Podcasts about our ideas

Podcasts, reviews, interviews, essays, and more at the Ancillary Review of Books.Please consider supporting ARB's Patreon!Credits:Guest: Jon GreenawayTitle: Melmoth by Sarah PerryHost: Jake Casella BrookinsMusic by Giselle Gabrielle GarciaArtwork by Rob PattersonOpening poem by Bhartṛhari, translated by John BroughReferences:Jon's latest books: Capitalism: A Horror Story and A Primer On Utopian PhilosophyEdgar Allen PoeFredric Jameson's The Years of TheorySally Rooney's IntermezzoRoberto Bolaño's The Savage DetectivesNapoleon Dynamite, dir. Jared HessCarmen Maria Machado, George SaundersLeyna Krow's Sinkhole, and Other Inexplicable VoidsCharles Maturin's Melmoth the WandererPerry's The Essex Serpent and EnlightenmentPerry's essay on writing while in pain/on painkillersGoethe's Faust, Dante's Inferno, the myth of the Wandering JewMatthew Lewis's The MonkHorace Walpole's The Castle of OtrantoChina Mieville's idea of anti-fantasyMark Z. Danielewski's House of Leaves“participatory anthropology”Edmund Burke's A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and BeautifulWagner's ParsifalGod's Not Dead, dir. Harold CronkHeidegger's idea of thrownness (Geworfenheit)Philosophical theories of “the gift” and “impossible exchange”Christopher Priest's The PrestigeRoberto Bolaño's 2666Kurt Vonnegut, Jr.'s Slaughterhouse-FiveVajra Chandrasekera's Rakesfall and The Saint of Bright DoorsPremee Mohamed's The Siege of Burning GrassHorror VanguardJon's Blog & Substack

Imagine you're a 17 year old high school baseball star. Right as you're about to begin your recruitment process - you tear your labrum and your baseball dreams come crashing down.Now what? You are working at Dick's Sporting Goods & have a couple thousands dollars to your name. While every other kid your age is choosing to go the traditional path of going to college - You make a daring choice. You take those thousands of dollars and INVEST it. Not into stocks.Not into real estate.Not into crypto...But into becoming a LIFE COACH!On today's episode - the story of Top 1% podcaster James Brackin IV. Fast forward three years later and at just 20 years old, James has become a successful life coach and has interviewed amazing minds including Seth GodinLight Watkins Gay Hendricks & More We dive all into James upbringing, and how one key change in his mindset has allowed him to be a role model to so many so early on in life.We discuss the strategies for attracting the life you dream of life so that when it comes down to the end of our lives, we never have to feel like we lived a life that others told us to as opposed to one that we wanted to.James's Channel: https://www.youtube.com/@jamesbrackinivJames's Instagram: https://www.instagram.com/jamesbrackiniv/0:00 - Intro 1:30 - Going All In 3:20 - Our Ideas vs. Planted Ideas 5:58 - Thinking with the heart vs. the mind 7:39 - Playing the Game For the Next Decade 10:50 - The Next Goal 13:43 - James's "Risky" Investment 19:34 - Identifying Our Self Limiting Beliefs23:18 - Embracing Our Mortality 28:03 - Remembering James's Loved Ones 36:25 - How Podcasting Impacts Our Relationships 41:20 - The Path We Take 46:00 - Our Siblings 

Awe is a feeling we've all experienced but often struggle to articulate. Whether it's the sheer scale of a skyscraper, the infinite expanse of a starry night sky, or the miracle of childbirth, moments of awe can strike us at unexpected times, leaving us speechless, inspired, and even profoundly transformed. In this episode, we speak with Dacher Keltner, PhD, a psychologist at UC Berkeley, where he is the founding director of the Greater Good Science Center and the host of The Science of Happiness podcast. Keltner is a leading researcher on human emotion whose work focuses on the socio-biological origins and effects of compassion, beauty, power, morality, love, and social class. His most recent book is AWE: The New Science of Everyday Wonder and How It Can Transform Your Life. In this episode, we discuss the eight sources of wonder in life, how we can nurture an openness to experiencing awe, and how this openness can help us navigate grief, uncertainty, loneliness, and mortality, ultimately allowing us to lead more meaningful lives.In this episode, you will hear about:How growing up in a family of artists and humanists led Dr. Keltner to psychology - 2:26What the scientific study of emotions looks like - 4:54How scientists grapple with the difficulty of defining and studying emotions and feelings - 8:20A discussion of Jonathan Haidt's revolutionary study of morality, The Righteous Mind - 11:57How Dr. Keltner defines and studies awe and wonder - 14:39The Eight Wonders of Life - 27:31Awe, beauty, and the sublime - 36:16Reflections on how digital technologies have negatively impacted our ability to experience awe - 38:35Advice for how we can practice the experience of awe - 44:26How awe can help with human suffering and physician burnout - 46:39Dr. Dacher Keltner is the author of many books, including AWE: The New Science of Everyday Wonder and How It Can Transform Your Life, The Power Paradox: How We Gain and Lose Influence, and Born to Be Good: The Science of a Meaningful Life.In this episode, we discuss Bertrand Russel's Power: A New Social Analysis, Paul Ekman's work on emotions and facial expressions, William James' What is an Emotion?, Jonathan Haidt's The Righteous Mind, Richard Lazarus' “core relational themes,” Edmund Burke's A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful, Daniel Kahneman's Thinking, Fast and Slow, Anna Lembke's Dopamine Nation, and Jean Twenge's work on social media and self-focus.If you know of a doctor, patient, or anyone working in health care who would love to explore meaning in medicine with us on the show, feel free to send an email to info@thedoctorsart.com.Copyright The Doctor's Art Podcast 2023

It only takes a few seconds on Hanaa Elmi's Twitter timeline for even the most oblivious observer like myself to know that what she is doing is magical. One post from February details several images of student contributions from reflections on Stone Soup and other related readings - child's handwriting draws your eye to the center of each poster - We take care of each other by…We take care of water by…We take care of the Earth by… - student drawings and reflections surrounding those prompts create the shared understanding - Hanaa also captures “Our Ideas” in the margins - have a spirit of ubuntu (I am because we are), she writes, Be like the Water Walkers, Love water!Another series of images shows her young students exploring questions like “What's the heart of the story? What do you think the author wants us to know in our minds & hearts as a reader?”, one student reply reads “Ms. I think the heart of the story is that anger is okay and normal. We just have to breathe.” Hanaa prompts students to explore the differences & similarities between justice & charity. She quotes from one of the dozens of books her students use, “What are words really? Are they just random letters arranged in different ways? Or do they have magical powers that can inspire and amaze?” A student uses a number string to double 40. Students with clipboards find and sort animals on a number line by their height. They write, draw, & reflect in dream journals. I could go on and on and on… In every post, it's so obvious that students are deeply engaged & invested in the world & with each other. Community, love, joy, and learning are self-evident in the work she does with kids.GuestsHanaa Elmi is an elementary teacher in Windsor-Essex County. She is a graduate of the University of Windsor who roots her work in community: creating thriving spaces that humanize students. She is passionate about creating spaces where students deeply connect with the world around them in just, restorative, and conscientious ways.ResourcesMiss Elmi's Twitter Hosted on Acast. See acast.com/privacy for more information.

Hello Interactors,Last week's post on Karl Marx introduced issues he had with the Scottish philosopher and so-called father of economics, Adam Smith. I found myself digging into Smith's life and work before his contributions to economics. Which, as history shows, was barely recognized until 1942. His name is now more popular than ever. As interactors, you're special individuals self-selected to be a part of an evolutionary journey. You're also members of an attentive community so I welcome your participation.Please leave your comments below or email me directly.Now let's go…MAKING SENSE OF THE SENSESVisiting his grandfather in Strathenry, the four-year boy wandered to the banks of the River Leven. He was a weak boy, shy, and prone to talking to himself. He'd lost his father three months before he was born and was being raised by his mother, whom he adored, alone.When the boy did not return to his grandfather's home, he and his mother went looking. Surely in a panic assuming the worst, they soon encountered a man who had just witnessed something suspicious. He had come across a group of nomadic people heading toward a nearby town that included a woman struggling to hold onto a screaming child.A search crew was dispatched immediately. And there, in the town of Leslie, nearly a mile from Strathenry, the woman was spotted with the boy. As the crew approached the woman, she dropped the screaming child who ran to his saviors. The crew then returned the boy to his mother. He never left her side again. He did, however, like keeping to himself until the day he died. And he never stopped talking to himself either. It's hard to know if he was traumatized by that event, but it didn't stop him from becoming one of Scotland's most famous academics. Had that group of nomads managed to kidnap that young boy, the founding father of economics would not have been Adam Smith.Smith was born in 1723, entered school in at age six, and began learning Latin as early as 1733, age ten. He was sent to one of the best secondary schools in Scotland, the Burgh School in Kirkcaldy. Kirkcaldy was a port town with a population of 1500 people. Though Smith was shy and kept to himself, he was nonetheless engaged and observant. He kept track of the town's activities and was familiar with some of its local characters. The town was home to shippers and traders and thus full of tall tales from journey men and smugglers.It also had multiple nail manufacturers that young Adam liked to visit. It was there and then he was first exposed to division of labor and how the value of labor was compensated. Nailers, he observed, were paid in nails which they would then exchange for other goods at local stores. Perhaps these observations, and his high marks in mathematics and classics, were the first seeds to grow as he entered the University of Glasgow in 1737 at the ripe age of 14.Smith continued his studies in mathematics and Latin but added Greek and Moral Philosophy. This was the glimmering beginnings of the enlightenment and he himself was about to be enlightened. His math professor was Robert Simson, an eccentric man made famous through Europe as the “Restorer of Grecian Geometry”, as his tombstone reads. The Simson line in geometry is named after him and he also noted a curious relationship among Fibonacci numbers. As the values increase, the ratio of adjacent numbers approaches the golden ratio of 1.6180... But his most influential professor was Thomas Hutcheson, his Moral Philosophy instructor – a discipline Smith went on to become famous for himself.But when Smith was in school, Hutcheson was the popular one in Britain. He was one of Britain's premiere moralists and key figure in a long line of Scottish Enlightenment thinkers, including his professor, Thomas Locke. He was also the first professor in Glasgow to lecture in the native tongue of his students and not in Latin. This alone made him an easy target among conservative faculty, but it was what he was teaching that really rattled them.Hutcheson believed, contrary to the established and prevailing belief, human action does not descend from the will of God, but from one's own mind. And even then, we have little to no control over our own actions but are instead influenced by our complex interactions with people and place.He believed we form images and beliefs in our mind by sensing the environment around us through our five physical senses. We then formulate ideas which lead to feelings either pleasure or pain. This, in turn, leads to the creation of other senses internal to our mind – though still interrelated and interdependent on our five external senses. He believed there are many mental senses generated, but three emerged as particularly notable – especially as we learn more of Adam Smith's own philosophies.The first is a public sense for the happiness of others and the pleasure it brings, but also the sadness that comes with observing misery in others. The second is the moral sense upon reflection of our own good or evil, and perceived good or evil in others, and the feelings of pleasure or pain that ensue. And the third is a sense of honor that comes from the admiration from others who observe the good in us for the positive actions we may have taken – the very actions of which are necessary for sensing the pleasure that comes when seeing others are happy.Hutcheson observed these emotions are not willed. We cannot will ourselves into happiness, but we can will ourselves to take actions that create public conditions that enable feelings of pleasure to arise. These pleasurable feelings arise, as a moral sense, out of complex interactions among others, to instill a public sense of pleasure, which upon reflection of our own behavior instills pleasure in us as a sense of honor. Good behavior toward ourselves and toward others makes us and others feel good. We are all then rewarded with a sense of honor which in turn motivates more good behavior.A SENTIMENTAL MOOD FROM A PRUDE DUDEHutcheson's ideas shock the religious establishment who believed goodness can only come through getting in the good graces with God through worship. One 19th-century biographer noted Hutcheson was “bitterly attacked by the older generation outside the walls of the College as a ‘new light' fraught with dangers to all accepted beliefs, and at the same time worshipped like an idol by the younger generation inside the walls, who were thankful for the light he brought them, and had no quarrel with it for being new.”His views were also in opposition to another influential philosophical figure during these times, Thomas Hobbes, who believed our will to act was rooted not in altruism, but in selfishness and egoism. Though Hutcheson admitted there is virtue in tempered self-love, taken to an extreme could erode not only one's moral sense, but also public sense and a reciprocal sense of honor. Clearly, Hobbesian beliefs made their way into colonial America and are present in cultural norms and beliefs today, especially in the neoliberal tradition that helped pull Smith, and the single occurrence of the words ‘invisible hand', from obscurity.But many of Hutcheson's teachings also made their way to colonial America. His book, Inquiry into the Original of Our Ideas of Beauty and Virtue, was used as a textbook at Harvard in the 1730s. It included familiar U.S. declaration of independence constructs, like “unalienable rights are essential Limitations in all Governments” (his italics) and the public has a right to resist oppressive governments. The professor of Moral Philosophy at the College of Philadelphia, Francis Alison, was a student of Hutcheson and three signers of the U.S. Declaration of Independence were Alison's students, Thomas McKean, George Read, and James Smith.But Hutcheson's most famous student became Adam Smith. And his fame and impact are attributed to the teachings and reading of Francis Hutcheson. Smith's primary contribution to philosophy extended Hutcheson's ideas of ‘senses' in his book, Theory of Moral Sentiments, that was written in 1759, seventeen years before his more popular economic treatise, Wealth of Nations. Smith believed that when we see another suffer, it makes an ‘impression of our own senses' by relating to a similar situation in which we've been in. He writes, “we enter as it were into his body, and become in some measure the same person”.These feelings of sympathy are expanded on in later revisions of his theories to address injustice. If one witnesses an act of injustice, one feels sympathy with the victim but not with the perpetrator. This is grounds for punishment against the perpetrator. Smith writes, “All men, even the most stupid and unthinking, abhor fraud, perfidy, and injustice, and delight to see them punished.” He continues that as true as this may be, there's a tendency not to attribute this to a necessary condition of a society. He adds, “But few men have reflected upon the necessity of justice to the existence of society, how obvious soever that necessity may appear to be.”This sentiment was directed toward politicians (or statesmen) and industrialists (or projectors, people who build projects) in a document that predates Wealth of Nations but contains its central themes. Smith writes, “Man is generally considered by statesmen and projectors as the materials of a sort of political mechanics. Projectors disturb nature in the course of her operations on human affairs, and it requires no more than to leave her alone and give her fair play in the pursuit of her ends that she may establish her own designs…Little else is required to carry a state to the highest degrees of affluence from the lowest barbarism but peace, easy taxes, and a tolerable administration of justice; all the rest being brought about by the natural course of things.”Smith no doubt was a free market and free trade advocate, but also preached modesty, temperance, and justice. And he routinely ran to the defense of those with lesser means or who were victims of injustice. For example, when wealthy consumers of foreign garments sought Smith's support in abolishing a ban on imported yarn, he surprised many by supporting the embargo. And it wasn't the flax farmers or domestic yarn corporations he was protecting, but the women living and spinning yarn in their homes scattered across the country.And in the Wealth of Nations, he defends the right for poor people in cities to earn enough to by clothes and shoes fit enough to blend in with society. He writes, “But in the present times, through the greater part of Europe, a creditable day-labourer would be ashamed to appear in public without a linen shirt…in the same manner, has rendered leather shoes a necessity of life in England. The poorest creditable person of either sex would be ashamed to appear in public without them.”Smith also suggested sumptuary laws, taxes on consumable high-end goods, to limit luxurious or immodest behavior. He writes, “The high price of such commodities does not necessarily diminish the ability of the inferior ranks of people to bring up families. Upon the sober and industrious poor, taxes upon such commodities act as sumptuary laws, and dispose them either to moderate, or to refrain altogether from the use of superfluities which they can no longer easily afford.”For an economy and a society to function well, Smith believed, one must put themselves in the shoes of others and act in accordance to bring about the three internal senses Hutcheson spoke of: a public sense for the happiness of others, a moral sense to reflect on the good feelings that come with doing good things, and a sense of honor that comes when others admire you for your good intentions and actions.WAS THE SENTIMENTALIST AN ENVIRONMENTALIST?Smith's insight into markets, especially in the dawning of the industrial age, was that technology helped to reduce the price of goods making them affordable to more and more people. This increased the flow of money to manufacturers to buy more capital goods, like machines and energy, thus reducing the need for, and time needed to, produce handcrafted goods. This created a win-win situation for the society at large so long as people cooperated and were sympathetic to each other's needs through trust in each other, business, and the government.This was not something Smith believed should be left to a free-wheeling, laissez-fare market economy free of interventions. Smith believed three conditions were necessary for an effective economy and with each he paired a moral value:* State-Justice: “Commerce and manufacturers” he wrote, “can seldom flourish long in any state which does not enjoy a regular administration of justice…” This is achieved, he believed, through the administration of laws that inspire security through enforceable regulation and redistribution of tax derived revenues. For Smith, trust in government is a requisite for a healthy economy.* Market-Liberty: “Trade opens a new market…” The “causes seem to be: the liberty of trade…notwithstanding some restraints…”, he said. The freedom to create, market, and compete on value or price, comes with prudence and protection from monopolies. He wrote, “It is thus that the single advantage which the monopoly procures to a single order of men is in many different ways hurtful to the general interest of the country.”* Community-Benevolence: It is here Smith relies on his philosophy of ‘moral sentiments” and a shared commitment to each other across a community. To do so, he, albeit naively, admits, “many reputable rules and maxims for the conduct of human life, must have been laid down and approved of by common consent…” The Dutch economic pluralist, Irene van Severan, reminds us that social economists may refer to this as ‘group cohesiveness' or ‘social cohesion', institutional economists might call it ‘the management of common pool resources', and some feminists economists might simply call it ‘caring'.There is much debate on whether Smith would attribute the same care and moral sentiments to other animals and the natural environment. I suspect he would have. I would imagine over exploitation or seemingly extravagant indulgences to benefit a few, or even many, would have been met with questions of reciprocity, modesty, benevolence, and prudence. He would have walked in the shoes of those hurt by economic, environmental, or social exploits and demanded justice be served.At the same time, Smith encouraged industry, consumerism, and growth, albeit restrained, yet all three are the engines of our environmental demise. Could it be Smith's social cohesion is an unachievable ideal beyond groups of a certain size? Perhaps free trade among industrious people has its limits beyond a certain scale or application of technology. Then again, he may look at the innovation curves of renewable energy, signs of an invigorated green economy, and declare the liberty of market competition is again leading to a better future for all. It also wouldn't be lost on him that it was the state funded subsidies that helped feed that momentum. At the same time, he likely would have been screaming for a carbon and luxury goods tax long ago.I think there are lessons to be drawn from Smith, and his mentor Hutcheson, that could be used to frame a green, moral, or circular economy, just as the neoliberals from the 1940s to now drew from Smith for the economic systems we currently have.I do wonder if that kidnapping incident as a four-year-old indeed scared him into a need to feel secure. He never married and lived with his mom, in the same house he grew up in, until the day she and he died. I can imagine he must have ‘walked in the shoes' of those poor nomadic people as an adult and surely felt moral sentiments – maybe even empathy. He might have even imagined himself walking alongside them had he been captured. He may have, in his own words, “entered as it were into his body, and become in some measure the same person”.Did that incident motivate him to pursue the path he did, to ensure his own fate, and to devise philosophies and theories that allowed for the least suffering of the most people? He envisioned, as he wrote in Wealth of Nations, that “No society can surely be flourishing and happy of which by far the greater part of the numbers are poor and miserable.” That vision may be naïve, and perhaps not be achievable, but the path toward it is a worthy moral sentiment. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

1) Catch Up Talk. 2) Pierre vs Yuki Instagram Quiz. 3) Unwritten Road Rules. 4) Our Ideas for F1. 5) Yuki's Japan Tips. 6) Pierre Living in Japan. Our biggest episode to date! Pierre and Yuki jump back on the airwaves for another quiz-off, they help solve some of your unwritten road rules, we think of fun ideas for F1, Yuki gives us his best tips for Japan (spoiler: it's not food-related) and Pierre tells us the story of when he moved to race in Japan.

First published in 1756, then republished with significant additions the next year, Edmund Burke's 'A Philosophical Inquiry Into the Origin of Our Ideas of the Sublime and Beautiful' is a seminal work in the subject of aesthetics. What characteristics and attributes do things we universally call "beautiful" possess? So also, whatever else we might call what Burke categorizes as "sublime," there is something about great and terrible mountains and dangerous creatures which is of an entirely different quality and nature from those things which we call pretty and sweet. Not in a hurry, nor even promising that we will know the thing as well at the end as we will possess greater humility in having faced the daunting challenge of trying to understand better, Burke infuses his exploration of the topic with a love for truth, goodness, and beauty which itself embodies both stylistically and symbolically in this work the same qualities he is endeavoring that we all grasp with greater appreciation. "We must not attempt to fly, when we can scarcely pretend to creep." That is, Burke bids us stop and smell the roses here. Appreciate the thorns as well, whatever you call the flower known commonly as a rose. In so doing, we will find that all the other sciences - since there is a kind of science to this appreciation of the beautiful and the sublime - will see their illiberal quality otherwise lessened and moderated with a fuller and more soulful humanity. Seeing what comes of the stubborn relativizing and purely materialistic trivializing of all that is wild and wonderful, Burke here can help us to regain our civilization. By that I mean that Burke's 'A Philosophical Enquiry into the Sublime and Beautiful' really is a fine example of a civilized gentlemen. And if we would learn to be more civil relative our enjoyment of aesthetics, we can look to not only what he is saying in substance but also the manner in which we gracefully explores it here. Dare I say it, we could all stand much more of this kind of civility and gentlemanliness, this combination of intellectual humility and spiritual confidence, and should study to acquire and embody it ourselves as he did in our own contexts and today. --- Send in a voice message: https://anchor.fm/garrett-ashley-mullet/message Support this podcast: https://anchor.fm/garrett-ashley-mullet/support

Any leader who even has the vaguest idea of what leading means knows that they must keep learning. What's more, we must offer our people the opportunity to learn and grow.Research has shown that ‘the opportunity to learn' is one of the top 5 values of employees today. The question isn't only if you are genuinely offering ways to learn, but are you offering the learning they want ways they want it? Let's find out together. Our guest today is Andrew Scivally. Andrew is the co-founder and CEO of the company, eLearning Brothers. Andrew's leadership and future thinking has guided the company from being an American mythical basement start-up to an industry-leading learning technology company. Andrew has 20 years of experience in the learning technology space, as well as leading Learning and Development teams for financial institutions such as JP Morgan Chase and Zions Bank. He holds a master's degree in computer education and cognitive systems. What's more is, eLearning Brothers has established an industry-leading brand and has been featured in the Inc. 5000 for six consecutive years. More about Andrew and eLearning Brothers. Website: elearningbrothers.com Social Media https://www.linkedin.com/in/scivally https://www.facebook.com/elearningbros. https://twitter.com/eLearningBros Part 1) eLearning as Massive Value Add to Customers Why it's No Longer About "what we know" The History, Evolution and Transformation of eLearning Why Looking at Digital Learning vs Classroom Learning is a Huge Mistake Why eLearning SUCKED... and How It's Become Beautiful, Engaging and Highly Effective Why Most of Our Ideas of Digital Learning are Dead Wrong! The Massive Value of Using eLearning to Train Employees How to Use eLearning as a Massive Value Add to Customers

Any leader who even has the vaguest idea of what leading means knows that they must keep learning. What's more, we must offer our people the opportunity to learn and grow.Research has shown that ‘the opportunity to learn' is one of the top 5 values of employees today. The question isn't only if you are genuinely offering ways to learn, but are you offering the learning they want ways they want it? Let's find out together. Our guest today is Andrew Scivally. Andrew is the co-founder and CEO of the company, eLearning Brothers. Andrew's leadership and future thinking has guided the company from being an American mythical basement start-up to an industry-leading learning technology company. Andrew has 20 years of experience in the learning technology space, as well as leading Learning and Development teams for financial institutions such as JP Morgan Chase and Zions Bank. He holds a master's degree in computer education and cognitive systems. What's more is, eLearning Brothers has established an industry-leading brand and has been featured in the Inc. 5000 for six consecutive years. More about Andrew and eLearning Brothers. Website: elearningbrothers.com Social Media https://www.linkedin.com/in/scivally https://www.facebook.com/elearningbros. https://twitter.com/eLearningBros Part 1) eLearning as Massive Value Add to Customers Why it's No Longer About "what we know" The History, Evolution and Transformation of eLearning Why Looking at Digital Learning vs Classroom Learning is a Huge Mistake Why eLearning SUCKED... and How It's Become Beautiful, Engaging and Highly Effective   Why Most of Our Ideas of Digital Learning are Dead Wrong! The Massive Value of Using eLearning to Train Employees How to Use eLearning as a Massive Value Add to Customers . . . Curious about how to tap into what drives meaning in your life and create meaningful transformation in the lives you touch? Take a look at DovBaron.com Learn more about your ad choices. Visit megaphone.fm/adchoices

 Conservative Conversations with ISI: Episode 20 - How should we teach American History?In this episode... A listener question on Edmund Burke.An interview with Jeffrey Sikkenga the Executive Director of the Ashbrook Center at Ashland University.Links: Professor Sikkenga's USA Today Op-EdThe Ashbrook CenterTeaching American History SourceBooks Mentioned:Reflections on The Revolution in France, Edmund BurkeA Philosophical Inquiry into the Origin of Our Ideas of the Sublime and Beautiful, Edmund BurkeThe Conservative Mind, Russell KirkEdmund Burke: A Genius Rediscovered, Russell KirkStatecraft as Soulcraft, George WillOn Conciliation with the Colonies, Edmund BurkeAutobiography of Calvin Coolidge, Amity ShlaesHot, Cold, Heavy, Light, Peter SchjeldahlAbolition of Man, C.S. LewisAfter Humanity, Fr. Michael WardLand of Hope, Wilfred McClayHistory of the Rise, Progress, and Termination of the American Revolution, Mercy Otis WarrenAbraham Lincoln: A Biography, Lord CharnwoodUncle Tom's Cabin, Harriet Beacher StoweThe FederalistBecome a part of ISI:Become a MemberSupport ISIUpcoming ISI Events

Did you pack for rain? Things are getting very dark and turbulent in Twin Peaks for Season 2, Episode 4, “Laura's Secret Diary”! As always, spoilers for this ep, so watch before listening! This week, Jennifer sets us up for a discussion of the episode's epic opening scene; Jonathan gets down and dirty with lies, deceptions, and Hank Jennings; Damon looks to the skies and confronts a very portentous story; and Colin tries to pin down a master genre for Twin Peaks and conjures something called Gothic Absurdism. For the Twist we recommend our favorite Lynchian TV, film, and music! LISTEN: BuzzSprout | Google Podcasts | Spotify | RSS | and more!S2, E4 NOTES: Walter Olkewicz (1948-2021, Jacques Renault)Jerry Stahl (episode writer)Permanent Midnight (1998, film, directed by David Veloz)Todd Holland (episode director)Chris Mulkey (Hank Jennings)PalmPilot (1997, early PDA (personal digital assistant))Emery Battis (1915-2011, American actor known for his Shakespeare roles)Gothic fiction (literary genre)Absurdism (philosophical perspective)A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful (1757, treatise on aesthetics by Irish philosopher and statesman Edmund Burke)The Castle of Otranto (1757, novel, by Horace Walpole)Dracula (1897, novel, by Bram Stoker) Waiting for Godot (1953, play, by Samuel Beckett)Bela Lugosi is Dead (1979, seminal post-punk single by UK band Bauhaus)Coen Brothers (b. 1954, filmmaking twins) Todd Haynes (b. 1961, director)Julianne Moore (b. 1960, actor) Atom Egoyan (b. 1960, director) David Byrne (b. 1952, musician)Cut-Up Technique (literary technique)Jonathan Demme (1944-2017, director)Isabella Fiorella Elettra Giovanna Rossellini (b. 1952, actor)

View the full video here: https://youtu.be/RnDtl-ERPaM

View the full video here:  https://youtu.be/RnDtl-ERPaM

Let’s start with this question - Does anything really ever disappear?That which we cast away, or try to hold onto, is never really hidden. In one way or another, it impacts everything around us, and it trails behind us as we move through life.But, gratefully, what remains is not always a bad thing. And, we have the power to decide if much of what we cast off is positive or negative.Our relationships, the things we communicate, or just put out there to anyone who is listening. Our Ideas, our smiles, our anger, our love, our hate - It all remains. But, it often changes into something else

Most people don't know that millionaires who run the World Economic Forum (WEF) meet annually in Davos, Switzerland and make plans that affect people around the world. They promise that their plans will make the world a better place. So… what's the problem? Well, first of all, we do not vote for these WEF “partners.” They are not held accountable by the people, nor do the people have any say in the policies the WEF creates. In fact, most people have no idea the WEF exists and mistakenly believe their elected officials make policies. Most sinister of all is Event 201, a pandemic preparedness exercise that oddly occurred just before the new coronavirus was first noticed. Wait… Didn't our elected officials tell us they weren't prepared for this pandemic? That it had surprised them? By the way, one plan the WEF discussed during Event 201 was to shut down the Internet to prevent us all from communicating with each other—for our own good of course… They voted against this idea, deciding it might create a panic. Aren't you glad someone (not you) got to vote on that? Nope, this is no conspiracy theory. In fact, the WEF's website is right here: www.weforum.org And you can read all about it! Go ahead! I dare ya' to! While the WEF claims to want to end racism, climate change, and poverty, it is important to keep in mind that the WEF is managed and funded by extremely wealthy, privileged white businessmen. Do you really think they care about you? These are the same millionaires who often don't pay taxes, who urge our government to budget cut funding for programs and services that help the poor and those in need. The WEF's funders? Mostly big corporations—and lots and lots of pharmaceutical companies. Yep, Big Pharma and Big Tech. Really? Oh yes, really! Pharmaceutical companies donate lots of money to the WEF and have a powerful influence over the policies it creates—again, these are policies that affect people from all over the world! Among their plans to “help” us, the WEF would like to set up “smart” cities in which you—yes you!—are constantly being watched and monitored by AI (artificial intelligence.) Your every move could be controlled. They also want to collect your personal data and store it indefinitely. This data can be used to influence and control you. This is not communism or socialism, people. This is capitalism on steroids! Lots of big money people will make even bigger money. Unless you are a multimillionaire, you will NOT benefit from this. The society the WEF seeks to create will be worse than Orwell's 1984. If they succeed and create this totalitarian system, it will be very difficult to get our civil liberties back because we will be very tightly controlled and monitored. Life will be miserable, people! We need to resist this NOW! What can we do? Say no! Say no to the vaccine, even if our sell-out politicians follow the WEF's orders to mandate it. Say, “No!” And stop getting tested for Covid. The tests are not accurate and are throwing out too many false positives. And never trust another politician again. We, the people, need to be running things. Let's start talking about OUR IDEAS for ending poverty, racism, climate change, etc. We know better than the millionaires about what is best for us. Alison's blog is located at www.WrenchintheGears.com A video of this podcast is located at www.youtube.com/guitargrrrellaunder “Occupy Your Mind.” Don't forget to support this show by sharing it with others or by making a donation via https://Anchor.fm/OccupyYourMind or https://www.patreon.com/HauntedGypsy #weainthavingit #arrestbillgates #totalitarianism #fascism #nuremberg #nazis #untestedvaccines #learntherisk #surveillance #surveillancecapitalism

Shruti is a director and producer, with a production company - Honto88 - which makes TV, film, and video content. She is also a writer and her work has been published by Penguin, and various magazines. She is a co-founder of the Resistance Revival Chorus, and hails from India by way of Oman. She currently lives between New York and Norway. Here’s what we discussed in today’s episode:  Intuition  The Origin of Our Ideas  Women in the Filmmaking Industry  Being Multi-Interested and Multi-Talented Racial and Religious Injustices and Understandings  Inspiration and Finding Our Personal Passion  Connect with Shruti:  You can email her at www.honto88.com or follow her on instagram at @shrutirya. Movies Mentioned:  Pather Panchali Dr. Strangelove Amelie The Royal Tenenbaums Rushmore

Episode 42 of QWERTY Writing Life focuses on getting you across your finish line. Maybe you’ve got one, ten or a hundred projects started; but have you finished any of them? What’s holding you back? We’ve got some ideas for you to try and theories for you to test that lead straight into this week’s QWERTY Challenge. We look forward to hearing your feedback and cheering you on to CROSS YOUR FINISH LINE!We mention these previous QWERTY episodes that you might want to check out:Goal Planning, Part I: https://qwertywritinglife.podbean.com/e/goal-planning-with-2020-vision-part-i-template-for-goal-setting/Interview with a Creative: artist, Kim Howes Zabbia: https://qwertywritinglife.podbean.com/e/what-we-chatted-with-an-artist/Our Ideas are Not Finite (Featuring the Shiny New Ideas Notebook) https://qwertywritinglife.podbean.com/e/our-ideas-are-not-finite/Please share our podcast with your friends! We’d love for them to be our new friends, too! Questions? Comments? You know what to do! Continue this week’s chat with us via email at editorial [at] logosandmythospress [dot] com. For more information about us, the show and our writing craft book series, head over to www.logosandmythospress.com/qwerty-writing-life. Subscribe in your favorite podcast portal. Or, if you’d rather see our grinning faces, ring the bell on our YouTube channel. Can’t get enough of Mea? Head over to her online home at www.measmith.com. Want to know more about Joy? Check out her site, www.joyerancatore.com.

Far too often, we fail to realize that WE are not OUR IDEAS. Instead of seeing ourselves as humans with a creative gift, we live as if we are the creative gift who just happens to be human. We have restructured our lives to find meaning and value in what we do, rather than who we are created and called to be. In this episode, we explore the unique challenge of creative ownership.

In Episode Two we bring you an extra spooky episode filled with the Gothic, the sublime, and a little spooky jargon. Things to look into for this episode: Marxism and Halloween by China Mieville: https://wearemany.org/v/2013/06/marxism-and-halloween Buffy Review by David Whitehouse: http://socialistworker.org/2003-1/455/455_09_Buffy.shtml The Origin Story of Mary Shelley's Frankenstein: https://www.bl.uk/romantics-and-victorians/articles/mary-shelley-frankenstein-and-the-villa-diodati Edmund Burke's Theory of the Sublime: https://en.wikipedia.org/wiki/A_Philosophical_Enquiry_into_the_Origin_of_Our_Ideas_of_the_Sublime_and_Beautiful Buffy the Anarcho-Syndicalist: https://libcom.org/files/buffy.pdf Read more about Christopher Caudwell here: http://webpages.dcu.ie/~sheehanh/caudwell-centenary.htm Percy Shelley's Disembodied, Calcified Heart: http://mentalfloss.com/article/65624/mary-shelleys-favorite-keepsake-her-dead-husbands-heart The Babadook: https://en.wikipedia.org/wiki/The_Babadook

Welcome Mere Rhetoric, the podcast for beginners and insiders about the ideas, people and movements who have shaped rhetorical history. Today's episode is brought to you by the Humanities Media Project and viewers like you, because today is a listener-suggested topic. Today we’re going to talk about Longinus, which is to say we’re going to talk about On the Sublime,which is to say we're going to talk about the sublime. We don’t know anything about Longinus except that he wrote On the Sublime, and, if we’re going to be strictly honest, we don’t know whether the author of On the Sublime  was actually named Longinus. So we have this key rhetorical text and the only thing we know for sure about its author is that they wrote this key rhetorical text.   Maybe that’s over-stating it. Maybe this was Dionysies of Halicarnassus. You remember him, Greek fellow, loved Romans? Maybe it was Hermagoras, whom you might remember from the stasis episode. Or it was this other bloke, Cassius Longinus. It’s all very confusing, and you’d think the Roman empire could come up with a naming system that didn’t rely on like the same four names and a series of embarrassing nicknames, but evidentally not. Also, authorship wasn’t so well documented. So all of this is conjecture, but  for the sake of the podcast today we’re going to say that Longinus was the author of “On the Sublime“ and leave it at that.   Historical vaguaries aside, in “On the Sublime,” Longinus advances a poetics that is rhetorical not in the sense that he expects poetry to develop and elaborate explicit persuasive claims, but rather seeks “to transport [audiences] out of themselves” (163). You may be familiar with a bastardization of the word “sublime” that talks about sublime chocolate or music, but the idea of the sublime is that it’s such a consuming process that you lose yourself completely. The chocolate becomes your entire experience.This  “irresistible power and mastery” has greater influence over the audience than any deliberate persuasive argument (163). Is the sublime, then a competitor with rhetoric or is it a mode of rhetoric? Is the sublime just high-falutin’ flowery language or something more? Longinus is vague about this point.   While the sublime comes from the world of poetry, it doesn’t exclusively reign there. Longinus may keep a traditional view of persuasion out of the sublime, but he does allow for sublime moments in traditionally persuasive orations, including legal discourse. Yes, in addition to waterfalls and chocolate, legal briefs can be sublime. I knew that, but then, I watched a lot of old school Law and Order. In such cases, when a sublime visualization is “combined with factual arguments it not only convinces the audience, it positively masters them” (223). Both poets and orators, then, can use the sublime to control an audience and “carry the audience away ” (227). With such incredible power, sublimity seems to be the ultimate skill to develop.            But while Longinus advises us in methods to improve our likelihood of sublimity (choosing weighty words for weighty topics, considering the context, borrowing from the greats, etc.), ultimately he gives us no great writer, nor any great work, as a model of constant sublimity. The sublime comes rather as “a well-timed flash” or “a bolt of lightning” that “shatters everything […] and reveals the power of the speaker” (163-4). This lightning bolt metaphor highlights some of Longinus’ difficulty in teaching someone to be sublime: sublimity is sudden, short, and almost divine in origin.  As you put it, the sublime “takes you out of this world into a heavenly life” (22/02/2011).                       But just as we aren't so sure whether Longinus wrote On the Sulime, we also seem to be constantly redefining what the Sublime is and how much we think Longinus' conception of the Sublime should set the tone for every else. Pretty much, everyone wants to redefine the sublime. The modern mania for the sublime started in in 1671 with a translation of Longinus into the French. But the real break for Longinus in the modern work was Edmund Burke’s “Philosophical Inquiry into the Origin of Our Ideas of the Sublime and Beautiful” in 1757. That date make clue you in that this is the Burke who was a politician in the late 18th century, not the 20th century rhetorician. This Burke, Edmund, defined the sublime a little more narrowly: the sublime is “whatever is fitted in any sort to excite the ideas of pain and danger.” I can see where Burke is coming from on this--what takes you away from the every day and focuses your attention more than the threat of imminent danger? Still, it somewhat restricts what the sublime can be. Now rather  than just a “bolt of lightning” it’s a bolt of lightning on a dark and stormy night.            This broodiness led to the sublime being picked up by all those romantic poets fifty years later, who loved to stand on top of Alpine cliffs in the fog and stare into the abyss and all that. Wordsworth, who was always have out-of-body sublime moments, wrote in “Tintern Abbey” about “of aspect more sublime; that blessed mood/ in which the burden of the mystery/ in which the heavy and weary weight of all this unintelligible world”--certainly solemn stuff. Wordworth’s sister, Dorothy, made fun of some tourists who were unforuntate enough to talk with Coleridge at a waterfall. She relates “Yes, sir’, says Coleridge, ‘it is a majestic waterfall.’ ‘Sublime and beautiful,’ replied his friend.” Coleridge thought this was the funniest thing ever and straight away ditched the tourists and came to his poet friends to laugh about how people were overusing the word “sublime.” Jerk move on Coleridge’s part, but gets to the point of how the “sublime” was becoming a specific term for the Romantics.            This isn’t to say everyone in the 18th and early 19th century had one idea about what the sublime is. Kant, for instance, found the sublime not in nature, but in the “presentation of an indeterminate concept of reason.” Yes, while Longinus describes the sublimity of language and the Romantics found the sublime in nature, Kant can be carried away by an abstraction. For Kant, the sublime isn't just about aesthetics, but about the contrast between something very big and grand and the littleness of man—you can try to comprehend something incomprehendable when you encounter the sublime. That's heavy stuff.            The sublime has continued to fascinate modern rhetoricians and thinkers. More recently, in the 1980s Suzanne Guerlac has contended that Longinus' “On the Sublime" “has traditionally been read as a manual of elevated style and relegated to the domain of the 'merely' rhetorical. The rhetorical sublime has in turn been linked with a notion of affective criticism in which analysis of style and expression centers upon questions of subjective feeling and emotive force” (275). Instead, and remember this is the 80s, she salutes “on the sublime” as being an assault on simple subjectivity, disrupting binaries like form/content and means/ends (276). The sublime in Longinus is about being sincere, but a sincerity that can be forced.  This isn't the only contradiction, but one that is representative of the paradoxes of art. " The Longinian sublime implies a dynamic overlapping, or reciprocity, between the orders of the symbolic and the imaginary" writes Guerlac (286).            The little essay that maybe Longinus wrote, or maybe someone else wrote, has had a big influence in art, literature and rhetoric. Also, evidentally, waterfall-watching.  Do you know what else is influential? Email I get. Even those I don't respond to for like, more than a year.  That's my bad. Mike Litts wrote in asking for an episode on the sublime back in 2015, but here we are, a year and a half later and by gum, we've done an episode about the sublime. If you like delayed gratification, please feel free to write in to mererhetoricpodcast@gmail.com and suggest your own favorite topic. No, I'm just kidding. I think I fixed my email problem, so if you write in, I'll respond in less than a year. And won't that be sublime?      

On A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful, where young Burke lays out our knee-jerk aesthetic reactions, including those to scary things at a safe distance. With guest Amir Zaki.

Shatner on Enterprise. Almost. Back in 2004, rumors were flying that William Shatner might appear on Enterprise. Many TOS cast members had appeared on other incarnations of Star Trek—Bones, Spock, Scotty, and Sarek on The Next Generation, Sulu on Voyager, and Kor, Koloth, and Kang on Deep Space Nine to name a few. So the idea that Kirk could show up on Enterprise was made perfect sense. Well, reasonable sense anyway. In the end it never happened, but with all the talk of Shatner possibly returning the franchise in the next film, we thought it to be a good time to revisit Kirk cameos… almost. In this episode of Warp Five we're joined by Mike Schindler of our TOS show Standard Orbit to talk about the three key possibilities for a Shatner appearance on Enterprise: the Judith and Garfield Reeves-Stevens Mirror Universe two-parter, the Mike Sussman Chef concept, and the mysterious Shatner pitch that would have also been a two-parter.   Host Christopher Jones   Guest Mike Schindler   Editor and Producer Christopher Jones   Associate Producer Norman C. Lao   Chapters Thoughts on Character Crossovers (3:01) The Mirror Universe Two-Parter (11:02) Chef Shatner Saves the Day (18:04) Shatner's Own Enterprise Pitch (24:03) Our Ideas for Shatner on Enterprise (33:31) Closing (37:44)   Send us your feedback! Twitter: @trekfm Facebook: http://facebook.com/trekfm Voicemail: http://www.speakpipe.com/trekfm Contact Form: http://www.trek.fm/contact Visit the Trek.fm website at http://trek.fm/ Subscribe in iTunes: http://itunes.com/trekfm   Support the Network!   Become a Trek.fm Patron on Patreon and help us keep Star Trek talk coming every week. We have great perks for you at http://patreon.com/trekfm