugiați în Bulgaria decât în România.Ăia [00:33:45] ca să ajungă în Bulgaria să treacă prin România, nu să oprescă, să duc la Bulgari. Bă, și Bulgaria e mai săracă Și [00:33:50] totuși sunt mai mulți ucraineni per total, ca număr refugiați decât în România. Te pun [00:33:55] un pic pe gânduri chestia asta. Ăia nu sunt nici de altă culoare, nici de altă religie. [00:34:00] Merg la următoare întrebare.[00:34:04] Dumitru Bortun: Dumneavoastră, nu [00:34:05] aveți o explicație? [00:34:06] George Buhnici: Ba da. [00:34:07] Dumitru Bortun: Nu suntem așa cum ne place să credem [00:34:10] că suntem. Că suntem toleranți și primitori. Știți cum suntem noi? Suntem ca [00:34:13] George Buhnici: mașinilele pe care scrie [00:34:15] sport. Dacă scrie sport pe mașină mașina aia nu-i sport. N-ar fi [00:34:20] nevoie [00:34:20] Dumitru Bortun: să scrie. [00:34:21] George Buhnici: Exact. [00:34:22] Dumitru Bortun: Deci noi ne punem aceste podoabe că [00:34:25] suntem toleranți.Dar din când în când în [00:34:30] istorie am dovedit că nu suntem. Dumneavoastră știți cât greu s-a [00:34:35] desfințat sclavia în România? [00:34:36] George Buhnici: Am fost ultimii din Europa care am oprit eobagia. [00:34:40][00:34:40] Dumitru Bortun: Da. [00:34:40] George Buhnici: Am [00:34:41] Dumitru Bortun: fost ultimii în Europa care am destinsat robia. Romii erau [00:34:45] robi. Asta sclavacism. Și era sub [00:34:50] presiunea Europei exact cum este acum.Ne spuneau [00:34:55] dacă vreți să vă primim în cadrele noastre și să deveniți europeni, trebuie să [00:35:00] terminați cu mizeria asta care este sclavacism. [00:35:05] Robii domnești, robii mânăstirești, robii boierești. Și toți erau [00:35:10] romi Deci asta nu înseamnă... Și eu [00:35:15] vă spun, am auzit acum câțiva ani, la aeroport eram la otopeni, o [00:35:20] discuție între niște din poliția de aeroport.Ce mă mai [00:35:25] revede că așteaptă și niște oameni acolo să uită și zice ăia sunt oameni, sunt țigani. Deci [00:35:30] această formă de [00:35:35] rasism și această formă de șovinism există încă, dar nu e [00:35:40] recunoscută palpită Știți? [00:35:45] În populația României și în instituții de multe ori Constituțiile statului au [00:35:50] astfel de atitudini.Deci nu. Pământ, gândiți-vă ce am făcut [00:35:55] în timpul celui de-al doilea război mondial vis-a-vis de evrei. Și [00:36:00] multe alte exemple. Nu mai zic ce au făcut [00:36:05] administratorii români în cadrii la ter în timpul ocupației românești de acolo Cu [00:36:10] turții, cu tătarii. Sau-au făcut [00:36:12] George Buhnici: jandarmii în Basarabia. [00:36:13] Dumitru Bortun: Da, jandarmii care [00:36:15] au lăsat o amintire foarte urâtă acolo.Deci toate lucrurile astea scot [00:36:20] la iveală anumite aspecte ale psihologiei românilor de care [00:36:25] nu ne place să vorbim, le băgăm sub covor, dar care îi zbognesc din când în [00:36:30] când. Iată de ce în România nu se simt foarte [00:36:35] bine niște oameni veniți din afară și preferă să se ducă în Bulgaria, de pildă, care [00:36:40] e mai sărac.[00:36:40] George Buhnici: Vin de la festivalul vinului moldovenesc, [00:36:45] pe Kiselev. Acolo am fost în seara asta și [00:36:50] de fapt profesional mă uit la oameni. Am văzut un cuplu de [00:36:55] japonezi cred că era, și un singur tip de culoare. În [00:37:00] rest nu prea am văzut străini. Pe de altă parte ni se tot spune pe social media că [00:37:05] românii habar nu au ce să Frumoasă țară au și ce [00:37:10] frumoasă e coeziunea noastră socială în care nu suntem invadați și care să [00:37:15] ținem să protejăm chestia asta.Din nou, nu sunt sigur [00:37:20] dacă îmi doresc să văd mult mai mult străini, dar nu sunt sigur [00:37:25] dacă avem prea puțini. [00:37:27] Dumitru Bortun: Eu unul m-aș bucura. Eu sunt [00:37:30] unul dintre oamenii care valorizează pozitiv diferența. [00:37:35] Care cred că diferențele sunt o sursă de dezvoltare, [00:37:40] sunt un bagaj. Apropo de cei care scuiau, [00:37:45] ne-a dat Dumnezeu darul ăsta cu imigranții, [00:37:50] pentru că unii îi urăsc și vor să-i trimită înapoi iar alții spun că este un [00:37:55] dar de la Dumnezeu să ai imigranții, să ai în primul rând o forță de muncă pentru anumite [00:38:00] meserici, în al doilea rând să ai o diversitate culturală religioasă.Care e problema? [00:38:05] Care e problema că sunt diferiți de tine? Te sperii atât mult diferența? Te bag [00:38:10] așa în angoasă și în insecuritate și în incertitudine? Iată, [00:38:15] deci, eu cred că oamenii care îi urăsc pe străini sunt [00:38:20] permite să încalcă principiul corectitudinii politice, [00:38:25] am să fiu liber, ca la exprimare sunt minți înguste și suflete [00:38:30] mici.[00:38:30] George Buhnici: Ok. Pentru că noi toți am profitat de pe urma [00:38:35] prosperității și felul în care am fost primiți în multe alte țări. [00:38:40][00:38:40] Dumitru Bortun: Absolut. [00:38:41] George Buhnici: Și totuși, ce face aceste proteste cum am văzut în Marea [00:38:45] Britanie? Nu bag mâna în foc, că nu o vedem unul curând și pe la noi, deși încă o dată, noi nu avem o problemă urgentă, [00:38:50] dar ce face ca aceste proteste să strângă masea atât de [00:38:55] mari?Încă o dată, eu cred că ce-am văzut la Londra e doar începutul. De unde vine chestia asta? Pentru că e prima [00:39:00] dată când auzim că oamenii sunt mai preocupați de migrație decât de economie. [00:39:05] E o chestie de identitate? E o chestie de manipulare prin presă sau de social media? [00:39:10] Și, și, și. [00:39:11] Dumitru Bortun: În primul rând e o problemă de identitate și oamenii sunt [00:39:15] foarte sensibili la problema asta cu [00:39:20] identitatea Cine sunt?Cine suntem noi? Ne raportăm la alții [00:39:25] prin diferențe și vin ăștia peste noi care sunt diferiți și așa mai [00:39:30] departe. Pe urmă este lipsa de cunoaștere. Dumneavoastră [00:39:35] am mai vorbit cred, la dumneavoastră, am vorbit despre sindromul chinezesc. [00:39:40] Eu folosesc expresia asta, expresia [00:39:45] mea. De la distanță tot chinezii sunt la fel.[00:39:50]Seamănă între ei. Dar ia du-te și stai acolo câteva [00:39:55] luni sau câțiva ani că începi să-i deosebești. Îți dai seama ce vârste au. Ce [00:40:00] înseamnă un chinez tânăr un chinez la vârstă mijlocie, un chinez în vârstă bătrân. [00:40:05] Opa, stai că începi să-mi nuanțezi percepția. De ce? Îi [00:40:10] cunosc. Cu cât îi cunoști mai puțin cu atât îi vezi la fel.[00:40:15] Ăsta-i sindromul chinezesc. Păi asta este cu orice alt grup uman. De la [00:40:20] distanță par toți la fel. Îi bagi într-o categorie fiindcă e mai comod mental. [00:40:25] În momentul în care îi cunoști, viața te obligă să faci diferență Între ei, [00:40:30] ce spună Spună bună dimineața îi spun să rămână. Deci trebuie să știu cu [00:40:35] cine am de-a face, încep să vezi diferențele.Eu cred că [00:40:40] o mare parte dintre aceste [00:40:45] mișcări de masă se bazează pe ignoranță. În [00:40:50] altă parte, în altă măsură, se bazează pe grija [00:40:55] pentru identitate și în altă măsură pe manipulare. [00:41:00] Pe faptul că rețelele sociale amplifică. Și atunci ce se întâmplă, [00:41:05] domnul Bunic? Rețelele astea sociale amplifică, știți cum?[00:41:10] Și intensiv și ca amploare, [00:41:15] extensiv. Ca amploare e normal să înțelege toată lumea. Datorită [00:41:20] multiplicării fără limite a mesajelor, o masă [00:41:25] imensă de oameni... [00:41:25] George Buhnici: Poate să afle orice nenorocire Mesajul. Da [00:41:28] Dumitru Bortun: Și poate să [00:41:30] creadă că mai are puțin și ia foc Marea Britanie. Sau [00:41:33] George Buhnici: că usturoiul ăla chiar [00:41:35] este cât roata de la bicicletă.[00:41:36] Dumitru Bortun: Exact. Și cred, pentru că sunt mai mulți. [00:41:40] Și apare acel sofism, acel argument [00:41:45] fals, că dacă și alții zic înseamnă că așa e. Pe urmă... [00:41:50] Știu [00:41:50] George Buhnici: eu pe cineva care a văzut că pământul e plat. [00:41:51] Dumitru Bortun: Da, da, da. Cunosc și eu un caz la Bacău.[00:41:55]Ceva de genul ăsta. S-a [00:42:00] labuzat. S-a labuzat, labuzat labuzat Labuzat, da. Așa. Deci asta este [00:42:05] un aspect. Dar mai e un aspect. Cu cât discuțiile [00:42:10] sunt mai numeroase pe internet, cu atât oamenii [00:42:15] devin mai fanatici cu propriile opinii. Și știți de ce? Noi am mai [00:42:20] discutat la un podcastul meu astăzi. Aici vorbim de paradigme.Ori într-o paradigmă [00:42:25] argumentele sunt circulare. Ele pleacă de la premisele paradigmei [00:42:30] și confirmă întăresc premisele. Și cu cât un [00:42:35] om își dezvoltă mai mult demonstrația și argumentele, cu atât se [00:42:40] luminează mai mult câtă dreptate are. Ca Charlie Kirk. Exact. Exact [00:42:45] cazul ăsta. Și atunci apare... Această circularitate, cu [00:42:50] cât vorbesc mai mult, cu atât mă convinc mai mult.Deci dialogul nu ne unește. Dialogul ne [00:42:55] desparte și mai rău. Este ceea ce se numește, în teoria comunicării, [00:43:00] dialogul surzilor. Fiecare s-au de pe el, nu l-au de pe celălalt. Deci [00:43:05] rețele sociale au dus la o amplificare și ca amploare, [00:43:10] la o adâncime și adâncire a diferențelor și [00:43:15] a opozițiilor ca intensitate.[00:43:17] George Buhnici: Nu durează puțin chestia asta. Durează [00:43:20] E un proces complex. Dar dacă ne uităm un pic în spate aveam rețele sociale de suficient de multă vreme încât să-și făcut [00:43:25] efectul acești algoritmi Într-o competiție acerbă pentru audiență au amplificat lucrurile care [00:43:30] se viralizează, iar apoi au apărut actorii statali care folosesc [00:43:35] aceste narațiuni pentru politica lor externă.Și aici întrebarea este, cum [00:43:40] lucrează aceste narațiuni, cum ar fi narațiunea invaziei a re-emigrării în aceste emoții [00:43:45] colective? Și cine le orchestrează? Credeți că există păpușari sau este doar furia noastră [00:43:50] care ne ocupă pe noi înșine pe toți? Există păpușari [00:43:54] Dumitru Bortun: care [00:43:55] profită de pe urma acestor furii. [00:44:00] E foarte interesant.Are Salman Rushdie, cel care a scris [00:44:05] versetele satanice, are un roman, Furia, în care [00:44:10] face o analiză de mare subtilitate acolo, acțiunea petrecându-se în Statele Unite ale [00:44:15] Americii. Se izizează manifestările de furie în [00:44:20] diferite domenii și pe diferite niveluri sociale. Furia ca stat. [00:44:25] E spirit, ca spirit al epocii de spirit de taim [00:44:30] Putem spune că furia este emoția [00:44:32] George Buhnici: acestei generații?Da, [00:44:33] Dumitru Bortun: da. Asta [00:44:35] demonstrează Salman Rushdie. E tulburător să [00:44:40] ai zis seama că s-a născut o generație sub ochii noștri și din mâinile noastre [00:44:45] furioasă. Știți că prin anii 60 a păruse un [00:44:50] curent în dramaturgia britanică tinerii furioși. Care au scris [00:44:55] niște piese foarte cunoscute la vremea respectivă, Camera în formă [00:45:00] de el, Fiață sportivă, Privește înapoi cu mânie, [00:45:05] Singurătatea alergătorii de cursă lungă, toate astea au devenit filme de mare [00:45:10] artisticitate.Tinerii furioși era [00:45:15] prima repriză. Au urmat repriza a doua, s-au mai calmat, au [00:45:20] urmat Revoluția sexuală, au urmat mișcări despre înțelegi în 68, hippie [00:45:25] și așa mai departe. Hippie care erau pacifiști la bază. Da erau pacifiști, dar tot [00:45:30] pacifismul ăsta lor retragerea din societate era de fapt o reacție de contestare a [00:45:35] societății moștenite la părinților.Ăștia de astăzi nu mă să mai retrag pur [00:45:40] și simplu for să o distrugă, pentru că nu le place ce au primit ca moștenire. [00:45:44] George Buhnici: O parte [00:45:45] dintre ei, că avem și retrași o vedem în Asia, începem să vedem și [00:45:50] la noi, nu știu dacă ați auzit, n-am apucat eu să vă trimit înainte, vorbim mai nou, să [00:45:55] mă ierte cei mai tineri despre the Gen Z stare, adică [00:46:00] chestia asta, atitudinea asta, că orice îl întrebi, când vorbești cu unul mai [00:46:05] tânăr, care a luat un job, se uită așa la tine, fără reacție.The [00:46:10] stare, adică pur și simplu se uită, această mină pietrificată. Poker face. [00:46:15] Poker face. Acest poker face, generația poker face, am putea să-i spună dacă vreți. Deci [00:46:20] avem genul ăsta de retragere orică un fel de revolt orică ar pur și simplu ca plictiseală [00:46:25] ca demotivare sau pur și simplu descărcare completă de emoție după atât de [00:46:30] multă furie cât este amplificată și refuzul [00:46:32] Dumitru Bortun: de implicare emoțională [00:46:33] George Buhnici: da [00:46:35] deci furie și refuz de implicare aici suntem între astea două [00:46:40] ok, toate astea sunt amplificate de tot felul de [00:46:45] influențări care mulți dintre ei se pun în fața oamenilor dar de fapt sunt niște miliardari [00:46:50] de aici spun că luptă acolo pentru interesea oamenilor și Charlie Kirk era finanțat de miliardari nu era nici el [00:46:55] sărac foarte puternic susținut de Elon Musk transportat [00:47:00] sicriul lui de J.D Vance cu Air Force 2 și [00:47:05] asta este doar exemplul ăsta concret dar mai avem oameni foarte bucăți cum a fost pe exemplu că vă [00:47:10] povesteam la un moment dat vorbeam noi despre acel influencer care a venit cu un avion privat la București [00:47:15] să ia un interviu unei candidate la prezidențiale doar dorind să [00:47:20] salveze democrația românească tot felul de influențări în ăștia parașutați cu foarte mulți bani [00:47:25] de ce credeți că acești miliardari folosesc aceste [00:47:30] narațiuni în acest mod și acești algoritmi împotriva oamenilor [00:47:35] ce [00:47:35] Dumitru Bortun: se iunește pe ei Pe [00:47:40] evanghelicii albi din Middle America parcă de [00:47:45] mijlocul Americii Și pe mari miliardari care vin din aceste [00:47:50] industrie de vârf.[00:47:51] George Buhnici: Așa. [00:47:54] Dumitru Bortun: [00:47:55] Doctrina acceleraționistă. Se numește așa pentru că pleacă de la... [00:48:00] Se duce în multe direcții, dar pleacă de la un trunc comun. De la [00:48:05] constatarea că istoria s-a accelerat și că [00:48:10] ritmul de evoluție tehnologică e atât de mare [00:48:15] încât societatea nu mai face față nu mai ține ritm. Și atunci, [00:48:20] marii reprezentanții ai firmelor tehnologice [00:48:25] vor să limiteze democrația, pe care o simt [00:48:30] înceată, birocratizată o simt că nu ține pasul cu [00:48:35] inovarea tehnologică și domeniul cu care sunteți foarte [00:48:40] familiari, că lucrați în domeniul ăsta și promovați, progresul [00:48:45] tehnologic, bine faceți, dar ei spun așa că democrația este un [00:48:50] regim politic cronofag.Știți? [00:48:53] George Buhnici: Că ține pe loc. [00:48:55][00:48:55] Dumitru Bortun: Mănâncă timp Și până când [00:49:00] ajungi să iei o decizie, a trecut, a zburat [00:49:05] gaia cu mațul. Nu mai ai timp. [00:49:10] A zburat momentul în care trebuia luată decizia Și să [00:49:15] acumulează o serie întreagă de blocaje care până la urmă să intră în criză și ei vor să [00:49:20] deblocheze chestia asta. [00:49:21] George Buhnici: Pentru că se văd într-o competiție cu alții care fac același lucru.Da. [00:49:25] Și vor să... [00:49:26] Dumitru Bortun: Toți ăștia care sunt în jurul lui Trump și [00:49:30] care finanțează MAGA, mișcarea asta, [00:49:35] America Great Again, sunt ăștia, [00:49:40] acceleraționiști. Ei se întâlnesc foarte bine cu aceștii [00:49:45] evanghelici albi din Middle America pentru că și pleacă de la ideea că s-a accelerat [00:49:50] și că dacă vrem să accelerăm, dacă e bine că [00:49:55] s-accelerează, pentru că vine...Mai repede Iisus. A doua venire a lui Iisus să se apropie mai [00:50:00] repede. Și atunci ei au intrat în administrație în politică [00:50:05] în școli, vor să intre peste tot, au teoria celor 8 munți. Nu [00:50:10] știu dacă știți vorbesc cu cei care ne urmăresc, dumneavoastră știți că în [00:50:15] Vechiul Testament există un simbol al muntelui, muntele Sinai, în care [00:50:20] Dumnezeu vorbește cu Moise și îi dă cele 10 [00:50:25] porunci, cele două table cu cele 10 porunci, există [00:50:30] muntele Tabor, există muntele Templului, sunt mai multe munți sfinți [00:50:35] care au o simbolistică foarte puternică pentru [00:50:40] iudaism pentru creștinism.Deci pentru iudeocrăștini, [00:50:45] aceștia evanghelici spun că îi trebuie să cucerească opt munți. Un munte [00:50:50] este administrația, alt munte este învățământul educația în [00:50:55] general, alt munte este sănătatea și trebuie să aibă oameni peste tot. Și [00:51:00] ăștia toți trebuie să accelereze și să țină ritm cât mai mult și s-au [00:51:05] întâlnit în foarte multe obiective, printre care cel antidemocratic, cu oamenii [00:51:10] de afaceri cu mari businessmen.Iată de ce se întâmplă în America. Se [00:51:15] dă peste cap o întreagă tradiție și un întreg mecanism de [00:51:20] evoluție socială. Și totul de la tehnologie, [00:51:25] domnul Bucnici. Cum adică de la tehnologie? Păi întotdeauna a fost așa Karl Marx [00:51:30] a vorbit în alți termeni, dar el spunea așa, forțele de producție determină tipul de relație de [00:51:35] producție.Și a vorbit de legea concordanței, între forțele de producție și relații de producție Ce sunt forțele [00:51:40] de producție? E tehnologia. [00:51:41] George Buhnici: Eu sunt de acord că e tehnologia, dar ce adaugă [00:51:45] marxistile în iniște este că, faimoasa zicere, că nu există câștig fără [00:51:50] ca cineva să-și fost furat. Și în cazul ăsta oamenii munce Nu, [00:51:53] Dumitru Bortun: e pe [00:51:55] altă linie, e pe altă direcție.În ceea ce plăcește mecanismul evoluției sociale În mecanismele de [00:51:58] George Buhnici: producție există un [00:52:00] asupritor care ia roadele acestei productivități de la oamenii muncii și nu [00:52:05] distribuie Știu [00:52:05] Dumitru Bortun: dar nu asta contează acum. Contează ce spuneam că ei spun că modurile de producție sunt [00:52:10] schimbate. Din cauza evoluției tehnologice.[00:52:13] George Buhnici: Așa. [00:52:13] Dumitru Bortun: Că [00:52:15] atunci când mijloacele de producții erau atât rudimentare încât trebuia să ne [00:52:20] ajutăm noi între noi, era comuna primitivă, după care s-au mai [00:52:25] evoluat mijloacele de producții, dar atunci nu erau suficiente pentru [00:52:30] ca toată lumea să stea și să producă, fiindcă nu erau mașini. Și atunci jumătatea din [00:52:35] omenire a fost transformată în sclavi.Și jumătatea au devenit stăpâni de [00:52:40] sclavi. Și au folosit păștea păstă unelte. Unelte vorbitoare cum [00:52:45] definește sclavul Aristotel. Un altă vorbitoare. O dată cu o [00:52:50] revoluție industrială apar mașinile. Opa, în momentul ăsta omul devine [00:52:55] conducător al mașinii, dar mașina face efortul în locul lui. Să termină cu [00:53:00] sclavia, apare capitalismul.Deci toate lucrurile astea sunt trase de [00:53:05] dezvoltarea tehnologică. [00:53:06] George Buhnici: Păi da dar tehnologia despre care ne-ați vorbit și care duce la această [00:53:10] tensiune, este cea care a redus cel mai mult suferința pentru toată planeta. [00:53:14] Dumitru Bortun: Eu n-am spus [00:53:15] că e rea. Eu explic de ce se întâmplă. Se întâmplă această mare transformare [00:53:20] socială în America, ea fiind vârful de lance al civilizației occidentale, se întâmplă [00:53:25] întâi la ei.[00:53:25] George Buhnici: Se [00:53:25] Dumitru Bortun: va întâmpla și la noi. Este vorba de aceste schimbări [00:53:30] produse de progresul tehnologic. Într-adevăr accelerat. [00:53:33] George Buhnici: Trebuie să mai gândiți la asta, [00:53:35] pentru că m-ați pus un pic pe gânduri. [00:53:36] Dumitru Bortun: Da, mai meditați. [00:53:37] George Buhnici: Mai dați un pic de gândire. [00:53:39] Dumitru Bortun: Asta nu [00:53:40] înseamnă că nu trebuie să promovați progresul tehnologii. Promovați-i Dar promovați-i în acea [00:53:45] paradigma [00:53:47] George Buhnici: utilitarismului.Da. Eu la asta mă uit. Spre binele [00:53:50] cât mai mari, pentru cât mai [00:53:51] Dumitru Bortun: mulți. [00:53:52] George Buhnici: Mâi la ceasul de la mâna noastră, care vă poate anunța când [00:53:55] aveți probleme de puls. Da, [00:53:56] Dumitru Bortun: exact. [00:53:56] George Buhnici: E nevoie de [00:53:57] Dumitru Bortun: așa ceva. Da, e un câștig. [00:53:58] George Buhnici: Dar nu putem să-l lăsăm pe [00:54:00] băiatul care deține compania aia să-și pună președinte. [00:54:03] Dumitru Bortun: Să ne pună șeful. [00:54:05] Exact.Pentru că el are companie, e lăudabil, dar nu îl a ales nimeni. [00:54:10] Exact. [00:54:10] George Buhnici: Bun. Revenim către România. România trece la [00:54:15] sfârșitul anului trecut prin anularea alegerilor prezidențiale, apoi vin valurile de proteste și o campanie [00:54:20] rerulată sub umbra acestei ingerințe ruse, despre care vorbim inclusiv în [00:54:25] Moldova cum și în alte locuri.Avem rețele pro-Kremlin și conexiuni [00:54:30] moldovene, inclusiv rețeaua SHORE, despre care aflăm tot mai multe zile la acestea prin cei care urmăresc foarte, [00:54:35] foarte interesant câte informații se laiveau în ultima perioadă despre această rețea SHORE, care [00:54:40] operează și la noi, care au amplificat Narațiuni peste tot, Facebook, Telegram și așa mai departe, [00:54:45] inclusiv mesajele anti-UE, dar și anti-migrație, despre care vorbeam puțin mai devreme.[00:54:50]Acum, întrebarea este. Revin un pic și aș vrea să [00:54:55] închidem această discuție Înțelegem că există aceste forme de manipulare și mult [00:55:00] o să zică, iarăși începe să vorbească buhnici de troli ruși. Dar credeți că există o [00:55:05] legătură între discursul anti-imigrație în România, o țară de emigranți nu de [00:55:10] imigrație, care să fie folosite de aceste rețele de [00:55:15] propagandă rusești?[00:55:16] Dumitru Bortun: Da. Scopul final [00:55:20] al propagandei rusești este dezmembrarea Uniunii [00:55:25] Europene, care reprezintă un mare obstacol din punct de vedere [00:55:30] comercial, tehnologic, economic, politic. Și [00:55:35] pentru asta trebuie să întoarcă popoarele astea [00:55:40] needucate din fosta zonă comunistă, [00:55:45] care au ieșit de curând din regimuri totalitare sau dictatoriale, să [00:55:50] le întoarcă împotriva Uniunii Europene.Și n-ai cum să-i [00:55:55] întorci decât spunându-le ce răi Uniunea Europeană, ce răi sunt [00:56:00] birocrații de la Bruxelles, ce lucruri relevă. Trebuie să le [00:56:05] dezvolți și mândria de a fi români sau de a fi bulgari [00:56:10] să dezvolți identitatea lor naționalistă, suveranistă, să le [00:56:15] propui suveranitate în condițiile în care o lume întreagă să devine [00:56:20] interconectată.Ei propun suveranitatea să rămași răul de tot în urmă. [00:56:25] Ca evoluție istorică Ei nu pricep în ce epocă ne aflăm, dar lucrează [00:56:30] cu materialul clientului. [00:56:31] George Buhnici: Ei vor să aibă telefoane produse în străinătate, internet, să se [00:56:35] uită să vadă, să aibă lumea să aibă o fereastră către lume aici? [00:56:37] Dumitru Bortun: Da, dar asta e tehnologie.Nu este [00:56:40] o imagine despre procesul istoric. Ei habar n-au că a existat [00:56:45] o epocă feudală, că a existat o epocă modernă că noi suntem în postmodernitate. Nu [00:56:50] au poziționat. Și gândesc că a nevăd mediul. [00:56:53] George Buhnici: Au acest fallacy că [00:56:55] poți să păstrezi, să stăm cu toții în ie și în costum popular, dar înconjurați de toate [00:57:00] fructele globalizării.[00:57:01] Dumitru Bortun: Da. Exact cum era în Iran la Revoluția lui Khomeini. Mi-a [00:57:05] spus cineva care a fugit de acolo. Era la noi în țară era studentul meu la [00:57:10] arhitectură. Și mi-a spus că marea majoritate, 80% [00:57:15] erau analfabeți, dar aveau televizor color în bordeile lor [00:57:20] acolo și câte un calașnicov dat de ruși. Așa s-a făcut Revoluția [00:57:25] musulmană.Ca la [00:57:25] George Buhnici: noi. Toată lumea are câte un smartphone și opinie pe TikTok. Și ei [00:57:29] Dumitru Bortun: [00:57:30] analfabetiți funcționă. Și [00:57:31] George Buhnici: totuși, atinge niște anxietăți, așa cum am mai auzit [00:57:35] lucrul ăsta, propaganda folosește anxietăți reale. Lucrează cu materialul [00:57:40] clientului. Piața muncii de identitate Mi-ați vorbit, servicii [00:57:45] publice. [00:57:45] Dumitru Bortun: Păi orice schimbare, domnul Bucurniciu orice schimbare creează anxietate.Prima este să [00:57:50] ești pregătit Sufletește de schimbare? Ești pregătit ideologic? [00:57:55] Ai niște idei care justifică schimbarea? Ți-a spus vreodată cineva că singurul absolut [00:58:00] care există în lume e schimbarea? În lumea de azi, [00:58:05] în lumea de aici, singurul lucru absolut e schimbarea. Restul e relativ, [00:58:10] pentru că totul se schimbă.Numai în cer există cineva care nu se [00:58:15] schimbă. Dumnezeu. Și-o și spune în Maleachi, unul dintre [00:58:20] cei mai interesanții profeți mici spune, eu nu mă schimb. [00:58:25] Eu sunt Dumnezeu nu mă schimb. Deci el e reperul fundamental pentru [00:58:30] noi ca să știm când ne schimbăm, când nu. Avem un reper fix, Dumnezeu [00:58:35] cu legile lui, cu legea morală, cu legea sanitară, cu tot ce [00:58:40] știm, discursul despre fericiri de pe munte.[00:58:45] Deci toate lucrurile astea să [00:58:50] înțelegem cred foarte bine când ai o cultură a schimbării [00:58:55] Și tu îți dai seama că trebuie să faci parte din schimbare, să ții pasul cu schimbarea, că dacă [00:59:00] nu-ți place schimbarea sau nu înțelege problema ta, nu e problema schimbării și că nimeni nu e de [00:59:05] vină. Tu trebuie să ții pasul cu ea.Dacă ai niște copii pe [00:59:10] care nu-i mai înțelegi e problema ta, trebuia să ții pasul cu ei și să înveți și [00:59:15] tu de la copiii tăi, nu doar Ei de la tine Pentru că tu le predai Ce se învețe de [00:59:19] George Buhnici: la [00:59:19] Dumitru Bortun: tine? Păi [00:59:20] ce se învețe de la tine? Ce era sub Ceaușescu? Să le bați, îi bați [00:59:25] la cap că era mai bine înainte sub Ceaușescu?Era mai bine pentru tine că era mai tânăr. Pentru ei n-ar fi [00:59:30] mai bine. Deci toate înapoierile astea ale noastre, [00:59:35] încetinea, inerția de a ne schimba, frica de a ne schimba, comoditatea. [00:59:40] Sunt multe ori care ne țin în loc să nu ne schimbăm. Și începem să înjurăm [00:59:45] schimbarea. Suntem împotriva ei. Și respectiv împotriva progresului [00:59:50] tehnologic, împotriva integrării transnaționale și împotriva [00:59:55] Uniunii Europene.Și ăștia atât așteaptă. Să ne întoarcă împotriva Uniunii Europene. [00:59:59] George Buhnici: Mi s-a [01:00:00] părut maxim când am văzut-o pe Madame Șoșoacă în căruță. Nu și-a căzut [01:00:05] imaginea. Cântând într-o căruță. [01:00:06] Dumitru Bortun: Dar face pe autochronista. [01:00:10][01:00:10] George Buhnici: Așadar avem partii de care au învățat să folosească chestiile astea. [01:00:15] Și folosesc toate acestea anxietate Și le transformă în capital politic.Pe de altă parte [01:00:20] avem și o coaliție la putere Care repetă toate greșelile pe care le-au făcut și alte [01:00:25] coaliții de voință. Din mai multe țări europene. În care ne strângem împreună pentru [01:00:30] interesul public. Nu mai face nimeni o poziție reală. Și atunci singurii care capitalizează [01:00:35] cine sunt. Exact cum s-a întâmplat în Germania.Că și Frau Merkel era într-o alianță [01:00:40] mare de tot acolo la putere. Multă vreme n-a deranjat-o nimeni. A avut [01:00:45] niște mandate foarte lungi și foarte liniștite. Era [01:00:48] Dumitru Bortun: chiar o liniște [01:00:50] suspectă. Știți cum se spune în literatură? Liniștea dinaintea furtunii. Asta era. [01:00:55][01:00:55] George Buhnici: Și acolo unde nu există opoziție, nu există dezbatere, democrația nu este vie, [01:01:00] se ridică întotdeauna extremiștii.Și acum vedem același lucru la noi. Am avut USL [01:01:05] până recent. Eu o-i zic USL, acest PSD-PNL, care acum este [01:01:10] în continuare mângăiat pe creștetă de președintele nostru Nicușor [01:01:15] Dan. Și vedem cum crește de la o zi la alta. Săptămâna asta a ieșit un [01:01:20] sondaj că coaliția de la putere mai are procente puține în [01:01:25] față În condițiile actuale.[01:01:27] Dumitru Bortun: E vreo 4%. [01:01:30] Vreau să vă spun că m-am gândit la aspectul ăsta. Am [01:01:35] trei recomandări, trei soluții. În primul rând ar [01:01:40] trebui să descurajeze statul și chiar să interzică dacă e cazul, [01:01:45] discursul urii Și să o facă până nu va fi prea târziu. [01:01:50] Atenți, unde discursul urii. O să-mi zic, da, dar asta nu e restrângerea libertății de [01:01:55] expresie?Ba da. Dar trebuie făcut. Și am să vă povestesc o [01:02:00] poezie lăsată moștenire de Martin [01:02:05] Niemöller, un pastor luteran din Germania, Care [01:02:10] a trăit 92 de ani, a murit în 1984, a supraviețuit la mai multe [01:02:15] lagăre naziste. Și își se spune în nume alături. Foarte interesan

Fluent Fiction - Swedish: Against the Odds: Finding Hope in the Heart of Mesopotamia Find the full episode transcript, vocabulary words, and more:fluentfiction.com/sv/episode/2026-01-12-08-38-20-sv Story Transcript:Sv: Vinden ven över de torra slätterna i forntida Mesopotamien.En: The wind howled over the dry plains of ancient Mesopotamien.Sv: Vinterens kyla bet i huden och gjorde marken hård och karg.En: The winter's chill bit at the skin and made the ground hard and barren.Sv: I en liten by, där fälten nu var skamlöst tomma, låg Lars vaken och tänkte på sin familjs framtid.En: In a small village, where the fields now lay shamelessly empty, Lars lay awake thinking about his family's future.Sv: Skörden hade misslyckats och matförråden krympte snabbt.En: The harvest had failed, and the food supplies were shrinking rapidly.Sv: Lars, en skicklig jordbrukare, kände ansvaret tungt på sina axlar.En: Lars, a skilled farmer, felt the responsibility weighing heavily on his shoulders.Sv: Hans fru, Ella, stöttade honom vid varje steg.En: His wife, Ella, supported him every step of the way.Sv: Deras son Sven, full av nyfikenhet, förstod lite av deras bekymmer men drog ofta fram skenande idéer för att lösa dem.En: Their son, Sven, full of curiosity, understood little of their worries but often came up with fleeting ideas to solve them.Sv: Det var ännu en kylig morgon.En: It was another chilly morning.Sv: Lars satt vid eldstaden och förberedde sig för en lång resa.En: Lars sat by the fireplace preparing for a long journey.Sv: "Jag måste gå till staden," sa han bestämt.En: "I must go to the city," he said decisively.Sv: Ella såg på honom med mixta känslor av oro och hopp.En: Ella looked at him with a mixture of worry and hope.Sv: "Vägen är svår, men vi behöver hjälp.En: "The road is difficult, but we need help.Sv: Staden är vår enda chans," sa han.En: The city is our only chance," he said.Sv: Sven klättrade upp bredvid Lars och gav honom en snidat träfigur han gjort.En: Sven climbed up next to Lars and gave him a carved wooden figure he had made.Sv: "För tur", sade han glatt.En: "For luck," he said cheerfully.Sv: Med en sakta kyss på Ellas panna och en rörande hej då från Sven, begav sig Lars ut.En: With a gentle kiss on Ella's forehead and a heartfelt goodbye from Sven, Lars set out.Sv: Fälten blev till öppna vidder och viddernas tystnad ersattes snart av liv och rörelse när han närmade sig staden.En: The fields turned into open expanses and the silence of the plains was soon replaced by life and movement as he approached the city.Sv: Den var fylld med ljud av bönder, köpmän och konstnärer.En: It was filled with the sounds of farmers, merchants, and artists.Sv: Dofter av kryddor fyllde luften, och marknaderna var laddade med mer än vad han kunde drömma om.En: The air was filled with the scents of spices, and the markets were laden with more than he could dream of.Sv: Efter många försök och prutningar i de olika stånden, fann Lars till sist en möjlighet.En: After many attempts and haggling at the various stalls, Lars finally found an opportunity.Sv: En vänlig köpman erbjöd honom arbete på marknaden som distributör.En: A friendly merchant offered him work in the market as a distributor.Sv: "Vi behöver någon pålitlig och noggrann," sade köpmannen.En: "We need someone reliable and meticulous," the merchant said.Sv: Lars tog emot erbjudandet med tacksamhet.En: Lars accepted the offer with gratitude.Sv: Det innebar att han kunde ta med sig nödvändiga förnödenheter hem och ha en stadig inkomst.En: It meant he could bring home the necessary supplies and have a steady income.Sv: På hemvägen, medan han gick genom de breda fälten igen, fyllde en känsla av lättnad och ny upptäckt hans sinne.En: On his way home, as he walked through the broad fields again, a feeling of relief and new discovery filled his mind.Sv: Nu visste han att även om tiderna var hårda, fanns det alltid andra vägar atta överväga om man bara sökte.En: Now he knew that even though times were tough, there were always other paths to consider if one only looked for them.Sv: Lars återvände till sin by belamrad med förnödenheter.En: Lars returned to his village laden with supplies.Sv: Han möttes av Ellas strålande leende och Svens glada skratt.En: He was met by Ella's beaming smile and Sven's joyful laughter.Sv: "Jag har jobb i staden," berättade han ivrigt.En: "I have a job in the city," he reported eagerly.Sv: Utan tvekan gav denna möjlighet en ljusare framtid för familjen.En: Without a doubt, this opportunity promised a brighter future for the family.Sv: Tillsammans, med förenade krafter och nya insikter, kunde de övervinna den karga vintern.En: Together, with united forces and new insights, they could overcome the barren winter.Sv: Och med detta insåg Lars att varje utmaning också innebär en möjlighet att växa starkare och visare.En: And with this, Lars realized that every challenge also presents an opportunity to grow stronger and wiser. Vocabulary Words:howled: venplains: slätternachill: kylabarren: kargvillages: byharvest: skördenshamelessly: skamlöstshrinking: krympteskilled: skickligresponsibility: ansvaretsupported: stöttadecuriosity: nyfikenhetfleeting: skenandedecisively: bestämtmixture: mixtachance: chanscarved: snidatforehead: pannaheartfelt: rörandeexpanses: vidderreliable: pålitligmeticulous: noggranngratitude: tacksamhetbroad: bredarelief: lättnaddiscovery: upptäcktconsider: övervägaladen: belamradbeaming: strålandeovercome: övervinna

El Imperio mongol fue el mayor imperio contiguo de la historia de la humanidad. También fue uno de los que más rápido se formaron y de los que menos duraron. En apenas un siglo le cambiaron la cara a Eurasia gracias a una sucesión de campañas militares muy exitosas que fueron desde la península de Corea hasta el valle del Danubio. Surgió en plena estepa de la meseta mongola, en el corazón mismo de la de Asia Central a principios del siglo XIII, un lugar en el que vivían tribus nómadas no especialmente civilizadas. Su origen está indisolublemente ligado a la figura de Temujin, que tras unificar bajo su mando a estas tribus que se encontraban en estado de guerra permanente, fue proclamado Gengis Kan en el año 1206. Gengis Kan demostró ser un guerrero excepcionalmente dotado. Los mongoles, que eran grandes jinetes, desarrollaron una efectiva maquinaria de guerra que se basaba en una extrema movilidad, gran disciplina y los arqueros montados. Esto les permitió derrotar a ejércitos mucho más numerosos, en ocasiones incluso profesionales, de China, Persia, Mesopotamia, el centro de Asia y Europa del Este. La expansión mongola fue fulgurante. En una sola generación cabalgaron desde el océano Pacífico hasta el mar Negro. A su paso acabaron con imperios y dinastías bien consolidadas y borraron del mapa ciudades muy antiguas. Pero, tras la destrucción de la conquista, el imperio trajo la paz, la Pax Mongolica, que se adueñó de Eurasia durante buena parte del siglo XIII. Este periodo de relativa estabilidad permitió que la ruta de la seda floreciera como nunca antes lo había hecho y como no lo haría después. Esto facilitó y agilizó el comercio de seda, especias, porcelana y pólvora, pero también de ideas, religiones y nuevas tecnologías que viajaban en las caravanas comerciales de oriente a occidente. Fue durante esta época cuando el veneciano Marco Polo atravesó Asia y pudo conocer de primera mano el imperio. Tras su viaje de las maravillas escribió un libro que tuvo un gran impacto en la Europa tardomedieval. La administración mongola fue sorprendentemente práctica y se basaba en la meritocracia. Sólo los más capaces eran elegidos para servir al Gran Kan, tanto en la guerra como en la paz. Los mongoles crearon un gran sistema de correo, el Yam, que comunicaba los extremos de su imperio, y exhibieron una tolerancia religiosa poco habitual para la época. Esto permitió que cristianos, musulmanes, budistas y animistas convivieran bajo su protección siempre que pagaran los correspondientes tributos y respetaran la autoridad del monarca. Tras la muerte de Gengis Kan en 1227 el imperio continuó creciendo con sus sucesores y alcanzó su cenit territorial a finales de ese siglo. No obstante, la inmensa extensión de los territorios que controlaba y las disputas sucesorias terminaron por fragmentar el imperio. Se dividió en cuatro grandes kanatos: el Ilkanato en Persia, la Horda de Oro en Rusia, el Kanato de Chagatai en Asia central y la Dinastía Yuan en China, esta última fundada por Kublai Kan, nieto de Gengis. Kublai trasladó el centro de gravedad del imperio hacia una estructura imperial china de estilo tradicional. Fue él quien fijó la corte en la actual ciudad de Pekín. A pesar de su poderío, las divisiones internas, la peste negra y las dificultades para gobernar regiones tan distantes y diversas condenaron al imperio mongol a un inevitable declive. Para mediados del siglo XIV, el control mongol sobre la mayoría de estos territorios se había desvanecido. Brilló poco tiempo, pero lo hizo con tanta fuerza que cuando, ya en el siglo XV los navegantes europeos empezaron a navegar hacia Asia, la idea que tenían de aquel lugar era la del imperio de los mongoles. En La ContraRéplica: 0:00 Introducción 4:21 El imperio mongol 1:11:49 Jerusalén y Mahoma 1:15:42 El origen de los derechos humanos Bibliografía: - "La horda" de Marie Favereau - https://amzn.to/4qlhfMo - "Los mongoles, señores de Asia" de Juan José Fernández Doctor - https://amzn.to/4jwCDLG - "Breve historia de Gengis Kan" de Borja Pelegero Alcaide - https://amzn.to/49c8zBI - "The mongols" de Timothy May - https://amzn.to/3Ll0uBE · Canal de Telegram: https://t.me/lacontracronica · “Contra el pesimismo”… https://amzn.to/4m1RX2R · “Hispanos. Breve historia de los pueblos de habla hispana”… https://amzn.to/428js1G · “La ContraHistoria del comunismo”… https://amzn.to/39QP2KE · “La ContraHistoria de España. Auge, caída y vuelta a empezar de un país en 28 episodios”… https://amzn.to/3kXcZ6i · “Contra la Revolución Francesa”… https://amzn.to/4aF0LpZ · “Lutero, Calvino y Trento, la Reforma que no fue”… https://amzn.to/3shKOlK #FernandoDiazVillanueva #mongoles #imperiomongol Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Discover the world's earliest known system of astrology• Explores ancient Mesopotamian astrology, which originated with those who created Göbekli Tepe, and details the system's eighteen zodiac signs• Shares the author's decades-long research to decipher the meanings and characteristics behind each of the original eighteen signs• Shows how the original zodiac can enrich and expand our understanding of astrology, personal relationships, and our sense of self and destinyToday the zodiac is divided into twelve signs through which the sun appears to travel in a year. A person's sign can influence their personality, physical characteristics, and fate. However, in ancient Mesopotamia, the first zodiac was divided into eighteen signs—different from the Western and Vedic systems in use today. The Original Zodiac reveals, for the first time in more than 4,000 years, this earliest known system of astrology.The original Mesopotamian zodiac offered very different birth signs, including the Serpent, Swan, Crane, Horse, Wolf, and Eagle. This zodiac was recorded on a clay tablet that is now housed in the British Museum, cataloged as BM 86378, but there is no written record of how these signs were interpreted. Now, after decades of intensive research, Graham Phillips reveals the meanings of these mysterious signs and their relevance for our times.To determine what traits might be shared by those born in each sign of the original zodiac, Phillips comprehensively surveyed hundreds of volunteers from diverse backgrounds. He measured each participant's likes, dislikes, hobbies, habits, employment, health information, and other pertinent aspects of their lives and identities. Not intended to replace or challenge our traditional understanding of astrology, his findings offer an original system to enrich our current knowledge of the personality, character, and destiny of those born in each of its enigmatic signs.Graham Phillips is one of Britain's bestselling nonfiction authors. A former radio journalist and broadcaster for the BBC, and founder of Strange Phenomena magazine, he is a historical investigator of unsolved mysteries. The author of many books, including The Templars and the Ark of the Covenant, The Lost Tomb of King Arthur, The End of Eden, and Atlantis and the Ten Plagues of Egypt, he lives in the Midlands of England.https://www.grahamphillips.net/Become a supporter of this podcast: https://www.spreaker.com/podcast/earth-ancients--2790919/support.

Would you name your kid Temptation or Mesopotamia? Apparently, some people are willing to and we say NO. Overused words and phrases. We all hate them bruh. We give you the most overused words of 2025. Also, rats are peeing on our food, we'll discuss. Gas out of air and water? Some are saying it's real. And, of course, "it's all going to kill us" news. Weird News included.

Welcome to Bri Books podcast! In this episode, we explore six captivating books from 2025 that span memoir, history, culture, and personal growth. From surviving illness abroad to uncovering hidden royal power plays, from the quiet history of our homes to the question of who we're meant to become, these books invite us to see the world, and ourselves, more clearly. If you're new to the show, leave a review of Bri Books on Apple Podcasts, and listen to Bri Books on Apple Podcasts and Spotify. Please tell me where you're traveling to by using #bribooks on Instagram and subscribe to the Bri Books newsletter at bribookspod.com/newsletter. Books Discussed in This Episode Becoming You: The Proven Method for Crafting Your Authentic Life and Career by Suzy Welch. A practical and reflective guide to discovering your true values and aligning them with your career and life choices. Welch offers tools and frameworks to help listeners clarify who they are, what they want, and how to build a life that fits. Mastesr of the Word: How Media Shaped History by William J. Bernstein. Bernstein traces the sweeping history of media, from the invention of writing in ancient Mesopotamia to the rise of the mobile internet. From the spread of alphabets and vernacular Bibles to the printing press, mass media, and digital networks, the book shows how shifts in information access have fueled empires, revolutions, democracy, and dissent. At Home: A Short History of Private Life by Bill Bryson.  A fascinating room-by-room exploration of how everyday domestic life evolved. Bryson uses his own home as a jumping-off point to uncover surprising histories behind bathrooms, kitchens, bedrooms, and the objects we take for granted. The World in a Wineglass: The Insider's Guide to Artisanal, Sustainable, Extraordinary Wines to Drink Now by Ray Isle. A global tour of wine told through people, place, and philosophy. Ray Isle highlights independent, sustainability-minded winemakers and shows how wine reflects culture, geography, and values — not just tasting notes. Stitching Freedom: A True Story of Injustice, Defiance, and Hope in Angola Prison by Gary Tyler. Gary Tyler — who was wrongfully incarcerated for nearly 42 years — tells a powerful story of survival, justice, and creative resistance. While imprisoned, Tyler turned to quilting as a means of expression, healing, and political testimony, transforming fabric into visual records of racism, resilience, and hope. The book explores how art can become a lifeline under extreme conditions and how storytelling, even when stitched rather than spoken, can reclaim dignity and freedom in the face of systemic injustice. Surviving Paris: A Memoir of Healing in the City of Light by Robin Allison Davis.  A deeply personal memoir about moving to Paris in search of reinvention — and instead confronting breast cancer far from home. Allison Davis reflects on illness, identity, friendship, and resilience while navigating a foreign healthcare system and rebuilding her sense of self in the City of Light. The Stolen Crown: Treachery, Deceit, and the Death of the Tudor Dynasty by Tracy Borman. Royal historian Tracy Borman challenges long-held assumptions about the English succession after Queen Elizabeth I's death. Using new archival evidence, she reveals a far more fragile and politically charged transfer of power than history has traditionally acknowledged. If you're new to the show, leave a review of Bri Books on Apple Podcasts, and listen to Bri Books on Apple Podcasts and Spotify. Please tell me where you're traveling to by using #bribooks on Instagram and subscribe to the Bri Books newsletter at bribookspod.com/newsletter.

THE STORIES TOLD BY MESOPOTAMIAN BRICKS Colleague Moudhy Al-Rashid. Moudhy Al-Rashidexplains how millions of mud bricks reveal the history of ancient Mesopotamia, from the construction of massive temples to the 9-kilometer wall of Uruk. These bricks were often stamped with the names of kings to ensure their deeds were known to the gods. Beyond royal propaganda, bricks preserve intimate moments, such as the accidental paw prints of dogs or footprints of children left while the clay dried in the sun. NUMBER 2 1880 UR EXPEDITION

SHOW 12-29-25 CBS EYE ON THE WORLD WITH JOHN BATCHELOR UR THE PRINCESS'S MUSEUM AT THE DAWN OF HISTORY Colleague Moudhy Al-Rashid. Moudhy Al-Rashidintroduces Ennigaldi-Nanna, a princess and high priestess of the moon god in the ancient city of Ur. Excavators discovered a chamber in her palace containing carefully arranged artifacts from eras much older than her own, effectively serving as a museum. A clay cylinder found there acted as a museum label, preserving the history of ancient kings to lend legitimacy to her father, King Nabonidus, and his dynasty. NUMBER 1 THE STORIES TOLD BY MESOPOTAMIAN BRICKS Colleague Moudhy Al-Rashid. Moudhy Al-Rashidexplains how millions of mud bricks reveal the history of ancient Mesopotamia, from the construction of massive temples to the 9-kilometer wall of Uruk. These bricks were often stamped with the names of kings to ensure their deeds were known to the gods. Beyond royal propaganda, bricks preserve intimate moments, such as the accidental paw prints of dogs or footprints of children left while the clay dried in the sun. NUMBER 2 GILGAMESH AND THE BIRTH OF WRITTEN LEGEND Colleague Moudhy Al-Rashid. Al-Rashid discusses Cuneiform, a writing system used for over 3,000 years to record languages like Sumerian and Akkadian. She details the Epic of Gilgamesh, a tale of a tyrannical king who finds wisdom and friendship with the wild man Enkidu. While Gilgamesh was likely a real historical figure, his story evolved into high poetry about mortality and leadership. The segment notes that kingship was believed to have descended from heaven. NUMBER 3 HOMEWORK AND HEARTACHE IN ANCIENT SCHOOLS Colleague Moudhy Al-Rashid. Excavations of a "schoolhouse" in Nippur revealed thousands of practice tablets, showing the messy first attempts of children learning to write. These artifacts include literary accounts of school life, complaints about food, and even teeth marks from frustrated students. The curriculum was rigorous, covering literacy and advanced mathematics like geometry, which was essential for future scribes to calculate field yields and manage the bureaucracy. NUMBER 4 THE ALCOHOLIC TYRANTS OF THE WEST Colleague Professor James Romm. James Romm introduces Syracuse as a dominant power in the 4th century BCE under the rule of Dionysius the Elder, who rose from clerk to autocrat. Dionysius fortified the city's geography to create a secure military base and adopted the Persian custom of polygamy, marrying two women on the same day. This created a rivalrous, "unhappy family" dynamic in a court notorious for heavy drinking and "Syracusan tables" of excess. NUMBER 5 PLATO'S FAILED FIRST MISSION TO SICILY Colleague Professor James Romm. Professor Romm details Plato's background, including his connection to the Thirty Tyrants in Athens and his philosophy of "forms." Plato was invited to Syracuse by Dion, who hoped the philosopher could reform the tyrant Dionysius the Elder. However, this first visit was a disaster; Plato attempted to lecture the ruler on ethics and moral behavior, resulting in the philosopher being dismissed from the court with dishonor. NUMBER 6 THE BANISHMENT OF DION Colleague Professor James Romm. Plato returned to Syracuse to tutor Dionysius the Younger, hoping to create an enlightened monarch, but found a court defined by drunkenness and immaturity. The experiment failed when Dion, Plato's ally, sent a letter to Carthage that the tyrant interpreted as treason. Dionysiusbanished Dion and kept Plato under a form of house arrest to maintain the appearance of an alliance, while the tyrant solidified his power. NUMBER 7 A PHILOSOPHER OBSERVES A COMING WAR Colleague Professor James Romm. At the Olympic Games, Plato met the exiled Dion and learned that the tyrant had confiscated Dion's property and given his wife to another man. Despite the growing tension, Plato visited Syracuse a third time in 361 BCE to attempt reconciliation. Romm argues that Plato's harsh description of the "tyrannical man" in The Republic was directly inspired by his personal observations of living under the roof of the Syracusan tyrant. NUMBER 8 REVOLUTION, ASSASSINATION, AND CHAOS Colleague Professor James Romm. Dion launched an invasion to liberate Syracuse, but the revolution unleashed chaotic populist passions he could not control. After ordering the assassination of a rival, Dion fell into a depression and was eventually assassinated by a faction of his own army. Rommnotes that ancient historians, including Plutarch, largely protected Dion's reputation to safeguard the prestige of Plato's Academy, despite Dion's failure to become a true philosopher king. NUMBER 9 THE TYRANT WHO BECAME A SCHOOLTEACHER Colleague Professor James Romm. Professor James Romm discusses the surprising fate of Dionysius II, the tyrant of Syracuse. After the Corinthian leader Timoleonarrived to liberate the city, Dionysius surrendered and was allowed to retire to Corinth rather than facing execution. There, the former absolute ruler became a music teacher, leading to the proverb "Dionysius is in Corinth," a saying used for centuries to describe the unpredictability of fortune and the fall of the powerful. NUMBER 10 PHILOSOPHER KINGS AND THE RIVER OF HEEDLESSNESS Colleague Professor James Romm. James Romm explores Plato's Republic, arguing that philosophers make the best kings because they perceive the true "forms" of justice rather than earthly shadows. The discussion turns to the "Myth of Er," a story of the afterlife where souls travel for a thousand years before choosing their next life. Plato warns that drinking too deeply from the River of Heedlessnesserases memory, whereas philosophers strive to recall the forms. NUMBER 11 PLATO'S LETTERS AND THE WHITEWASHING OF DION Colleague Professor James Romm. The conversation examines Plato's thirteen letters, specifically the five Romm believes are genuine regarding the Syracuse affair. Platoviewed himself as a wise lawgiver capable of reforming a tyrant, though he was naive about practical politics. In the seventh letter, Plato attempts to rehabilitate the reputation of his associate Dion, spinning the narrative to portray Dion as a virtuous victim of evil rather than admitting his political failures. NUMBER 12 THE RETURN OF THE NOBLE MONARCH Colleague Gregory Copley. Gregory Copley argues that the world has reached "peak republicanism," where republics have become inefficient political battlegrounds. He defines nobility not as a class structure, but as a quality of honorable leadership that embodies the state's values. Copley suggests modern monarchies, like that of King Charles III, are reinvigorating this role by acting as apolitical symbols of unity and diplomacy, unlike elected leaders who only represent their voters. NUMBER 13 THE DANGERS OF TRANSACTIONAL NATIONALISM Colleague Gregory Copley. Copley warns that suppression in republics often leads to uncontrollable demands for liberty, citing the collapse of the Shah's Iran and the USSR. He distinguishes between "tribal nationalism," based on shared history, and "state nationalism," which is often transactional. Copley argues that transactional systems eventually fail because the state runs out of resources to trade for support, leading to corruption and the potential fracturing of society. NUMBER 14 CONSTITUTIONS, BELIEF, AND THE EMPIRE Colleague Gregory Copley. Copley describes the US Constitution as the "de facto crown" holding the American empire together, though it faces challenges from populist movements. He argues that a "faith-based electorate" or a "belief in beliefs" is essential for social unity, noting that when people stop believing in God, they will believe in anything. Monarchy utilizes mysticism and continuity to maintain this unity, a quality difficult for republics to replicate. NUMBER 15 THE REASSERTION OF ANCIENT EMPIRES Colleague Gregory Copley. Copley contends that China is reasserting its identity as an empire, with the Communist Party seeking legitimacy by connecting with imperial history despite previous rejections of the past. Similarly, he views Vladimir Putin as a nationalist attempting to restore the memory and grandeur of the Russian Empire. The segment concludes by suggesting the US might "lease" the symbolic nobility of King Charles III during state visits to borrow necessary leadership prestige. NUMBER 16

Lists feel especially suited to the digital age, but humans have been creating lists for a long time. So why are we drawn to lists? This hour, the art and the utility of the list. GUESTS: Matthew Dicks: A West Hartford elementary school teacher and the author of Twenty-One Truths About Love Dan Kois: Editor and writer at Slate, where he recently wrote the list “The 50 Greatest Fictional Deaths of All Time” Ann Powers: NPR Music’s critic and correspondent Liam Young: Author of List Cultures: Knowledge and Poetics from Mesopotamia to BuzzFeed Join the conversation on Facebook and Twitter. Subscribe to The Noseletter, an email compendium of merriment, secrets, and ancient wisdom brought to you by The Colin McEnroe Show. The Colin McEnroe Show is available as a podcast on Apple Podcasts, Spotify, Amazon Music, TuneIn, Listen Notes, or wherever you get your podcasts. Subscribe and never miss an episode. Colin McEnroe, Jonathan McNicol, and Cat Pastor contributed to this show, which originally aired October 4, 2022.Support the show: http://www.wnpr.org/donateSee omnystudio.com/listener for privacy information.

This week in the Biblical Time Machine, Helen and Lloyd travel back to a time when God had a wife named Asherah... or did he? To help them answer decipher the ancient goddess, our co-hosts enlist the help of Dr Steve Wiggins, a world-leading expert on Asherah. Together, they explore how Asherah came to be associated with the God of Israel, discuss inscriptions and figurines associated with the goddess, and consider why the question of God once having a 'wife' remains so controversial today. Steve Wiggins earned his PhD at the University of Edinburgh in 1992 and taught Hebrew Bible at Nashotah House Episcopal Seminary from 1992-2004. His revised dissertation, A Reassessment of Asherah: With Further Considerations of the Goddess, was expanded in 2007 and came out as a paperback version in 2025. It is the only full-length treatment of the Ugaritic source material on Asherah, and combines that with comprehensive examination of textual sources from the Hebrew Bible, ancient Mesopotamia, Epigraphic South Arabian sources, Hittite sources, as well as Hebrew inscriptions that may mention the goddess. SUPPORT BIBLICAL TIME MACHINEIf you enjoy the podcast, please (pretty please!) consider supporting the show through the Time Travellers Club, our Patreon. We are an independent, listener-supported show (no ads!), so please help us continue to showcase high-quality biblical scholarship with a monthly subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos, creator of Biblical Time Machine. Season 4 produced by John Nelson.

In this episode of Puny Pod, Ryan and David take on one of the MCU's most ambitious—and divisive—films: Eternals. From ancient Mesopotamia to modern-day Marvel, the conversation dives deep into cosmic lore, Jack Kirby's massive ideas, and what happens when Marvel trades quips for existential dread. The hosts break down the film's sprawling ensemble cast, Chloé Zhao's distinct directorial style, and the complicated mythology of Eternals, Deviants, and Celestials. Along the way, they explore why this movie looks incredible, why it confused so many viewers on first watch, and how its themes of free will, duty, and humanity set it apart from traditional MCU entries. Expect thoughtful analysis, comic-book history, first-watch vs. rewatch perspectives, and plenty of Puny Pod banter as Ryan and David wrestle with a movie that asks big questions—and isn't afraid to slow things down to do it. Love it or hate it, Eternals is a swing for the fences, and this episode gives it the full deep-dive treatment. Themes by J.R. Trimpe: https://trimpe.org/ ---------------- Support the show! Check out our super secret spoiler show on the EarzUp! Patreon Visit us on Etsy for the official Puny Pod Merch Come say hi on Discord! Subscribe on iTunes Start your own podcast with Zencastr Learn more about your ad choices. Visit megaphone.fm/adchoices

Today's guest is David McWilliams, an economist, podcast host and author. David worked at the Central Bank of Ireland, UBS and BNP Paribas and is the founder of the Kilkenomics Festival, a unique blend of economics and stand-up comedy. His book is called The History of Money: A Story of Humanity, which is my favorite book from 2025. In today's episode, David walks through the evolution of money over the last 5,000 years. He explains why money is a foundational social technology that is central to every aspect of our civilization, from the political to the artistic. He delves into historical anecdotes—from clay tablets in Mesopotamia to Gutenberg's printing press to Martin Luther's disruptive influence on the church. Throughout the episode, he emphasizes that economists need to do a better job helping people understand money and its role in navigating modern economic principles. (0:00) Starts (1:26) David explains the Kilkenomics Festival (3:41) David McWilliams on "Money, The History of Money, A Story of Humanity" (9:55) Evolution and trust in money throughout history (26:28) Impact of the Gutenberg printing press and Martin Luther (36:42) Historical perspectives on speculation and losing money (43:18) Future of economics, storytelling, and equity culture differences (49:18) Educating youth on finance and investing ----- Follow Meb on X, LinkedIn and YouTube For detailed show notes, click here To learn more about our funds and follow us, subscribe to our mailing list or visit us at cambriainvestments.com ----- Sponsor: Learn more about Alpha Architect and important information about the fund: funds.alphaarchitect.com/aaua  Follow The Idea Farm: X | LinkedIn | Instagram | TikTok ----- Interested in sponsoring the show? Email us at Feedback@TheMebFaberShow.com ----- Past guests include Ed Thorp, Richard Thaler, Jeremy Grantham, Joel Greenblatt, Campbell Harvey, Ivy Zelman, Kathryn Kaminski, Jason Calacanis, Whitney Baker, Aswath Damodaran, Howard Marks, Tom Barton, and many more.  ----- Meb's invested in some awesome startups that have passed along discounts to our listeners. Check them out here!  ----- Editing and post-production work for this episode was provided by The Podcast Consultant (https://thepodcastconsultant.com). ----- Ad Disclaimer: This information does not constitute advice or a recommendation or offer to sell or a solicitation to deal in any security or financial product. Certain information contained herein has been obtained from third party sources and such information has not been independently verified by The Idea Farm. No representation, warranty, or undertaking, expressed or implied, is given to the accuracy or completeness of such information by The Idea Farm or any other person. While such sources are believed to be reliable, The Idea Farm does not assume any responsibility for the accuracy or completeness of such information. The Idea Farm does not undertake any obligation to update the information contained herein as of any future date. Learn more about your ad choices. Visit megaphone.fm/adchoices

He was from Samosata in Mesopotamia, and became a monk at the age of twelve. As a young monk he visited St Symeon the Stylite (September 1) to receive his blessing. Years later he moved to the neighborhood of Constantinople at the request of the holy Patriarch Anatolius (July 3), whom he had healed of a deadly ailment through his prayers. For a time Daniel lived in the church of the Archangel Michael at Anaplus, but nine years later St Symeon the Stylite appeared to him in a vision and told him to imitate Symeon's ascesis of living on a pillar. For the remaining thirty-three years of his life the Saint did just that. He stood immovably in prayer regardless of the weather: once after a storm his disciples found him standing covered with ice. He was much loved by several Emperors (including Leo the Great), who sought him out for counsel. He reposed at the age of eighty-four, having lived through the reigns of three Emperors.

What do the world's first letters reveal about life in the Bronze Age?Tristan Hughes is joined by Dr Amanda Podany to uncover the remarkable written culture of ancient Mesopotamia, when clay tablets carried messages across vast distances and a proto-postal system linked cities like Ur and Babylon. From royal correspondence and diplomatic negotiations to worried family notes and furious consumer complaints -including the iconic rant against the merchant Ea-Nasir for terrible copper - these texts offer a vivid, relatable window into everyday life 4,000 years ago. Step into the earliest age of writing and discover how humanity first learned to communicate across time and space.Translations in this episode taken from A. Leo Oppenheim, Letters from Mesopotamia (1967) & J. M. Sasson, From the Mari Archives (2015).Presented by Tristan Hughes. Audio editor is Aidan Lonergan. The producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here: https://insights.historyhit.com/history-hit-podcast-always-on Hosted on Acast. See acast.com/privacy for more information.

Fears of the undead rising from their graves to cause trouble have recurred in societies around the globe throughout the centuries. But why was your mother-in-law especially likely to become a vampire? What makes Count Dracula a highly unusual bloodsucker? And how would you best mutilate a vampire's corpse to neutralise their threat? Speaking to Ellie Cawthorne, Professor John Blair shares stories of vampire 'epidemics' throughout history from his new book Killing the Dead. (Ad) John Blair is the author of Killing the Dead: Vampire Epidemics from Mesopotamia to the New World (Princeton University Press, 2025). Buy it now from Waterstones: http://www.awin1.com/cread.php?awinmid=22479&awinaffid=489797&p=https%3A%2F%2Fwww.waterstones.com%2Fbook%2Fkilling-the-dead%2Fjohn-blair%2F9780691224794&clickref=historyextra-social-histboty. The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

CONTINUED 2/4 During Emperor Trajan's campaign against the Parthian Empire, a widespread and coordinated "diaspora revolt" erupted in 115–117 AD, beginning in Libya and spreading to Egypt, Cyprus, and Mesopotamia. This was a major challenge, forcing Trajan to divert a legion, as Egypt was the empire's strategic breadbasket. The revolt was spurred by the insulting Jewish tax, the fiscus Judaicus, paid to Jupiter, and the frustrated expectation that the Temple would be rebuilt within 70 years. The Jewish community in Alexandria, possibly the largest Jewish city in the ancient world, was wiped out during the suppression, a disaster for diaspora Judaism. 1614 SACK OF TROY

SHOW 11-17-25 CBS EYE ON THE WORLD WITH JOHN BATCHELOR 1899 UKRAINE THE SHOW BEGINS IN THE DOUBTS ABOUT POTUS... FIRST HOUR 9-915 Pakistan's Military Dominance: Field Marshal Munir's Power and US Relations Guest: Ambassador Husain Haqqani Ambassador Husain Haqqani detailed the institutional dominance of Pakistan's military, noting that Parliament recently granted Field Marshal Asim Munir legal immunity for life and expanded his power by designating him Chief of Defense Forces, giving him control over the entire military, as Munir aims for presidential privileges without directly taking power, backed by a national narrative that Pakistan is perpetually under threat from India, and gained significant political and psychological advantage through two meetings and praise from President Trump, despite no new US aid or weapons, while Trump, who favors strongmen, may also be using this praise to leverage concessions from Indian Prime Minister Modi, as Munir is taking risks by adopting a firmer stance regarding violence on the Northwest frontier with the Taliban, an approach not well received by the Afghans, with Pakistani politicians historically conceding ground to the military to secure a shared portion of power. 915-930 CONTINUED Pakistan's Military Dominance: Field Marshal Munir's Power and US Relations Guest: Ambassador Husain Haqqani Ambassador Husain Haqqani detailed the institutional dominance of Pakistan's military, noting that Parliament recently granted Field Marshal Asim Munir legal immunity for life and expanded his power 930-945 China's Economic Slump: Export Decline, Policy Failures, and Property Market Stagnation Guests: Anne Stevenson-Yang and Gordon Chang Anne Stevenson-Yang and Gordon Chang discussed the unprecedented slump in China's economic activity, noting cooled investment and slowing industrial output, with exports falling 25% to the US, attributing this long-term decline to the government's 2008 decision to pull back economic reforms and the current 15th Five-Year Plan lacking viable solutions or bailouts for hurting localities, while consumption remains dangerously low (around 38% of GDP) and is expected to shrink further as the government prioritizes technological development and factory production, with the property market collapsing as capital investment, land sales, and unit prices decline, forcing people to hold onto decaying apartments and risking stagnation for decades similar to Japan post-1989, a problem largely self-created due to overcapacity, although other countries like Brazil are also restricting Chinese imports. 945-1000 China's Role in Global Drug Epidemics: Meth Precursors and Weaponizing Chemicals. Guests: Kelly Curry and Gordon Chang. Kelly Curry and Gordon Chang detailed China's crucial role in the global drug trade, asserting that China's chemical exports are fueling a "tsunami of meth" across Asia. Chinese manufacturers supply meth precursor chemicals to warlords, notably the Chinese-aligned, US-sanctioned United Wa State Army in Myanmar. This production (Yaba/ice) is believed to have been diverted from China's domestic market in the 1990s. Both guests confirmed this activity is impossible without the explicit knowledge and support of the Central Committee, noting China grants export subsidies, tax rebates, and uses state banks for money laundering associated with the drug trade. China benefits financially and strategically by weakening US-backed allies like Thailand and South Korea who are flooded with the drugs. This structure mirrors the fentanyl crisis in North America, and experts predict increasing co-production and sharing of chemical methods between Asian drug groups and Mexican cartels. SECOND HOUR 10-1015 Syria's Complex Geopolitics: Air Bases, Sanctions, Accountability, and Great Power Mediation Guest: Ahmad Sharawi Ahmad Sharawi discussed the non-transparent situation in Syria, focusing on reports of potential US air bases (Mezzeh and Dumayr), with denials from the Syrian government suggesting they won't possess the bases but might allow US use for counter-ISIS missions or potentially a security agreement requested by Israel for deconfliction, noting a recent US C-130 spotted landing at the Mezzeh air base near Damascus, while during a reported White House visit, Syrian requests included the removal of Caesar sanctions (partially waived by President Trump) and an Israeli withdrawal from the southern border buffer zone, with domestic movement towards accountability for the Suwayda province massacre and government security forces being arrested, as a Russian military delegation visited Damascus and southern Syria, potentially acting as a deconfliction mechanism between Syria and Israeli forces, with Russia's goal appearing to be balancing regional interests while maintaining its bases in western Syria. 1015-1030 CONTINUED Syria's Complex Geopolitics: Air Bases, Sanctions, Accountability, and Great Power Mediation Guest: Ahmad Sharawi Ahmad Sharawi discussed the non-transparent situation in Syria, focusing on reports of potential US air bases (Mezzeh and Dumayr), with denials from the Syrian government... 1030-1045 Venezuela Crisis: Potential Maduro Exit and Shifting Political Tides in Latin America Guests: Ernesto Araújo and Alejandro Peña Esclusa Alejandro Peña Esclusa and Ernesto Araújo discussed the crisis in Venezuela, noting a powerful US fleet gathered nearby, with Maduro fearing military intervention and reportedly wanting to discuss surrender conditions with President Trump, though his exit is complicated by his ally Diosdado Cabello, who heads operations for the Cartel of the Suns and has no path for redemption, while Maduro's potential fall would deliver a severe blow to the organized crime and drug trafficking networks that permeate South America's political structures, with the opposition, led by María Corina Machado, having transition plans, and Brazilian President Lula neutralized from strongly opposing US actions due to ongoing tariff negotiations with Trump, as the conversation highlighted a new conservative political wave in Latin America, with optimism reported in Argentina following elections that strengthened Javier Milei, and in Chile, where conservative José Antonio Kast is strongly positioned, representing a blend of economic freedom, anti-organized crime platforms, and conservative values. 1045-1100 CONTINUED Venezuela Crisis: Potential Maduro Exit and Shifting Political Tides in Latin America Guests: Ernesto Araújo and Alejandro Peña Esclusa Alejandro Peña Esclusa and Ernesto Araújo discussed the crisis in Venezuela, noting a powerful US fleet gathered nearby, with Maduro fearing military intervention and... THIRD HOUR 1100-1115 1/4 Jews Versus Rome: Two Centuries of Rebellion and the Cost of Diaspora Revolts Professor Barry Strauss of Cornell University, Professor Emeritus and Senior Fellow at the Hoover Institution, discusses the history of Jewish resistance against the Roman Empire as detailed in his book Jews versus Rome. Following the destruction of the Temple and Jerusalem, rebellion continued among Jewish communities scattered across the Roman world. 1115-1130 CONTINUED 2/4 During Emperor Trajan's campaign against the Parthian Empire, a widespread and coordinated "diaspora revolt" erupted in 115–117 AD, beginning in Libya and spreading to Egypt, Cyprus, and Mesopotamia. This was a major challenge, forcing Trajan to divert a legion, as Egypt was the empire's strategic breadbasket. The revolt was spurred by the insulting Jewish tax, the fiscus Judaicus, paid to Jupiter, and the frustrated expectation that the Temple would be rebuilt within 70 years. The Jewish community in Alexandria, possibly the largest Jewish city in the ancient world, was wiped out during the suppression, a disaster for diaspora Judaism. 1130-1145 CONTINUED 3/4 srajan's successor, Hadrian, revered the war against Parthia but recognized the Jews' disloyalty. Starting in 117 AD, Hadrian planned to rebuild Jerusalem as a pagan city named Aelia Capitolina to demonstrate that the Temple would never be restored and to discourage collusion between Jews and Parthians. This provoked the Bar Kokhba Revolt in 132 AD. The leader, Simon Bar Kosa, took the messianic title Bar Kokhba, meaning "Son of the Star," and was accepted as the Messiah by some leading rabbis, including Rabbi Akiva. 1145-1200 CONTINUED The rebels utilized successful asymmetrical warfare, operating from underground tunnel systems and ambushing Roman forces. The conflict was so severe that Hadrian deployed reinforcements from across the empire, including Britain, and the Roman army was badly mauled. The revolt ended bloodily at the stronghold of Betar. As lasting punishment for centuries of trouble and rebellion, the Romans renamed the province from Judea to Syria Palestina. Pockets of resistance continued, notably the Gallus Revolt in 351–352 AD. Guest: Professor Barry Strauss. FOURTH HOUR 12-1215 Iran's Multi-Faceted Crises: Water Scarcity, Pollution, and Transnational Repression Guest: Jonathan Sayah Jonathan Sayah discussed the multi-faceted crises plaguing Iran, reflecting poor management and ecological decline, with Tehran overwhelmed by severe water scarcity as dams dry up and crippling air pollution with CO2 levels 10 times the WHO standard, while the water crisis is worsened by the regime, especially IRGC-affiliated contractors, who prioritize their support base through unregulated mega-projects, leading to rivers and lakes drying up, a deliberate deprivation of clean water that constitutes a human rights violation, as environmental disasters have driven widespread internal migration into Tehran, taxing infrastructure and leading to issues like land subsidence, with the population considered "prime for unrest," while separately, Iran continues its policy of transnational repression, highlighted by the recent foiled plot to assassinate Israel's ambassador in Mexico, as Iran targets both Israeli/American officials and relies on criminal networks to repress Iranian dissidents abroad, while consistently holding American dual citizens hostage as political leverage. 1215-1230 CONTINUED 1230-1245 Ukraine Conflict: French Arms Deal, Sabotage, and the Perilous Battle for Pokrovsk. Guest: John Hardy. John Hardy reported that Ukraine signed a letter of intent with France to obtain 100 Rafale warplanes over 10 years, along with air defense systems. While this partnership is encouraging, Hardy expressed concern that Ukraine is excessively over-diversifying its future air fleet (including F-16, Grippen, Mirage, and Rafale) which complicates long-term sustainment and maintenance. Simultaneously, alarming reports surfaced that sabotage was blamed for an explosion on a major railway line in Poland used to supply Ukraine, fitting a pattern of suspected Russian covert operations against European infrastructure. On the battlefield, fighting continues in Pokrovsk (Picro). Hardy warned that if Ukrainian forces prioritize a politically motivated hold, they risk the encirclement and destruction of troops in nearby areas. Poor weather, such as fog, plays a significant role in the conflict, as Russians often time assaults during these conditions to impede Ukrainian aerial reconnaissance and FPV drones 1245-100 AM raq Elections and Yemen's Houthi Crackdown Guest: Bridget Toomey Bridget Toomey discussed recent developments in Iraq and Yemen, noting that Iraqi parliamentary elections saw a higher-than-expected 56% voter turnout, with preliminary results suggesting Shiite parties close to Tehran performed well and might secure enough seats to form the next government, despite internal infighting and votes remaining largely sectarian, while Prime Minister Mohammed Shia al-Sudani received credit for stability and his party performed strongly, though many Iraqis doubt the elections affect real change, believing critical decisions are made via elite backroom deals, and turning to Yemen, the Houthis announced the arrest of a purported Saudi-American-Israeli spy ring, a paranoid crackdown following Israel's successful targeting of Houthi government and military leaders in August, with arrests including 59 UN workers and prosecutors requesting the death sentence for 21, aiming to intimidate domestic dissent and signal resolve to Western and regional adversaries, especially in sensitive Houthi locations in Sana'a.