Podcasts about Platonic

Love and connection are essential to health and well-being. In Alaska, how can we find love–whether that's for a romantic partner or a friend? And once we have love, how can we nourish it to make it last?

 What if the geometry of wholeness is already expressing itself through you? In this final episode of the Sacred Geometry mini-series, Joanne explores the dodecahedron: the geometry of ether, the fifth element, and the archetypal pattern of wholeness that underlies all living form.Drawing together the themes of the entire series, Joanne reveals how the dodecahedron contains the golden ratio within every face, how it relates to self-organisation, completion, and living presence, and why ancient traditions considered it the geometry of the cosmos itself…You'll discover:Why the dodecahedron is associated with ether and wholenessHow the pentagon and pentagram express the golden ratio (phi)Why five is the archetypal number of lifeThe role of decussation and crossing patterns throughout the bodyWhat chirality reveals about human form and developmentWhy sacred geometry is not abstract theory, but living anatomy in motionFrom fascia and physiology to Vedic mathematics, the Flower of Life, and the hidden patterns found throughout nature, this episode brings the journey full circle and lays the foundation for the next stage of exploration.This is the concluding episode of the first Sacred Geometry series, exploring the five Platonic solids and their relationship to fascia, embodiment, human architecture, and the deeper intelligence of life itself.

On today's 06.02.26 show we talked about if Bonnie Blue is actually pregnant, 'Couples Therapy' on Paramount plus, Taylor Swift's involvement in the new Toy Story movie, the country that is now smoke free, Steph Curry's new deal, men doing chores, more details about the Diddy tape that leaked, Justin Baldoni has a new calling and more!See omnystudio.com/listener for privacy information.

Send us comments, suggestions and ideas here! In this week's episode we are joined once again by Julian Soloninka, better yet known as Julian the Philosopher to discuss his provocative insights into Cyberpunk Metaphysics; which we discuss in its germinal stages under the inspired headspace of Alan Watts, Alduous Huxley and Gregory Bateson. In the first half of the episode we discuss the impact Alan Watts and Gregory Bateson had on cyberpunk and its corresponding philosophies while investigating the role they played as secret agents each with respective ties to three letter agencies before asking ourselves if we were to meet them on Homerian or Platonic footing. In the extended side of the show we continue our discussion with Julian and discuss prominent author, philosopher and psychonaught, Alduous Huxley; his connection to Jiddu Krishnamurti, the Death of Cleopatra and what it all has to do with Philip K. Dick's theophany. Thank you and enjoy the show! Check out Julian the Philosopher's most recent work:https://medium.com/@jsoloninIn this week's episode we discuss:What is cyberpunk metaphysics?Allan WattsDiogenes Gregory Bateson Carl Jung's The SpyAleister CrowleyJiddu KrishnamurtiV for ApophisSecret Societies Making Our EntertainmentThe Power of The Koan and The Double Bind In the second half of this episode available at www.patreon.com/TheWholeRabbit we follow Julian the Philosopher further down the rabbithole and discuss:Philip K. Dick's TheophanyThe Platonic HeroThe MatrixCleopatraTheosophy, Lucifer and New-ThoughtThe Death of HypatiaAldous HuxleyMore next time….This week's episode was a freestyle Socratic seminar between Julian the Philosopher, Tim Hacker, Luke Madrid, Mari Sama and Heka Astra Where to find The Whole Rabbit:Spotify: https://open.spotify.com/show/0AnJZhmPzaby04afmEWOAVInstagram: https://www.instagram.com/the_whole_rabbitTwitter: https://twitter.com/1WholeRabbitOrder Stickers: https://www.stickermule.com/thewholerabbitOther Merchandise: https://thewholerabbit.myspreadshop.com/Music By Spirit Travel Plaza:https://open.spotify.com/artist/30dW3WB1sYofnow7y3V0YoSupport the show

The Emperor Julian with Jeremy SwistWe are thrilled to welcome Assistant Professor Jeremy Swist back to the show to discuss all things emperor Julian! Julian's rule as Roman emperor was short, but it also created quite a stir because Julian was keen to turn Rome away from Christianity and to bring back the paganism. How did he do it? Why did he do it? And what's the legacy that he left behind? We consider the details.Jeremy Swist has a PhD in Classics from the University of Iowa, and his research interests include imperial Greek and Roman historiography and rhetoric, late antiquity, classical reception in heavy metal music. He is currently Assistant Professor of Classical Studies at Michigan State University. Jeremy has published and presented extensively, and he has a particular interest in the intersection of heavy metal music and the classical world - we suggest you check out his blog, Heavy Metal Classicist, or our previous episode with him to find out more. In 2024, he translated and produced a dramatic reading of the Emperor Julian's Symposium of the Caesars, which starred some of the finest podcasters and actors in the WORLD! (Maybe us)The Emperor Julian, who ruled Rome between 361 and 363 CE, is one of Jeremy's great passions, and we are thrilled to talk to him about his new volume on this unusual ruler. The book is published by Oxford University Press and is entitled Julian Augustus: Platonism, Myth, and the Refounding of Rome.Abstract from Oxford University Press“The Roman emperor Julian employed both words and deeds to return the empire to paganism and reverse Christianization, inspired by his conversion to the Neoplatonic philosophy and radical pagan Hellenism of Iamblichus, and promoted by his own production of Greek literature. These works present a coherent vision of the providentially guided history and destiny of Rome as a series of (re)foundations enacted by rulers such as Romulus, Numa, and Augustus. Julian offers an Iamblichean approach to interpreting Roman legends, Platonic allegories, and myths of his own creation to articulate his own role in the refounding of the empire. Approaching the wider examination of Julian's imperial self-image on these terms ends up nuancing and challenging common assumptions influenced by the rhetoric of his contemporary proponents. In his reverence for the gods and for philosophy, the emperor's self-construction embraces the identities of a statesman and solider more than philosopher, Roman more than Greek, and mere human rather than semi-divine being. Julian's unique positionality as emperor let him invert the conventions of panegyric whereby rulers equal and surpass the demigods and heroes of myth and history. While distancing himself from the ideal models of virtue and founding that inspire him, he adopts a different set of exemplary figures as mirrors of himself. Statesmen such as Pericles and Scipio, and especially Augustus, serve as precedents for Julian's more realistic conception of his role in refounding the empire, as student and champion of philosophers, guardian of law and tradition, and servant of the gods.”The return to the old godsJulian's rule was short but it left quite an impact. We chat with Jeremy about some of the ideas Julian put forward about Rome, the foundation stories that underpinned its self-definition, and what might have been if weren't for an unfortunate spear that wounded Julian and ended his life just two years into his reign.Sound CreditsOur music is by the superb Bettina Joy de Guzman.For our full show notes and edited transcripts, head on over to https://partialhistorians.com/Support the showPatreonKo-FiRead our booksRex: The Seven Kings of RomeYour Cheeky Guide to the Roman Empire Hosted on Acast. See acast.com/privacy for more information.

Can transcendence still make philosophical sense after modernity? John Vervaeke speaks with philosopher William Desmond about Platonism as a living tradition, the meaning of strong transcendence, and Desmond's philosophy of the metaxu: the between. The conversation builds from John's proposal that relevance realization and transjectivity are philosophically grounded in Desmond's ontological account of the between. John begins by distinguishing modern psychological accounts of transcendence from the ancient and Platonic sense of strong transcendence. In this stronger sense, transcendence is not merely a better state of mind. It discloses truths that are otherwise unavailable and changes the knower's relation to reality. That claim challenges modern assumptions about flat ontology, the buffered self, representational cognition, and the fact-value split. Desmond responds through Plato. He presents Plato not as a dry theorist of two worlds, but as a philosophical artist of the between: a thinker of mimesis, eros, mania, dialogue, singularity, and participatory transformation. Plato's dialogues are not ornamental containers for arguments; their drama, characters, and dialogical movement are part of the philosophy itself. The later conversation opens into deep memory, imagination, eternity, possibility, God, Daoism, intercultural philosophy, pilgrimage, and the life-world. Desmond and Vervaeke converge on the need to move beyond the view from nowhere and return philosophy to transformative practice, embodied dwelling, and a richer contact with the sources of intelligibility. Key Insights Strong transcendence has epistemological and ontological significance, not only psychological benefit. The metaxu, or between, names a porous relation before, beneath, between, and beyond modern dichotomies. Modernity's fact-value split risks producing default atheism or default nihilism. Participatory knowing offers an alternative to treating cognition as internal representation of an external world. Plato's dialogical form is integral to his philosophy; the drama cannot simply be stripped away to extract arguments. Mimesis involves relation between image and original without collapsing their difference. Eros and mania point to two directions of transcendence: from below upward and from above downward. Deep memory is a source of imagination and ontological depth, not merely storage of past facts. Possibility should not be reduced to logical possibility; living possibility points toward enabling power. Pilgrimage and theoria are linked: philosophical transformation requires being on the way, not merely observing from nowhere. Timestamps 00:00 Welcome and setup 01:00 Relevance realization and the philosophy of the between 02:00 Platonism as living tradition 02:40 The need for strong transcendence 03:50 Transcendence after modernity 04:40 William Desmond introduces his work 05:00 Between system and poetics 06:00 The Western tradition as conversation partner 08:00 John's paper on strong transcendence 09:20 Psychological transcendence in modern thought 10:00 Truths disclosed through transcendence 11:00 Flat ontology and layered reality 12:30 The buffered self 14:00 Fact-value dichotomy and default atheism 15:10 Contact epistemology and participatory relation 17:20 Being realized as you realize 18:20 Anagoge and the cave 18:40 Interior, exterior, and superior transcendence 20:10 Autonomy, heteronomy, theonomy, and theosis 21:30 Desmond responds 22:00 Plato's philosophical art and the Sophist 22:30 Art, origins, and otherness 23:40 Originality, creativity, and modern art 25:20 Mimesis and the difference between image and original 28:20 Plato as thinker of the metaxu 29:00 Eros and self-transcendence 30:00 Mania and divine inspiration 31:30 Inspiration as transmission 33:20 Metaxology and Hegel 34:40 The Sophist and participatory knowing 36:40 The who of the sophist 38:10 Periagoge and the turning of the soul 39:40 Philosophy as a way of life 40:30 Exiting modernity's frame 43:20 The dialogue form is not ornamental 45:30 Socrates as an image of courage 46:20 Dialogos and method 48:00 Diaphanous logos 49:00 Singular incarnation and witness 51:10 Theoria as contemplation and pilgrimage 52:00 John's dialectic-in-dialogos practice 53:20 Anamnesis in practice 54:20 The logos beyond the participants 55:20 Deep memory and imagination 57:00 Muses, memory, and hidden springs 58:20 AI and outsourced memory 59:00 Memory as ontological depth 01:00:30 Eternity and the other to time 01:02:40 Inward otherness and ultimate otherness 01:04:50 Plato's sun and enabling light 01:06:20 Porosity and the buffered self 01:07:00 Living possibility 01:09:00 Possibility, transcendence, and God 01:10:40 What makes intelligibility intelligible? 01:11:40 Eastern and Western approaches to possibility 01:13:30 Coming to be and becoming 01:15:40 Nicholas of Cusa 01:17:00 Wu wei and giving way 01:18:20 Daoist practice and Socratic midwifery 01:20:20 Philosophical Silk Road 01:22:10 The intimate universal 01:23:20 Against philosophical tourism 01:25:30 Elemental porosity 01:26:00 Pilgrimage and practice 01:27:40 Being underway 01:29:30 Theoria as metanoetic passage 01:30:10 Symphonic language 01:34:00 The life-world 01:35:40 Rejecting the view from nowhere 01:36:20 Closing Resources William Desmond, Being and the Between William Desmond, Ethics and the Between William Desmond, God and the Between William Desmond, Art, Origins, Otherness: Between Philosophy and Art Plato, Symposium, Ion, Sophist, Republic, and Laches Plotinus and Proclus Hegel Charles Taylor Catherine Pickstock, Aspects of Truth Paul Tillich Thomas Aquinas Nicholas of Cusa Pierre Hadot Henry Corbin Frank, Gleiser, and Thompson, The Blind Spot Follow John Vervaeke: Website: https://johnvervaeke.com/ YouTube: https://www.youtube.com/@johnvervaeke/videos X: https://x.com/DrJohnVervaeke Patreon: https://www.patreon.com/johnvervaeke

In the first episode of Season 9 of That Black Couple, Daren and Jenn explore the concept of platonic marriage, its history, societal perceptions, and their personal journey over 20 years. They discuss how their relationship defies traditional norms, the importance of safety and authenticity, and how they navigate love, identity, and societal expectations. Resources Colored Convos Media Substack - https://coloredconvosmedia.substack.com Jenn Jackson's "Love Notes" Substack - https://jennmjacksonphd.substack.com

Our interview with romantasy author G.V. Hext continues on this episode. Gigi offers us some Book 2 hints. And a very important conversation is had regarding relationships and marriage. Shout out to Mr. Hext. If you haven't yet read this story, start today. Platonic soulmates, love triangle, the most endearing goblin sidekick, a dysfunctional mother/daughter relationship, AND the love of a sister. What more do you need?*spoilers for The Vatra Witch ahead*  Send us Fan MailSupport the showConnect with usInstagram: https://bit.ly/ourIGpageTikTok: https://bit.ly/ourTiktokpageIntro and Outro music, Sexy Fashion Beat from Coma-Media 

Today we tear down naive realism and rush past the comforting screen of your five senses. What if the world you touch is only a projection of a deeper, non-dual awareness that differentiates into every moment, including your business and wealth? We unpack Einstein's shadow, the hard problem of consciousness, and the idea that 'physical' is a perceptual activity powered by consciousness itself. Imagine your true self as formless, infinite awareness—a single mind differentiating into a universe of experiences. This isn't abstract theory; it's a practical upgrade for hustlers and high performers. You'll see three powerful outcomes: transcendence of fear and ego, the emergence of Platonic truths—goodness, beauty, harmony, and love—and a deathless approach to risk, decision-making, and capital growth. With this lens, wealth becomes a side effect of clarity, alignment, and deep presence. If you crave a leverage nobody teaches in charts or funnels, if you want to feel unity consciousness fueling every move, this episode is your radical upgrade. Tune in to rewire reality and unleash unstoppable momentum. Goal Billionaire Podcast.

On Earth as in Heaven Acts 1 by William Klock It's been over ten years since I finished preaching through Luke's Gospel. I had planned to preach on the Acts of the Apostles after a short break, but it didn't happen and didn't happen and didn't happen, but as I was preaching through Ephesians these last few months and pondering the things St. Paul tells us about the what the church is and what that means for us, I got to thinking that I really shouldn't put off Acts any longer.  So I'd planned to jump into it last Sunday. Acts begins with the Ascension of Jesus, and then the very next chapter is Pentecost.  What providential timing!  And then scheduling and a trip to a clericus threw me off by a week.  So last Sunday, Ascension Sunday, you got Ephesians 6—which was a bit of an Ascension sermon—and now on Pentecost, you're getting the Ascension and next week, on Trinity Sunday, you'll get Pentecost! Now, in case you're wondering what Acts has to do with Luke, it's quite a lot. Luke probably wrote his Gospel around a.d. 59 or 60.  He addresses it to someone named Theophilus.  Theophilus means “lover of God”, so some think that Luke may have used this name symbolically and that the Gospel is for everyone who loves God.  It certainly is that, but an attribution like that seems to have been unknown in Luke's world, so Theophilus probably was a real person and was probably a patron who funded Luke's writing project.  Luke was not an eyewitness to Jesus or the events of the Gospels.  As he says in the introduction, he sought out the eyewitnesses so that he could scrupulously record the events surrounding Jesus' life and ministry.  And now Acts.  Luke wrote Acts not long later, sometime between 60 and 62.  The book ends with Paul, imprisoned in Rome, awaiting his hearing before Caesar.  There's a debate about exactly what happened to Paul after that time.  He was martyred at Rome, probably during Nero's persecution of Christians, sometime between 64 and 67.  The traditional view is that Paul's case was heard in 62, he was released, and may have travelled to Spain to preach the good news about Jesus, before returning to Rome to work with Peter to oversee the church there.  The more “modern” view is that Paul was imprisoned once and was executed between 62 and 64.  Whatever the case, since Luke doesn't mention such an important event, we can pretty safely assume he wrote during that time that Paul was awaiting his hearing.  And in the case of Acts, Luke was an eyewitness, at least to part of it.  He researched the early part of Acts just as he did his Gospel, but then he took up with Paul at the city of Troas, on Paul's second missionary journey around 50-51.  Luke spent the following ten or more years travelling with Paul as a missionary and records those events as a participant. And who was Luke other than a companion of Paul?  He was a gentile.  At the end of Colossians, Paul names him separately, apart from his fellow Jewish workers.  In that same passage, Paul describes Luke as a physician.  Beyond that we really don't know a lot about him.  He writes as we would expect a Gentile would write when writing to other Gentiles.  He writes in polished, educated Greek and he often describes Jewish customs for the benefit of his non-Jewish readers.  And when it comes to Acts, he jumps in right where he left off in his Gospel.  He ended with a condensed telling of the Ascension and he begins Acts with a more detailed account, so we'll start there.  It's page 1080 in your pew Bibles if you want to follow along. Luke writes, “Dear Theophilus, The previous book which I wrote had to do with everything Jesus began to do and to teach. I took the story as far as the day when he was taken up, once he had given instructions through the Holy Spirit to his chosen apostles.” Let me pause there.  Notice how Luke writes that in his Gospel he wrote about everything that Jesus began to do and to teach.  Brothers and Sisters, Jesus isn't done.  If Luke's Gospel were called “The Acts of Jesus”, Acts could very easily be “The Acts of Jesus: Part II”.  Jesus isn't done.  Remember what we learned from Paul in Ephesians: in the church, Jesus has established a people—purified by his blood from the stain of sin and filled with God's own Spirit—to be his new creation in the midst of the old, to carry his victory into the world to challenge the Caesars and the gods and the principalities and powers, to proclaim the good news until God's glory fills the whole earth.  Jesus continues his “acts” through us.  At the start of his ministry he told the people to pray: on earth as in heaven.  Now he's empowered us to be the people who will actually live out heaven on earth until he's finally ready to finish what he started that first Easter, and bring heaven and earth and God and human beings back together as they should be. Now, Luke goes on in verse 3: “He showed himself to them alive, after his suffering, by many proofs.  He was seen by them for forty days, during which he spoke about God's kingdom. As they were having a meal together, he told them not to go away from Jerusalem, btu to wait, as he put it, “for the Father's promise, which I was telling you about earlier.  John baptised with water; but in a few days from now you will be baptised with the Holy Spirit.  So when the apostles came together, they put this question to Jesus: “Master,” they said, ‘is this the time when you are going to restore the kingdom to Israel.'” Jesus must have been pretty exasperated by their question.  John Calvin wrote that there are as many errors in their question as there are words.  Jesus has spent forty days teaching them what his resurrection meant for them, for the world, for everything.  Think of the two disciples on the road to Emmaus on Easter Day.  Jesus walked with them for hours and explained what happened to them using the Old Testament scriptures.  We get the impression that as it all sank in they started to understand.  But clearly not fully.  Not even after forty days.  They're still thinking of the kingdom in terms of events like the Maccabean revolt.  The Messiah will raise an army and smite the pagan gentiles and put Israel back on the top of the heap—but this time it will take, it will be forever.  They're still thinking of Jesus as the king in waiting or the king in exile—like some of the Iranians wanting Reza Pahlavi to return to Iran and retake the Peacock Throne.  But that's not how God's kingdom works.  Think of all the parables Jesus told about the kingdom: It's like a tiny mustard seed.  Yes, it will grow into a huge tree, but it takes a long time.  It's like yeast.  Yes, it grows, but it takes time and the right conditions.  After two thousand years, I think we have a better grasp of this.  But not always.  There are still many, many Christians who still kind of ask the same question, as if Jesus is the heir apparent, in exile, still waiting to become king.  But Brothers and Sisters, he already is king.  The church's job is to announce his kingship—as it's carved out on our lychgate: “Jesus is Lord”— and to implement the fact that he really is king.  Now. Not someday.  Now. So Jesus responds to them in verse 7: “It's not your business to know about times and dates,” he replied. “The Father has placed all that under his own direct authority.  What will happen, though, is that you will receive power when the Holy Spirit comes upon you.  Then you will be my witnesses in Jerusalem, in all Judaea and Samaria, and to the very ends of the earth.” The timing?  How the kingdom is going play out?  When everything will finally be consummated?  Don't worry about that.  The Father has that worked out in his goodness and wisdom.  That' not your job.  That's not our job.  That' not even Jesus' job to know.  Their job, our job is to witness Jesus—his death, his resurrection, his ascension, the fact that he is Lord—to be God's new creation, to put off the old, lie-based way of being human to to put on the new—our job is witness that good news and God's new creation to the world.  And Jesus reiterates it again: I will make sure you're equipped for this.  He's told them already: As John baptised you with water, I will baptise you with the Holy Spirit.  The significance of that didn't seem to sink in.  It should have.  This is what the Lord had promised through the prophets over and over.  Filling his people with the Spirit was to be the great sign of the Messianic age.  It would be the thing that would finally set the hearts of his people right.  And so Jesus says it again: “You will receive power when the Holy Spirit comes upon you.  And then you'll be my witnesses from Jerusalem and eventually out to the whole world.  The mustard seed.  The yeast.  The king returning from the far-off land.  And then, to make his point, to drive home the fact that, yes, he really is king, Jesus acts out another prophecy.  He loved to do this and so it makes perfect sense that his last act before leaving them would be another acted out prophecy.  Verse 9: “As Jesus said this, he was lifted up while they were watching and a cloud took him out of their sight.  They were gazing into heaven as he disappeared.  Then, lo and behold, two men appeared, dressed in white, standing beside them.  ‘Men of Galilee,' they said, ‘why are you standing here staring into heaven?  This Jesus, who has been taken from you into heaven, will come back in the same way you saw him go into heaven.'” Jesus acts out Daniel 7—maybe not something we're intimately familiar with (although we should be), but a passage—a dramatic image—any Jew knew intimately.  That's the dream Daniel had of the ferocious beasts representing the pagan kings and empires that threatened God's people.  And in his vision, Daniel sees the Ancient of Days take his throne to sit in judgement over these beasts.  Their kingdoms are taken from them and then one like a son of man comes on the clouds to heaven to take his throne.  And to him is given dominion and glory and kingship so that all peoples, nations, and languages should serve him.  His dominion, Daniel says, is everlasting, his kingship one that shall never be destroyed.  This the vision of the Messiah becoming king and restoring the kingdom to Israel. So in his ascension, Jesus is showing the fulfilment of God's promise to Daniel.  Coming on the clouds to take his throne.  It was an unmistakable image for the disciples.  The kingdom has been restored to Israel—of course, that's Israel reconstituted around and in Jesus the Messiah—but restored it has been.  The Messiah is on his throne.  At the end of Matthew's Gospel, when Jesus gives the disciples what we often call his “great commission” he deliberately echoes Daniel 7: “All authority in heaven and on earth has been given to me.  So you must go and make all the nations into disciples.”  The Ascension means that the world is under new management.  Maybe it helps to understand how they thought of heaven.  Unfortunately, we tend to think of heaven through a Platonic lens.  It's a far away and otherworldly place.  The opposite of earth.  The real world of which this is only a shadow.  But that's Plato—pagan Greek philosophy—not the Bible.  In the Bible heaven is earth's compliment; its other half.  God created them to fit together, to mesh.  Heaven is his realm, but the two were meant to overlap, for us to share his presence.  But his part, the heavenly half, was—in the Jewish view—it was like the control room or the CEO's office.  And that's where Jesus has gone.  To take the controls, to sit at the big desk, to accede to his throne—to rule and to reign: as Paul in 1 Corinthians 15:25: “He has to rule until he has put all his enemies under his feet.” But back to Daniel 7.  If the son of man has taken his throne, then that means that the kingdom has, indeed, been restored to Israel.  There are implications there for the disciples.  One of the twelve is missing.  Judas hanged himself after betraying Jesus.  The twelve are only eleven.  If the apostles represent the fullness of Israel reconstituted in the Messiah, they need a replacement for Judas.  Twelve tribes; twelve apostles. Maybe they didn't grasp this immediately.  Luke says that after Jesus' ascension, after the two angels asked if they were just going to stand around staring into heaven all day—because: he's one day coming back in the same way—like, didn't he give you work to do?—so they went back to Jerusalem as Jesus had told them.  Verse 13: “They then entered the city (‘they' meaning Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the zealot, and Judas the son of James) and went to the upstairs room where they were staying.  They all gave themselves single-heartedly to prayer, with the women, including Mary, Jesus' mother, and his brothers.” Luke makes a point of naming them all.  And there are eleven, not twelve.  He anticipates what needs to happen.  The apostles themselves apparently weren't sure what to do, so they did the right thing: they devoted themselves to prayer.  Brothers and Sisters, don't ever let prayer be an excuse for not doing what needs to be done, but when you don't know what to do: pray.  And pray some more.  Luke doesn't say that God suddenly spoke and gave them direction, but after days of prayer they began to understand what they had to do.  They knew the scriptures.  They'd listened to Jesus for forty days.  And as they prayed, understanding came.  Prayer has a way of doing that.  As we see here, the scriptures began to percolate in Peter's head.  That's often how God leads us.  It's not often that he speaks directly and we shouldn't expect him to.  But when we're already steeped in the scriptures and when we pray, the Spirit works and things “seem” to just come together.  I'm often amazed to see how this works when I'm preparing a sermon.  So Peter stands up in the middle of the disciples.  Luke says they'd grown to a hundred and twenty by this point.  And he says—verse 16: “Brothers, the scripture had to be fulfilled, which the Holy Spirit spoke long ago by the mouth of David about Judas, who became a guide to the people who arrested Jesus.  He was counted among us and had his own share in this ministry.”  Luke then adds that Judas went to the field bought with the money used to betray Jesus, he hanged himself there, where he burst open and his guts came out.  Luke notes this bit as historical evidence.  The field was still called “Blood-Place” in his day. And Peter goes on in verse 20, quoting Psalm 69:25 and Psalm 109:8, “For this is what it says in the book of Psalms: ‘Let his home become desolate and let no one live in it' and again, ‘Let another receive his office.' “So,” Peter said, “this is what has to be done. There are plenty of people who have gone about with us all the time that our master Jesus was coming and going among us, starting from John's baptism until the day he was taken from us.  Let one of them be chosen to be alongside us as a special witness of his resurrection.” Through prayer and the scriptures and the prompting of the Spirit, Peter realised that if Jesus, the son of man, sits on his throne, the kingdom has been restored to Israel, and that meant that the leaders…the apostles…of this renewed Israel had better number twelve, to represent the full number Israel's tribes.  The symbolism was vital if people—particularly fellow Jews—were going to see how the scriptures and the covenant and God's promises to Israel were being fulfilled in the church.  “So,” writes Luke, “they chose two: Joseph who was called Barsabbas, with the surname Justus, and Matthias.  ‘Lord,' they prayed, ‘you know the hearts of all people. Show us which one of these two you have chosen to receive this particular place of service and apostleship, from which Judas went away to go to his own place.' So they cast lots for them.  The lot fell on Matthias, and he was enrolled along with the eleven apostles.” This may seem like a mundane detail to us, especially after the glory of Jesus' ascension.  But it was a big deal to the apostles and no less to Luke.  Their knowing the need for twelve, not eleven apostles, highlights just how much they saw the work of Jesus as being about the fulfilment and the restoration of God's people as the promises to Abraham were fulfilled and their mission was about be launched into the nations.  It was proof that this new movement wasn't really new at all.  It was rooted in God's promises and showed their fulfilment of God.  Jesus, the cross, the resurrection, Pentecost weren't just stand-alone events.  They were part of the great story that God had been telling his people for thousands of years.  In these events, God was doing what he'd promised, showing his faithfulness and revealing his glory.  That's why Peter takes us back to the Psalms here.  It's why Stephen, before his martyrdom in Chapter 7 recounts the history of Israel.  They wanted to make it clear that what's happening here in Acts was what God intended all along. I've always found it funny that for all the big deal they make choosing Matthias, he's never mentioned again. I say that, because it's a good reminder that what Luke records in Acts is selective.  As St. John writes at the end of his Gospel, if someone were to write down literally everything that Jesus did, the world could not contain all the books.  And just so with Acts.  Just so with the whole history of the church.  The world could not contain the books needed to record all the things, big and small and all amazing, that Jesus and the Spirit have done through Christians down through the ages, the famous ones and the ordinary saints like you and I.  But the little bit that Luke records for us in Acts, Brothers and Sisters, is a partial (and strategic) record—inspired by the Spirit—that ought to encourage us as it reminds us how God is fulfilling his promises here and now in us and as it exhorts us to carry on with our mission, knowing that the Spirit is with us and will equip us for everything he has for us to do. On that note, I want to conclude with two images.  Jesus was acting out Daniel's prophecy of the son of man coming on the clouds to his throne when he ascended, but there are at least two other unmistakable images in that act as well.  The first is Moses, ascending Mount Sinai, up into the clouds and thunder.  Moses went up and came down with the law.  In the same way, Jesus has gone up, but what has come down is not another law written on stone, but God's own Spirit, poured into our hearts.  Contemporary Christians often think of the Spirit mainly as the agent of amazing and miraculous gifts, but the most important work of the Spirit, Brothers and Sisters, the most amazing miracle of the Spirit, is to transform our hearts and to turn our affections toward God, to fill us with his law of love.  The other image here is that of the Prophet Elijah as he was taken up into heaven in a chariot of fire.  As he went, he threw down his mantle onto Elisha, his protégé.  In that act, he not only passed on his God-given mission to Elisha, but he empowered him to do it.  That is what the book of Acts is about.  Luke's Gospel is about Jesus and his ministry—like the Prophet Elijah—and at the Ascension he's taken up in heaven and his mantle falls to the apostles, to the church, to you and to me, and the book of Acts is then like the continuing story of Elisha, carrying on the work and ministry God had given to Elijah.  Elijah's last act was to strike the waters of the Jordan with his cloak so that they parted, and Elisha's first act is to do exactly the same.  Brother and Sisters, that's Acts.  That's the ministry of the church.  To steward the good news about Jesus, to steward God's presence, to be his temple, ever expanding until it fills the earth.  Yes, it's a difficult job—some even lose their lives for it—but Jesus has equipped us and he's given us hope in the faithfulness of God to do what he has said.  His mantle has fallen on us in the gift of the Spirit and we know that he sits on his throne as Lord.  That central gospel truth is carved on our lychgate, a reminder as we come here and as a remind when we go back out to the world.  May Jesus' ascension never be for us a mere doctrine.  May it be for us the great truth that gives us hope, the great truth that is transforming creation. Let's pray: Almighty God and Father, as you have taken your son, Jesus the Messiah to reign in heaven, and as you have let his mantle fall on us in your indwelling Spirit, fill us with bold faith and certain hope that we might be faithful stewards of your gospel and for the sake of the world until the knowledge of your glory reaches the ends of the earth your son returns again on the clouds.  Through him we pray. Amen.

Dion eventually led an invasion fleet to liberate Syracuse, but the revolution quickly descended into chaos and factional splits. James Romm explains that despite his Platonic education, Dion committed the political murder of his rival, Heraclides, which caused him a deep spiritual crisis. Dion was eventually assassinated by a faction of his own army led by Calippus, another student from Plato's Academy. Later, the historian Plutarch attempted to burnish Dion's legacy, portraying him as a "philosopher king." This defense aimed to protect the reputation of the Academy from the scandals of its students. (5/8)1839 SYRACUSE

Beanie Feldstein joins to discuss her new children's book, ‘Teeny and Tilly,' and sticks around to play a fun game of “Fact or Fake.” Also, Mandy Moore stops by to talk about the new comedy film she's starring in alongside Nate Bargatze, ‘The Breadwinner.' Plus, a summer reading list. And, women's health educator Danielle Bayard-Jackson takes a closer look at platonic breakups and why they're becoming more common.  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Odysseus rejects becoming a god... why?Today on Ascend: The Great Books Podcast, Dcn. Harrison Garlick is joined by Dr. Glenn Arbery of Wyoming Catholic College and Dr. Frank Grabowski of Holy Family Classical School to discuss BOOK FIVE of the Odyssey--arguably one of the important passages in the entire Odyssey and in the Western canon.Check out Ascend on X, Facebook, Instagram, and Patreon.Check out our written study guide to the Odyssey!Odysseus is offered everything a man could desire: immortality, endless pleasure, and the love of the goddess Calypso on her enchanted island. Yet he refuses, choosing instead the path of suffering, homecoming, and humanity. The conversation unpacks why Odysseus weeps on the shore despite his Edenic surroundings, the deeper meaning of his refusal, and the timeless question Homer poses to every listener: Would you say no to immortal pleasure?The scholars dive into rich themes—Odysseus's interior dialogue with his own thumos (spirit), the contrast between Calypso's cave and rocky Ithaca, the subtle work of the gods and fate, and striking antecedents to Platonic psychology.With insightful close readings, connections to the Iliad, and reflections on identity, place, and human flourishing, this discussion transforms a single book into a meditation on what truly makes life worth living. Whether you're new to Homer or revisiting the epic, this episode will leave you eager for more. Highly recommended for anyone who loves great books, philosophy, or wrestling with life's biggest questions.Chapters00:00 Introduction to Ascend and the Great Books04:13 Exploring the Odyssey: Book Five09:41 Athena's Plea and Zeus's Response23:53 Odysseus on Calypso's Island: A Study of Contrast34:43 The Choice of Immortality: Odysseus's Dilemma39:32 The Identity of Odysseus: Suffering and Immortality41:02 The Nature of Human Desire and Fulfillment42:56 The Dilemma of Odysseus: Choices and Consequences45:14 The Complexity of Fidelity: Odysseus and the Goddesses48:09 Homer's Moral Landscape: Understanding Odysseus51:14 The Role of Place in Identity and Homecoming54:05 The Symbolism of Clothing: Calypso vs. Nausicaa01:09:40 The Wrath of Poseidon: Odysseus's Struggles at Sea01:13:35 The Inner Dialogue of Odysseus: Heart and Mind01:17:23 The Weight of Time and Suffering01:20:04 The Complexity of Divine Intervention01:22:21 Agency and Internal Dialogue01:25:20 Mortality and Immortality: The Role of Women01:29:10 Navigating Divine Guidance01:31:20 The Human Experience and Divine Learning01:33:56 The Journey to the Shore: A Symbol of Rebirth01:40:05 The Significance of the Olive Tree01:43:41 The Transformation of OdysseusKeywords: Odyssey Book 5, Book Five of the Odyssey, Odysseus Calypso, Odysseus refuses immortality, Homer Odyssey Book 5, Calypso's island, why does Odysseus refuse immortality, Odysseus choice Calypso, Homer Odyssey analysis, Ascend the Great Books, Odysseus thumos, Platonic soul Homer, Odysseus homecoming, fate Zeus Odyssey, Odysseus rebirth, Calypso pleasure island, great books podcast OdysseyBe sure to check out our Odyssey episodes from 2024 too!

Open Discussion!

Jim talks with recurring guest and deep systems thinker Jordan Hall about the scaffolding of his worldview. They discuss the waking-up scenario as a window into consciousness and personal identity, Jordan's phenomenology of waking and the "latent potential of all possible memory," the soul as the binding of finite and infinite, Jim's counter-framing of consciousness as a fusion of perception, interoception, and unconscious memory, the infinite as genuinely real, the Platonic triangle as a concrete example of transcendentals that have no particular location in the causal field, Forrest Landry's distinction between being and existence, knowing with confidence vs. knowing with certainty, Jordan's basic ontological commitment to realism, the incoherence of simulation theory, Jim's "Minimum Viable Metaphysics," the incoherence of unmediated access as the meaning of the word reality, Father Stephen DeYoung's critique of Western substantive essentialism, Bonitta Roy's idea that reality is shareable and participatory, Michael Levin's pragmatic epistemology, how purpose collapses reality to a tractable slice, "begottenness" in Christian metaphysics and the generativity of relationships, Jordan's onto-epistemology as the register before ontology and epistemology are distinguishable, Jordan's recent adoption of "smorthodox" Christianity, the phenomenology of waking as evidence that space-time is secondary, prioritizing meaningfulness over causation as a metaphysical commitment, Updike as "still alive" in the realization of his work, the Greek preoccupation with legacy and honor after death, Eric Weinstein's desire for Einsteinian legacy as a category error, love as the real currency of legacy, the Mark Twain reading as an example of a soul genuinely present in a room, Jim's father as an ongoing example of realization twenty-six years after his death, noticing a parent's turn of phrase in oneself, the sweetness of impermanence, the good vs. abusive father and different relationships to a parent's memory, values and virtues as real, the distinction between courage and bravery, culture as the progressive discovery and embodiment of virtue space, the crab-in-the-bucket problem, fallenness as local optimization, and much more. Episode Transcript deepcode (Jordan's Substack) JRS EP 284 Jordan Hall on AI, the Commons, and the Church JRS EP 255 Is God Real? (with Jordan Hall) JRS EP 223 Jordan Hall on Cities, Civiums, and Becoming Christian JRS EP 170 John Vervaeke and Jordan Hall on The Religion That Is Not a Religion JRS EP26 Jordan Hall on the Game B Emergence JRS EP8 Jordan "Greenhall" Hall and Game B "Minimum Viable Metaphysics", by Jim Rutt JRS EP 341 Worldviews: Bonnitta Roy on Post-Formal Actors, Stage Theory, and the Character Void in Leadership Jordan Hall is the Co-founder and Executive Chairman of the Neurohacker Collective. He is now in his 18th year of building disruptive technology companies. Jordan's interests in comics, science fiction, computers, and way too much TV led to a deep dive into contemporary philosophy (particularly the works of Gilles Deleuze and Manuel DeLanda), artificial intelligence and complex systems science, and then, as the Internet was exploding into the world, a few years at Harvard Law School where he spent time with Larry Lessig, Jonathan Zittrain and Cornel West examining the coevolution of human civilization and technology.

Follow us on IG @playersplaymedia Host: @therealteshai Co-host @jamaalchamberz Guest: @russellislovely @papiexco

Hello Interactors,It's been a while. Traveling for family, and a bit flooded by the relentless sneaker waves of unsavory world events — the kind that usually inspire me to write but lately threaten to pull me under.Spring in the northern hemisphere means Interplace turns to geographic information science and spatial analysis. How might we look at the complex unfolding of world events through this lens — and what happens when we push it further than emergence alone can carry it? That's what I attempt to explore here.PATTERNS PRECEDING PHYSICAL PLACESGeographic information science is a relatively recent field. It emerged from mid-20th-century cartography and land-use planning. Computer cartography and quantitative geography of the 1960s is often considered the first true digital Geographic Information Systems (GIS). It became a science (GIScience or GISc) in the late 1980s and early 1990s when Michael Goodchild questioned if there was a genuine scientific discipline lurking within the software.His answer was yes. He built an institutional home for that argument at the National Center for Geographic Information and Analysis at the University of California, Santa Barbara, my alma mater. Goodchild was my senior advisor in 1989 as UCSB was becoming a generative intellectual hub in the field. UCSB's geography department continues to push the question of what space means analytically, not just how to map it. I'm personally invested in better understanding how GISc may be a natural partner for complexity science, a field I've been attracted to since I started researching and writing.This partnership isn't new. GISc provides a powerful framework for dissecting the spatial dimensions of complexity, where systems defy reductionist analysis and emerge through nonlinear interactions. In the early 2000s, geographer David O'Sullivan, and others, articulated this as the study of “the behaviour of macroscopic collections of many basic but interacting units endowed with the potential to evolve in time” emphasizing these characteristic elements of complexity science: self-organization, path dependence, and the irreducibility of wholes to their parts. Around the same time, sociologist John Urry (and others) extended this to global scales, portraying globalization as co-evolving systems marked by unpredictability, irreversibility, and positive feedback loops that amplify disorder within pockets of order.These parings are a good start, but computational biologist Michael Levin offers what can be seen as a genuinely unsettling upgrade. His recent work on the origin of cognitive and morphological patterns suggests the dominant appeal to emergence as an explanatory endpoint may itself be, in his words, a “mysterian” position — one that “does not facilitate further advances.” When a surprising pattern appears in a complex system, the emergentist says “that's just what happens” and catalogs it.But Levin proposes these patterns are not random facts to be noted and admired. They are part of an ordered, non-physical space that physical systems, when configured the right way, ingress into. Ingression is a term Levin borrows from mathematician Alfred North Whitehead as a potential that timeless abstract objects possess to become actual concrete experiences. “Red” only becomes red when its potential is realized. These ‘ordered spaces' of potential are portals into what Levin calls a Platonic Space. Plato argued that the objects we encounter in the world are imperfect instances of perfect, eternal Forms that exist independently of any physical thing. The most primitive form being the triangle. Levin's argument is the triangle participates in a kind of Triangleness; it realizes it's potential to exist.Nature keeps arriving at triangles independently, across wildly different substrates, as if drawn by the same attractor. The triangle is the only polygon that is inherently rigid: push on any corner and the shape holds, which is why trusses, bridges, and bones all rely on triangular geometry for structural strength. Radiolarians, single-celled ocean organisms with no brain and no blueprint, construct intricate skeletal lattices of triangulated geometry at microscopic scales.In Levin's terms, nature is ingressing Triangleness — repeatedly, across billions of years and countless lineages — because the Form has properties that reward any physical system stable enough to express it. The truth that a triangle's angles sum to exactly 180 degrees owed nothing to the first organism that built one.Physical systems are, in this sense, less like containers and more like pointers — a term borrowed from computer science. Pointers are variables that hold the addresses that reference more information. Levin's framework requires a specific kind of pointer: not a pointer to stored data, which retrieves a static value, but a pointer to a subroutine that calls up a routine that executes complex actions and outputs beyond the pointer itself. The pointer is small, while the executed routine may be vast and behave unpredictably.Think of a street address. The address itself contains nothing — it is a short string of numbers and words that fits on an envelope — but hand it to the right system and it retrieves a house, a history, a neighborhood, everything that has ever happened inside those walls. This is Levin's claim about physical structures. A genome, a city, an institution doesn't contain its pattern so much as it points at one — and when the pointer is well-formed, you get considerably more out than you put in.What does this mean for GISc? It means that spatial configurations — cities, borders, trade corridors, migration routes — are not merely sites where local interactions produce global outcomes. They are interfaces into a latent pattern space. When a hub city emerges, when a colonial border persists for centuries past the empire that drew it, when a pandemic spreads exactly along the topology of air travel, we are not only witnessing the consequential mechanical emergence of patterns derived from local rules. We are watching physical structures act as pointers that summon — ingress — specific patterns of collective behavior, whose full complexity exceeds what was put in. Levin's core observation about biological morphogenesis translates here with uncomfortable precision.Consider one of his more unsettling tadpole experiments. The creation of its normal bulging eyes are suppressed (by microscopically manipulating cellular ‘software') and a replacement eye is instead induced — ingressed — on the tail. The optic nerve growing from that tail-eye doesn't connect to the brain — it terminates somewhere around the spinal cord. By any conventional account, the animal should be blind. It isn't. The tadpoles can still see and perform well in visual tasks. Somehow, the system routes around its own abnormal wiring to recover function. The pattern being pointed to — sight — was never housed in the eye itself, or in the specific neural pathway, or in any single component. The eye on the tail is a wildly improbable pointer, and yet it retrieves something far richer than its own structure contains. You get considerably more out than you put in.Some GISc tools — like agent-based models or network analysis — already detect this excess in a geography context. A single infected traveler tips a system toward chaos not because of arithmetic addition of local interactions described in the GISc analysis, but because that traveler's position in a network acts as an interface to a pattern of contagion whose scope was latent in the structure all along. The “geographic advantage” O'Sullivan, and crew, describes — GISc's relationship to multi-scalar processes and human-environment couplings — is, in Levin's vocabulary, a sensitivity to how physical arrangements act as pointers into a rich space of possible collective behaviors.This reframes world events not as linear narratives but as navigations of morphospace — the full landscape of forms a system could take, where some configurations are reachable and others are not, and where attractors pull trajectories toward specific patterns regardless of starting conditions.What pattern are current geopolitical configurations pointing toward? What is being ingressed by the particular architecture of today's global institutions, communication networks, and urban densities? While GIScience sharpens our sight on outcomes, it leaves uncharted the deeper question of what is the shape of the latent space these material forms slip into.BORDERS STORE WHAT BODIES KNOWLevin's work suggests at every scale of organization, we are dealing not with mechanical aggregation but with collective intelligence. To understand what he means by that, it helps to borrow an image from Einstein.Because nothing travels faster than light, any event you could possibly influence — or that could possibly influence you — is bounded by how far light could travel in the available time. Draw that boundary in spacetime and it forms a cone. Everything inside it is causally reachable, everything outside it is not. Levin borrows this image to describe the reach of any cognitive agent. A single cell's light cone is tiny — it can only sense and respond within its immediate chemical neighborhood, over milliseconds. A brain's light cone is vastly larger — it can model consequences years out and coordinate behavior across great distances. The cone is simply a measure of how far an agent's agency actually extends. And just as the body is a nested hierarchy of such agents — molecular networks, cells, tissues, organs — each operating within its own cone, pursuing goals whose scale its parts cannot perceive, so too is human society.A city is not simply a dense clustering of individuals whose local interactions produce urban dynamics. It is, in Levin's sense, a collective intelligence with a cognitive light cone that vastly exceeds that of any constituent. It pursues goals (economic growth, defense, habitability) across spatial and temporal horizons no individual cell — or individual person — can access. Institutions, legal codes, infrastructure, and cultural norms function as bioelectric memory — rewritable pattern memories that store the target morphology of the social body and guide error-correction toward it. Colonial borders, or the Great Wall of China, persist not merely through inertia but because they function like historic bioelectric setpoints. That is, they encode a spatial pattern that downstream processes continuously re-instantiate, even after the circumstances that produced them have dissolved.Levin's planarian flatworm experiments demonstrate this in biology. When bioelectric circuits are disrupted, the worm grows heads of other species — without any change to its genome. The pattern being expressed was latent in the space of possible forms, and a change in the interface (the bioelectric circuit) changed which pattern was ingressed. Geopolitical history offers analogies. How much of what we call a nation-state's “character” is not in its people but in the pattern stored in its institutional circuitry? When those circuits are disrupted — by revolution, invasion, or collapse — new patterns rush in from the adjacent possible, sometimes from regions of the latent space that are recognizable, sometimes shockingly novel.Pandemics also embody this scalar nesting. Viral replication is a molecular-scale process; its spread is topologically determined by the network of global mobility; its political consequences are mediated by institutional pattern memories about sovereignty, solidarity, and resource allocation. The COVID-19 pandemic did not merely “emerge” — it ingressed a set of patterns whose latency was already encoded in the physical architecture of 21st-century globalization. Competitive resource hoarding and cooperative vaccine-sharing were not just policy choices but different attractors in a landscape of a kind of “social morphospace”, pulling collective behavior toward different setpoints.GISc tools (like spatial game theory and network percolation models) map the surface of these landscapes. But Levin's framework asks us to go further. He wants us to not just map the attractors, but to ask what structured space those attractors are features of, and whether that space can be systematically explored.The scalar interplay extends outward. Local ethnic tensions, mapped via GIS hot-spot analysis, interact with what social theorist Zygmunt Bauman might term “global fluids” — arms, money, diasporas — to produce cascades that reflect not random chaos but path-dependent trajectories through a space of historical patterns. History's “nightmare on the brain of the living” becomes, in Levin's terms, a pattern-memory etched into the social substrate. Territorial borders, attempted genocide, human displacement are held as bioelectric setpoints, where trauma lingers as a morphogenetic field, quietly organizing the tissue of the present long after the original wound.MAPPING WHAT MATTER MERELY MISSESComplexity science, via GISc, forecasts world events as probabilistic landscapes rather than deterministic paths. Urry describes global systems as “adapting and co-evolving,” with attractors drawing trajectories amid chaos. GISc simulates this through fitness landscapes like agents navigate peaks and valleys of viability, local adaptations generating global patterns like economic booms or institutional collapses.Levin's framework intensifies this picture in two ways. First, it insists that the attractors are not randomly distributed. The latent space of possible social patterns — like the latent space of morphogenetic outcomes — has structure. Evolution, as Levin argues, progresses rapidly precisely because the space has “a relatively smooth character” in which “past interactions with it carry non-trivial information about the adjacent possible.” The same may be true of cultural and institutional evolution. The reason certain forms of governance, urbanism, or economic organization recur across independent civilizations is not purely because of convergent environmental pressures, but because they represent attractors in a structured space of collective intelligence patterns that sufficiently complex social interfaces tend to ingress.Second, and more provocatively, Levin's framework suggests that we do not simply make the social forms we inhabit. We invite patterns to temporarily inhabit our collective embodiments. To see why, consider one of his most uncontroversial and disarming experiments. Levin's lab studied simple sorting algorithms — the kind computer science students have used for decades. These are short deterministic procedures that take a jumbled list of numbers and rearrange them into sequential order. Nothing mysterious here but made for many an interview question at Microsoft!When Levin's team visualized the algorithm's progress as a movement through an abstract sorting space, unexpected behaviors emerged that nobody had noticed in all those decades of use. When the algorithm encountered a number that refused to move — a piece of broken data blocking its path — it didn't simply halt. It temporarily de-sorted the rest of the array, moved things around the obstruction, and then recovered its progress. It was exhibiting something resembling delayed gratification — the capacity to temporarily move away from a goal in order to reach it more completely later. Like a soccer player kicking the ball backwards to advance it forward.This ability was not written into the algorithm. Nobody put it there. Then, when the team ran a distributed version where each number ran its own variant of the algorithm, numbers sharing the same variant spontaneously clustered together — a kind of social behavior, emerging without a single line of code instructing any number to notice or prefer its own kind. The algorithm was doing something it was never designed to do, and had been doing it, unobserved, for decades.Now, imagine a democracy is not constructed from scratch by rational agents but an interface that, when configured appropriately, ingresses a pattern of distributed decision-making whose properties exceed what any designer or participant imagined or specified. Cities, constitutions, and international institutions become pointers. The patterns they summon may even surprise their architects — and may have been quietly surprising them and us all along.This has immediate consequences for how GISc could approach attempts at predicting futures. For example, prospective spatial modeling — Markov chains, scenario planning — maps the probability surface of possible trajectories. But a Levin-inflected GISc would ask this: what new pointers are being constructed right now, and what regions of the latent pattern space are they configured to access?The answers could become bewildering in a world of AI-mediated governance, hybrid human-machine urban systems, and the synthetic biological constructions Levin's team pursues. These are vehicles of exploration into regions of Platonic space we have not navigated before. “We are now fishing in regions of Platonic space we have never explored before,” he writes — with implications not only practical (”what will it do to us”) but ethical (”how do we fulfill the opportunities and duties of an ethical synthbiosis with beings who are not quite like us”).For GISc, this need not be merely philosophical. Spatial planning and governance literally configure the physical interfaces through which collective intelligence patterns are ingressed. Urban density fosters certain attractors of solidarity and innovation while sprawl ingresses different ones. Green civic infrastructure designed to buffer floods mechanically also reconfigures the relationship between human settlement and ecological pattern space which invites a whole different class of emergent resilience. The question is no longer only “what will happen here, probabilistically” but “what are we building a pointer toward?”Fatalists may see the latent space as already barring our options. Pessimists will amplify the risks of novel pointers we cannot control. Realists might attempt to quantify via more Monte Carlo simulations. And techo-optimists may try to engineer and configure interfaces to access and profit from whatever attractors emerge. But what I like most of all about Levin's framework is that it offers something more nuanced than any of these: structured humility. We do not know the full topology of the space we are pointing into. Every new city, every new institution, every new technological architecture is, in some sense, a bioengineering experiment — and like Levin's Xenobots and Anthrobots, it may manifest competencies and patterns nobody designed or predicted.If Levin's intuition is correct, we are but temporary self-organizing forms that hold together for a time, perform actions that exceed their physical composition, and then yield to the impermanence built into any pointer's relationship with the patterns it accesses. Humility does feel like the appropriate response. But more importantly, the recognition that mapping the structure of the space we are ingressing into is, at this moment, among the most important things we could do.The information embedded in Geographic Information Science has the potential to demystify fatalism, especially when death's certainty yields to spatial agency. Levin reminds us that information, at its Latin root, means to give form — to in-form. That is what geographic information has always done, long before it became a science. It did not merely transmit data, but impose structure on space, render the implicit geometry of human existence legible and actionable. Every map is an act of in-forming. The world is no doomsday script, but a co-evolving field — its attractors mappable, its interfaces legible, its vectors steerable — if we aim with care, with intent, and with the humility to know what we summon may exceed what we design.REFERENCESLevin, M. (2025). Ingressing minds: Causal patterns beyond genetics and environment in natural, synthetic, and hybrid embodiments. PsyArXiv. O'Sullivan, D., Manson, S. M., Messina, J. P., & Crawford, T. W. (2006). Space, place, and complexity science. Environment and Planning A: Economy and Space.Urry, J. (2003). Global complexity. Polity Press. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

In this third episode of The Cunning Farmer, Todd Elliott and I tromp-on through Chapter 3 (First Principles of a Magical Worldview) of his pivotal book, The Cunning Farmer: Agrarian Magical Practices, Mythology, and Folklore, diving first into the idea of a living layered cosmos and then progressing into the notions of Platonic and Hermetic systems of astrology as both a spiritual avenue and practical farming system. Pre-Order The Way of Salmon Moon HERE.Join the Unshod Substack (for free) and commune with us! Purchase The Cunning Farmer HERE.Learn more about Daniel's work HERE.

You finally meet someone you click with. You've got things in common, the conversation flows, and suddenly you're ready to tell her everything. But that hunger for closeness in a new friendship can actually push people away before the relationship has a chance to build.In this episode, Danielle sits down with therapist and author Minaa B. to explore why so many women rush platonic intimacy, what happens when a new friend doesn't match your energy, and how early sibling dynamics can subtly fuel competition and scarcity in adult friendships. Minaa also shares what it actually takes to break the pattern, starting with the self-worth work most of us skip.

It's LA PODFIDENTIAL's 400th Show! Without Amar Desai to break down draft tape, Thaddeus and Chauncey give their selfish hopes for the Rams and Lions a week out from the NFL Draft. Then they praise the Dodgers for their stellar start and shout out Dalton Rush for breaking out. Chauncey previews the Lakers' playoff chances without Luka and Reaves for the foreseeable future, and says good-bye to the Clippers who lost to the Warriors in the Play In. Next, the guys deep dive into the latest episode of "Daredevil: Born Again" and the first two episodes of "The Boys". Afterwards, they review the trailers for "Street Fighter", "Mandalorian and Grogu", Focker In-Law", "Godzilla Minus Zero", and, "Spaceballs: The New One". Thaddeus then previews what looks to be an underwhelming Wrestlemania. Finally, the guys share what they watched this week including "Abbott Elementary", "The Rise and Fall of Reggis Dinkins", "Platonic", "Will Trent", "RJ Dekker", "Jury Duty Presents: Work Retreat", "Jeopardy!", "Big Brother", "Monarch: Legacy of Monsters", and more. LA PODFIDENTIAL is part of the LAFB PODCAST NETWORK Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

(00:00-9:51) Sick Ween Wednesday. The Cheeky Cardinal Fan, Virginia, is on the phone lines. The importance of protein. Virginia says we've got what it takes to be a good team. Virginia has stolen Chairman's heart but she doesn't seem interested. Our friend JR just slid into the studio.(10:00-32:31) JR is in studio and he was happy to hear from Virginia. The stretch sign. Talking Blues coming back from a three goal deficit. Monty not impressed with playing well when things don't matter. Last night could have been Binnington's last game in St. Louis. TV Talking Heads. Fourteen team no trade for Binnington. Yes or No with JR. Fans still showing out at Enterprise. Which coach would JR most like to hike Sedona with? Pronger's book. Purple Hooters at The Imperial Lounge. Steen and Armstrong.(32:41-42:10) You can almost hear the birds at The Dotem. JJ Wetherholt with a big night last night. Audio of Ken Rosenthal discussing the Cardinals and Wetherholt talking extension. Jimmy Crooks tearin' it up down on the farm. Not a lot of offense out of the catcher position.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this timely episode I've invited back Wade Chumney (wade.chumney@csun.edu), a speaker, consultant and transformational leader who is a recognized thought leader on AI and Human Ethics.  Ethics is arguably the most important issue facing us today. Wade hosts two podcasts: The AI Ethics Dude and The Reflective Revolution, and co-hosts the Consciousness RenAIssance YouTube channel. Wade is an Associate Professor of Business Ethics & Law and holds a Juris Doctor and a Masters of Information Systems. He is an adherent of the Platonic wisdom tradition and has written a book about developing one's consciousness: Conscious Business Ethics: The Practical Guide to Wisdom. SHOW NOTES  SPONSORED BY: Power of You! Find out more at https://leader.blainebartlett.com/power-of-you Summary In this conversation, Blaine and Wade Chumney explore the intersection of AI, consciousness, and ethics. They discuss the implications of AI development on ethical behavior, the nature of consciousness, and the importance of teaching ethics in business. The conversation emphasizes the interconnectedness of all things and the ripple effect of ethical behavior in society. Chumney shares insights from his teaching experience and the practical applications of virtue ethics, highlighting the need for a conscious approach to AI and business ethics. Takeaways AI is progressing at an exponential rate, raising ethical concerns. Ethics is the most important issue facing our species today. Your intention shapes your experience with AI. There is a significant difference between theory and practice in ethics. Everything in the universe is interconnected, emphasizing the importance of ethical behavior. The golden rule serves as a fundamental principle of ethics. Consciousness is the foundation from which all forms arise. We need to actively spread the principles of ethics in society. AI has the potential to change everything if it becomes conscious. Understanding our interconnectedness can lead to a more ethical future. Learn more about your ad choices. Visit megaphone.fm/adchoices

In 1908, Virginia Woolf wrote that she hoped to revolutionise the novel and ‘capture multitudes of things at present fugitive'. ‘To the Lighthouse' (1927) marks perhaps her fullest realisation of the novel as philosophical enterprise, and not simply because one of its central characters is engaged with the problem of ‘subject and object and the nature of reality'. In the final episode of their series, Jonathan and James consider different ways of reading Woolf's great novel: as a satirical portrait of her father through Mr Ramsay, as a study of creative expression through Lily Briscoe, or as a mystical, Platonic quest in which form and style respond to philosophical propositions, and the truth of human experience is to be found in movement, conversation and laughter. Get 50% off a 12-month subscription to Close Readings when you use the code 'woolf' at checkout: https://lrb.me/woolfcrpod (Note: this offer is only available on the link above, through our partner Supporting Cast, and not if you subscribe directly in Apple Podcasts, but you can still listen in Apple Podcasts if you subscribe in Supporting Cast.)

This is part 5 of the recording of my talk at the Fourteenth Annual Marquette Summer Seminar on Aristotle and the Aristotelian Tradition, "The Significance of Thumos in Platonic and Aristotelian Moral Psychology". An important difference between the Platonist tradition and the Aristotelian is the status accorded to thumos in their respective moral psychologies. In very broad strokes, the Platonic tradition consistently follows and reinterprets Plato's tripartite conception of the soul, maintaining thumos one of three main parts of the soul, distinct from, in between, and interacting a rational part and the appetites. Thumos has a clear scope and proper function in Plato's texts and those of later Platonists. In Aristotle's moral psychology, thumos has a more restricted status, for the most part reinterpreted as one main mode of desire or affectivity (orexis). By contrast to other moral psychologies, e.g. that of the Stoics who treat thumos as just one emotion or passion among others, thumos in Aristotle and the Aristotelian tradition retains a distinctiveness from other, lower forms of affectivity, evidenced by discussions like that of akrasia due to thumos in N.E. 7 or that of thumos as one of the main causes for human actions in Rhet. 1. The status, function, and proper education of thumos remained a matter of contention and reinterpretation through antiquity, evidenced by discussions bearing upon thumos, for example in Plutarch, Galen, Philo, among others. My paper first outlines Plato's treatment of thumos, drawing primarily upon Republic and Timaeus. It then sets out an Aristotelian account of thumos reinterpreted as a main mode of orexis, central to anger (orge), friendship, and other affective states, drawing mainly upon the two Ethics, the Politics, and the Rhetoric. Similarities and continuities between Plato's and Aristotle's positions are stressed, particularly the need to understand, orient, and educate thumos. Both positions are briefly contrasted against other interpretations which do not accord thumos a distinctive status, including Stoic thought. The paper also briefly discusses selected later reinterpretations of and controversies about thumos in the ongoing Platonic and Aristotelian traditions. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler

This is part 4 of the recording of my talk at the Fourteenth Annual Marquette Summer Seminar on Aristotle and the Aristotelian Tradition, "The Significance of Thumos in Platonic and Aristotelian Moral Psychology". An important difference between the Platonist tradition and the Aristotelian is the status accorded to thumos in their respective moral psychologies. In very broad strokes, the Platonic tradition consistently follows and reinterprets Plato's tripartite conception of the soul, maintaining thumos one of three main parts of the soul, distinct from, in between, and interacting a rational part and the appetites. Thumos has a clear scope and proper function in Plato's texts and those of later Platonists. In Aristotle's moral psychology, thumos has a more restricted status, for the most part reinterpreted as one main mode of desire or affectivity (orexis). By contrast to other moral psychologies, e.g. that of the Stoics who treat thumos as just one emotion or passion among others, thumos in Aristotle and the Aristotelian tradition retains a distinctiveness from other, lower forms of affectivity, evidenced by discussions like that of akrasia due to thumos in N.E. 7 or that of thumos as one of the main causes for human actions in Rhet. 1. The status, function, and proper education of thumos remained a matter of contention and reinterpretation through antiquity, evidenced by discussions bearing upon thumos, for example in Plutarch, Galen, Philo, among others. My paper first outlines Plato's treatment of thumos, drawing primarily upon Republic and Timaeus. It then sets out an Aristotelian account of thumos reinterpreted as a main mode of orexis, central to anger (orge), friendship, and other affective states, drawing mainly upon the two Ethics, the Politics, and the Rhetoric. Similarities and continuities between Plato's and Aristotle's positions are stressed, particularly the need to understand, orient, and educate thumos. Both positions are briefly contrasted against other interpretations which do not accord thumos a distinctive status, including Stoic thought. The paper also briefly discusses selected later reinterpretations of and controversies about thumos in the ongoing Platonic and Aristotelian traditions. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler

This is part 3 of the recording of my talk at the Fourteenth Annual Marquette Summer Seminar on Aristotle and the Aristotelian Tradition, "The Significance of Thumos in Platonic and Aristotelian Moral Psychology". An important difference between the Platonist tradition and the Aristotelian is the status accorded to thumos in their respective moral psychologies. In very broad strokes, the Platonic tradition consistently follows and reinterprets Plato's tripartite conception of the soul, maintaining thumos one of three main parts of the soul, distinct from, in between, and interacting a rational part and the appetites. Thumos has a clear scope and proper function in Plato's texts and those of later Platonists. In Aristotle's moral psychology, thumos has a more restricted status, for the most part reinterpreted as one main mode of desire or affectivity (orexis). By contrast to other moral psychologies, e.g. that of the Stoics who treat thumos as just one emotion or passion among others, thumos in Aristotle and the Aristotelian tradition retains a distinctiveness from other, lower forms of affectivity, evidenced by discussions like that of akrasia due to thumos in N.E. 7 or that of thumos as one of the main causes for human actions in Rhet. 1. The status, function, and proper education of thumos remained a matter of contention and reinterpretation through antiquity, evidenced by discussions bearing upon thumos, for example in Plutarch, Galen, Philo, among others. My paper first outlines Plato's treatment of thumos, drawing primarily upon Republic and Timaeus. It then sets out an Aristotelian account of thumos reinterpreted as a main mode of orexis, central to anger (orge), friendship, and other affective states, drawing mainly upon the two Ethics, the Politics, and the Rhetoric. Similarities and continuities between Plato's and Aristotle's positions are stressed, particularly the need to understand, orient, and educate thumos. Both positions are briefly contrasted against other interpretations which do not accord thumos a distinctive status, including Stoic thought. The paper also briefly discusses selected later reinterpretations of and controversies about thumos in the ongoing Platonic and Aristotelian traditions. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler

Dr Jonathan Stapley takes us inside LDS temple ceremonies, including the Initiatory, Endowment, and Sealing ceremony changes over the years. Was the sealing ceremony more egalitarian under Joseph Smith than Brigham Young? Check out our conversation…. https://youtu.be/uOdluwXxYVQ Don't miss our other discussions with Jonathan. https://gospeltangents.com/people/jonathan_stapley Copyright © 2026 Gospel Tangents All Rights Reserved Dr. Jonathan Stapley, author of Holiness to the Lord, explores the fascinating historical evolution of temple ordinances, clarifying the differences between early Kirtland practices, the introduction of Masonic elements in Nauvoo, and the shifting language of the sealing ceremony. Myth of the “OG” Endowment When asked about fundamentalist groups attempting to reconstruct an “original” eight-hour endowment complete with wrist-and-ankle-length garments, Stapley states bluntly that a static, “Platonic ideal” of the endowment never existed. Because the early liturgy was transmitted orally, the ceremony has continually adapted and changed from its very inception. It wasn’t until the Wilford Woodruff era in the St. George Temple that the endowment ceremony was finally written down. Stapley pushes back against the idea that changes to the wording prove apostasy, noting that Brigham Young continuously made changes to the ritual in Nauvoo, the Council House, the Endowment House, and finally the St. George temple. LDS Temple Ceremonies: Kirtland vs. Nauvoo Ordinances Stapley clarifies a common historical misconception: in the Kirtland era, the washing and anointing was a completely separate event from the “endowment”. Washing and Anointing: This was an annual ritual limited strictly to male priesthood officers, purposely patterned after the biblical consecration of ancient Israelite priests. The Kirtland Endowment: This was a solemn assembly where participants feasted on the Lord’s supper, washed each other’s feet, and experienced charismatic spiritual outpourings. It wasn’t until the Nauvoo era that these concepts merged and expanded to include all men and women. Furthermore, Stapley notes that there is no compelling historical data to support the idea that the modern temple liturgy is hidden within the text of the Book of Mormon as Don Bradley has suggested. Masonic “Social Technology” In 1842, Joseph Smith participated in a Masonic initiation, a fraternity ritual that used dramatic progression, hand clasps, and promises of secrecy to tell the mythical story of Hiram Abiff, the builder of Solomon’s temple. Stapley explains that Joseph Smith borrowed this Masonic “social technology”—the structural framework of the ritual—but used it to tell a completely different story. Instead of Masonic lore, Latter-day Saints used this interactive format, alongside biblical priestly clothing, to teach the plan of salvation, including the creation, the fall, and humanity’s return to the presence of God. The Evolving Sealing Ceremony The episode also reveals fascinating details about the first sealing ceremonies. The earliest known text is an 1842 polygamous sealing ceremony written by Joseph Smith for the Whitney family, which is currently available on the Joseph Smith Papers website. When historians compare this 1842 text to a Nauvoo Temple sealing ceremony published by Orson Pratt in 1852, they find substantive differences. According to Stapley, the 1842 ceremony under Joseph Smith was notably more egalitarian, while the later Nauvoo versions incorporated Brigham Young’s views on the subordination of women. (To be fair, Jonathan stated there is no such thing as egalitarian in the 19th century, just varying levels.)   Ultimately, Stapley reminds us that early Latter-day Saints simply did not value word-for-word repetition the way modern members do; even foundational prayers, like the sacrament and baptismal prayers, were often extemporized during Joseph Smith’s lifetime. Don't miss our other discussions with Jonathan. https://gospeltangents.com/people/jonathan_stapley Copyright © 2026 Gospel Tangents All Rights Reserved 0:00 Sealing More Egalitarian? 13:33 Evolution of Endowment Ceremony 24:48 Temples Used to Be Public 35:27 24 Temples  

Can reclaiming poetry spark a second renaissance and wake us from our digital slumber? John welcomes Adam Walker to the Lectern dialogue series, praising his balanced critique of higher education and his work on poetry as a spiritual practice and the possibility of a second renaissance. Adam, an English PhD from Harvard, explains he developed a critical vocabulary for "spiritual poetics" (using Wordsworth) and now teaches public literature courses outside the academy to bridge the widening gap between universities and the public. They discuss causes of the chasm: humanities shifting from teaching to research, insular theory-driven discourse, rising college costs, and market pressures that displace a "hermeneutics of beauty." They argue imagination has been reduced to entertainment, digital media erodes attention, and art is evolutionarily vital. Adam describes his dialogic, analytic-spiritual-creative classes (e.g., Eliot's Four Quartets) and concludes with hope that cultural "turns" and renaissances can emerge from dark periods through renewed engagement with beauty and art.   Adam Walker is a public scholar and recent Harvard PhD graduate who specializes in the spiritual dimensions of poetry. After stepping away from the traditional academy , he founded the Versed community, a platform dedicated to making university-level literature accessible to everyday readers. Through his teaching and growing YouTube channel , Adam advocates for the close reading of poetry as a transformative spiritual practice. He believes that engaging with art and beauty is essential to awakening from our modern "materialist slumber" and actively champions the arrival of a "Second Renaissance". Website Substack YouTube Versed Resources: Rainer Maria Rilke Abigail Adams Institute William Wordsworth Timecodes: 00:00 Welcome to the Lectern 02:30 Adam's background and mission 05:30 Why the chasm exists  13:30 Hermeneutics of beauty  16:00 Imagination and spirituality  21:30 Digital age attention crisis  23:30 Art is not optional  33:30 Inside the Verse classroom  38:30 Dialogue and Platonic loop  41:30 Poets as presence  42:30 War poems and culture  43:30 Credibility and imitation  46:00 Translucent language  48:00 Theosis and greatness  49:40 "The encounter with the angel doesn't leave you the same. You walk away with a limp for the rest of your life, and you have to be okay with that". 51:30 Spinoza aspect shift  54:00 Poetry as transformation  55:30 Embodied confirmation  57:00 Returning to the cave  01:04:00 Wordsworth awakens spirit 01:07:30 Next talk questions  01:09:30 Hope and renaissance Explore courses and teachings from The Lectern https://lectern.johnvervaeke.com/ Support the Lectern and join a growing community of wisdom seekers https://www.patreon.com/johnvervaeke Follow John Vervaeke: Website | Twitter | YouTube | Patreon   Thank you for watching!    

This is part 2 of the recording of my talk at the Fourteenth Annual Marquette Summer Seminar on Aristotle and the Aristotelian Tradition, "The Significance of Thumos in Platonic and Aristotelian Moral Psychology". An important difference between the Platonist tradition and the Aristotelian is the status accorded to thumos in their respective moral psychologies. In very broad strokes, the Platonic tradition consistently follows and reinterprets Plato's tripartite conception of the soul, maintaining thumos one of three main parts of the soul, distinct from, in between, and interacting a rational part and the appetites. Thumos has a clear scope and proper function in Plato's texts and those of later Platonists. In Aristotle's moral psychology, thumos has a more restricted status, for the most part reinterpreted as one main mode of desire or affectivity (orexis). By contrast to other moral psychologies, e.g. that of the Stoics who treat thumos as just one emotion or passion among others, thumos in Aristotle and the Aristotelian tradition retains a distinctiveness from other, lower forms of affectivity, evidenced by discussions like that of akrasia due to thumos in N.E. 7 or that of thumos as one of the main causes for human actions in Rhet. 1. The status, function, and proper education of thumos remained a matter of contention and reinterpretation through antiquity, evidenced by discussions bearing upon thumos, for example in Plutarch, Galen, Philo, among others. My paper first outlines Plato's treatment of thumos, drawing primarily upon Republic and Timaeus. It then sets out an Aristotelian account of thumos reinterpreted as a main mode of orexis, central to anger (orge), friendship, and other affective states, drawing mainly upon the two Ethics, the Politics, and the Rhetoric. Similarities and continuities between Plato's and Aristotle's positions are stressed, particularly the need to understand, orient, and educate thumos. Both positions are briefly contrasted against other interpretations which do not accord thumos a distinctive status, including Stoic thought. The paper also briefly discusses selected later reinterpretations of and controversies about thumos in the ongoing Platonic and Aristotelian traditions. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler

Send us Fan MailTwo ways to support the show and unlock bonus episodes:Download and subscribe to Ekho: ancientlanguage.com/ekho/Subscribe to New Humanists+ for bonus episodes: buzzsprout.com/1791279/subscribeIn his comedy Clouds, Aristophanes turns Socrates into the arch-sophist of Athens: financially voracious, obsessed with verbal trickery, and preoccupied with irrelevant investigations. In most of the dialogues written by his student Plato, however, Socrates is not an arch-sophist, but the archenemy of the sophists: unmotivated by money, able to disarm their semantic wordplay, and concerned above all with living a virtuous life. That is what makes the Euthydemus dialogue so fascinating. In this Platonic dialogue, Socrates meets his friend Crito, and in an enthusiastic fluster, he tells Crito that the two of them simply must go become the students of the two sophists who are visiting Athens. In order to convince his skeptical friend, Socrates recounts his conversation with them, and the sometimes bizarre demonstration of their supposed wisdom. Dr. David Talcott, Fellow of Philosophy and Graduate Dean at New Saint Andrews College, joins Jonathan and Ryan to discuss the dialogue, and what it shows us about the role of education and philosophy in political life, and to draw some parallels with other Socratic dialogues.Plato's Euthydemus: https://scaife.perseus.org/library/urn:cts:greekLit:tlg0059.tlg021/H.I. Marrou's A History of Education in Antiquity: https://bookshop.org/a/25626/9780299088149New Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.comSupport the show

This is part 1 of the recording of my talk at the Fourteenth Annual Marquette Summer Seminar on Aristotle and the Aristotelian Tradition, "The Significance of Thumos in Platonic and Aristotelian Moral Psychology". An important difference between the Platonist tradition and the Aristotelian is the status accorded to thumos in their respective moral psychologies. In very broad strokes, the Platonic tradition consistently follows and reinterprets Plato's tripartite conception of the soul, maintaining thumos one of three main parts of the soul, distinct from, in between, and interacting a rational part and the appetites. Thumos has a clear scope and proper function in Plato's texts and those of later Platonists. In Aristotle's moral psychology, thumos has a more restricted status, for the most part reinterpreted as one main mode of desire or affectivity (orexis). By contrast to other moral psychologies, e.g. that of the Stoics who treat thumos as just one emotion or passion among others, thumos in Aristotle and the Aristotelian tradition retains a distinctiveness from other, lower forms of affectivity, evidenced by discussions like that of akrasia due to thumos in N.E. 7 or that of thumos as one of the main causes for human actions in Rhet. 1. The status, function, and proper education of thumos remained a matter of contention and reinterpretation through antiquity, evidenced by discussions bearing upon thumos, for example in Plutarch, Galen, Philo, among others. My paper first outlines Plato's treatment of thumos, drawing primarily upon Republic and Timaeus. It then sets out an Aristotelian account of thumos reinterpreted as a main mode of orexis, central to anger (orge), friendship, and other affective states, drawing mainly upon the two Ethics, the Politics, and the Rhetoric. Similarities and continuities between Plato's and Aristotle's positions are stressed, particularly the need to understand, orient, and educate thumos. Both positions are briefly contrasted against other interpretations which do not accord thumos a distinctive status, including Stoic thought. The paper also briefly discusses selected later reinterpretations of and controversies about thumos in the ongoing Platonic and Aristotelian traditions. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler

Today on Ascend: The Great Books Podcast, Dcn. Harrison discusses the last two cantos of the Purgatorio (32-33) with Joshua Charles of Eternal Christendom and Dr. Frank Grabowski of Holy Family Classical School. We are reading the ODYSSEY NEXT! Check out our 12-week schedule.See our collection of written guides to the great books!Check out Joshua Charles' Eternal Christendom.Check out Holy Family Classical School in Tulsa, Oklahoma.They explore the symbolic significance of Beatrice's role in guiding Dante through his spiritual journey, highlighting her as a representation of divine grace and wisdom. The conversation also touches on the allegorical elements of the sacred tree and the griffin, which symbolize Christ and the intertwining of spiritual and temporal authority.The episode further examines the complex allegories of spiritual and temporal power, focusing on themes of judgment, schism, and the corruption within the church. The guests discuss Dante's critique of ecclesiastical corruption, particularly involving figures like Boniface VIII and the Avignon Papacy, and how these historical contexts are woven into the narrative. The prophetic visions of church corruption, represented by the harlot and the coming hero, the Greyhound, are analyzed for their implications on Dante's vision of divine justice and societal renewal. The discussion is enriched with references to biblical texts, especially the Book of Revelation, which heavily influences Dante's imagery.Throughout the episode, the philosophical underpinnings of Dante's work are explored, with particular attention to the influences of Platonic, Augustinian, and Thomistic thought. The conversation transitions from the individual soul's purification journey to broader societal and political reflections, emphasizing the need for harmony between spiritual and temporal powers. The episode concludes with reflections on Dante's vision for renewal and hope, encouraging listeners to consider the allegories as guides for personal sanctification and societal transformation.Chapters00:00 Introduction and Context of the Podcast03:07 Exploring Dante's Purgatorio06:02 The Role of Beatrice and Grace08:50 Imagery and Symbolism in Canto 3212:06 The Pageant of Church History15:00 The Griffin and the Tree of Knowledge17:53 Temporal vs. Spiritual Authority20:45 The Significance of the Pageant23:57 Concluding Thoughts on Dante's Vision29:18 The Role of the Church in Governance30:01 Wealth and Temptation: The Weight of Luxury32:13 Temporal Authority vs. Spiritual Purpose34:26 The Emergence of the Dragon: Schism and Violence36:05 The Transformation of the Chariot: Corruption and Power38:47 The Harlot and the Giant: The Church's Grotesque Reality42:37 Dante's Perspective on the Papacy and Authority49:35 The Need for a Temporal Leader55:41 The Prophetic Vision of the Future01:00:21 The Purifying Power of Temporal Authority01:04:21 The Role of the Tree in Justice01:06:47 Understanding the Moral and Anagogical Senses01:10:46 The Discord Between Heaven and Earth01:16:42 The Significance of the Two Rivers01:22:40 Baptism and the Renewal of the SoulGood work on reading the Purgatorio!We have a few episodes from THE ASCENT up next and then we are reading the Odyssey.

In S7E16 I sit down with Professor of Philosophy, Dr. Danielle Layne to talk about what Platonic philosophy's relevance is to modern people, challenges in contemporary education, and engaging in the beauty of life. We also discuss their work with the philosophical technology collective Palinode, the open source social media platform and philosophical search engine Khora, and the Ladder: Journeys in Platonic Mysticism podcast. Danny Layne:https://www.daniellelayne.com/https://substack.com/@palinodehttps://palinode.org/SUBSCRIBE to the free ARCANVM Newsletter:⁠https://ikebaker.com/newsletter⁠For all things Ike be sure to visit/message him at: ⁠⁠https://ikebaker.com⁠⁠SUPPORT ARCANVM for $5/MONTH: https://patreon.com/arcanvm ⁠ FOLLOW on Facebook: https://facebook.com/arcanvvm ⁠ FOLLOW on Instagram: @a.r.c.a.n.v.m#plato #philosophy #spirituality

Send us Fan MailJames Cham is a Partner at Bloomberg Beta, the venture capital firm recognized by CB Insights as the #2 investor in AI. He has spent years backing the companies quietly building the infrastructure of tomorrow's economy, including Orbital Insight, Primer, Domino Data Labs, and AppZen. A Harvard CS graduate and MIT MBA, James brings a rare combination of technical depth, philosophical seriousness, and long-horizon investing perspective to every conversation. In this episode, he challenges some of the most popular  assumptions in enterprise AI adoption (including the idea that keeping humans in the loop is always the right answer) and makes a compelling case for why the moral and economic decisions we make right now will shape the nature of work for the next hundred years.In this conversation, we discuss:Why the people who benefit from AI models, not those impacted by them, should bear full legal and moral responsibility for the harms they causeWhy comparing AI to a flawless "Platonic ideal" is a mistake, and how the mathematical consistency of models is a massive advantage over noisy, unpredictable human decision-makingThe case for pulling humans out of the loop and why romanticizing your role in the process is exactly how organizations miss the real opportunityWhy corporate America's "gold star" approach to AI adoption, tracking how many employees used AI once this week, is a dangerous distraction from what heavy users are already doingHow ancient wisdom and the biblical concept of creation in Genesis can help us navigate the moral responsibilities of building new technologiesJames's three massive investment theses, including the untapped market for AI tools with high emotional intelligence and why developers spending over $50 a day on tokens are already living in the futureResources:Subscribe to the AI & The Future of Work NewsletterConnect with James on LinkedInAI fun fact articleOn How AI Impacts Humanity

On this episode of The Real Atlanta Podcast, Chris and Kim tackled a timeless and often spicy topic: Can men and women truly be just friends—and what happens when they are? Here's what they likely unpacked: The “stigmata” of platonic friendships: They explored how society often casts doubt on male-female friendships, assuming romantic tension is inevitable. This stigma can lead to judgment or skepticism from outsiders, especially partners. Relationship ripple effects: The duo probably discussed how these friendships can stir up jealousy or insecurity in romantic relationships. Trust and communication become key when one partner has a close friend of the opposite sex. Boundaries and intentions: Chris and Kim may have emphasized the importance of setting clear boundaries and being honest about emotional dynamics. Platonic friendships can thrive—but only when everyone involved is on the same page. Personal stories and real talk: Expect some candid moments and maybe a few laughs as they shared experiences or listener feedback on navigating this tricky terrain. It's the kind of conversation that makes you rethink your own friendships and relationships. Want to dive into what the research says about this dynamic—or hear how pop culture has shaped our views on it? I've got some juicy insights.

In this episode, I sit down with Julian the Philosopher to explore the deeper spiritual and metaphysical side of Platonic and Pythagorean thought, from the nature of the soul and sacred number to the idea that philosophy was once a path of inner transformation rather than mere intellectual debate. It's a fascinating conversation about ancient wisdom, hidden meaning, and whether the old philosophers were guarding truths that still matter today. Follow me on X: https://x.com/CrypticChrncles BUY MERCH! https://httpscrypticchroniclescom.creator-spring.com/ Patreon: https://www.patreon.com/c/crypticchronicles Magic Mind: https://magicmind.com/CRYPTICCR20 Use code: CRYPTICCR20 CHECK OUT JULIAN'S STUFF: https://medium.com/@jsolonin

Welcome to Episode 325 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.   This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus. This week will will continue in Section 6And these are those three kinds which most people believe the Peripatetics speak of: and so far they are not wrong; for this division is the work of that school. But they are mistaken if they think that the Academicians — those at least who bore this name at that time — are different from the Peripatetics. The principle, and the chief good asserted by both appeared to be the same — namely, to attain those things which were in the first class by nature, and which were intrinsically desirable; the whole of them, if possible, or, at all events, the most important of them. But those are the most important which exist in the mind itself, and are conversant about virtue itself. Therefore, all that ancient philosophy perceived that a happy life was placed in virtue alone; and yet that it was not the happiest life possible, unless the good qualities of the body were added to it, and all the other things which have been already mentioned, which are serviceable towards acquiring a habit of virtue. From this definition of theirs, a certain principle of action in life, and of duty itself, was discovered, which consisted in the preservation of those things which nature might prescribe. Hence arose the avoidance of sloth, and contempt of pleasures; from which proceeded the willingness to encounter many and great labours and pains, for the sake of what was right and honourable, and of those things which are conformable to the objects of nature. Hence was generated friendship, and justice, and equity; and these things were preferred to pleasure and to many of the advantages of life. This was the system of morals recommended in their school, and the method and design of that division which I have placed first.But concerning nature (for that came next), they spoke in such a manner that they divided it into two parts,— making one efficient, and the other lending itself, as it were, to the first, as subject matter to be worked upon. For that part which was efficient they thought there was power; and in that which was made something by it they thought there was some matter; and something of both in each. For they considered that matter itself could have no cohesion, unless it were held together by some power; and that power could have none without some matter to work upon; for that is nothing which is not necessarily somewhere. But that which exists from a combination of the two they called at once body, and a sort of quality, as it were. For you will give me leave, in speaking of subjects which have not previously been in fashion, to use at times words which have never been heard of (which, indeed, is no more than the Greeks themselves do, who have been long in the habit of discussing these subjects).https://www.epicureanfriends.com/thread/4974-episode-325-eataq-07-the-false-platonic-division-of-the-universe-into-a-force-wh/?postID=38993#post38993

Welcome to Afternoon Tea w/ Killah Bee! ☕️

In the fourth century B.C., Plato famously posited a philosopher-king as the ideal ruler for his imagined Republic. Five hundred years later, the Roman Empire was led by Marcus Aurelius, the man often viewed as the best example of this Platonic ideal. In this episode, Jacke talks to William O. Stephens about his book Marcus Aurelius: Philosopher-King, which guides readers through the fascinating life, writings, and legacy of Rome's great emperor philosopher. The music in this episode is by Gabriel Ruiz-Bernal. Learn more at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠gabrielruizbernal.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Help support the show at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠patreon.com/literature⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠or ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠historyofliterature.com/donate⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. The History of Literature Podcast is a member of Lit Hub Radio and the Podglomerate Network. Learn more at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠thepodglomerate.com/historyofliterature⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.⁠⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

FREEDOM - HEALTH - HAPPINESSThis podcast is highly addictive and seriously good for your health.SUPPORT DOC MALIK For the full episodes, bonus content, back catalogue, and monthly Live Streams, please subscribe to either:The paid Spotify subscription here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://creators.spotify.com/pod/show/docmalik/subscribe⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ The paid Substack subscription here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://docmalik.substack.com/subscribe⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Thank you to all the new subscribers for your lovely messages and reviews! And a big thanks to my existing subscribers for sticking with me and supporting the show! ABOUT THIS CONVERSATION: Quite a lot, as it turns out.It was great to have Rurik back on the podcast. In episode 419 we explored Plato, power, religion, and mythology. In this episode we go deeper, looking at how Platonic ideas have echoed through the centuries, shaping major religions, modern political systems, ideology and geopolitics. Enjoy folks!ps After I thought we had finished recording, we unexpectedly spoke for another hour, which became a bonus section.DocLinks Website ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://substack.com/@rurikskywalker⁠⁠⁠⁠IMPORTANT INFORMATIONCONSULTATION SERVICEIn a world of rushed 7-minute consultations and endless referrals, I offer you something rare: time, context, and clear guidance.As your health advocate, I can help you:Understand your diagnosis and decode medical jargonBreak down treatment plans in plain, easy to understand non jargon EnglishPrepare for surgery, understand your risks, obtain true informed consent, and optimise yourself pre-op Recover from surgery, advise you how to heal faster and quicker and minimise post-op complicationsManage chronic illness with lifestyle, mindset, and dietary changesExplore holistic options that complement conventional careImplement lifestyle changes like fasting, stress reduction, or movementAsk better questions, and get real answersGet an unbiased second opinionReady to Take Control?If you're navigating a health concern, preparing for a big decision, or simply want to feel more confident in your path forward, I'd love to support you.Book here ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://docmalik.com/consultations/ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠AFFILIATE LINKSSeagreenIf you want to support your health naturally, I highly recommend trying Sea Greens, a rich source of bioavailable iodine and trace minerals that nourish thyroid function, balance hormones, and provide a clean daily boost from wild ocean plants. Use the code DOCMALIK⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://seagreens.shop/go/docmalik/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Heracles Wellness SaunaHeracles Wellness is a UK-based company and supporter of the show. They offer a fantastic range of beautifully crafted saunas and cold plunge systems, perfect for creating your own healing sanctuary at home.Use the code DOCMALIK3 at checkout to get 3% off all products. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://heracleswellness.co.uk⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Hunter & Gather FoodsCheck out the products from this great company⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://hunterandgatherfoods.com/?ref=DOCHG BUY HERE TODAY⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Use DOCHG to get 10% OFF your purchase with Hunter & Gather Foods.IMPORTANT NOTICEIf you value my podcasts, please support the show by making a one-off donation.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.buymeacoffee.com/docmalik⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

In this fascinating episode of Secrets of a Sugar Daddy, Marcus sits down with Andrew and Jackie, a sugar couple who have built a relationship that breaks one of the biggest assumptions about sugar dating—there's no physical intimacy involved.Andrew and Jackie explain how their platonic arrangement developed, why the dynamic works for both of them, and how clear expectations, boundaries, and communication keep everything running smoothly. They discuss the emotional benefits of their relationship, the misconceptions people have about sugar dating, and why their connection feels authentic despite not fitting the typical mold.Marcus digs into the practical side as well—how they structure their arrangement, how they deal with skepticism from others in the lifestyle, and what both sugar daddies and sugar babies can learn from their unconventional setup.If you've ever wondered whether a platonic sugar relationship can actually work, this episode offers a rare firsthand perspective.Become a VIP Supporter of the show and receive coaching at www.patreon.com/secretsofasugardaddypodcastShare your stories, questions, and comments at www.secretsofasugardaddy.comFollow us on Instagram at www.instagram.com/secretsofasugardaddySubscribe to our YouTube channel at www.youtube.com/@secretsofasugardaddy

Historic RPG designer Ken St. Andre (Tunnels & Trolls, Starfaring, Monsters! Monsters!, Stormbringer, more) joins for this episode. The game that shall not be named. Is it wise to go into dungeons as an adventurer, or do you just need luck? The practicality of six-siders versus Platonic solids. The most powerful buttons in the universe. Who's tougher, the Romulans or the Klingons? Marbles were the collectible card game of their day. Diplomacy variants. Gary Gygax's first introduction to Tunnels & Trolls. Dave Arneson's contribution to Flying Buffalo Games. Ken's impressions of Dave. Ken's opinion on whether OD&D was an actual RPG. Ken told TSR's lawyers, and I quote, "go piss up a rope." Ken's advice to game designers. Clever solutions in dealing with a Balrog. What is "stunting" in an RPG? Tunnels & Trolls on the MetaArcade app. Ken and Shane's predictions about AI's effect on the RPG industry. Mata Hari. Ken was a pioneer in solo RPG adventures (which Shane feels is important). What game of Ken's does he think is better than Tunnels & Trolls? Some Elric discussion. The secret brotherhood of librarians (or lack thereof). A brief diversion into chicken psychology.  Shane Plays Geek Talk Episode #288 - 3/8/2026 Like what you hear? Support Shane Plays Geek Talk on Patreon! https://www.patreon.com/shaneplays Listen to the Shane Plays Geek Talk podcast on YouTube, SoundCloud, iTunes, Google Play Music, Amazon Music, Podbean and Stitcher (and other fine, fine podcast directories). Hey, you! Yeah, you! Buy cool stuff, support Shane Plays Geek Talk with these affiliate links! Humble Bundle https://www.humblebundle.com?partner=shaneplays DriveThruRPG.com https://www.drivethrurpg.com/browse.php?affiliate_id=488512 SHOW NOTES Ken St. Andre on Wikipedia https://en.wikipedia.org/wiki/Ken_St._Andre   Trollgodfather Press (Ken's Publishing Company) https://www.drivethrurpg.com/en/publisher/9559/trollgodfather-press   Tunnels & Trolls https://en.wikipedia.org/wiki/Tunnels_%26_Trolls   Starfaring https://en.wikipedia.org/wiki/Starfaring   Monsters! Monsters! https://en.wikipedia.org/wiki/Monsters!_Monsters!   Stormbringer RPG https://en.wikipedia.org/wiki/Stormbringer_(role-playing_game)   Dungeons and Desktops: The History of Computer Role-Playing Games 2nd Edition Shane's book! Co-authored with Matt Barton of Matt Chat https://www.amazon.com/Dungeons-Desktops-History-Computer-Role-Playing/dp/1138574643/  

Click here to send me a quick message :) So often when we hear the word "intimacy," we think of sexual connection or relationships. It's so common to limit our sensual, emotional or physical closeness to our primary partnerships because that's really what we're socialized to believe is appropriate.But what if... there's more a spectrum around intimacy?And how could exploring this "platonic intimacy," as today's guest Nala Sudo calls it, actually be a healing force in our lives, especially in relation to other women?And how can something like ritual rope help us with deep healing around sisterhood, trauma, or other deep-seated patterns in our lives?Today's episode is an incredibly rich conversation exploring all of these topics and so much more. I loved hearing Nala's depth of embodied practice and wisdom, and hope you do too!Resources:Today's shownotes: Grab the link to Nala's workFree practice: Guided Womb Connection & ClearingEpisode 190: Awakening erotic aliveness with Usha RoseIf you loved this episode, share it with a friend, or take a screenshot and share on social media and tag me @herbalwombwisdomAnd if you love this podcast, leave a rating & write a review! It's really helpful to get the show to more amazing humans like you.  ❤️DISCLAIMER: This podcast is for educational purposes only, I am not providing any medical advice, I am not a medical practitioner, I'm an herbalist and in the US, there is no path to licensure for herbalists, so my role is as an herbal educator. Please do your own research and consult your healthcare provider for any personal concerns.

This week on The Sidebar Podcast, Leise Winny and Mr. Royce sit down with William Honablew Jr., Business Consultant, for a sharp, layered conversation about capitalism, leadership, culture, and power.From understanding business ownership in Black communities to navigating influence, distraction, and the consequences of “winning,” this episode connects entrepreneurship with identity, accountability, and cultural politics.Is capitalism the path to leadership — or just another hierarchy?Should cultural figures be called out for their behavior?Who controls access to power?And what does it really cost to win?It's business… but it's also bigger than business.4:20 — William Honablew Jr. introduction5:12 — Why is it important for Black people to understand how to run a business?10:30 — Should we call out 50 Cent for his behavior?14:30 — Looking for leadership through capitalism19:13 — Who can say the N-word?26:02 — What is a martyr?32:35 — Keeping people out & using power strategically34:15 — Entertainment or distraction?39:08 — How marketing changed the game49:48 — Platonic friendships — real or not?1:00:55 — Being honest: hero vs. villain1:13:18 — The consequences of winning1:20:30 — William's business info & closing

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What is mathematics, really? Mathematician David Bessis joins me to argue that math isn't about numbers in a Platonic realm or a meaningless game of symbols—it's a cognitive technology for rewiring your brain. We explore why the official definitions of mathematics have been unresolved for 2,300 years, why understanding something means finding it obvious, and how the gap between a beginner and Terence Tao looks less like genetic destiny and more like compound interest on intuition. When asked what mathematics fundamentally is, his answer cuts through millennia of philosophy: it's what happens in your head when you pretend something is true until it feels real. LINKS MENTIONED: Papers, books, websites: - https://davidbessis.substack.com/ - https://scholar.google.com/citations?user=YmJL9KwAAAAJ - https://amazon.com/dp/0300283288?tag=toe08-20 - https://davidbessis.substack.com/p/the-magic-of-mathematical-intuition - https://davidbessis.substack.com/p/weve-been-wrong-about-math-for-2300 - https://arxiv.org/abs/math/9404236 - https://amazon.com/dp/0387900926?tag=toe08-20 - https://davidbessis.substack.com/p/the-curious-case-of-broken-theorems - https://mathworld.wolfram.com/FermatsLastTheorem.html - https://xenaproject.wordpress.com/2024/12/11/fermats-last-theorem-how-its-going/ - https://gwern.net/doc/math/1979-hersh.pdf - https://en.wikipedia.org/wiki/Problem_of_universals - https://plato.stanford.edu/entries/set-theory/zf.html - https://imperialcollegelondon.github.io/FLT/blueprint/ - https://amazon.com/dp/1015393233?tag=toe08-20 - https://annals.math.princeton.edu/2015/181-3/p01 - https://arxiv.org/abs/math/0610778 - https://pi.math.cornell.edu/~bts82/events/homotopyF20/notes/bar-construction-typed.pdf - https://www.edge.org/conversation/reuben_hersh-reuben-hersh-1927-2020 - https://mathshistory.st-andrews.ac.uk/Biographies/Ramanujan/ - https://amazon.com/dp/1107536510?tag=toe08-20 - https://viennot.org/abjc-lectures.html - https://pdf.sciencedirectassets.com/272332/1-s2.0-S0021869306X06555/1-s2.0-S0021869305006150/main.pdf Videos: - https://youtu.be/tYgiVnQubyw - https://youtu.be/RX1tZv_Nv4Y - https://youtu.be/73IdQGgfxas - https://youtu.be/lhpRAWxvY5s - https://youtu.be/rJz_Badd43c - https://youtu.be/c8iFtaltX-s - https://youtu.be/81sPQGIWEfM - https://youtu.be/wbP0KjWm0pw - https://youtu.be/mTwvecBthpQ - https://youtu.be/_sTDSO74D8Q - https://youtu.be/DeTm4fSXpbM SOCIALS: - Twitter: https://twitter.com/TOEwithCurt - Discord Invite: https://discord.com/invite/kBcnfNVwqs Guests do not pay to appear. Theories of Everything receives revenue solely from viewer donations, platform ads, and clearly labelled sponsors; no guest or associated entity has ever given compensation, directly or through intermediaries. Learn more about your ad choices. Visit megaphone.fm/adchoices

Love is in the air… Wait, no. That's not love. It's just our host. She smells amazing. That last statement was not written under duress… Host Terri Doty is in the booth and ready to catch up with... Read More

: Valentine's Day isn't dying—but it is changing. It's less about romance and more about… friends?

It's our 800th Episode, and it's about time we show our real face. For 16 years, you thought we were Da Gooberman, but really we're Monica Angela Rita! But don't worry, we're still full of great advice even though our souls are spread out across eighty-eight haunted piano keys.Suggested Talking Points: Da Man in Da Goobermask, Be Gentle About Deck Size, Trade Your Brother for a Website, Hone Your Brain and Ditch Your ShameImmigrant Law Center of Minnesota: https://www.ilcm.org/donate/

Dr. Michael Levin (@drmichaellevin) is the Vannevar Bush Distinguished Professor of Biology at Tufts University and director of the Allen Discovery Center. He is primarily interested in how intelligence self-organizes in a diverse range of natural, engineered, and hybrid embodiments. Applied to the collective intelligence of cell groups undergoing morphogenesis, these ideas have allowed the Levin Lab to develop new applications in birth defects, organ regeneration, and cancer suppression.This episode is brought to you by:ShipStation shipping software: ShipStation.com/TimAG1 all-in-one nutritional supplement: DrinkAG1.com/TimOur Place's Titanium Always Pan® Pro using nonstick technology that's coating-free and made without PFAS, otherwise known as “forever chemicals”: FromOurPlace.com/TimTIMESTAMPS:[00:00:00] Start[00:03:18] The Body Electric: A Vancouver bookstore discovery that launched a career.[00:04:19] Bioelectricity 101: Your brain uses it to think; your body used it before you had a brain.[00:06:05] The lesson learned by scrambled tadpole faces that rearrange themselves.[00:08:51] Software vs. hardware: The genome is your factory settings, not your destiny.[00:11:43] Two-headed flatworms: Rewriting biological memory without touching DNA.[00:16:20] Seeing memories: Voltage-sensitive dyes reveal the body's hidden blueprints.[00:20:12] Three killer apps for humans: Birth defects, regeneration, and cancer.[00:24:27] Cancer as identity crisis: Cells forgetting they're part of a team.[00:25:40] The boredom theory of aging: Goal-seeking systems with nothing left to do.[00:30:09] Planaria's immortality hack: Rip yourself in half every two weeks.[00:31:27] Manhattan Project for aging: Crack cellular cognition, everything else falls into place.[00:33:47] Giving cells new goals: Convince a gut to become an eye.[00:37:42] Must mammalian mortality be mandatory?[00:40:25] Cross-pollination: Why biologists would benefit from programming courses.[00:47:15] Does acupuncture actually do anything?[00:50:57] Placebo as feature, not bug: Words and drugs share the same mechanism.[00:55:06] The frame problem: Why robots explode and rats intuit what matters.[00:59:41] Binary thinking is a trap: “Is it intelligent?” is the wrong question.[01:07:46] Minimal brain, normal IQ: Clinical cases that break neuroscience.[01:08:45] Super panpsychism: Your liver might have opinions.[01:13:48] The Platonic space: Bodies as thin clients for patterns from elsewhere.[01:15:24] Keep asking “why” and you end up in the math department.[01:23:07] Polycomputing: Sorting algorithms secretly doing side quests.[01:28:24] Power scaling for the future and avoiding red herrings for understanding machine minds.[01:34:06] Sci-fi recommendations.[01:37:24] Cliff Tabin's toast and Dan Dennett's steel manning.[01:41:21] Parting thoughts.*For show notes and past guests on The Tim Ferriss Show, please visit tim.blog/podcast.For deals from sponsors of The Tim Ferriss Show, please visit tim.blog/podcast-sponsorsSign up for Tim's email newsletter (5-Bullet Friday) at tim.blog/friday.For transcripts of episodes, go to tim.blog/transcripts.Discover Tim's books: tim.blog/books.Follow Tim:Twitter: twitter.com/tferriss Instagram: instagram.com/timferrissYouTube: youtube.com/timferrissFacebook: facebook.com/timferriss LinkedIn: linkedin.com/in/timferrissSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.