Podcasts about Plutarch

Today on Ascend: The Great Books Podcast, we are continuing our study of Plato by diving into the Life of Alcibiades by Plutarch with Alex from the Cost of Glory podcast.Visit thegreatbookspodcast.com for more resources!Visit our PATREON page for written guides and to chat with others!Alex is fantastic. Alex and Dcn. Garlick discuss a few preliminaries on why you should read about Alcibiades before studying Plato and why you should read Plutarch in general.If you are not familiar with the life of Alcibiades, you are in for a treat. This man is a real-life Odysseus with all the twists and turns and unbelievable plots to merit that title. Alex will help us navigate Alcibiades' life and pull out some important lessons, like the inherent dangers of democracy.Also, THANK YOU for such a successful launch into Plato. We really appreciate it. Go check out our Patreon page for written guides on the great books AND a new community chat for all those who are reading Plato with us.So join us as we prepare for our Platonic studies by examining the life of Alcibiades by Plutarch.KeywordsAlcibiades, Plutarch, Socrates, Classics, Ancient Greece, Democracy, Philosophy, Cost of Glory, Antigone Journal, Human Nature, Alcibiades, Plutarch, Athenian politics, democracy, betrayal, piety, Spartan war, Socrates, ancient history, political strategy#Plato #greatbooks #philosophy #christian #catholic #classics #ancientgreece #Socrates

This is the opening hour and a half of the sequel to my recording "Thucydides, Plutarch, Nietzsche" for my Technology and Nihilism series.  Subscribers will have access to the full 4 hour recording soon.Here I discuss the significance of Thucydides's turn to speeches after the "archaeology."  In this recording I discuss Thucydides as the alternative to the Platonic and Aristotelian tradition, and how it is that Nietzsche sees in Thucydides the standard which we are to look towards going forward.Among other things, what is at issue is the status of the divine in the life of man, particularly with respect to what we mean by "history" and how, if at all, we even have access to "history."I include numerous and meticulous juxtapositions of Thucydides with Plato (particularly the dialogues of the Gorgias, the Republic, and the Laws) and Aristotle (particularly the Nicomachean Ethics, the Politics, and the Physics). I also draw upon specific examples from Montesquieu, Hegel, Nietzsche, William Butler Yeats, and Heidegger to connect everything that comes tumbling out from a very subtle and detailed reading of Thucydides and a representative sampling of the entirety of the great books of our Western tradition to emphasize the living relevance of them all for us todaySupport the show

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Awareness Of Progress In Virtue This episode focuses specifically on how we ought to deal with our own failings, mistakes, errors, and sins (hamartia), something that we will experience fairly frequently. He maintains that we ought to look at ourselves like those who are suffering from illnesses. We also ought to be willing to admit or confess our failings, rather than concealing them, or pretending they don't really matter. You can find the copy of the text I am using for this sequence on Plutarch'sOn Awareness Of Progress In Virtue here - amzn.to/4cNYknt 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Awareness Of Progress In Virtue This episode focuses specifically on emotional responses that he takes as being important signs of progress towards virtue, if these emotional responses are directed towards the right objects. These are "emulation" (zēlos) and admiration (thaumazein), directed towards people who we view as morally better than ourselves. These responses should spur us to imitation of these You can find the copy of the text I am using for this sequence on Plutarch'sOn Awareness Of Progress In Virtue here - amzn.to/4cNYknt 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Awareness Of Progress In Virtue This episode focuses specifically on his discussion of the emotions that a person feels, which they can use as an index for determining whether they are indeed making progress. Plutarch suggests that we ought to look at our past emotional responses and compare them to present emotional responses, and that we ought to do so in two manners, examining them in themselves or in relation to others You can find the copy of the text I am using for this sequence on Plutarch'sOn Awareness Of Progress In Virtue here - amzn.to/4cNYknt 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Awareness Of Progress In Virtue This episode focuses specifically on his short but rich discussion about how we can tell whether or not we are making progress by looking at the contents of our dreams (or at what we perceive when we are ill). If we have not genuinely succeeded in making the virtues into habits, our dream lives are likely to reflect unvirtuous desires that we have been keeping in check in our waking lives. You can find the copy of the text I am using for this sequence on Plutarch'sOn Awareness Of Progress In Virtue here - amzn.to/4cNYknt 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Awareness Of Progress In Virtue This episode focuses specifically on his discussion of a yearning for philosophy, not typical academic philosophy but actual philosophy as a way of life, as an index for whether a person is making moral progress or not. He examines what this looks like in a person and how it leads them to prioritize philosophy over other matters in their lives You can find the copy of the text I am using for this sequence on Plutarch'sOn Awareness Of Progress In Virtue here - amzn.to/4cNYknt 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Awareness Of Progress In Virtue This episode focuses specifically on his discussions bearing upon something he takes as an important index for our development, namely the changes in our discourse. He looks a number of different aspects of this, one of which is the topics that we focus on talking about with others in philosophy. He also thinks that we should avoid using philosophy for making a display in social gatherings, and that we need to curb contention, anger, arrogance, and exasperation. You can find the copy of the text I am using for this sequence on Plutarch'sOn Awareness Of Progress In Virtue here - amzn.to/4cNYknt 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Awareness Of Progress In Virtue This episode focuses specifically on his discussion of why it is important not to give ourselves a pass or make excuses when we fail in minor ways, if the goal is to make moral progress. He develops an analogy to building projects. If the goal is to build rough structures, it is fine to make the foundation out of any old stuff, but if one wants to build a valuable building, more careful planning and materials are needed You can find the copy of the text I am using for this sequence on Plutarch'sOn Awareness Of Progress In Virtue here - amzn.to/4cNYknt 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Awareness Of Progress In Virtue This episode focuses specifically on how we can use consistency as a sign and also a means of making moral progress. He argues that we are either making progress or falling back, so this means that we need to keep choosing to commit to a life of virtue, and that we need to maintain discipline and training. You can find the copy of the text I am using for this sequence on Plutarch'sOn Awareness Of Progress In Virtue here - amzn.to/4cNYknt 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Awareness Of Progress In Virtue This episode focuses specifically on his criticisms of the standard Stoic position on virtue and vice, which is that every person is either virtuous or vicious, with no middle state. The Stoics (with some exceptions like Epictetus) also seem to think that there is no such thing as "making progress" towards virtue and away from vice. You can find the copy of the text I am using for this sequence on Plutarch'sOn Awareness Of Progress In Virtue here - https://amzn.to/4cNYknt 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This is an X/Twitter space where I discuss Plutarch and his relevance for us today, particularly as Americans on the 4th of JulyThemes of the discussion:— Plutarch and the American Founding— Plutarch on “history” in relation to greatness, the beautiful, the heroic, the sacredI took 3 different approaches:1) Explaining why Plutarch is relevant for us via the tradition from Machiavelli to the Federalists and AntiFederalist (with hints at the much early sources than Machiavelli)2) What even is “history”?3) Simply opening Plutarch and readingSupport the show

Announcing The Classical Society - https://theclassicalsociety.comPart 2 of 3 of Caesar's Civil War series. After his lightning conquest of Italy, Caesar faces his greatest challenge yet as Pompey masses a vast army in Greece. In this episode:Caesar's second dictatorship and revolutionary reforms in Rome—citizenship grants, debt relief, and restoration of the proscribedThe dangerous winter crossing of the Adriatic, splitting his forces against Pompey's naval supremacyThe siege of Dyrrhachium and Caesar's ambitious 17-mile circumvallation to trap PompeyThe catastrophic defeat that nearly ended Caesar's career—his worst loss yetThe brilliant strategic retreat showcasing the iron discipline of Caesar's veteransYoung Curio's tragic death in Africa, highlighting Caesar's reliance on inexperienced lieutenantsThe fateful convergence at Pharsalus as both armies march into ThessalyThe decisive moment when Caesar's hidden fourth line shattered Pompey's cavalry chargeThe fall of the Roman Republic as 15,000 Romans died by Roman swordsCaesar's own account reveals a commander pushed to his absolute limits, saved only by the loyalty of soldiers who would "rather eat tree bark than let Pompey slip through our fingers." The battle that destroyed the old Republic hinged on a single morning's decisions, proving that world history sometimes turns on the choices of one man in command. As Caesar stood over the carnage at Pharsalus, he reportedly said: "This is what they chose. After so many deeds in the service of my country, they would have me, Julius Caesar, condemned as a criminal, unless I sought the protection of an army."Works Cited: Gareth Sampson, The Battle of Pharsalus Matthias Gelzer, Caesar: Politician and Statesman James Froude, Caesar: A Sketch, Raaflaub (ed.) Landmark Caesar. (Affiliate links - support the show!) Thanks to our sponsor, Ai Labs. Visit austinlab.ai to chat with a team member about custom Agentic AI power solutions for your SMB to Enterprise level business.  Powered by Shokworks.Also Thanks Dr. Richard Johnson, the Crassus to this Caesar series!

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Tranquility This episode focuses specifically on the topic of whether it is good or bad for us to compare ourselves and our lives with other people, particularly with those who are superior to us in some ways. He suggests that if we do need to compare ourselves to others, we be very realistic about how well off we typically are. You can find the copy of the text I am using for this sequence on Plutarch's On Tranquility here - https://amzn.to/3GkzgYS 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Tranquility This episode focuses specifically on an important component of having a tranquil life, which is dealing with the emotional states that other people have, display, talk about, and act upon. We will do well not to be too concerned with other people's negative emotions, like envy, anger, malevolence, or jealousy. You can find the copy of the text I am using for this sequence on Plutarch's On Tranquility here - https://amzn.to/3GkzgYS 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Tranquility This episode focuses specifically on his discussion of one mistake that many people make that gets in the way of their enjoying their lives, namely desiring or attempting to do every kind of activity they consider important or valuable in their one life. Many activities are incompatible with each other, so selecting one means selecting against the others that incompatible. Plutarch advises us to follow the Delphic maxim "know yourself". You can find the copy of the text I am using for this sequence on Plutarch's On Tranquility here - https://amzn.to/3GkzgYS 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Tranquility This episode focuses specifically on our relation to time and the times of past, present, and future. Foolish people don't appreciate the present, because they focus too much on the future that may never come about. They also don't make good use of their memory of the past to continue enjoying things and experiences that are no longer here, Alternately, they ruminate on bad things from the past, keeping them moored in bad memories. The wise live a life that integrates past and present productively as they move into the future. You can find the copy of the text I am using for this sequence on Plutarch's On Tranquility here - https://amzn.to/3GkzgYS 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

Ephesians 5:22-24 Not everyone should get married. If you prize your freedom and want independence, stay single for Christ (1 Cor 7:32-35). However, if a woman wants to have a biblical marriage, she should recognize her husband's headship (Col 3:18-19; Titus 2:3-5; 1 Pet 3:1-2). She should model the Church in relation to Christ. Of course, a wife can and should break submission if her husband asks her to sin, is mentally unwell (including substance addiction), or is physically abusive. Each situation warrants its own wisdom. The pastors and elders are here to help you through such hard situations (email: elders@lhim.org). Ephesians 5:25-27 As the wives are to submit, the husbands are to love self-sacrificially. He should model Christ in relation to the Church. When Paul wrote Ephesians, such a standard would have sounded radical. Other authors from the period like Josephus, Philo, and Plutarch mention the wife's submission, but never the husband's requirement to love, much less love like Christ! Ephesians 5:28-30 Husbands should love their wives as their own bodies. Cherish her, protect her, provide for her, and attend to her needs. Ephesians 5:31 The standard for marriage goes back to the Garden of Eden before sin ever entered the picture. The beautiful complementarity and mutuality God designed finds its fullest expression in the physical intimacy enjoyed by a husband and wife in a committed marriage (1 Cor 7:1-5). Ephesians 5:32-33 Christian marriage is a symbol, pointing to Christ's relationship with the Church. Christian marriages have an incredible opportunity to testify before a watching world.The post Ephesians Part 10: Loving Husbands, Respectful Wives first appeared on Living Hope.

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Tranquility This episode focuses specifically on his advice that we ought to direct our focus to what is actually good in our lives, and respond to those things with a sense of joy and appreciation (kharis). If we look at our lives, we actually have a number of good things either in the present or even in the past You can find the copy of the text I am using for this sequence on Plutarch's On Tranquility here - https://amzn.to/3GkzgYS 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Tranquility This episode focuses specifically on the importance of recognizing that life will be a mix of good and bad things, rather than primarily good things, as some people unrealistically desire, hope, or expect it to be. He advocates for harmonizing the two together into an overall good life, and discusses each person as having not just one but two spirits or fates. You can find the copy of the text I am using for this sequence on Plutarch's On Tranquility here - https://amzn.to/3GkzgYS 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Tranquility This episode focuses specifically on his examination of how we make use of or deal with (khēsthai, in Greek) things or matters (pragmata) abd the circumstances we find ourselves in. He uses an analogy which he says derives from Plato (which perhaps goes back to Socrates) of life as a game of dice. We first try to have a successful throw, and then, if we don't get the results we want, we need to make the best use out of the dice that come up. You can find the copy of the text I am using for this sequence on Plutarch's On Tranquility here - https://amzn.to/3GkzgYS 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Tranquility This episode focuses specifically on a mistake that a number of people make in thinking about what will produce happiness, tranquility, or contentment for them, namely living a certain lifestyle or having a particular occupation. If one does not have one's mindset, assumptions, desires, habits in order, one simply brings the reason for one's lack of tranquility from whatever previous lifestyle or occupation one had into the new lifestyle or occupation one adopts. You can find the copy of the text I am using for this sequence on Plutarch's On Tranquility here - https://amzn.to/3GkzgYS 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 (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Being A Busybody This episode focuses specifically on he importance of developing self-control (enkrateia) in order to curb excessive and harmful curiosity. We do this in general through habituation, training, and to some degree learning or study. He also provides in-depth discussion of a number of specific practices we can use in that process of moving ourselves into self-control and towards virtue. You can find the copy of the text I am using for this sequence on Plutarch's On Being A Busybody here - https://amzn.to/3IcyoX5 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 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Being A Busybody This episode focuses specifically on his discussions bearing on the role lack or loss of self-control (akrasia in Greek) plays in the sort of problematic curiosity he criticizes in this work. Plutarch claims that lack of self control is just as evident in this curiosity as it is in adultery. He also discusses some of the bad effects for the curious person, including being distrusted by others You can find the copy of the text I am using for this sequence on Plutarch's On Being A Busybody here - https://amzn.to/3IcyoX5 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 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Being A Busybody This episode focuses specifically on one of the general practices he suggests to wean oneself away from this vice, namely deliberately redirecting one's attention from the usual objects of morbid curiosity towards better, or at least less bad objects. A person ought to focus on their own problems and troubles, not those of others, but they can also focus on the secrets of the natural world. If that's not interesting enough, and one needs something bad to stimulate, one can read those in histories or tragedies, rather than prying into the secrets of one's neighbors and contemporaries. You can find the copy of the text I am using for this sequence on Plutarch's On Being A Busybody here - https://amzn.to/3IcyoX5 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 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Being A Busybody This episode focuses specifically on one of the features of the sort of curiosity or inquisitiveness central to being a busybody, namely that the person exhibiting it attempts to dig into other people's secrets, to find out bad things they would rather keep private, motivated by the desire and enjoyment of knowing those things and bringing them to light. He points out that this sort of curiosity can be not only unseemly or shameful, but also quite dangerous to those motivated by it You can find the copy of the text I am using for this sequence on Plutarch's On Being A Busybody here - https://amzn.to/3IcyoX5 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 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

This lecture discusses key ideas from the ancient Middle Platonist philosopher and biographer Plutarch's essay On Being A Busybody This episode focuses specifically on why the sort of curiosity, inquisitiveness, meddlesomeness, or being a busybody he discusses is actually a vicious disposition, rather than something good. It involves a desire to learn about the troubles, problems, or bad things (kaka in Greek) of others. Instead of focusing upon their own problems or deficits, they focus on those of others. You can find the copy of the text I am using for this sequence on Plutarch's On Being A Busybody here - https://amzn.to/3IcyoX5 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 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler (Amazon links are associate links. As an Amazon Associate I earn from qualifying purchases)

While many modern Christians are unfamiliar with the story, it was previously considered common knowledge that the death and resurrection of Christ sealed away the powers of the ancient gods. Several historians, such as Plutarch, comment on the fact, while early church fathers claimed it as a victory. Pastor Anderw Isker and historian Alex Petkas join me to discuss the fascinating moment in history and what it means for the modern world. Follow on: Apple: https://podcasts.apple.com/us/podcast/the-auron-macintyre-show/id1657770114 Spotify: https://open.spotify.com/show/3S6z4LBs8Fi7COupy7YYuM?si=4d9662cb34d148af Substack: https://auronmacintyre.substack.com/ Twitter: https://twitter.com/AuronMacintyre Gab: https://gab.com/AuronMacIntyre YouTube:https://www.youtube.com/c/AuronMacIntyre Rumble: https://rumble.com/c/c-390155 Odysee: https://odysee.com/@AuronMacIntyre:f Instagram: https://www.instagram.com/auronmacintyre/ Learn more about your ad choices. Visit megaphone.fm/adchoices

A trip to Irland, a spooky forest, and werewolves! In this episode we examine Season 1, Episode 11 of the Mummy Animated Series, titled Howl.Email: mummymoviepodcast@gmail.comPatreon: https://patreon.com/MummyMoviePodcast?Bibliography:Hart, G. (2005). The Routledge dictionary of Egyptian gods and goddesses. Routledge.Plutarch. (n.d.). Isis and Osiris (F. C. Babbitt, Trans.). The University of Chicago.Richter, D. S. (2001). Plutarch on Isis and Osiris: Text, Cult, and Cultural Appropriation. Transactions of the American Philological Association, 131(1), 191-216. Johns Hopkins University Press.Wilkinson, R. H. (2003). The complete gods and goddesses of ancient Egypt. Thames and Hudson Ltd Hosted on Acast. See acast.com/privacy for more information.

Join the #McConnellCenter as we welcome Jerry Salyer to convince us why we should read the writings of Plutarch! Jerry Salyer holds a Bachelor of Science degree in Aeronautics from Miami University and a Master of Arts from the Great Books Program of St. John's College, Annapolis. A veteran of the US Navy, Mr. Salyer has navigated ships, deployed to the Persian Gulf, and served as an assistant security officer at the American naval base in Naples, Italy. He works as an educator and as a freelance writer. We all know we need to read more and there are literally millions of books on shelves with new ones printed every day. How do we sort through all the possibilities to find the book that is just right for us now? Well, the McConnell Center is bringing authors and experts to inspire us to read impactful and entertaining books that might be on our shelves or in our e-readers, but which we haven't yet picked up. We hope you learn a lot in the following podcast and we hope you might be inspired to pick up one or more of the books we are highlighting this year at the University of Louisville's McConnell Center. Stay Connected Visit us at McConnellcenter.org Subscribe to our newsletter  Facebook: @mcconnellcenter Instagram: @ulmcenter  Twitter: @ULmCenter This podcast is a production of the McConnell Center

Part 1 of 3 of Caesar's Civil War series. The die is cast—Caesar crosses the Rubicon and plunges Rome into civil war. In this episode:The political crisis of 51-50 BCE as Caesar's enemies demand his recall from GaulCurio's shocking defection and proposal that both Caesar and Pompey lay down armsThe breakdown of negotiations and Pompey's fateful acceptance of command against CaesarHis lightning campaign through Italy as cities surrender without a fightThe siege of Corfinium and Caesar's revolutionary policy of clemency toward enemiesPompey's strategic retreat to Greece, abandoning Rome and splitting the RepublicThe brilliant Spanish campaign at Ilerda, showcasing Caesar's military geniusThe brutal siege of Marseille and Caesar's appointment as DictatorCaesar's own account reveals a man driven not by revolutionary ambition, but by wounded dignity and the desperate need to defend his honor against enemies who would destroy him through partisan prosecution. As Lucan wrote of this cosmic struggle: "Of civil wars and worse waged on Thessalian fields / Of crime made law we sing, how a powerful people / Turned on its own heart its conquering hand." The war that would transform Rome forever begins not with grand ideology, but with Caesar's refusal to submit to humiliation—and his enemies' fatal miscalculation of the man they sought to crush.Works CitedKurt Raaflaub (ed.), The Landmark Julius CaesarMatthias Gelzer, Caesar: Politician and StatesmanErich Gruen, Last Generation of the Roman Republic Thanks to our sponsor, Ai Labs. Visit austinlab.ai to chat with a team member about custom Agentic AI power solutions for your SMB to Enterprise level business.  Powered by Shokworks.Also Thanks Dr. Richard Johnson, the Crassus to this Caesar series!

Preview: Author James Romm of Bard College, "Plato and the Tyrant," comments on the apology for Dion and his revolutionary violence, including political assassination, by both Plato in the 4th century BCE and Plutarch in the 1st century AD.

Britt and Chris of course must discuss "Lou Lou" and all of the horrible elements surrounding her forced insertion into the 50th Games. They also explore some choice Haymitch lines, Plutarch being Plutarch, arsenic complexion wafers, and the POVs of Mags and Maysilee. Please tell a geeky friend about us and leave a review on your podcast app! If you really enjoy our content, become one of our amazing patrons to get more of it for just $1 per month here: https://www.patreon.com/geekbetweenthelines Every dollar helps keep the podcast going! You can also buy us a ko-fi for one-time support here: https://ko-fi.com/geekbetweenthelines Please follow us on social media, too: Instagram : https://www.instagram.com/geekbetweenthelines Pinterest : https://www.pinterest.com/geekbetweenthelines Facebook : https://www.facebook.com/geekbetweenthelines Twitter : https://twitter.com/geekbetween Website: https://geekbetweenthelines.wixsite.com/podcast Logo artist: https://www.lacelit.com

Ancient biographies and really old plays. What's the point of including these in your homeschool schedule? What's the Point of Shakespeare and Plutarch? originally appeared on Simply Charlotte Mason.

Britt and Chris jump into some great conversations about mansions, sabotage as resistance, Snow's caricature of the Covey, and the huge Heavensbee library complete with a hidden bar. They also explore the POVs of sad-for-himself Snow and  we-don't-know-if-he's-a-rebel-yet Plutarch. Please tell a geeky friend about us and leave a review on your podcast app! If you really enjoy our content, become one of our amazing patrons to get more of it for just $1 per month here: https://www.patreon.com/geekbetweenthelines Every dollar helps keep the podcast going! You can also buy us a ko-fi for one-time support here: https://ko-fi.com/geekbetweenthelines Please follow us on social media, too: Instagram : https://www.instagram.com/geekbetweenthelines Pinterest : https://www.pinterest.com/geekbetweenthelines Facebook : https://www.facebook.com/geekbetweenthelines Twitter : https://twitter.com/geekbetween Website: https://geekbetweenthelines.wixsite.com/podcast Logo artist: https://www.lacelit.com

Ancient biographies and really old plays. What's the point of including these in your homeschool schedule? What's the Point of Shakespeare and Plutarch? originally appeared on Simply Charlotte Mason.

Talking points: history, psychology, mindset, cultureLike George Santayana said, those who do not learn from the past are condemned to repeat it. There's so much we can learn about ourselves, where we come from, and what needs our attention when we study the past. Grateful for the host of Cost of Glory, Alex Petkas, coming back on the show to lay down some real history, difficult truths, and deep insights on ol' Gaius himself.(00:00:00) - What the modern man can learn from Julius Caesar(00:17:52) - The importance of philosophy and poetry to ancient men(00:23:06) - Why Caesar's storytelling ability was so important, and how modern men can benefit from being better storytellers(00:35:51) - The usefulness of old stories and ideas, and the psychological strategies that Caesar used(00:45:48) - How Caesar handled women(00:52:12) - Misconceptions of Caesar's demise and attitudeAlex Petkas is writer, entrepreneur, and founder of The Cost of Glory, a bridge for the virtues of ancient heroes and the modern world's demands. With a PhD in Classics from Princeton University, Alex has transcended traditional academic boundaries to bring the power of ancient wisdom into contemporary leadership. Recognizing that figures like Plato, Aristotle, Plutarch, and Cato were not just intellectual giants but also formidable leaders and entrepreneurs, he blends their timeless insights with modern leadership needs, offering actionable strategies that resonate with today's leaders. Alex challenges the modern disregard for classical education, championing its vital role in moral and intellectual development. His mission is to reignite the heroic spark within men, empowering them to tackle contemporary challenges with unmatched courage and clarity.Connect with Alex-Website: https://www.costofglory.com/-The Authoritative Speakers Guide: https://costofglory.kit.com/gift-Instagram: https://www.instagram.com/alexpetkas/***Tired of feeling like you're never enough? Build your self-worth with help from this free guide: https://training.mantalks.com/self-worthPick up my book, Men's Work: A Practical Guide To Face Your Darkness, End Self-Sabotage, And Find Freedom: https://mantalks.com/mens-work-book/Heard about attachment but don't know where to start? Try the FREE Ultimate Guide To AttachmentCheck out some other free resources: How To Quit Porn | Anger Meditation | How To Lead In Your RelationshipBuild brotherhood with a powerful group of like-minded men from around the world. Check out The Alliance. Enjoy the podcast? Leave a review on Apple Podcasts, Stitcher, or

Part 2 of 3 of the Life of Julius Caesar. In this episode:Caesar forms the First Triumvirate with Pompey and Crassus, uniting Rome's most powerful menHis revolutionary consulship of 59 BCE bypasses Senate opposition through popular assembliesThe brilliant staging of the Gallic conquest, using allies and tribal conflicts as pretexts for expansionHis management of Rome through letters while commanding armies across GaulThe death of Julia and Crassus fractures the political alliance holding Rome togetherVercingetorix's rebellion culminates in the decisive siege of Alesia, securing Gaul for RomeCaesar transforms both Rome and Gaul forever through calculated strategy, personal magnetism, and relentless ambition—all while his enemies in Rome, led by Cato, plot his downfall and convince Pompey to turn against him, setting the stage for civil war. Thanks to our sponsor, Ai Labs. Visit austinlab.ai to chat with a team member about custom Agentic AI power solutions for your SMB to Enterprise level business.  Powered by Shokworks.Also Thanks Dr. Richard Johnson, the Crassus to this Caesar series!

To find fault is easy; to do better may be difficult. - Plutarch Check out John Lee Dumas' award winning Podcast Entrepreneurs on Fire on your favorite podcast directory. For world class free courses and resources to help you on your Entrepreneurial journey visit EOFire.com

Melvyn Bragg and guests discuss the brothers Tiberius and Gaius Gracchus whose names are entwined with the end of Rome's Republic and the rise of the Roman Emperors. As tribunes, they brought popular reforms to the Roman Republic at the end of the 2nd century BC. Tiberius (c163-133BC) brought in land reform so every soldier could have his farm, while Gaius (c154-121BC) offered cheap grain for Romans and targeted corruption among the elites. Those elites saw the reforms as such a threat that they had the brothers killed: Tiberius in a shocking murder led by the Pontifex Maximus, the high priest, in 133BC and Gaius 12 years later with the senate's approval. This increase in political violence was to destabilise the Republic, forever tying the Gracchi to the question of why Rome's Republic gave way to the Rome of Emperors.WithCatherine Steel Professor of Classics at the University of GlasgowFederico Santangelo Professor of Ancient History at Newcastle UniversityAndKathryn Tempest Lecturer in Roman History at the University of LeicesterProducer: Simon TillotsonReading list:Appian (trans. John Carter), The Civil Wars (Penguin Classics, 2005)Valentina Arena, Jonathan R. W. Prag and Andrew Stiles, A Companion to the Political Culture of the Roman Republic (Wiley-Blackwell, 2022), especially the chapter by Lea Beness and Tom HillardR. Cristofoli, A. Galimberti and F. Rohr Vio (eds.), Costruire la Memoria: Uso e abuso della storia fra tarda repubblica e primo principato (L'Erma di Bretschneider, 2017), especially ‘The 'Tyranny' of the Gracchi and the Concordia of the Optimates: An Ideological Construct.' by Francisco Pina PoloSuzanne Dixon, Cornelia: Mother of the Gracchi, (Routledge, 2007)Peter Garnsey and Dominic Rathbone, ‘The Background to the Grain Law of Gaius Gracchus' (Journal of Roman Studies 75, 1985)O. Hekster, G. de Kleijn and D. Slootjes (eds.), Crises and the Roman Empire (Brill, 2007), especially ‘Tiberius Gracchus, Land and Manpower' by John W. RichJosiah Osgood, Rome and the Making of a World State, 150 BCE-20 CE (Cambridge University Press, 2018)Plutarch (trans. Ian Scott-Kilvert and Christopher Pelling), Rome in Crisis (Penguin Classics, 2010) Plutarch (trans. Robin Waterfield, ed. Philip A. Stadter), Roman Lives (Oxford University Press, 2008)Nathan Rosenstein, ‘Aristocrats and Agriculture in the Middle and Late Republic' (Journal of Roman Studies 98, 2008)A. N. Sherwin-White, ‘The Lex Repetundarum and the Political Ideas of Gaius Gracchus' (Journal of Roman Studies 72, 1982) Catherine Steel, The End of the Roman Republic, 146 to 44 BC: Conquest and Crisis (Edinburgh University Press, 2013)David Stockton, The Gracchi (Oxford University Press, 1979)In Our Time is a BBC Studios Audio Production

Melvyn Bragg and guests discuss the brothers Tiberius and Gaius Gracchus whose names are entwined with the end of Rome's Republic and the rise of the Roman Emperors. As tribunes, they brought popular reforms to the Roman Republic at the end of the 2nd century BC. Tiberius (c163-133BC) brought in land reform so every soldier could have his farm, while Gaius (c154-121BC) offered cheap grain for Romans and targeted corruption among the elites. Those elites saw the reforms as such a threat that they had the brothers killed: Tiberius in a shocking murder led by the Pontifex Maximus, the high priest, in 133BC and Gaius 12 years later with the senate's approval. This increase in political violence was to destabilise the Republic, forever tying the Gracchi to the question of why Rome's Republic gave way to the Rome of Emperors.WithCatherine Steel Professor of Classics at the University of GlasgowFederico Santangelo Professor of Ancient History at Newcastle UniversityAndKathryn Tempest Lecturer in Roman History at the University of LeicesterProducer: Simon TillotsonReading list:Appian (trans. John Carter), The Civil Wars (Penguin Classics, 2005)Valentina Arena, Jonathan R. W. Prag and Andrew Stiles, A Companion to the Political Culture of the Roman Republic (Wiley-Blackwell, 2022), especially the chapter by Lea Beness and Tom HillardR. Cristofoli, A. Galimberti and F. Rohr Vio (eds.), Costruire la Memoria: Uso e abuso della storia fra tarda repubblica e primo principato (L'Erma di Bretschneider, 2017), especially ‘The 'Tyranny' of the Gracchi and the Concordia of the Optimates: An Ideological Construct.' by Francisco Pina PoloSuzanne Dixon, Cornelia: Mother of the Gracchi, (Routledge, 2007)Peter Garnsey and Dominic Rathbone, ‘The Background to the Grain Law of Gaius Gracchus' (Journal of Roman Studies 75, 1985)O. Hekster, G. de Kleijn and D. Slootjes (eds.), Crises and the Roman Empire (Brill, 2007), especially ‘Tiberius Gracchus, Land and Manpower' by John W. RichJosiah Osgood, Rome and the Making of a World State, 150 BCE-20 CE (Cambridge University Press, 2018)Plutarch (trans. Ian Scott-Kilvert and Christopher Pelling), Rome in Crisis (Penguin Classics, 2010) Plutarch (trans. Robin Waterfield, ed. Philip A. Stadter), Roman Lives (Oxford University Press, 2008)Nathan Rosenstein, ‘Aristocrats and Agriculture in the Middle and Late Republic' (Journal of Roman Studies 98, 2008)A. N. Sherwin-White, ‘The Lex Repetundarum and the Political Ideas of Gaius Gracchus' (Journal of Roman Studies 72, 1982) Catherine Steel, The End of the Roman Republic, 146 to 44 BC: Conquest and Crisis (Edinburgh University Press, 2013)David Stockton, The Gracchi (Oxford University Press, 1979)In Our Time is a BBC Studios Audio Production

In this episode, Celeste decodes the quiet rebellion and velvet-cloaked cunning of the Capitol's most secretive Gamemaker: Plutarch Heavensbee. With the air of an Aquarius Sun and Scorpio Mars, Plutarch is all strategy, subtlety, and champagne-fueled subversion.

So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

A new week means new questions! Hope you have fun with these!To Build a Fire, a short story about an unnamed male protagonist who ventures out in the subzero boreal forest of the Yukon Territory, was written by which American author?Who became the first person to reach the south pole on December 14, 1911?A sculptural embellishment of an arch or a mark of acknowledgment or honor.Which second largest city in Egypt is also the largest city on the Mediterranean coast?Greek biographer Plutarch speculated that Alexander the Great was the son of the Greek princess Olympias and which god?Rasp, riffler, mallet, and chisel are some tools used in what art form?What navigational device shows the cardinal directions and helps with geographic orientation?In Japan it was called the Super Famicom. In South Korea it was called the Super Comboy. What was this gaming console called in America?Identify the object of the preposition in the following sentence: He is running from the dog.MusicHot Swing, Fast Talkin, Bass Walker, Dances and Dames, Ambush by Kevin MacLeod (incompetech.com)Licensed under Creative Commons: By Attribution 3.0 http://creativecommons.org/licenses/by/3.0/Don't forget to follow us on social media:Patreon – patreon.com/quizbang – Please consider supporting us on Patreon. Check out our fun extras for patrons and help us keep this podcast going. We appreciate any level of support!Website – quizbangpod.com Check out our website, it will have all the links for social media that you need and while you're there, why not go to the contact us page and submit a question!Facebook – @quizbangpodcast – we post episode links and silly lego pictures to go with our trivia questions. Enjoy the silly picture and give your best guess, we will respond to your answer the next day to give everyone a chance to guess.Instagram – Quiz Quiz Bang Bang (quizquizbangbang), we post silly lego pictures to go with our trivia questions. Enjoy the silly picture and give your best guess, we will respond to your answer the next day to give everyone a chance to guess.Twitter – @quizbangpod We want to start a fun community for our fellow trivia lovers. If you hear/think of a fun or challenging trivia question, post it to our twitter feed and we will repost it so everyone can take a stab it. Come for the trivia – stay for the trivia.Ko-Fi – ko-fi.com/quizbangpod – Keep that sweet caffeine running through our body with a Ko-Fi, power us through a late night of fact checking and editing!

Sean is the host of @restitutio8765 . He is the pastor of Living Hope Ministries Internal ( @livinghopelatham ) He is also on the board of the Unitarian Christian Alliance ( @UnitarianChristianAlliance ). In this video we discuss his recent series on the history of Corinth the city and what that informs us about the epistles to the Corinthian church and early christianity more broadly. We mention Aquila, Augustus, Bacchus, Bruce Winter, Cayla Mayo, Claudius, Crispus, Cybele, Dale Martin, Dionysus, Gaius (Caesar), Gaius, Hercules, Homer, James Walters, Jerome Murphy O'Connor, Jesus, Job, Joseph Fitzmyer, Josephus, Julius Caesar, Juvenal, Celsus, Lucius Caesar, Mummius, Nero, Paul, Philo, Plato, Pliny the Elder, Pliny the Younger, Plutarch, Priscilla, Sosthenes, Tiberius, Titius Justus, Trajan, Victor Gluckin, Will Barlow, Zach Mayo, Zephaniah and more. Corinthians series - https://youtube.com/playlist?list=PLN9jFDsS3QV2PFMHm0Vd4JWrDPxW8Zvc8&si=gT9abVPqRy0sYn_Q

This episode covers chapters 7-9 of Sunrise on the Reaping.I discuss Plutarch's motivations, District 12 as the focus of the series, education in Panem, and more.CONTENT WARNING for discussions of gun violence and emetophobia. Please listen at your own discretion.Follow @talesofpanem on Twitter / Instagram / TikTok for updates, episode information, and more.Contact me: talesofpanem@gmail.com Hosted on Acast. See acast.com/privacy for more information.

Thanks to our sponsor, Ai Labs.  Visit austinlab.ai to chat with a team member about custom Agentic AI power solutions for your SMB to Enterprise level business.  Powered by Shokworks.Also Thanks Dr. Richard Johnson, the Crassus to this Caesar series!The much awaited series on Julius Caesar begins, with the inaugural episode: "Man of Destiny".In this episode:Caesar's formative years in the shadow of Sulla's dictatorshipHis early political boldness and refusal to divorce CorneliaThe capture by pirates and his merciless revengeCaesar's rise through the ranks of Roman politics as Quaestor and AedileThe Catilinarian conspiracy and Caesar's narrow escape from executionHis famous ambition: "I would rather be first man here than second at Rome"A tale of charm, audacity, and calculated risk as a young aristocrat from a modest branch of an ancient family navigates the treacherous waters of late Republican politics. Caesar—stylish, charismatic, deeply in debt, and dangerously ambitious—sets himself against the legacy of Sulla while methodically building a coalition that would eventually transform Rome forever.

A conversation with Dr. Brent Seales, professor of computer science at the University of Kentucky and a modern day Indiana Jones who has been using advanced technology to restore and redeem cultural and historical artifacts from the ravages of time.In this episode:The 'virtual unwrapping' of the Vesuvius scrollsUnearthing an entire new RenaissanceBrent's encounters with Silicon Valley and some DOGE membersThe long-term future of this project

And Alexander wept, seeing as he had no more worlds to conquer. That’s a quote from Hans Gruber in Die Hard, which is a very convoluted paraphrase from Plutarch’s essay collection Moralia. There’s plenty of truth in that unattributed quote from Mr. Gruber. Alexander the Great’s death at 323 BC in Babylon marked the end of the most consequential military campaign in antiquity. He left behind an empire that stretched from Greece to India, planted the seeds of the Silk Road, and made Greek an international language across Eurasia, all in 13 short years. He became and remained the biggest celebrity in the ancient world, probably only replaced by Jesus a few centuries into the Christian era. But what if he had not died as a young man? What if he had lived years or decades more? How much more influence could he have had? We have clues about Alexander’s plans for the future – and they come from Greek chroniclers Diodorus and Arrian, writing centuries after his death. They include conquering the Mediterranean coast all the way to the Pillars of Hercules (Rock of Gibraltar), building a tomb for his father Philp that would be as large as the Great Pyramid of Giza, and transplanting populations from Greece to Persia and vice versa to unite his domains through intermarriage.To explore this hypothetical scenario is Anthony Everitt, author of “Alexander the Great: His Life and Mysterious Death.” We look at the life of the most influential person in the ancient world, and explore the ramifications of his life having even more influence.See omnystudio.com/listener for privacy information.

Melvyn Bragg and guests discuss the Greek biographer Plutarch (c46 AD-c120 AD) and especially his work 'Parallel Lives' which has shaped the way successive generations see the Classical world. Plutarch was clear that he was writing lives, not histories, and he wrote these very focussed accounts in pairs to contrast and compare the characters of famous Greeks and Romans, side by side, along with their virtues and vices. This focus on the inner lives of great men was to fascinate Shakespeare, who drew on Plutarch considerably when writing his Julius Caesar, Coriolanus, Timon of Athens and Antony and Cleopatra. While few followed his approach of setting lives in pairs, Plutarch's work was to influence countless biographers especially from the Enlightenment onwards.WithJudith Mossman Professor Emerita of Classics at Coventry UniversityAndrew Erskine Professor of Ancient History at the University of EdinburghAnd Paul Cartledge AG Leventis Senior Research Fellow of Clare College, University of CambridgeProducer: Simon TillotsonReading list:Mark Beck (ed.), A Companion to Plutarch (Wiley-Blackwell, 2014)Colin Burrow, Shakespeare and Classical Antiquity (Oxford University Press, 2013), especially chapter 6Raphaëla Dubreuil, Theater and Politics in Plutarch's Parallel Lives (Brill, 2023)Tim Duff, Plutarch's Lives: Exploring Virtue and Vice (Oxford University Press, 1999)Noreen Humble (ed.), Plutarch's Lives: Parallelism and Purpose (Classical Press of Wales, 2010)Robert Lamberton, Plutarch (Yale University Press, 2002)Hugh Liebert, Plutarch's Politics: Between City and Empire (Cambridge University Press, 2016)Christopher Pelling, Plutarch and History (Classical Press of Wales, 2002)Plutarch (trans. Robin Waterfield), Greek Lives (Oxford University Press, 2008) Plutarch (trans. Robin Waterfield), Roman Lives (Oxford University Press, 2008) Plutarch (trans. Robin Waterfield), Hellenistic Lives (Oxford University Press, 2016)Plutarch (trans. Ian Scott-Kilvert), The Rise and Fall of Athens: Nine Greek Lives (Penguin, 2023) Plutarch (trans. Ian Scott-Kilvert), The Age of Alexander: Nine Greek Lives (Penguin, 2011) Plutarch (trans. Richard Talbert), On Sparta (Penguin, 2005)Plutarch (trans. Christopher Pelling), The Rise of Rome (Penguin, 2013) Plutarch (trans. Christopher Pelling), Rome in Crisis: Nine Lives (Penguin, 2010)Plutarch (trans. Rex Warner), The Fall of the Roman Republic: Six Lives (Penguin, 2006)Plutarch (trans. Thomas North, ed. Judith Mossman), The Lives of the Noble Grecians and Romans (Wordsworth, 1998)Geert Roskam, Plutarch (Cambridge University Press, 2021)D. A. Russell, Plutarch (2nd ed., Bristol Classical Press, 2001)Philip A. Stadter, Plutarch and his Roman Readers (Oxford University Press, 2014)Frances B. Titchener and Alexei V. Zadorojnyi (eds.), The Cambridge Companion to Plutarch (Cambridge University Press, 2023)In Our Time is a BBC Studios Audio Production