Podcasts about practical reason

Joe spent a delightful afternoon in 2014 visiting an ashram and Craig recently devoted a productive hour to digesting the canon of Western philosophy via Wikipedia. With their bona fides established, our hosts of the podcast present ruminations on 18 India, accompanied by suggestions for further thematic reading. 00:00:00 Being and Nothingness. 00:22:27 Simulacra and Simulation. 00:41:56 The Order of Things. 01:06:59 An Enquiry Concerning Human Understanding. 01:34:10 Critique of Practical Reason. 01:57:40 The Medium is the Message. 02:11:14 Beyond Good and Evil.

It's the one you've been hoping for. In episode 115 of Overthink, Ellie and David discuss the meaning of hope, from casual travel plans, to electoral optimism, to theological liberation. They discuss how hope motivates action, and how its rosy tint might be paralyzing. They explore Kant's ambitions for perpetual peace, and discuss the Marxian imperative to transform the world. They ask, is it rational to hope? How does hoping relate to desire and expectation? And should we hope for what seems realistic, or reach for impossible utopias? Plus, in the bonus, they discuss chivalry, the future, agency, tenure, burritos, and capitalist realism.Check out the episode's extended cut here!Works DiscussedAugustine, Enchiridion on Faith, Hope and LoveErnst Bloch, The Principle of HopeJoseph J. Godfrey, A Philosophy of Human HopeImmanuel Kant, Critique of Practical Reason, Religion Within The Limits of Reason Alone, Perpetual PeaceJonathan Lear, Radical Hope: Ethics in the Face of Cultural DevastationJohn Lysaker, Hope, Trust, and Forgiveness: Essays in FinitudeAdrienne Martin, How We Hope: A Moral PsychologyKarl Marx, Theses on FeuerbachAnthony Steinbock, Moral Emotions: Reclaiming the Evidence of the HeartBaruch Spinoza, Short TreatiseKatja Vogt, “Imagining Good Future States: Hope and Truth in Plato's Philebus”Support the showPatreon | patreon.com/overthinkpodcast Website | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail | dearoverthink@gmail.comYouTube | Overthink podcast

Ken talks with Mike Aquilina “Rabbles Riots and Ruins: Twelve Ancient Cities and How They Were Evangelized” (Ignatius Press) and Joel Peters “Sola Scriptura Doesn't Work: 25 Practical Reason to Reject the Doctrine of ‘Bible Alone” (Catholic Answers Press). Mike's book available at: https://ignatius.com/rabbles-riots-and-ruins-rrrp/ and Joel's book at: https://shop.catholic.com/sola-scriptura-doesnt-work/ Follow Mike at: https://fathersofthechurch.com/ L'articolo Meet the Author with Ken Huck – September 19, 2024 –  Mike Aquilina “Rabbles Riots and Ruins: Twelve Ancient Cities and How They Were Evangelized” and Joel Peters “Sola Scriptura Doesn't Work: 25 Practical Reason to Reject the Doctrine of ‘Bible Alone”  proviene da Radio Maria.

How aware are we when we make choices? From playing rock paper scissors and gambling to complex ethical decisions like the trolley problem and self-driving cars, game theory and choice theory are hugely important and impactful in our modern era... but so too did they play an essential role in the ancient world. Today's Classical Wisdom Speaks Podcast is with Josiah Ober, the Mitsotakis Professor in the School of Humanities and Sciences, Professor of Political Science and Classics and Senior Fellow Hoover Institution at Stanford University. He is also the author of the recently released book, "The Greeks and the Rational: The Discovery of Practical Reason."You can find Josiah's book here: https://www.ucpress.edu/book/9780520380165/the-greeks-and-the-rationalThis podcast is brought to you by Classical Wisdom. You can learn more about Classical Wisdom and sign up for our free newsletter here:  https://classicalwisdom.substack.com/

How social scientists' disagreements about their key words and distinctions have been misconceived, and what to do about it Social scientists do research on a variety of topics--gender, capitalism, populism, and race and ethnicity, among others. They make descriptive and explanatory claims about empathy, intelligence, neoliberalism, and power. They advise policymakers on diversity, digitalization, work, and religion. And yet, as Gabriel Abend points out in Words and Distinctions for the Common Good: Practical Reason in the Logic of Social Science (Princeton UP, 2023), they can't agree on what these things are and how to identify them. How to tell if something is a religion or a cult or a sect? What is empathy? What makes this society a capitalist one? Disputes of this sort arise again and again in the social sciences. Abend argues that these disagreements have been doubly misconceived. First, they conflate two questions: how a social science community should use its most important words, and what distinctions it should accept and work with. Second, there's no fact of the matter about either. Instead, they're practical reason questions for a community, which aim at epistemically and morally good outcomes. Abend calls on social science communities to work together on their words, distinctions, and classifications. They must make collective decisions about the uses of words, the acceptability of distinctions, and the criteria for assessing both. These decisions aren't up to individual scholars; the community gets the last word. According to Abend, the common good, justice, and equality should play a significant role in the logic of scientific research. Gabriel Abend is professor of sociology at University of Lucerne and the author of The Moral Background: An Inquiry into the History of Business Ethics (Princeton). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

How social scientists' disagreements about their key words and distinctions have been misconceived, and what to do about it Social scientists do research on a variety of topics--gender, capitalism, populism, and race and ethnicity, among others. They make descriptive and explanatory claims about empathy, intelligence, neoliberalism, and power. They advise policymakers on diversity, digitalization, work, and religion. And yet, as Gabriel Abend points out in Words and Distinctions for the Common Good: Practical Reason in the Logic of Social Science (Princeton UP, 2023), they can't agree on what these things are and how to identify them. How to tell if something is a religion or a cult or a sect? What is empathy? What makes this society a capitalist one? Disputes of this sort arise again and again in the social sciences. Abend argues that these disagreements have been doubly misconceived. First, they conflate two questions: how a social science community should use its most important words, and what distinctions it should accept and work with. Second, there's no fact of the matter about either. Instead, they're practical reason questions for a community, which aim at epistemically and morally good outcomes. Abend calls on social science communities to work together on their words, distinctions, and classifications. They must make collective decisions about the uses of words, the acceptability of distinctions, and the criteria for assessing both. These decisions aren't up to individual scholars; the community gets the last word. According to Abend, the common good, justice, and equality should play a significant role in the logic of scientific research. Gabriel Abend is professor of sociology at University of Lucerne and the author of The Moral Background: An Inquiry into the History of Business Ethics (Princeton). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

How social scientists' disagreements about their key words and distinctions have been misconceived, and what to do about it Social scientists do research on a variety of topics--gender, capitalism, populism, and race and ethnicity, among others. They make descriptive and explanatory claims about empathy, intelligence, neoliberalism, and power. They advise policymakers on diversity, digitalization, work, and religion. And yet, as Gabriel Abend points out in Words and Distinctions for the Common Good: Practical Reason in the Logic of Social Science (Princeton UP, 2023), they can't agree on what these things are and how to identify them. How to tell if something is a religion or a cult or a sect? What is empathy? What makes this society a capitalist one? Disputes of this sort arise again and again in the social sciences. Abend argues that these disagreements have been doubly misconceived. First, they conflate two questions: how a social science community should use its most important words, and what distinctions it should accept and work with. Second, there's no fact of the matter about either. Instead, they're practical reason questions for a community, which aim at epistemically and morally good outcomes. Abend calls on social science communities to work together on their words, distinctions, and classifications. They must make collective decisions about the uses of words, the acceptability of distinctions, and the criteria for assessing both. These decisions aren't up to individual scholars; the community gets the last word. According to Abend, the common good, justice, and equality should play a significant role in the logic of scientific research. Gabriel Abend is professor of sociology at University of Lucerne and the author of The Moral Background: An Inquiry into the History of Business Ethics (Princeton). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

How social scientists' disagreements about their key words and distinctions have been misconceived, and what to do about it Social scientists do research on a variety of topics--gender, capitalism, populism, and race and ethnicity, among others. They make descriptive and explanatory claims about empathy, intelligence, neoliberalism, and power. They advise policymakers on diversity, digitalization, work, and religion. And yet, as Gabriel Abend points out in Words and Distinctions for the Common Good: Practical Reason in the Logic of Social Science (Princeton UP, 2023), they can't agree on what these things are and how to identify them. How to tell if something is a religion or a cult or a sect? What is empathy? What makes this society a capitalist one? Disputes of this sort arise again and again in the social sciences. Abend argues that these disagreements have been doubly misconceived. First, they conflate two questions: how a social science community should use its most important words, and what distinctions it should accept and work with. Second, there's no fact of the matter about either. Instead, they're practical reason questions for a community, which aim at epistemically and morally good outcomes. Abend calls on social science communities to work together on their words, distinctions, and classifications. They must make collective decisions about the uses of words, the acceptability of distinctions, and the criteria for assessing both. These decisions aren't up to individual scholars; the community gets the last word. According to Abend, the common good, justice, and equality should play a significant role in the logic of scientific research. Gabriel Abend is professor of sociology at University of Lucerne and the author of The Moral Background: An Inquiry into the History of Business Ethics (Princeton). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

How social scientists' disagreements about their key words and distinctions have been misconceived, and what to do about it Social scientists do research on a variety of topics--gender, capitalism, populism, and race and ethnicity, among others. They make descriptive and explanatory claims about empathy, intelligence, neoliberalism, and power. They advise policymakers on diversity, digitalization, work, and religion. And yet, as Gabriel Abend points out in Words and Distinctions for the Common Good: Practical Reason in the Logic of Social Science (Princeton UP, 2023), they can't agree on what these things are and how to identify them. How to tell if something is a religion or a cult or a sect? What is empathy? What makes this society a capitalist one? Disputes of this sort arise again and again in the social sciences. Abend argues that these disagreements have been doubly misconceived. First, they conflate two questions: how a social science community should use its most important words, and what distinctions it should accept and work with. Second, there's no fact of the matter about either. Instead, they're practical reason questions for a community, which aim at epistemically and morally good outcomes. Abend calls on social science communities to work together on their words, distinctions, and classifications. They must make collective decisions about the uses of words, the acceptability of distinctions, and the criteria for assessing both. These decisions aren't up to individual scholars; the community gets the last word. According to Abend, the common good, justice, and equality should play a significant role in the logic of scientific research. Gabriel Abend is professor of sociology at University of Lucerne and the author of The Moral Background: An Inquiry into the History of Business Ethics (Princeton).

How social scientists' disagreements about their key words and distinctions have been misconceived, and what to do about it Social scientists do research on a variety of topics--gender, capitalism, populism, and race and ethnicity, among others. They make descriptive and explanatory claims about empathy, intelligence, neoliberalism, and power. They advise policymakers on diversity, digitalization, work, and religion. And yet, as Gabriel Abend points out in Words and Distinctions for the Common Good: Practical Reason in the Logic of Social Science (Princeton UP, 2023), they can't agree on what these things are and how to identify them. How to tell if something is a religion or a cult or a sect? What is empathy? What makes this society a capitalist one? Disputes of this sort arise again and again in the social sciences. Abend argues that these disagreements have been doubly misconceived. First, they conflate two questions: how a social science community should use its most important words, and what distinctions it should accept and work with. Second, there's no fact of the matter about either. Instead, they're practical reason questions for a community, which aim at epistemically and morally good outcomes. Abend calls on social science communities to work together on their words, distinctions, and classifications. They must make collective decisions about the uses of words, the acceptability of distinctions, and the criteria for assessing both. These decisions aren't up to individual scholars; the community gets the last word. According to Abend, the common good, justice, and equality should play a significant role in the logic of scientific research. Gabriel Abend is professor of sociology at University of Lucerne and the author of The Moral Background: An Inquiry into the History of Business Ethics (Princeton). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

How social scientists' disagreements about their key words and distinctions have been misconceived, and what to do about it Social scientists do research on a variety of topics--gender, capitalism, populism, and race and ethnicity, among others. They make descriptive and explanatory claims about empathy, intelligence, neoliberalism, and power. They advise policymakers on diversity, digitalization, work, and religion. And yet, as Gabriel Abend points out in Words and Distinctions for the Common Good: Practical Reason in the Logic of Social Science (Princeton UP, 2023), they can't agree on what these things are and how to identify them. How to tell if something is a religion or a cult or a sect? What is empathy? What makes this society a capitalist one? Disputes of this sort arise again and again in the social sciences. Abend argues that these disagreements have been doubly misconceived. First, they conflate two questions: how a social science community should use its most important words, and what distinctions it should accept and work with. Second, there's no fact of the matter about either. Instead, they're practical reason questions for a community, which aim at epistemically and morally good outcomes. Abend calls on social science communities to work together on their words, distinctions, and classifications. They must make collective decisions about the uses of words, the acceptability of distinctions, and the criteria for assessing both. These decisions aren't up to individual scholars; the community gets the last word. According to Abend, the common good, justice, and equality should play a significant role in the logic of scientific research. Gabriel Abend is professor of sociology at University of Lucerne and the author of The Moral Background: An Inquiry into the History of Business Ethics (Princeton). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/geography

How social scientists' disagreements about their key words and distinctions have been misconceived, and what to do about it Social scientists do research on a variety of topics--gender, capitalism, populism, and race and ethnicity, among others. They make descriptive and explanatory claims about empathy, intelligence, neoliberalism, and power. They advise policymakers on diversity, digitalization, work, and religion. And yet, as Gabriel Abend points out in Words and Distinctions for the Common Good: Practical Reason in the Logic of Social Science (Princeton UP, 2023), they can't agree on what these things are and how to identify them. How to tell if something is a religion or a cult or a sect? What is empathy? What makes this society a capitalist one? Disputes of this sort arise again and again in the social sciences. Abend argues that these disagreements have been doubly misconceived. First, they conflate two questions: how a social science community should use its most important words, and what distinctions it should accept and work with. Second, there's no fact of the matter about either. Instead, they're practical reason questions for a community, which aim at epistemically and morally good outcomes. Abend calls on social science communities to work together on their words, distinctions, and classifications. They must make collective decisions about the uses of words, the acceptability of distinctions, and the criteria for assessing both. These decisions aren't up to individual scholars; the community gets the last word. According to Abend, the common good, justice, and equality should play a significant role in the logic of scientific research. Gabriel Abend is professor of sociology at University of Lucerne and the author of The Moral Background: An Inquiry into the History of Business Ethics (Princeton). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/public-policy

How social scientists' disagreements about their key words and distinctions have been misconceived, and what to do about it Social scientists do research on a variety of topics--gender, capitalism, populism, and race and ethnicity, among others. They make descriptive and explanatory claims about empathy, intelligence, neoliberalism, and power. They advise policymakers on diversity, digitalization, work, and religion. And yet, as Gabriel Abend points out in Words and Distinctions for the Common Good: Practical Reason in the Logic of Social Science (Princeton UP, 2023), they can't agree on what these things are and how to identify them. How to tell if something is a religion or a cult or a sect? What is empathy? What makes this society a capitalist one? Disputes of this sort arise again and again in the social sciences. Abend argues that these disagreements have been doubly misconceived. First, they conflate two questions: how a social science community should use its most important words, and what distinctions it should accept and work with. Second, there's no fact of the matter about either. Instead, they're practical reason questions for a community, which aim at epistemically and morally good outcomes. Abend calls on social science communities to work together on their words, distinctions, and classifications. They must make collective decisions about the uses of words, the acceptability of distinctions, and the criteria for assessing both. These decisions aren't up to individual scholars; the community gets the last word. According to Abend, the common good, justice, and equality should play a significant role in the logic of scientific research. Gabriel Abend is professor of sociology at University of Lucerne and the author of The Moral Background: An Inquiry into the History of Business Ethics (Princeton). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/economics

View the transcript for this episode here: ⁠⁠⁠⁠⁠https://mindsalmostmeeting.com/episodes/theoretical-vs-practical-reason Imagine two smart curious friendly and basically truth-seeking people, but from very different intellectual traditions. Traditions with different tools, priorities, and ground rules. What would they discuss? Would they talk past each other? Make any progress? Would anyone want to hear them? Economist Robin Hanson and philosopher Agnes Callard decided to find out. Visit the Minds Almost Meeting website here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://mindsalmostmeeting.com⁠⁠⁠⁠

Is Democracy dying? Polls show that Americans on both sides of the political spectrum feel it's under attack... but does the situation have to be so dire?Professors Brook Manville and Josiah Ober offer a guide to democratic renewal in order to guarantee civic rights of freedom, equality, and dignity. Tracing the long progression toward self-government through four key moments in democracy's history: Classical Athens, Republican Rome, Great Britain's constitutional monarchy, and America's founding, they compare what worked and what failed in each case... to draw out lessons for how modern democracies can survive and thrive.You can their book, The Civic Bargain: How Democracy Survives, here.About the Speakers:Brook Manville is an independent consultant who writes about politics, democracy, technology, and business. Previously a partner with McKinsey & Co. and an award-winning professor at Northwestern University, he is the author of The Origins of Citizenship in Ancient Athens (Princeton) and A Company of Citizens: What the World's First Democracy Teaches Leaders About Creating Great Organizations (with Josiah Ober).Josiah Ober is the Constantine Mitsotakis Professor in the School of Humanities and Sciences at Stanford University and Senior Fellow at the Hoover Institution. He is the author of The Rise and Fall of Classical Greece, Democracy and Knowledge: Innovation and Learning in Classical Athens (both Princeton), The Greeks and the Rational: The Discovery of Practical Reason, and other books.--This event is brought to you by Classical Wisdom. To learn more about us and to enjoy our free newsletter, please go to: https://classicalwisdom.substack.com/

Amidst increasing acrimony and political strain, many worry that democratic governance has an expiration date. To answer these concerns, Josiah Ober looks to the ancients. Here, he discusses his recent book (co-authored with Brook Manville), The Civic Bargain: How Democracies Survive (Princeton UP, 2023). How did democracies like Athens, Rome, and England overcome the challenges that accompanied wealth and expansion? How did the ancients influence the American Founders? What lessons can they teach us for preserving democracy today? Josiah Ober is the Constantine Mitsotakis Professor in the School of Humanities and Sciences at Stanford University and Senior Fellow at the Hoover Institution. In addition to The Civic Bargain, he is the author of The Rise and Fall of Classical Greece, Democracy and Knowledge: Innovation and Learning in Classical Athens, and The Greeks and the Rational: The Discovery of Practical Reason. He is also the Director of the Stanford Civics Initiative. Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes.

Amidst increasing acrimony and political strain, many worry that democratic governance has an expiration date. To answer these concerns, Josiah Ober looks to the ancients. Here, he discusses his recent book (co-authored with Brook Manville), The Civic Bargain: How Democracies Survive (Princeton UP, 2023). How did democracies like Athens, Rome, and England overcome the challenges that accompanied wealth and expansion? How did the ancients influence the American Founders? What lessons can they teach us for preserving democracy today? Josiah Ober is the Constantine Mitsotakis Professor in the School of Humanities and Sciences at Stanford University and Senior Fellow at the Hoover Institution. In addition to The Civic Bargain, he is the author of The Rise and Fall of Classical Greece, Democracy and Knowledge: Innovation and Learning in Classical Athens, and The Greeks and the Rational: The Discovery of Practical Reason. He is also the Director of the Stanford Civics Initiative. Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Amidst increasing acrimony and political strain, many worry that democratic governance has an expiration date. To answer these concerns, Josiah Ober looks to the ancients. Here, he discusses his recent book (co-authored with Brook Manville), The Civic Bargain: How Democracies Survive (Princeton UP, 2023). How did democracies like Athens, Rome, and England overcome the challenges that accompanied wealth and expansion? How did the ancients influence the American Founders? What lessons can they teach us for preserving democracy today? Josiah Ober is the Constantine Mitsotakis Professor in the School of Humanities and Sciences at Stanford University and Senior Fellow at the Hoover Institution. In addition to The Civic Bargain, he is the author of The Rise and Fall of Classical Greece, Democracy and Knowledge: Innovation and Learning in Classical Athens, and The Greeks and the Rational: The Discovery of Practical Reason. He is also the Director of the Stanford Civics Initiative. Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Amidst increasing acrimony and political strain, many worry that democratic governance has an expiration date. To answer these concerns, Josiah Ober looks to the ancients. Here, he discusses his recent book (co-authored with Brook Manville), The Civic Bargain: How Democracies Survive (Princeton UP, 2023). How did democracies like Athens, Rome, and England overcome the challenges that accompanied wealth and expansion? How did the ancients influence the American Founders? What lessons can they teach us for preserving democracy today? Josiah Ober is the Constantine Mitsotakis Professor in the School of Humanities and Sciences at Stanford University and Senior Fellow at the Hoover Institution. In addition to The Civic Bargain, he is the author of The Rise and Fall of Classical Greece, Democracy and Knowledge: Innovation and Learning in Classical Athens, and The Greeks and the Rational: The Discovery of Practical Reason. He is also the Director of the Stanford Civics Initiative. Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Amidst increasing acrimony and political strain, many worry that democratic governance has an expiration date. To answer these concerns, Josiah Ober looks to the ancients. Here, he discusses his recent book (co-authored with Brook Manville), The Civic Bargain: How Democracies Survive (Princeton UP, 2023). How did democracies like Athens, Rome, and England overcome the challenges that accompanied wealth and expansion? How did the ancients influence the American Founders? What lessons can they teach us for preserving democracy today? Josiah Ober is the Constantine Mitsotakis Professor in the School of Humanities and Sciences at Stanford University and Senior Fellow at the Hoover Institution. In addition to The Civic Bargain, he is the author of The Rise and Fall of Classical Greece, Democracy and Knowledge: Innovation and Learning in Classical Athens, and The Greeks and the Rational: The Discovery of Practical Reason. He is also the Director of the Stanford Civics Initiative. Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices

Amidst increasing acrimony and political strain, many worry that democratic governance has an expiration date. To answer these concerns, Josiah Ober looks to the ancients. Here, he discusses his recent book (co-authored with Brook Manville), The Civic Bargain: How Democracies Survive (Princeton UP, 2023). How did democracies like Athens, Rome, and England overcome the challenges that accompanied wealth and expansion? How did the ancients influence the American Founders? What lessons can they teach us for preserving democracy today? Josiah Ober is the Constantine Mitsotakis Professor in the School of Humanities and Sciences at Stanford University and Senior Fellow at the Hoover Institution. In addition to The Civic Bargain, he is the author of The Rise and Fall of Classical Greece, Democracy and Knowledge: Innovation and Learning in Classical Athens, and The Greeks and the Rational: The Discovery of Practical Reason. He is also the Director of the Stanford Civics Initiative. Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes.

Amidst increasing acrimony and political strain, many worry that democratic governance has an expiration date. To answer these concerns, Josiah Ober looks to the ancients. Here, he discusses his recent book (co-authored with Brook Manville), The Civic Bargain: How Democracies Survive (Princeton UP, 2023). How did democracies like Athens, Rome, and England overcome the challenges that accompanied wealth and expansion? How did the ancients influence the American Founders? What lessons can they teach us for preserving democracy today? Josiah Ober is the Constantine Mitsotakis Professor in the School of Humanities and Sciences at Stanford University and Senior Fellow at the Hoover Institution. In addition to The Civic Bargain, he is the author of The Rise and Fall of Classical Greece, Democracy and Knowledge: Innovation and Learning in Classical Athens, and The Greeks and the Rational: The Discovery of Practical Reason. He is also the Director of the Stanford Civics Initiative. Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/law

Amidst increasing acrimony and political strain, many worry that democratic governance has an expiration date. To answer these concerns, Josiah Ober looks to the ancients. Here, he discusses his recent book (co-authored with Brook Manville), The Civic Bargain: How Democracies Survive (Princeton UP, 2023). How did democracies like Athens, Rome, and England overcome the challenges that accompanied wealth and expansion? How did the ancients influence the American Founders? What lessons can they teach us for preserving democracy today? Josiah Ober is the Constantine Mitsotakis Professor in the School of Humanities and Sciences at Stanford University and Senior Fellow at the Hoover Institution. In addition to The Civic Bargain, he is the author of The Rise and Fall of Classical Greece, Democracy and Knowledge: Innovation and Learning in Classical Athens, and The Greeks and the Rational: The Discovery of Practical Reason. He is also the Director of the Stanford Civics Initiative. Annika Nordquist is the Communications Coordinator of Princeton University's James Madison Program in American Ideals and Institutions and host of the Program's podcast, Madison's Notes. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Bulgakov Booth is a four-part series of interviews on the Russian priest and theologian, Sergius Bulgakov (1871–1944). The interviews here will explore the many intellectual twists and turns in Bulgakov's biography as well as some key themes in his writings. Jordan Daniel Wood earned his PhD in theology from Boston College in 2019 and published a book with University of Notre Dame Press entitled The Whole Mystery of Christ: Creation as Incarnation in Maximus Confessor (2022). He is also a stay-at-home father of four girls. PODCAST LINKS: Jordan's academia.edu page: https://bc.academia.edu/JordanWood Jordan's Twitter: https://twitter.com/JordanW41069857 CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/ SOURCES MENTIONED: Bulgakov, Sergius. The Bride of the Lamb. ———. The Lamb of God. ———. Sergii Bulgakov: Towards a Russian Political Theology. ———. The Sophiology of Death: Essays on Eschatology: Personal, Political, Universal. ———. The Tragedy of Philosophy (Philosophy and Dogma). Daley, Brian E., SJ. God Visible: Patristic Christology Reconsidered. Dei Verbum: Dogmatic Constitution on Divine Revelation. de Lubac, Henri. The Religion of Teilhard de Chardin. John Paul II, Pope. Fides et ratio. Kant, Immanuel. Critique of Judgment. ———. Critique of Practical Reason. ———. Critique of Pure Reason. Kaplan, Grant. Faith and Reason through Christian History: A Theological Essay. Marcel, Gabriel. Creative Fidelity. Plato. Parmenides. Rahner, Karl. Faith in a Wintry Season: Conversations and Interviews with Karl Rahner in the Last Years of His Life.  ———. The Trinity. Slesinski, Robert F. The Theology of Sergius Bulgakov. Unitatis Redintegratio: Decree on Ecumenism. von Balthasar, Hans Urs. Dare We Hope That All Men Be Saved?: with “A Short Discourse on Hell.” ———. The Theology of Karl Barth. Wood, Jordan Daniel. “The Lively God of Sergius Bulgakov: Reflections on The Sophiology of Death.” OUTLINE: NEED TO ADJUST TIME STAMPS AFTER INTRO IS RECORDED (00:00) – Maximus Confessor, Friedrich Schelling, Sergius Bulgakov (06:31) – Roundtable: Bulgakov, Augustine, Aquinas, Hegel (10:56) – Incarnation as repair vs. Incarnation as disclosure (21:24) – Bulgakov: alive to God, alive to the world (30:00) – Key themes: antinomy and synthesis (37:50) – What the Western traditions can learn from Bulgakov (44:00) – The particularization of the universal (49:15) – Creative distance (from Europe) and creative fidelity (to the church) (57:30) – Bulgakov's ecumenism (01:00:13) – The Sophiology of Death (01:06:42) – Two approaches to Sophia (01:20:36) – The One and the Many (01:31:09) – The influence of German Idealism (01:33:48) – Bulgakov and universalism

We make countless decisions throughout our lives that range from the mundane to the monumental. But how do you decide how you decide? That is the fundamental question in our esteemed guest, Cass R. Sunstein's new book Decisions about Decisions: Practical Reason in Ordinary Life. Cass currently serves as the Robert Walmsley University Professor at Harvard University and is the founder and director of the Program on Behavioral Economics and Public Policy at Harvard Law School. He is also a prolific author, with one of his most notable works being the hugely popular and impactful book, Nudge: Improving Decisions about Health, Wealth, and Happiness, which he co-wrote with Richard Thaler in 2008. In today's conversation, we sit down with Cass to discuss the difficulties inherent to understanding why people make the decisions they make and what the latest research teaches us about how we should approach decision-making to maximize our well-being. Cass provides insight into second-order thinking strategies, the difference between picking and choosing, and why delegating a particular decision is sometimes the right call. We also unpack what to consider when making major life choices, the strengths and weaknesses of algorithms when it comes to decision-making, and much more. To hear Cass's many insights on the topic of behaviour, knowledge, and decision-making, be sure to tune in! Key Points From This Episode:   The challenges of understanding why people make the decisions that they make. (0:03:38) Second-order decisions and why they are sometimes preferable to on-the-spot decisions. (0:04:50) An overview of various second-order decision strategies.  (0:06:45) Guidelines to help you choose which decisions to delegate and how to determine whether you have a trustworthy delegate. (0:11:28) What to consider when making a transformative and irrevocable life decision. (0:16:07) Why people avoid seeking out information that might make them feel bad, even if it could help them make better decisions. (0:21:29) How people decide what information to believe and when to update their beliefs. (0:28:01) Asymmetries in how we update our beliefs and factors that can deter people from updating their beliefs when faced with new evidence. (0:32:28) How joint evaluation and separate evaluation influences your decision making and which one you should use depending on the context. (0:43:12) Insights on well-being and what to value when you're making everyday decisions. (0:48:14) The strengths and weaknesses of algorithms when it comes to making decisions and what we gain when we make decisions ourselves. (0:52:38) Examples of when using algorithms can be harmful or dangerous. (0:59:25) How our decisions can be manipulated and the importance of doing due diligence. (01:01:30) Cass's well-known work on nudges and how nudges differ from manipulation. (01:02:59) Happiness, meaning, variety, and how Cass defines success in life. (1:05:50)   Links From Today's Episode:   Cass R. Sunstein — https://hls.harvard.edu/faculty/cass-r-sunstein/ Cass R. Sunstein on LinkedIn — https://www.linkedin.com/in/csunstein/ Cass R. Sunstein on on X — https://twitter.com/CassSunstein/ The Behavioural Insights Team — https://www.bi.team/ Decisions About Decisions: Practical Reason in Ordinary Life — https://www.amazon.com/Decisions-about-Practical-Reason-Ordinary/dp/1009400460 Nudge: Improving Decisions about Health, Wealth, and Happiness — https://www.amazon.com/Nudge-Improving-Decisions-Health-Happiness/dp/014311526X Rational Reminder on iTunes — https://itunes.apple.com/ca/podcast/the-rational-reminder-podcast/id1426530582. Rational Reminder Website — https://rationalreminder.ca/  Rational Reminder on Instagram — https://www.instagram.com/rationalreminder/ Rational Reminder on X — https://twitter.com/RationalRemind Rational Reminder on YouTube — https://www.youtube.com/channel/ Rational Reminder Email — info@rationalreminder.ca Benjamin Felix — https://www.pwlcapital.com/author/benjamin-felix/  Benjamin on X — https://twitter.com/benjaminwfelix Benjamin on LinkedIn — https://www.linkedin.com/in/benjaminwfelix/ Cameron Passmore — https://www.pwlcapital.com/profile/cameron-passmore/ Cameron on X — https://twitter.com/CameronPassmore Cameron on LinkedIn — https://www.linkedin.com/in/cameronpassmore/

Freedom The meaning of freedom is something that has not yet been understood by humanity. Always presented more or less erroneously, very serious mistakes have been made about the concept of freedom. Certainly, we struggle for a word. We come to absurd conclusions; we commit all types of atrocities and shed blood on the battlefields. The word freedom is fascinating, the whole world relishes it. Nevertheless, we have not grasped a real understanding of the term, and there is confusion regarding this word. It is impossible to find a dozen people for whom the word freedom means the same thing, in the same way. The term freedom will never be understandable by subjective rationalism. Everyone has different ideas about this term; people’s subjective opinions are totally devoid of objective reality. When the question of freedom is propounded, in each mind there is incoherence, vagueness, and incongruity. I am sure that even Immanuel Kant, author of Critique of Pure Reason and Critique of Practical Reason, never analyzed this word to find its exact meaning. Freedom, a lovely word, a beautiful term: so many crimes have been committed in its name! During the French Revolution at least one million people were murdered. Unquestionably, the term freedom has hypnotized the masses. The mountains and valleys, the rivers and seas have been tainted with the blood conjured up by this magical word. How many flags, how much blood, and how many heroes have come to pass in the course of history whenever the question of freedom has been posed in life’s scenario? Genocide in America The United States, founded to acheive freedom from the British, was built upon genocide of the Native American nations (image at left) and enslavement of Africans (image at right). Unfortunately, after achieving independence at such a high price, enslavement continues to exist within each of us. Who is free? How many have attained this famous freedom? How many have been emancipated? Alas, alas, alas! Adolescents long for freedom. It seems incredible that while having food, clothing, and shelter they should want to flee their homes in the pursuit of freedom. It is incongruous that a teenage boy who has everything he needs at home is willing to run away, to escape from his abode, fascinated with the term freedom. Strangely, despite enjoying all the comforts of a happy home, he is ready to risk everything he has to travel the world and even come to grief. It is right that the pariahs in life, the outcasts of society, the poor should be eager to quit the slums and hovels in order to seek a change for the better. Yet, the spoiled child, the mama’s boy, in search of a way out, is paradoxical and even an absurdity. However, this is how it is. The word freedom fascinates and enchants, although no one is able to define it precisely. It is logical that a young girl wants freedom, longs to move away from home, to marry in order to escape from under the parental roof and lead a better life. This is in part due to her right to be a mother. Nevertheless, once married, she finds she is not free, and with resignation she must bear the shackles of slavery. A worker, tired of so many regulations, wants to be free. Even if he achieves independence, he soon encounters the problem of continuing to be a slave to his own interests and concerns. Certainly, each time that we fight for freedom we are disappointed, despite victory. So much blood is shed pointlessly in the name of freedom while we continue to be slaves of ourselves and of others. People fight for words they will never understand, although dictionaries give them the grammatical explanations. Freedom is something that can only be achieved within ourselves. No one can achieve it outside of themselves. “Riding through the air,” is a very Eastern phrase which allegorizes the sense of genuine freedom. No one can really experience freedom while their consciousness remains bottled up inside of the me, myself, the “I.” Understanding the myself, “my persona, what I am,” is imperative if we sincerely wish to attain freedom. There is no way we can destroy the fetters of our enslavement without previously and totally comprehending this question of “mine” and all that concerns the me, myself, the “I.” What constitutes slavery? What is it that keeps us enslaved? What are the obstacles? We must discover all of this. Rich and poor, believers and nonbelievers, all are actually prisoners, although they consider themselves to be free. We will remain imprisoned, as long as the consciousness, the Essence, the most dignified and decent part within us, remains bottled up inside of the me, myself, the “I”—in our cravings and fears, in our desires and passions, our preoccupations and our violence, and in our psychological defects. The sense of freedom can only be fully understood when we have annihilated the shackles of our very own psychological incarceration. While the “I” exists, the consciousness remains imprisoned. Escaping from that prison is only possible through Buddhist Annihilation: dissolving the self, reducing it to ashes, to cosmic dust. The liberated consciousness, devoid of the “I,” absolutely absent of ego, without desires, without passions, without cravings and fears, directly experiences true freedom. Any idea we might have about freedom is not freedom. Those opinions that we hold about freedom are far from reality. The ideas that we form on the subject of freedom have nothing to do with genuine freedom. Freedom is something that has to be experienced directly, and that is only possible by dying psychologically, dissolving the “I,” ending the me, myself forever. It would do no good to continue dreaming about freedom if we continue being slaves. It would be better to take a look at ourselves as we really are, carefully observing the fetters of slavery that keep us imprisoned. Knowing ourselves, seeing what we are inside, we shall discover the door to authentic freedom. Samael Aun Weor

Want to become more Stoic? Join us and other Stoics this October: Stoicism Applied by Caleb Ontiveros and Michael Tremblay on MavenAre things really right or wrong? Is morality objective? In this conversation, Caleb gives three arguments for thinking that it is. Michael questions each one. Along the way, they discuss the Stoic response to skepticism, why this issue matters, and how the ancient Stoics grounded their picture of the good life.(06:51) What is Moral Realism?(16:12) The Argument from Intuition(26:47) The Argument from Practical Reason(40:12) Epistemic Realism***Subscribe to The Stoa Letter for weekly meditations, actions, and links to the best Stoic resources: www.stoaletter.com/subscribeDownload the Stoa app (it's a free download): stoameditation.com/podListen to more episodes and learn more here: https://stoameditation.com/blog/stoa-conversations/Thanks to Michael Levy for graciously letting us use his music in the conversations: https://ancientlyre.com/

In this episode:The Hon. Paul J. Ray, former head of the Office of Information and Regulatory Affairs (OIRA), joins the podcast to give a primer on the administrative state and how it workshow the administrative state cuts against the American tradition of self-government and each citizen's ability to exercise practical reasonhow the federal system of American government serves as an application of subsidiarity in our political regimeTexts Mentioned:Summa Theologiae by St. Thomas AquinasRerum Novarum  by Pope Leo XIIINicomachean Ethics  by AristotleBureaucracy by James Q. WilsonBecome a part of ISI:Become a MemberSupport ISIUpcoming ISI Events

Guest host Sigal Samuel talks with professor of philosophy and law Nita Farahany about her new book The Battle for Your Brain. In it, Farahany details the new brain-scanning tech that has already arrived, and the risks this poses to our privacy and freedom of thought. Sigal and Nita discuss what this technology can currently do (and what it can't), how new devices might be used by corporations or governments to infringe on our rights, and the prospect of using new technologies to rid ourselves of painful or traumatic memories — even, potentially, before they've been formed. Host: Sigal Samuel (@SigalSamuel), Senior Reporter, Vox Guest: Nita Farahany (@NitaFarahany), author; professor of philosophy & Robinson O. Everett Professor of Law, Duke University References:  The Battle for Your Brain: Defending the Right to Think Freely in the Age of Neurotechnology by Nita A. Farahany (St. Martin's; 2023) "Your brain may not be private much longer" by Sigal Samuel (Vox; March 17) "BGU develops wearable advanced warning system for epileptic seizures" (Jerusalem Post; Sept. 29, 2020) "Elon Musk shows off updates to his brain chips and says he's going to install one in himself when they are ready" by Ashley Capoot (CNBC; Dec. 1, 2022) "Brain-implant companies balk at moves to regulate their nascent tech" by Sarah McBride (Los Angeles Times; Feb. 19) "NHS trials headset that claims to zap depression" by Katie Prescott (The Times; Jan. 23) "Australian man uses brain implant to send texts from his iPad" by Kristin Houser (Freethink; Nov. 12, 2022) "Is 'brain fingerprinting' a breakthrough or a sham?" by Russell Brandom (The Verge; Feb. 2, 2015) "China Claims It's Scanning Workers' Brainwaves to Increase Efficiency and Profits" by Samantha Cole (VICE; May 1, 2018) "Incriminating Thoughts" by Nita A. Farahany (Stanford Law Review, vol. 64 (2); Feb. 2012) John Stuart Mill, "On Liberty" (1859) Immanuel Kant, Critique of Practical Reason (1788) "Non-conscious brain modulation may help PTSD patients forget their fears" by Brooks Hays (UPI; Feb. 23, 2021) No Mud, No Lotus: The Art of Transforming Suffering by Thich Nhat Hanh (Parallax Press; 2019)   Enjoyed this episode? Rate The Gray Area ⭐⭐⭐⭐⭐ and leave a review on Apple Podcasts. Subscribe for free. Be the first to hear the next episode of The Gray Area. Subscribe in your favorite podcast app. Support The Gray Area by making a financial contribution to Vox! bit.ly/givepodcasts This episode was made by:  Producer: Erikk Geannikis Engineers: Patrick Boyd & Brandon McFarland Editorial Director, Vox Talk: A.M. Hall Learn more about your ad choices. Visit podcastchoices.com/adchoices

Tracing practical reason from its origins to its modern and contemporary permutations, the Greek discovery of practical reason, as the skilled performance of strategic thinking in public and private affairs, was an intellectual breakthrough that remains both a feature of and a bug in our modern world. Countering arguments that rational choice-making is a contingent product of modernity, The Greeks and the Rational: The Discovery of Practical Reason (U California Press, 2022) traces the long history of theorizing rationality back to ancient Greece. In this book, Josiah Ober explores how ancient Greek sophists, historians, and philosophers developed sophisticated and systematic ideas about practical reason. At the same time, they recognized its limits—that not every decision can be reduced to mechanistic calculations of optimal outcomes. Ober finds contemporary echoes of this tradition in the application of game theory to political science, economics, and business management. The Greeks and the Rational offers a striking revisionist history with widespread implications for the study of ancient Greek civilization, the history of thought, and human rationality itself. Javier Mejia is an economist teaching at Stanford University, whose work focuses on the intersection between social networks and economic history. His interests extend to topics on entrepreneurship and political economy with a geographical specialty in Latin America and the Middle East. He received a Ph.D. in Economics from Los Andes University. He has been a Postdoctoral Associate and Lecturer at New York University--Abu Dhabi and a Visiting Scholar at the University of Bordeaux. He is a regular contributor to different news outlets. Currently, he is Forbes Magazine op-ed columnist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Tracing practical reason from its origins to its modern and contemporary permutations, the Greek discovery of practical reason, as the skilled performance of strategic thinking in public and private affairs, was an intellectual breakthrough that remains both a feature of and a bug in our modern world. Countering arguments that rational choice-making is a contingent product of modernity, The Greeks and the Rational: The Discovery of Practical Reason (U California Press, 2022) traces the long history of theorizing rationality back to ancient Greece. In this book, Josiah Ober explores how ancient Greek sophists, historians, and philosophers developed sophisticated and systematic ideas about practical reason. At the same time, they recognized its limits—that not every decision can be reduced to mechanistic calculations of optimal outcomes. Ober finds contemporary echoes of this tradition in the application of game theory to political science, economics, and business management. The Greeks and the Rational offers a striking revisionist history with widespread implications for the study of ancient Greek civilization, the history of thought, and human rationality itself. Javier Mejia is an economist teaching at Stanford University, whose work focuses on the intersection between social networks and economic history. His interests extend to topics on entrepreneurship and political economy with a geographical specialty in Latin America and the Middle East. He received a Ph.D. in Economics from Los Andes University. He has been a Postdoctoral Associate and Lecturer at New York University--Abu Dhabi and a Visiting Scholar at the University of Bordeaux. He is a regular contributor to different news outlets. Currently, he is Forbes Magazine op-ed columnist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Tracing practical reason from its origins to its modern and contemporary permutations, the Greek discovery of practical reason, as the skilled performance of strategic thinking in public and private affairs, was an intellectual breakthrough that remains both a feature of and a bug in our modern world. Countering arguments that rational choice-making is a contingent product of modernity, The Greeks and the Rational: The Discovery of Practical Reason (U California Press, 2022) traces the long history of theorizing rationality back to ancient Greece. In this book, Josiah Ober explores how ancient Greek sophists, historians, and philosophers developed sophisticated and systematic ideas about practical reason. At the same time, they recognized its limits—that not every decision can be reduced to mechanistic calculations of optimal outcomes. Ober finds contemporary echoes of this tradition in the application of game theory to political science, economics, and business management. The Greeks and the Rational offers a striking revisionist history with widespread implications for the study of ancient Greek civilization, the history of thought, and human rationality itself. Javier Mejia is an economist teaching at Stanford University, whose work focuses on the intersection between social networks and economic history. His interests extend to topics on entrepreneurship and political economy with a geographical specialty in Latin America and the Middle East. He received a Ph.D. in Economics from Los Andes University. He has been a Postdoctoral Associate and Lecturer at New York University--Abu Dhabi and a Visiting Scholar at the University of Bordeaux. He is a regular contributor to different news outlets. Currently, he is Forbes Magazine op-ed columnist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Tracing practical reason from its origins to its modern and contemporary permutations, the Greek discovery of practical reason, as the skilled performance of strategic thinking in public and private affairs, was an intellectual breakthrough that remains both a feature of and a bug in our modern world. Countering arguments that rational choice-making is a contingent product of modernity, The Greeks and the Rational: The Discovery of Practical Reason (U California Press, 2022) traces the long history of theorizing rationality back to ancient Greece. In this book, Josiah Ober explores how ancient Greek sophists, historians, and philosophers developed sophisticated and systematic ideas about practical reason. At the same time, they recognized its limits—that not every decision can be reduced to mechanistic calculations of optimal outcomes. Ober finds contemporary echoes of this tradition in the application of game theory to political science, economics, and business management. The Greeks and the Rational offers a striking revisionist history with widespread implications for the study of ancient Greek civilization, the history of thought, and human rationality itself. Javier Mejia is an economist teaching at Stanford University, whose work focuses on the intersection between social networks and economic history. His interests extend to topics on entrepreneurship and political economy with a geographical specialty in Latin America and the Middle East. He received a Ph.D. in Economics from Los Andes University. He has been a Postdoctoral Associate and Lecturer at New York University--Abu Dhabi and a Visiting Scholar at the University of Bordeaux. He is a regular contributor to different news outlets. Currently, he is Forbes Magazine op-ed columnist. Learn more about your ad choices. Visit megaphone.fm/adchoices

Tracing practical reason from its origins to its modern and contemporary permutations, the Greek discovery of practical reason, as the skilled performance of strategic thinking in public and private affairs, was an intellectual breakthrough that remains both a feature of and a bug in our modern world. Countering arguments that rational choice-making is a contingent product of modernity, The Greeks and the Rational: The Discovery of Practical Reason (U California Press, 2022) traces the long history of theorizing rationality back to ancient Greece. In this book, Josiah Ober explores how ancient Greek sophists, historians, and philosophers developed sophisticated and systematic ideas about practical reason. At the same time, they recognized its limits—that not every decision can be reduced to mechanistic calculations of optimal outcomes. Ober finds contemporary echoes of this tradition in the application of game theory to political science, economics, and business management. The Greeks and the Rational offers a striking revisionist history with widespread implications for the study of ancient Greek civilization, the history of thought, and human rationality itself. Javier Mejia is an economist teaching at Stanford University, whose work focuses on the intersection between social networks and economic history. His interests extend to topics on entrepreneurship and political economy with a geographical specialty in Latin America and the Middle East. He received a Ph.D. in Economics from Los Andes University. He has been a Postdoctoral Associate and Lecturer at New York University--Abu Dhabi and a Visiting Scholar at the University of Bordeaux. He is a regular contributor to different news outlets. Currently, he is Forbes Magazine op-ed columnist. Learn more about your ad choices. Visit megaphone.fm/adchoices

Tracing practical reason from its origins to its modern and contemporary permutations, the Greek discovery of practical reason, as the skilled performance of strategic thinking in public and private affairs, was an intellectual breakthrough that remains both a feature of and a bug in our modern world. Countering arguments that rational choice-making is a contingent product of modernity, The Greeks and the Rational: The Discovery of Practical Reason (U California Press, 2022) traces the long history of theorizing rationality back to ancient Greece. In this book, Josiah Ober explores how ancient Greek sophists, historians, and philosophers developed sophisticated and systematic ideas about practical reason. At the same time, they recognized its limits—that not every decision can be reduced to mechanistic calculations of optimal outcomes. Ober finds contemporary echoes of this tradition in the application of game theory to political science, economics, and business management. The Greeks and the Rational offers a striking revisionist history with widespread implications for the study of ancient Greek civilization, the history of thought, and human rationality itself. Javier Mejia is an economist teaching at Stanford University, whose work focuses on the intersection between social networks and economic history. His interests extend to topics on entrepreneurship and political economy with a geographical specialty in Latin America and the Middle East. He received a Ph.D. in Economics from Los Andes University. He has been a Postdoctoral Associate and Lecturer at New York University--Abu Dhabi and a Visiting Scholar at the University of Bordeaux. He is a regular contributor to different news outlets. Currently, he is Forbes Magazine op-ed columnist. Learn more about your ad choices. Visit megaphone.fm/adchoices

Tracing practical reason from its origins to its modern and contemporary permutations, the Greek discovery of practical reason, as the skilled performance of strategic thinking in public and private affairs, was an intellectual breakthrough that remains both a feature of and a bug in our modern world. Countering arguments that rational choice-making is a contingent product of modernity, The Greeks and the Rational: The Discovery of Practical Reason (U California Press, 2022) traces the long history of theorizing rationality back to ancient Greece. In this book, Josiah Ober explores how ancient Greek sophists, historians, and philosophers developed sophisticated and systematic ideas about practical reason. At the same time, they recognized its limits—that not every decision can be reduced to mechanistic calculations of optimal outcomes. Ober finds contemporary echoes of this tradition in the application of game theory to political science, economics, and business management. The Greeks and the Rational offers a striking revisionist history with widespread implications for the study of ancient Greek civilization, the history of thought, and human rationality itself. Javier Mejia is an economist teaching at Stanford University, whose work focuses on the intersection between social networks and economic history. His interests extend to topics on entrepreneurship and political economy with a geographical specialty in Latin America and the Middle East. He received a Ph.D. in Economics from Los Andes University. He has been a Postdoctoral Associate and Lecturer at New York University--Abu Dhabi and a Visiting Scholar at the University of Bordeaux. He is a regular contributor to different news outlets. Currently, he is Forbes Magazine op-ed columnist. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

Game theory as a mathematical discipline has been around since the Cold War, but as Professor Josiah Ober (The Greeks and the Rational: The Discovery of Practical Reason) points out, its roots stretch back to Socrates, if not before. In this episode, Jacke talks to Professor Ober about the Greek discovery of practical reason - and how literature plays a special role in helping us to understand what the Greeks thought, how they organized their society, and how we might apply those lessons today. Josiah Ober is Mitsotakis Professor of Political Science and Classics at Stanford University and Senior Fellow (Courtesy) at the Hoover Institution. He is author or editor of eighteen books, including The Rise and Fall of Classical Greece and Demopolis: Democracy before Liberalism in Theory and Practice. Additional listening suggestions: 155 Plato 374 Ancient Plays and Contemporary Theater - A New Version of Sopocles' Oedipus Trilogy (with Bryan Doerries) 5 Greek Tragedy  Help support the show at patreon.com/literature or historyofliterature.com/shop. The History of Literature Podcast is a member of Lit Hub Radio and the Podglomerate Network. Learn more at www.thepodglomerate.com/historyofliterature. Learn more about your ad choices. Visit megaphone.fm/adchoices

I'm gonna be honest - I've had this episode recorded for a couple weeks and have been too nervous to post it until now. I mean, who am I to be stressed out when I am living a life that many would love to have? I graduated, I have a "summer" break before I start working, I'm living in my new place, and I have seemingly all the time in the world to do fun stuff and relax (sort of...) Yet, I'm still over here stressing myself out about everything! And by everything, I mean that even the tiniest task I want to accomplish (including fun stuff, like shopping or working out,) instantly gets categorized by my brain as "a reason to be stressed." I am seriously using the strangest rationale for my stress too, like "Meredith, if you go shopping for 2 hours, you're taking time away from working on your brand, studying for the exam you have to take before you start your job, making extra money, and being successful. Therefore, you are behind in life." Okay, now I'm ranting, but see how crazy that sounds? Yeah, that's what it can be like living inside my brain! I know it's crazy and unrealistic to be thinking that I am suddenly behind in life if I go shopping for 2 hours... but this type of thinking has unfortunately become a habit, after years of school created those thought patterns in me. I recognize that, and I want to change it, so I made this episode to share how my brain has REALLY been acting in response to these big life changes AND how I'm trying to turn my bad habit around to start enjoying life a little more! This just goes to show that even if I do all the things to get involved (like I talked about in my last episode) and have my life perfectly lined up on paper, if I don't work on improving my daily, habitual thoughts and reactions to everything around me, then it'll be hard to truly enjoy life and be myself. And no, I am not really proofreading what I'm writing right now, so I'm just gonna hope that makes some kind of sense. Thanks for reading, and hope you'll give this episode a listen. :) Follow me on Instagram! @_genuinegirl_ Be sure to rate 5 stars & review the podcast if you enjoyed! It helps me out more than you know!

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Marshall Sahlins (1930–2021) was the Charles F. Grey Distinguished Service Professor Emeritus of Anthropology at the University of Chicago and the author of many books, including Stone Age Economics and Culture and Practical Reason.From https://press.princeton.edu/books/hardcover/9780691215921/the-new-science-of-the-enchanted-universe. For more information about Marshall Sahlins:Previously on The Quarantine Tapes:Nathalie Etoke about Sahlins, at 06:35: https://quarantine-tapes.simplecast.com/episodes/the-quarantine-tapes-176-nathalie-etoke“‘What the Foucault?' and Other After-Dinner Musings”: https://www.theparisreview.org/blog/2018/02/05/foucault-dinner-musings/“Marshall D. Sahlins, titan of anthropology, 1930-2021”: https://news.uchicago.edu/story/marshall-d-sahlins-titan-anthropology-1930-2021“What the Foucault?”: https://press.uchicago.edu/ucp/books/book/distributed/W/bo28583706.html

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Anglican minister and ethicist Andrew Errington joins the show for a discussion about vaccine mandates, vaccine hesitancy, freedom of conscience and churches. The discussion also covers the issues of vaccine mandates per se, the nature and function of contemporary liberal democracies, managing moral disagreements, the nature and purpose of Christian churches, the grounds upon which individuals can be excluded from church and safety considerations in the context of churches. Rev Dr Andrew Errington is the rector of an Anglican parish in Sydney and a researcher in ethics. He previously lectured in systematic theology at St Mark's National Theological Centre, Charles Sturt University, and is the author of Every Good Path: Wisdom and Practical Reason in Christian Ethics and the Book of Proverbs (T&T Clark). He also writes for ABC Religion & Ethics, including a recent article called: "A fellowship of the unvaccinated? How churches should—and should not—respond to the state government's COVID-19 restrictions." The Political Animals is hosted by Jonathan Cole, an academic, writer, speaker and translator who specialises in political theology: the intersetion of religion and politics. He is currently Assistant Director of the Centre for Public and Contextual Theology at Charles Sturt University. He is the author of Christian Political Theology in an Age of Discontent: Mediating Scripture, Doctrine, and Political Reality. Previously, he worked as a Senior Terrorism Analyst at Australian intelligence agency The Office of National Assessments. You can follow Joanthan on Twitter and Facebook.

Right and Wrong are at the forefront of the everyday practice of members of The Church of Jesus Christ of Latter-Day Saints. Entrance into heaven is at stake. In this episode, Scott covers the morality of discriminatory policies and doctrines. Leaning on Immanuel Kant from A Critique of Practical Reason, he discusses the implications of […]

Right and Wrong are at the forefront of the everyday practice of members of The Church of Jesus Christ of Latter-Day Saints. Entrance into heaven is at stake. In this episode, Scott covers the morality of discriminatory policies and doctrines. Leaning on Immanuel Kant from A Critique of Practical Reason, he discusses the implications of […]

Right and Wrong are at the forefront of the everyday practice of members of The Church of Jesus Christ of Latter-Day Saints. Entrance into heaven is at stake. In this episode, Scott covers the morality of discriminatory policies and doctrines. Leaning on Immanuel Kant from A Critique of Practical Reason, he discusses the implications of […] The post Rameumptom Ruminations: 020: A Moral Criticism of the LDS Church appeared first on Mormon Discussions Podcasts - Full Lineup.

Are you wondering why you struggle to trust GOD in a certain area of your life even though you have experienced Him in a different area of your life? In this episode, Evangelist John Giftah shares the practical reason behind the same and teaches how you can overcome it. Thanks for dropping by! Would love to hear from you - Stay connected through any of the below ways :)You can buy my new bestselling book, UNVEIL YOUR PURPOSE (a #1 Newly Released Bestseller on Amazon) here:India: https://www.amazon.in/UNVEIL-YOUR-PURPOSE-John-Giftah/dp/B08K2CJKP2/ref=sr_1_1?dchild=1&keywords=john+giftah&qid=1611990618&sr=8-1Global Amazon.com: https://www.amazon.com/Unveil-Your-Purpose-Complete-Created-ebook/dp/B08L7XX9PJ/ref=sr_1_2?dchild=1&keywords=john+giftah%27&qid=1611990705&sr=8-2You can stay in touch with me through these platforms:YouTube: https://www.youtube.com/johngiftahInstagram: https://www.instagram.com/johngiftahFacebook: https://www.facebook.com/sjohngiftah/Website: https://www.johngiftah.com/If you're blessed by this sermon, don't forget to share it with someone, and please do rate/ review the podcast so that it will help us reach more people with the message of hope.For supporting the ministry financially:  PayPal: paypal.me/johngiftah#JohnGiftah #JohnGiftahPodcast #Christian #Christianity #BibleStudy #Faith #Hope #ChristianSermon #ChristianSermons #InspirationalSermons #InspirationalSermon #ChristianMotivation #ChristianInspiration #Motivation #Motivational #Inspirational #Bible #BibleStudy #TrustingGOD #Faith--- Send in a voice message: https://anchor.fm/john-giftah/message

Are you wondering why you struggle to trust GOD in a certain area of your life even though you have experienced Him in a different area of your life? In this episode, Evangelist John Giftah shares the practical reason behind the same and teaches how you can overcome it. Thanks for dropping by! Would love to hear from you - Stay connected through any of the below ways :) You can buy my new bestselling book, UNVEIL YOUR PURPOSE (a #1 Newly Released Bestseller on Amazon) here: India: https://www.amazon.in/UNVEIL-YOUR-PURPOSE-John-Giftah/dp/B08K2CJKP2/ref=sr_1_1?dchild=1&keywords=john+giftah&qid=1611990618&sr=8-1 Global Amazon.com: https://www.amazon.com/Unveil-Your-Purpose-Complete-Created-ebook/dp/B08L7XX9PJ/ref=sr_1_2?dchild=1&keywords=john+giftah%27&qid=1611990705&sr=8-2 You can stay in touch with me through these platforms: YouTube: https://www.youtube.com/johngiftah Instagram: https://www.instagram.com/johngiftah Facebook: https://www.facebook.com/sjohngiftah/ Website: https://www.johngiftah.com/ If you're blessed by this sermon, don't forget to share it with someone, and please do rate/ review the podcast so that it will help us reach more people with the message of hope. For supporting the ministry financially: PayPal: paypal.me/johngiftah #JohnGiftah #JohnGiftahPodcast #Christian #Christianity #BibleStudy #Faith #Hope #ChristianSermon #ChristianSermons #InspirationalSermons #InspirationalSermon #ChristianMotivation #ChristianInspiration #Motivation #Motivational #Inspirational #Bible #BibleStudy #TrustingGOD #Faith --- Send in a voice message: https://anchor.fm/john-giftah/message

07-16-20_SSRKB_Practical reason to put firm faith in the Holy Name_HG RSP

There's a difference between Pure Reason Vs Practical Reason, listen in to here the distinction. --- Send in a voice message: https://podcasters.spotify.com/pod/show/adrian-x-maat5/message

In today's episode I am hosting Dr. Kiran Pedada.ISB Faculty | Marketing Strategy Researcher | Emerging Markets Strategist You can find him at LinkedIn: https://www.linkedin.com/in/kiran-pedada-181299a/ Kiran Pedada is an Assistant Professor of Marketing and a BAT Research Fellow at the Indian School of Business (ISB). Kiran focuses on two streams of research. His first stream explores inter-firms relationships and growth pertaining to firms in emerging markets. His second stream focuses on marketing transformation for digital environments. He teaches B2B Marketing and Business Analytics at the ISB. He Visiting Scholar in Marketing : UNC Kenan-Flagler Business School, California He had earned his Degree NameDoctor of Philosophy - PhD from Texas Tech University - Rawls College of Business- Field Of StudyBusiness Administration (Marketing) Activities and Societies: Winner of the 2019 AMS Mary Kay Inc. Best Doctoral Dissertation Award Runner-Up, Society of Marketing Advances Best Doctoral Dissertation Proposal Award Helen-Devitt Joines Excellence in Graduate Teaching Award Outstanding Contributions to Research as a Doctoral Student Award Outstanding Contributions to Teaching as a Doctoral Student Award As discussed during show linking the work of the books Dr. Pedada mentioned during the show: Driving Digital Strategy: A Guide to Reimagining Your Business - Sunil Gupta . Amazon link https://amzn.to/3pspiad Enlightenment Now: The Case for Reason, Science, Humanism, and Progress -Steven Pinker . Amazon link https://amzn.to/37WTTqF Kant: Critique of Practical Reason . Amazon Link https://amzn.to/3hmB6rx Youtube video on Immanuel Kant https://www.youtube.com/watch?v=nsgAsw4XGvU

Audio Transcript: Good morning. Welcome to Mosaic Church. My name is Jan. I'm one of the pastors here at Mosaic. And it's so good to worship together. If you'd like to connect with us and you're new, we'd love to connect with you. We do that through the Connection Card and the Worship Guide or in the app or online. We'd love to get connected with your information and we would like to send a little gift in the mail to say, "Thank you for coming out." With that said, would you please... Oh. One quick announcement. Next Sunday we are not meeting in person. Unfortunately. We will be meeting online. And I will be in the Facebook Live chat. I really enjoy that.And there might be a chicken wing question. Who knows. Who knows. Would you please pray with me over the preaching of God's word? Lord, we thank you for the Holy Scriptures. We thank you that the Holy Scriptures reveal so much about your character. About how gracious you are. About how loving you are. How pure you are. How holy you are. And we thank you that through the Holy Scriptures we get to meet the hero of the Scriptures, your son Jesus Christ. Jesus, we thank you for living the life that each one of us was intended. A purpose to live. And for dying the death that we deserve to die for our law breaking. We thank you Holy Spirit that you are with us. And Holy Spirit I pray you continue to tune our hearts to the voice of God. Let us hear the proclamation of your glory that creation preaches and declares.Let us hear your holy voice that directs us and guides us to live lives that glorify you most. Continue building your church here, Jesus. You are a great builder, and you get all the glory. Thank you for leading us here, and I pray prepare our hearts now. Remove any doubt, anxiety, stress, worries and let us hear from you. I pray this in Jesus name, amen.We're continuing our sermon series through the Psalms. We're calling them Balm Psalms. Balm in terms of it's balm for your soul. It's medicine. It's ointment. It's anointing for your soul and hopefully in your time with the Lord, in your devotions, you're spending time in the psalms. Today, we're in Psalm 19. Junior year in college I had a season of doubt. I looked around at my fellow students, at my professors and no one believed in God. Very few believed in God. Almost statistically insignificant. And then I had this one professor. He was there for just a year from the University of Moscow. And he was a believer. He was a Russian Orthodox believer, but he loved the Lord and he loves the Scriptures.And I asked him, I said, "Why do you believe? No one else around us believes. Why do you believe?" And he quoted Emmanuel Kant and this is the quote that he gave me, "Kant said this in the Critique of Practical Reason, he said, 'Two things fill my mind with ever new and increasing admiration and awe. The more often and steadily we reflect upon them. The starry heavens above me, and the moral law within me. I do not seek or conjecture either of them as if they were veiled obscurities or extravagances. Beyond the horizon, my vision, I see them before me and connect them immediately with the consciousness of my existence.'" And Kant was actually buried in Russia and this is his tombstone and it's the quote on top, it's in German and at the bottom it's in Russian.It talks about the starry heavens above me and the moral law within me. That's why I believe in God. Can we know that God exists? Of course we can. Even to ask that question from the perspective of Scripture is folly. Scripture says, "Yes, of course God exists. Look around. The greatest miracle in the history of miracles is creation itself. It's creation ex nihilo. Creation from nothing. Everything from nothing. God speaks. It's there." And today we're looking at Psalm 19 where it says that, "Creation speaks. It declares. It proclaims that God created everything. And it declares and it communicates something about God because God is a communicating God." Can we know who God is from creation? We can know some aspect of Him that He's all powerful. That He's beautiful. That He's an architect. That He's a designer. That He's a creator.But the other aspects of His character are veiled. Creation can't give us those, and that's why we need the other book that God gives us which is Holy Scripture. Got is Elohim, great creator, almighty God. He's also Yahweh, a conventional God who loves us. So God's written two excellent books published for our instruction edification. The first book is creation. Its natural revelation shows that God is a genius of a God. The second book shows us the will of God. That He created us for a purpose and that we are to obey His will. That He is sovereign over every single person. Not just over Christians. He is God over all.And today as we enter into the incredible Psalm that Psalm 19 is, a great writer C.S. Lewis said, "This is the greatest writing he's ever read in his life." The greatest lyricism. One of the finest poems in the world", he says, in his reflections on the Psalms. Today we're going to look at glory of God in all of creation in the Scriptures. And in God's recreation which is Christians. So would you look at psalm 19 with me? Psalm 19, "The heavens declare the glory of God. And the sky above proclaims His handiwork. Day to day pours out speech and night to night reveals knowledge. There is no speech nor are there words whose voice is not heard. Their voice goes out through all the earth, and their words to the end of the world. In them, He has set a tent for the sun which comes out like a bridegroom leaving his chamber, and like a strongman runs its course with joy. Its rising is from the end of the heavens and its circuit to the end of them.And there is nothing hidden from His heat. The law of the Lord is perfect, reviving the soul. The testimony of the Lord is sure of making wise the simple. The precepts of the Lord are right. Rejoicing the heart. The commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever. The rules of the Lord are true and righteous altogether. More to be desired are they than gold even much fine gold, sweeter also than honey and drippings of the honeycomb. Moreover by them as your servant warned in keeping them there is great reward. Who can discern His errors? Declare me innocent from hidden faults.Keep back your servant also from presumptuous sins. Let them not have dominion over me. Then I shall be blameless and innocent of great transgression. Let the words of my mouth and the meditation of my heart be acceptable in your sight, oh Lord, my rock and my redeemer." This is the reading of God's holy and infallible authoritative word. May you write these eternal truths on our hearts. Three points. We'll look at God's glory in the cosmos. We'll look at God's glory in the Scriptures. And we'll look at God's glory in the Christian. So the first point is God's revelation or God's glory in the cosmos. By cosmos I mean all of creation. Everything that is and it begins with Psalm 19: 1 and 2. "The heavens declare the glory of God." It's as if everything around us is a sermon. It's a preacher declaring the truth that God is and the sky above proclaims His handiwork day to day pours out speech and night to night reveals knowledge. By heavens, He's talking about the sky. He's talking about the galaxy. He's talking about the universe. The cosmos.And e talked about this a little last week, that we are to meditate on the nature around us. It is created for us to be wow by, to have awe. To be in awe. Which is one of the greatest places to be. Little children ... this is why children are so happy. Children find awe in everything. I was just admiring my daughter, Milana. She had a little bottle of water. She's wowed by it. Because she doesn't see little bottles of water on a daily basis. She sees bigger bottles. And she loves it. It fits her hand so perfectly. She's wowed by it. It's such a happy place to be. Such a joyful place to be. And I think as we grow older, we get desensitized to the awesome nature, the world that we live in. It speaks. There's mystery. There's splendor. There's order.And the galaxies of the cosmos, they're loud. They're direct. People often say, "I've never heard the voice of God. I don't believe in God. I've never heard the voice of God." Well, God doesn't often speak audibly. He speaks louder than audibly. He doesn't just speak to our ears, He speaks to all of our senses if we are willing to receive the message.The heavens aren't just glorious. They declare. They proclaim. It says, "Days pour our speech. Nights reveal knowledge." It's like there's two choirs. The choir of the day, and the choir of the night, and they're singing together in beautiful harmony. They utter forth. That's like the speech bubbles forth. From the very beginning, the Psalm is what He assumes is there's no pretext for disbelief. There's no justification for it. You can't live in physical reality and just believe that it just happened.That's not just disbelief, that's willful disbelief. Reality in a created order demands that we acknowledge the creator. And we aren't just to acknowledge. We are to adore like creation does. It declares. It proclaims that he's glorious. Psalm 19:3, "There is no speech nor are there words whose voice is not heard." So it's not audible. It's not distinct words, but it's real. It's not precise, but it's still an eloquence. It's a wordless word. You ever hear people around you speaking in a different language? The thing I always think when I hear a different language around me, it's like two people speaking different language, they're totally talking about me. And as a bilingual speaker, if you hear me speaking Russian in front of you, I'm totally talking about you. 100%.Why would I speak in English? I'm going to speak in Russian to just ... Right? And it's as if nature speaks a different language. We know it's there. We need someone to decipher that ... what is nature saying? What is it speaking? Psalm 19:4, "The voice goes out through all the earth, and their words to the end of the world." And the assumption here is everybody hears. Everybody hears. The question is, what do you want to do with that testimony? And the New Testament sheds light on this, that there is wrath from God when people willfully tune down the volume of God's creation. Romans 1:18 and 20, "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who by their unrighteousness, suppress the truth. For what can be known by God is plain to them because God has shown it to them for His invisible attributes, namely His eternal power and divine nature have been clearly perceived ever since the creation of the world and the things that have been made so they are without excuse."Saying the reason why people reject that there is a creator behind the creation is not that there is not enough evidence, it's because there's a suppression of truth. I don't like this truth. Therefore this truth isn't true to me. God says, "No. No. You can't do that. There is no excuse." Romans 10:18, "But I ask, have they not heard? Indeed they have, for their voice has gone out to all of the earth and their words to the end of the world." He quotes this psalm. So meaning that nature exists. We exist not just for natural order. There's not just a natural end to our existence. There's a moral end that we exist just like all of nature exists to declare that God is glorious.It's important not just that it is, but what it says, and nature is a form of language and it's speaking about God and the heavens are a sign and every sign about God is a vehicle of ideas about God. So the fact of nature reveals the fact of God. The being of God. The vastness of nature shows that He is immense. The uniformity of nature declares His unity. There's an order in the godhead. The regularity of nature discloses His unchangeableness. He does not change. He's immutable. The variety of nature manifests His exhaustlessness. The adaptations of nature unveil His wisdom and the happiness of nature declares His wisdom. His goodness. That God is a good god.One of my favorite things in the world is to watch animal videos. There were the cat videos that were ... and then there were little puppy videos that go viral, and then there's goat videos. Videos of little goats. And they are like the happiest beings ever. Sophia, my oldest daughter, started dreaming about having a farm and she's like, "I just want some goats." And I said, "Who's going to care for the goats?" She talking about hiring someone. Good for you. There's a happiness in creation. It shows us that God is a happy God. He's a good god. And nature is telling us to think about God. And as we contemplate nature, we have to contemplate God. And it's not His only revelation, obviously. But it's a great and beautiful revelation and God's testimony is both of His work and His work is a testimony about His goodness. And it's plainly discoverable. The more you study, many of you are in fields where you study God's creation on a daily basis. You could probably preach this part of the sermon significantly better than I can.It's everywhere. Charles Misner was a physicist who was friends with Einstein and he said this, he said, "The design of the universe is very magnificent and should not be taken for granted. In fact, I believe that is why Einstein had so little use for organized religions. Although, he struck me as basically a very religious man. Einstein might have looked at what the preacher said about God, and felt that they were blasphemy. He had seen more majesty than he had ever imagined in the creation of the universe and felt that the God they were talking about couldn't have been the real thing. My guess is that he simply felt that the churches he had run across did not have proper respect for the author of the universe."What a quote. The author of the universe. It's as if we're daily reading a book and saying, "There is no author." Psalm 19:4b through 6, "In them, He has set a tent for the sun, which comes out like a bridegroom leaving his chamber. And like a strongman runs his course with joy. It's rising is from the end of the heavens and its circuit to the end of them. And there is nothing hidden from its heat." So this part of the sermon, He crescendos with the son. He said, "The sun on a daily basis proclaims. It's a witness to God's glory." And he personifies the sun here. He says, "The sun is like a bridegroom." It's like a groom. It's like a groom on his wedding day.If you're married and you were a groom for your husband and you were a groom at one point, you know exactly what this feels like. That morning, you're about to get married. I remember the day, the night before I got married, I couldn't sleep. I slept like three hours. I was just so excited. And thinking through all the details and still mad that I invited my barber who was supposed to cut my hair the evening before, and my barber comes to my wedding, he forgot his scissors. He forgot all of his tools. And that's the only reason I invited you, Joe. So I'm thinking about that and I was like, "Well, it's okay. We'll use a little gel and a little pomade and we'll figure this out." That's what I'm thinking.Then you wake up and I remember with my boys, we went to Dunkin' Donuts, and I still remember the egg, ham and cheese on an everything bagel. I still remember. The extra large coffee. Cream and sugar. I still remember all of that. And then you get ready. The tuxedo. The excitement. He said, "The sun is like that." There's an exuberance that every day is a gift. It's a gift to be alive. There's a joy. There's an eager anticipation. There's a brilliance. There's a radiance. And it moves through the sky, He said, "Like a strongman." Like a world class runner. Where it just seems so easy for them. Right? You ever watch the Olympics, you're like, "Yeah. I could do that. That's so easy." Someone once said like, "Every Olympic event should have just one regular person. Just for like so we know how good is Michael Phelps. Just throw in the commenter. The guy who was saying that Phelps is slow." Throw in that guy.And He's like this is what the sun's like. It's like an athlete. He makes it look so easy. Unaffected by how difficult it is. And it provides continual undeniable proof of the greatness of God. However nature has fallen, it's great and it's good, but it's fallen. So we can know a lot about God but the fallenness of creation gives us doubts. Is God good when there are earthquakes and forest fires and tsunamis and tornadoes? Is God good in those moments? And that's why we need more than just general revelation. We also need special revelation. We have natural revelation. We also need supernatural revelation to show us just how great God is. And this is the second point that God's glory in the Scriptures, God is not silent. He has spoken and He expresses Himself in two books, in nature and the Scriptures.And He comes and tells us that the Scriptures are from Him through Jesus Christ. Jesus Christ came. He believed that the Old Testament was God's word. He spoke more of God's word, and then sends the Holy Spirit to speak even more of God's word through the church. And Saint Peter, Peter the main apostle of Jesus Christ, the main disciple, he saw the glory of Christ. He saw the transfigured Christ where Jesus Christ unveiled His glory. Removed just a little bit so Peter, James, John, they saw the glory of Christ.And this is what Peter writes about that in connection to the Holy Scripture. 2 Peter 1:16, "For we do not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For when He received honor and glory from God, the Father. And the voice was borne to Him by the majestic glory. This is my beloved Son with whom I am well pleased. We ourselves heard this very voice borne from heaven, for we were with Him on the holy mountain. And we have the prophetic word more fully confirmed to which you will do well to pay attention as to a lamp shining in a dark place. Until the day dawns and the morning star rises in your hearts, knowing this first of all that no prophecy of Scripture comes from someone's own interpretation for no prophecy was ever produced by the will of man.But men spoke from God as they were carried along by the Holy Spirit." This is one of the most mind blowing text in all of Scripture. He said, "We saw the glory of God in Jesus Christ and we have something", not just equal in revelation. We have something even more glorious in revelation. And he's talking about the Holy Scriptures. He's talking about the miracle of the Holy Scriptures, and this is what the Psalmist talks about starting verse seven. He talks about the law of the Lord. It's perfect. Reviving of the soul. And here, I love getting into all the details about the lyrics and just the wordplay. One of the things I just want to point out is, he gives us 12 qualities here about the law of God. And you can study them on your own. He gives us six nouns, six adjectives and six verbs about the beauty of it. So you see how it's all planned.He's talking about the law and when we think of law, we think of just God's commandments, but it's more than that. It's the word Torah, or Torah, which is the God's teaching. It's God's wisdom. God's instruction. So for us, the Torah, for us God's instruction is more than just the Psalm. More than just the Ten Commandments. More than just the Old Testament. It's all of the Holy Scriptures. All 66 books. And if you study the Holy Scriptures, you really do see it's a miracle of God. If you go outside today, if you go up to 40 people, and you say, "Tell me what God is like from your perspective", you won't have 40 perspectives. You'll probably have 400 perspectives.Because every single person probably has 100 opinions on God and they're all contradictory. They will not be in unison. And the Holy Scriptures written over 1,600 years. Over 40 authors. In three different languages. Hebrew, Aramaic and Greek. Written on three continents. You're talking about people who were tent makers, physicians, shepherds, farmers, fishermen, priests, philosophers, kings, and they're all singing in harmony. They're all speaking about the same glorious God. They're all speaking about the Holy Trinity with Jesus Christ at the center of this one theme. God created everything that humanity rebelled against God. That God sends a redeemer to die in our place. And that God does redeem and that God does transform people by the power of His Holy Spirit through the Holy Scriptures. And the Holy Scriptures have transformed billions of people. Lives are transformed. When people read this book and submit to the teachings of the God of this book, it transforms people. It transforms men. It transforms women. It transforms families. It transforms communities, nations. It transforms everything.And he says, "The law of the Lord, it's perfect. It's whole. It's complete. It's lacking defect of any kind. And it revives the soul." And the beauty of this text is he says, "The law of the Lord", he changes from El, Elohim, to Yahweh. That God gives this law because He's a loving God. And he gives us this law, this teaching, to show us how our souls can be revived. And the assumption for revive for this word is that something is wrong. That our souls are languishing. That there's a lack of energy. There's a lack of vibrance. There's a lack of life and our souls need to be refreshed and restored and reinvigorated. They need to be renewed. And the Holy Scriptures do this. If you're a Christian and you devote yourself as a discipline to studying the Scriptures, loving the Scriptures, you know exactly what I'm talking about.You wake up and it's as if you died a little in the inside. That's the only way I can really describe it. There's like a spiritual amnesia that happens where you forget that everything that happened before in terms of God, you wake up and it's as if everything God did, all of the revelations you got, it's as if blank slate and you need the soul to be revived again. And that's what God's word does. The second part of verse seven is, "The testimony of the Lord is sure making wise the simple." It's sure. The testimony is God's own witness about who He is, what He requires. That's what the law is. And it's sure. It's verifiable. It's trustworthy. It's dependable. And there's a prophet. The testimony of the Lord is sure, making wise the simply. Assumption here, apart from God's law, there is no wisdom.And wisdom is very different from knowledge. You can get lots of knowledge about how the world works, but without wisdom which is why the world works the way it is, that's what wisdom is. It's being able to take truths about God and those truths now have purpose. And now you know how to take that knowledge and apply it. Wisdom is thinking the thoughts of God. It's seeing life as God sees life. And it's acting accordingly. Some of the most educated people in the world, if they don't know God, if they don't know why everything exists, if they don't submit themselves to God, Scripture calls that folly. That you can be getting incredible education, but without wisdom, without why are we here, who's behind me being here, what is my purpose in life, you're missing it.So my girls are back in school. Praise God. The youngest. The two youngest go to school now. Milana goes to pre-kindergarten at age three. And that, I feel so good about that. Praise God. The two oldest is still online, but the two youngest are out of the house for at least a few hours of the day. One of the things, as I grow older, like I've read the wisdom part. But as I grow older, I begin to realize a lot of what they teach in school is just folly. Like teach my kids math and two plus two is four. There's no debate on that. Teach my kids math. Teach them how to write. But as far as the content, apart from God and God's wisdom, you remove that from the classroom, and there's a lot of folly being taught. And we need to understand that we need wisdom on a daily basis. We need wisdom about how the world is. How the world works. And the wisdom is this is ... God says, "This is who you are. And here is the design book. Here is the design user manual."You need God's law. Psalm 19:8, "The precept of the Lord are right. Rejoicing the heart." Precepts are right and they rejoice the heart. What are precepts? They're rules. They're regulations. This is how you work, and I want to give you this manual so that you know how to have moral satisfaction. That's what the joy is. To gladden the heart with moral satisfaction. The law isn't given to us by God to restrict us from good. It's given to us to restrict us from evil. You ever meet a child that grew up with zero restrictions? You ever meet a kid like that? And for some reason it's always at the grocery store or at the airport. That's where you meet those kids. I don't know why it is, but it's true. Next time you fly, you'll see those kids.And probably that kid is sitting right next to you on the plane. We know. We know that children need a framework. They need to be told no. We know this. Why in the world would we think that if God has children, He would not tell them no? God does tell us no. He tells us no all the time to give us a better yes. He actually wants us to get to the point where wee tell ourselves no. That's self-control. Self-discipline. And say, "Yes" to the great things of life. That's what parenting is. And that's what the Holy Scriptures are. God is saying, "This is my word to you as my children. I want the best for you." The law is designed to lead us in the way of life, peace, blessing. And that's why His law is very specific about very nitty-gritty everyday things. Here's my law regarding work. He's my law regarding finances. Here's my law regarding desire. All kinds of desire. Here's my law regarding love. Here's my law regarding how you structure your life. And it leads to rejoicing of the heart. Sin steals joy. Holiness replaces it.Holiness fills our heart with incredible joy. Psalm 19:8, "The commandment of the Lord is pure, enlightening the eyes." The commandment of the Lord enlightens the eyes. It's pure in the sense that there is no sin, malice corrupting influence. There's no darkness in God's law. And it does enlighten the eyes. In terms of it reveals what life is like. It reveals the path forward. It enlightens your eyes. It clears your vision. It's like when you wake up. You always got to wash your eyes. There's all kinds of gunk in there. And for me, I don't really see everything until I put on my glasses. Everything is blurry right now. The first two years I would preach without glasses because I was like, "I don't need to see people's reactions." It would just ... I don't need to see people falling asleep. I don't need that.This is what God's law is. It fixes your eyes. You begin to see what is good. And you begin to see what is evil. And on top of that, and this is as you grow in the faith, you don't just see good. You begin to love good. You begin to be drawn to the good. You don't just see evil. You begin to hate evil. The part of loving God is also hating evil. All the evil within, all the evil without. And part of loving God is also loving the things that God loves and God loves the world and God loves people. And God's law does this to the sight of our hearts. The eyes of our hearts. Psalm 19:9, "The fear of the Lord is clean, enduring forever. The rules of the Lord are true and righteous altogether." The fear of the lord, it's clean.Again, there's a parallel with the previous verses. Clean is pure, meaning the fear of God is what cleanses us. The fear of God is what keeps us close to Him. And I believe that a lot of Christians don't really grow in their faith because they don't have a theology of fearing God. If God is the God who created everything that there is, if God is who Scripture says that God is, why would we not fear Him? And I'm not talking about a fear that pushes us away from Him. I'm talking about a fear that pushes us away from anything that would pull us away from God. There's a difference. Fearing God is you love Him so much. You want to do everything you can to bring delight to His heart instead of disappointment. And that's what fear is. He's so great. He's so incredible that when you love Him, you fear anything that will pull you away from Him because that's what brings disappointment to His heart. How is your fear of ... Do you fear God?Do you fear God? And the greater ... I don't know ... You kind of experience this when you meet someone famous. If you've ever met someone who is in power. If you ... I remember one time I shook Bill Clinton's hand and I was in college, one time. And I remember just like people were in awe of the president. People were in awe of this person in a position of power. There's something ... there is like a trepidation that happens. Well, how about the God who created that guy? How about the God who created everything? And a very healthy love for God always comes with fear. Fear of God that's pure and it's enduring forever. The rules of the Lord are true and righteous altogether. Psalm 19:10, "More to be desired are they than gold, even much fine gold. Sweeter also than honey and drippings of the honeycomb." He's saying that the law of God, the word of God, it's treasure. Many of us we don't really understand Scripture because we read Scripture like we read a law book or like a history book. He says, "No, no, no. This is the way you got to read Scripture. Like a treasure map."Like this map is given you, and you, if you study this map attentively, you will find much treasure. More treasure than fine gold. And He says, "It's sweeter than honey and drippings of the honeycomb." My community group knows this and the staff at Mosaic knows this. Whenever we have Scripture and we study Scripture, I start to salivate. Like it's so delicious. There's so much goodness in God's word as you dig into really what's going on. Paying attention to every single word. And he said, "It's like honey." The thing about honey, if you've ever met anyone that is a beekeeper that makes honey, Tanya's dad is a beekeeper in Philadelphia. He used to do this in Ukraine and then he went to a monastery that has huge fields. He walked up to the door and said, "Hello. I'm going to bring my bees here. Is that okay?" And they said, "What are you talking about?"He's like, "Here's some honey. It's a foretaste of the honey I keep bringing you." And they said, "Okay." So he's got these little beehives. He's got little boxes. And he shows us what he does and it's so much work to care for them and to create a space for them to live and to make sure they don't get sick, but it's so worth it. And that's what He says. That's what Scripture is. It takes time to mine for treasures. It takes time to make the honey. But it's so worth it. A few things here about how to study Scripture. My favorite view of how to study Scripture comes from the monastic movement where they would study. That's what they did as a full-time job.And they talk about the five movements of studying Scripture. Because a lot of people think of Scripture of like I need to study the Greek, I need to study the Hebrew, I need to really understand what's going on, and it's a very mechanical understanding of Scripture. But the goal of Scripture is to have a relationship with the Lord. To spend time with the Lord, for Him to satisfy your soul and give you power for the day.The five movements are silencio, lectio, meditatio, oratio and contemplatio. The first one is silencio where you're quiet before the Lord. You sit down with Scriptures. Quiet before Him. And you start praying. You start a conversation with the Lord. You ask for the Lord to fill you. You enter into God's presence. You slow down. You intentionally release the chaos of what's inside and the noise in your mind. And then lectio is you begin to read the word slowly. Paying attention to every single word, lingering over the words, studying the context. Studying how the words work together in the sentence. How the sentence works together in the paragraph, et cetera. When a word catches your attention, stop. Pause. Because at different readings, God speaks differently. Yes, it always means what it meant and the context is the same. But sometimes... and this is why I always say in my community group, "What hit you in a fresh way? What stood out to you in particular as you're reading this text?"Stop and attend to what God is saying. Meditatio, read the Scriptures a second time out loud. Savor the words. Listen for an invitation from the ... and there's something about reading it out loud. Speaking the words of God into the space. Oratio is you respond. Lord, what did you teach me here? How do I need to change? How do I need to repent? Where in my life am I not submitting to your word? And you enter into a personal dialogue with the Lord. And then contemplatio is contemplate. The rest of the day, contemplate. What did the Lord say and what is He continuing to say, yield and surrender to the Lord. Psalm 19:11, "Moreover, by them your servant is warned, in keeping them there is great reward." And from the warning, he transitions to prayer and repentance. And he allows God to warn Him and as God warns him, he turns to the Lord in repentance. And this is point three. The glory of the Lord in the Christian.And by Christian, I mean a person who has represented of their sins and trusted in Jesus Christ. Psalm 19:12, "Who can discern his errors, declare me innocent from hidden faults. Keep back your servant also from presumptuous sins. Let them not have dominion over me. Then I shall be blameless and innocent of great transgression." He asked God. He said, "God, I have hidden faults." What does hidden faults mean? It's sins that you don't see how sinful they are. It's when you see the world around you living a certain way and then you say, "Why can't I live like that?" And you come to the Lord and you say, "Lord, reveal the sinfulness of sin." That's what he's talking about. That's the hiddenness. And then the presumptuous sins, when you allow hidden sins to remain in your life, they become presumptuous sins. And by presumptions sins, there's a defiance.No, I will not submit to the Lord. Or, and I see this in a lot of Christians, you presume on God's grace. Yes, this is a sin. But God will forgive me. God understands. And that lack of fear keeps you in the presumptuous sin which has dominion over you. So he says, "God, forgive me. Reveal the sinfulness of sin and release me from the dominion of it." Psalm 19:14, "Let the words of my mouth and the meditation of my heart be acceptable in your sight. Oh Lord, my rock and my redeemer."I love how he brings the word redeemer in here, and I love how in the temple we have a Bible verse. I know that my redeemer lives. It's from the book of Job. Why in the Old Testament are we using the word redeemer? And if you remember in the Book of Ruth, we talked about this. That Boaz was the redeemer. The redeemer of this idea was this is a person who will come and pay for your debts. This is a person who will come and free you from the dominion of another owner. And he says, "God, you, Yahweh, you're my redeemer. Redeem me."And ultimately, it was Jesus Christ who dies on a cross for our sins. He said, "No. You humanity, you", every single one of us, we have not kept God's law. We have actually contradicted. Transgressed God's law. We were enslaved to the presumptuous sins of our hearts. Jesus Christ comes. Lives a perfect life. A life of embodying the law. A life of perfection. Purity. Holiness. And then gives Himself as a sacrifice for us, for our sins. And this is why I love these verses in the Psalms, because he's talking. This is how you become a Christian. You repent. You ask for forgiveness. You turn away from sin. You turn back to the Lord who is our rock. And He is our redeemer. 1 Peter 1:10 through 12, "Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully. Inquiring what person or time the spirit of Christ in them was indicating when he predicted the sufferings of Christ and subsequent glories. It was revealed to them that they were serving not themselves but you.And the things that have now been announced to you through those who preach the good news to you by the Holy Spirit sent from heaven." Things into which angels long to look. In the same way that we stare at the sun or we stare at creation. Don't stare at the sun. In the same way that we are blessed by looking at creation. Angels stare into the gospel, because they can't believe what God did to recreate humanity. Meaning that every single Christian is a miracle. In the same way that creation reflects the glory of God, it's a miracle. In the same way that Holy Scriptures are a miracle. Every single Christian is a miracle of God because it took that. It took God's word, spoken into your heart in order to regenerate you. So God is glorified in the cosmos, in the Scriptures, and in the Christian.In conclusion, what do you think of when you think of the good life? What do you think of when you think of the good life? Do you think of fast cars, vacations, big houses, et cetera? This is what God wants. This is was God says that leads to ultimate satisfaction. What is the chief end of man? This is the Westminster catechism. What is the chief end, chief and highest end of man? The answer, man's chief and highest end is to glorify God and fully enjoy Him forever. Enjoy God. Enjoy His creation. Enjoy His Holy Scriptures, and enjoy the fellowship that God gives us with His children. Let's pray.God, what a great word that you have given us from Psalm 19. I pray that you make us a people who do enjoy you. Who seek to enjoy you on a daily basis. That you are so much better and so much satisfying than anything else. And we thank you for Jesus who reconciles us with you, and we thank you for the Holy Spirit who is with us. And we pray this in Christ's name, amen.

Patreon: https://www.patreon.com/theoryandphilosophy Paypal: paypal.me/theoryphilosophyInsta: @theory_and_philosophy In this episode, I present Immanuel Kant's 2nd critique, the Critique of Practical Reason, paying attention to his understanding of freedom and its association with the moral law.

Patreon: https://www.patreon.com/theoryandphilosophyPaypal: paypal.me/theoryphilosophyInsta: @theory_and_philosophy  In this episode, I present "Groundwork of the Metaphysic of Morals," a necessary read to comprehend the movement that Kant makes from the Critique of Pure Reason to the Critique of Practical Reason. 

On my own tonight - just a quick thought on art and why I think it's important.

God on the ground explores Biblical Studies, Theology, and Church History to help us figure out what God means for real life. This episode is a Bible Bamboozler, where Andrew Errington from St Mark's National Theological Centre takes us through the concept of Wisdom in Proverbs. After the episode read a chapter from Proverbs, perhaps chapter 15 or chapter 20. Pick a couple of proverbs that grab your attention & spend some time thinking through them - what situation in your life do they address? And how do these proverbs help you see the wisdom of Jesus? Don't forget to check out The Adventure of a Skier by Italo Calvino over at the New Yorker. For more from Andrew, see his book - Every Good Path: Wisdom and Practical Reason in Christian Ethics and the Book of Proverbs - or check out some neat articles online here (from 2014) and here (from 2019). Created with Zencastr & Anchor.fm. We'd love to hear from you - get in touch at gotgpod@gmail.com.

We explore the issue of double standards and monogamy after listening to Dr. Wendy Walsh explain the evolutionary reasons. https://www.youtube.com/channel/UC8vVMUHpzxZC3HRRvEwNtiw?view_as=subscriber --- Support this podcast: https://anchor.fm/theguytalkshow/support

Jason Kuznicki joins us to discuss his chapter on the philosophy of Immanuel Kant in our newest book, Arguments for Liberty.What’s Kant’s conception of the good, and what kind of government follows from that?Who was Immanuel Kant and what were his moral and political theories? What does Kant’s categorical imperative tell us about how to live a good life? How do we get from the categorical imperative to a form of government? And why are some libertarians seemingly anti-Kant?Show Notes and Further ReadingArguments for Liberty is available here as a free .pdf and in Kindle and e-Book formats. It’s also available in paperback on Amazon.For those interested in reading more of Kant’s work, Kuznicki recommends starting with Kant’s Idea of a Universal History from a Cosmopolitical Point of View, or Kant’s Critique of Practical Reason; both are in the public domain and are available for free download from Liberty Fund. See acast.com/privacy for privacy and opt-out information.

Jens Timmermann is Reader in Moral Philosophy at the University of St Andrews. He was trained as an ancient philosopher but now largely works on Kant’s ethics, political philosophy and philosophy of law. Recent publications include a volume on Kant’s “Critique of Practical Reason” (edited jointly with Andrews Reath), a German-English edition of Kant’s “Groundwork of the Metaphysics of Morals” and an article on the possibility of moral conflict in Kantian ethics. He is currently interested in Kant’s account of irrational action, in his theory of sympathy and in the notorious essay on the “Alleged Right to Lie”. This podcast is an audio recording of Dr. Timmermann's talk - 'What’s Wrong with "Deontology"' - at the Aristotelian Society on 1 December 2014. The recording was produced by Backdoor Broadcasting Company.

Notes, References, and Links for further study: Tragedy and Hope dot com Invitation to the Tragedy and Hope online community (link expires monthly) Log in page for the Tragedy and Hope online community Peace Revolution primary site (2009-2012)* Peace Revolution backup stream (2006-2012)* Includes the 9/11 Synchronicity Podcast (predecessor to Peace Revolution) *These 2 podcasts amount to 250+ hours of commercial-free educational content, which formulate a comprehensive and conscious curriculum. The Ultimate History Lesson dot com (the film, notes, references, transcript, etc.) Research Bonus Pack (fundraiser for media partners and JTG) Partner Coupon Codes: GnosticMedia CorbettReport MediaMonarchy SchoolSucks MeriaHeller The Ultimate History Lesson Official Playlist (on YouTube) The Ultimate History Lesson (Torrents) (Video) The Ultimate History Lesson (5+ hours / 1080p HD mp4) (Audio) The Ultimate History Lesson + Commentary (16+ hours / mp3) If you're interested in downloading the torrent versions, please send an email to: Editors@TragedyandHope.com with the word “torrent” in the subject line. What is a Torrent? (on Wikipedia) uTorrent (software to create and download torrent files) Reference Map to Episode 057: (minutes 0-10min) Richard's introductory monologue (minutes 10-55) T&H Hosts Corbett Report Radio (week 2), featuring Tony Myers and Brett Veinotte / Topic: Hegel the Individual       Brett's site: http://schoolsucks.podomatic.com       Brett's LIVE Show (Thurs. 10pm Eastern Time): http://edu-lu-tion.com/live (minutes 55-1h52m) Infowars Nightly News: “The Government is Raping You” an Interview with FBI whistleblower Sibel Edmonds conducted by Alex Jones (on YouTube) (1h52m-4h51m) Mae Brussell 1979 / Chronology: How the Past Affects Our Future (on YouTube) (4h51m-6h13m) School Sucks Podcast episode 143: Logic Saves Lives part 1: Foundation, Attitudes, and Values featuring Wes Bertrand of the Complete Liberty Podcast       Wes Bertand (on Amazon): “The Philosophy of Liberty” (2001) (END) References & Notes for Corbett Report Radio: Hegel the Individual Introduction 5 W's Georg Wilhelm Friedrich Hegel (Who) German Philosopher (What and Where) August 27, 1770 – November 14, 1831 (When) “I believe that in the course of my own development as a philosopher, I have recapitulated and give expression to the “autobiography” of the Absolute.” (Why) Historical Context Timeline of released works: The Phenomenology of Mind (1807) The Science of Logic (1812) Philosophy of Right (1821) Logic: Part One -Encyclopaedia of the Philosophical Sciences(1830) Philosophy of Nature: Part Two -Encyclopaedia of the Philosophical Sciences (1817) Philosophy of Mind: Part Three -Encyclopaedia of the Philosophical Sciences (1830) Lectures on the History of Philosophy (1833) – selections The Philosophy of History: Introduction (1837) Outlines of the Phenomenology (1840) Outlines of the Logic(1840) Sourced: http://www.philosophypages.com/ph/hege.htm www.class.uidaho.edu/mickelsen/hegel310.htm http://www.tebyan.net/Events_History/Historical_Figures/2003/8/23/25587.html Hegel's Influences Friedrich Hölderlin Idealization of Greeks – Poetry as rift between Religion and Reason Friedrich Wilhelm Joseph Schelling Jean-Jacques Rousseau Johann Wolfgang von Goethe Friedrich Schiller French Revolution Immanuel Kant Critique of Pure Reason, Practical Reason, and Judgment Critique of Pure Reason asked posited the questions: How do we know what we know? How is knowledge possible? What can we know? What can we never expect to know? Kantian limits to reason and knowledge Kant believed that he had demonstrated that we can only know the world as it appears to us, and is experienced by us – not as it is “in itself”. Kant had not only provided a foundation for knowledge, he had at the same time also set limits to it. – Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze The Transcendent Responses to Kant's Critiques Johann Gottlieb Fichte Friedrich Wilhelm Joseph Schelling Georg Wilhelm Friedrich Hegel All sought to rectify subjective vs. objective knowledge Enlightenment vs. Post Enlightenment Thought Kant attacked metaphysics and sought to create an inseparable barrier between Faith and Reason. Schelling and Hegel are Lutherans that ascribed to “inner freedom”. And the French Revolution externalized that “inner freedom”. German Idealism post Kant and the Enlightenment Meaning of Idealism - The word "idealism" has more than one meaning. The philosophical meaning of idealism here is that the properties we discover in objects depend on the way that those objects appear to us as perceiving subjects, and not something they possess "in themselves," apart from our experience of them. The very notion of a "thing in itself" should be understood as an option of a set of functions for an operating mind, such that we consider something that appears without respect to the specific manner in which it appears. The question of what properties a thing might have "independently of the mind" is thus incoherent for Idealism[citation needed][clarification needed]. Central theme – the universe as a coherent whole and the role freedom plays in that conception Differences in formulating an underlying principle to Kant's work Spinoza – Sought to show mind and matter as the same basic substance Schelling – The absolute as a “neutral identity” that underlies both the subject and the object Fichte – Philosophical system needs to be based on a single underlying principle – Absolute Subjectivity – i.e. All reality is a subjective (mind) whole Hegel – The Phenomenology of Spirit Absolute Idealism – “Hegel. It is Hegel's account of how being is ultimately comprehensible as an all-inclusive whole. Hegel asserted that in order for the thinking subject (human reason or consciousness) to be able to know its object (the world) at all, there must be in some sense an identity of thought and being. Otherwise, the subject would never have access to the object and we would have no certainty about any of our knowledge of the world. To account for the differences between thought and being, however, as well as the richness and diversity of each, the unity of thought and being cannot be expressed as the abstract identity "A=A". Absolute idealism is the attempt to demonstrate this unity using a new "speculative" philosophical method, which requires new concepts and rules of logic. According to Hegel, the absolute ground of being is essentially a dynamic, historical process of necessity that unfolds by itself in the form of increasingly complex forms of being and of consciousness, ultimately giving rise to all the diversity in the world and in the concepts with which we think and make sense of the world. Master-slave dialectic - The passage describes, in narrative form, the development of self-consciousness as such in an encounter between what are thereby (i.e., emerging only from this encounter) two distinct, self-conscious beings; the essence of the dialectic is the movement or motion of recognizing, in which the two self-consciousnesses are constituted each in being recognized as self-conscious by the other. This movement, inexorably taken to its extreme, takes the form of a "struggle to the death" in which one masters the other, only to find that such lordship makes the very recognition he had sought impossible, since the bondsman, in this state, is not free to offer it.It is a story or myth created by Hegel in order to explain his idea of how self-consciousness dialectically sublates into what he variously refers to as Absolute Knowledge, Spirit, and Science. As a work the Phenomenology may be considered both as an independent work, apparently considered by Hegel to be an a priori for understanding the Science of Logic, and as a part of the Science of Logic, where absolute knowledge is explained. History as Self-Realization – Patterns where the parts fit the whole, a fractal A pattern of subjective awareness of the pattern towards freedom, both intrinsically and extrinsically. The Hegelian Dialectic Attempted to create a new system of logic that would supplant Aristotle's deduction syllogism Dialectical Thinking – Hegelian dialectic The concept of dialectics was given new life by Hegel (following Fichte), whose dialectically dynamic model of nature and of history made it, as it were, a fundamental aspect of the nature of reality (instead of regarding the contradictions into which dialectics leads as a sign of the sterility of the dialectical method, as Kant tended to do in his Critique of Pure Reason).[26][27] In the mid-19th century, the concept of "dialectic" was appropriated by Marx (see, for example, Das Kapital, published in 1867) and Engels and retooled in a non-idealist manner, becoming a crucial notion in their philosophy of dialectical materialism. Thus this concept has played a prominent role on the world stage and in world history. In contemporary polemics, "dialectics" may also refer to an understanding of how we can or should perceive the world (epistemology); an assertion that the nature of the world outside one's perception is interconnected, contradictory, and dynamic (ontology); or it can refer to a method of presentation of ideas and conclusions (discourse). According to Hegel, "dialectic" is the method by which human history unfolds; that is to say, history progresses as a dialectical process. Hegelian dialectic, usually presented in a threefold manner, was stated by Heinrich Moritz Chalybäus as comprising three dialectical stages of development: a thesis, giving rise to its reaction, an antithesis, which contradicts or negates the thesis, and the tension between the two being resolved by means of a synthesis. Although this model is often named after Hegel, he himself never used that specific formulation. Hegel ascribed that terminology to Kant.[28] Carrying on Kant's work, Fichte greatly elaborated on the synthesis model, and popularized it. On the other hand, Hegel did use a three-valued logical model that is very similar to the antithesis model, but Hegel's most usual terms were: Abstract-Negative-Concrete. Hegel used this writing model as a backbone to accompany his points in many of his works. The formula, Thesis-Antithesis-Synthesis, does not explain why the Thesis requires an Antithesis. However, the formula, Abstract-Negative-Concrete, suggests a flaw in any initial thesis—it is too abstract and lacks the negative of trial, error and experience. For Hegel, the Concrete, the Synthesis, the Absolute, must always pass through the phase of the Negative, that is, Mediation. This is the actual essence of what is popularly called Hegelian Dialectics. To describe the activity of overcoming the negative, Hegel also often used the term Aufhebung, variously translated into English as "sublation" or "overcoming," to conceive of the working of the dialectic. Roughly, the term indicates preserving the useful portion of an idea, thing, society, etc., while moving beyond its limitations. (Jacques Derrida's preferred French translation of the term was relever).[29] In the Logic, for instance, Hegel describes a dialectic of existence: first, existence must be posited as pure Being (Sein); but pure Being, upon examination, is found to be indistinguishable from Nothing (Nichts). When it is realized that what is coming into being is, at the same time, also returning to nothing (in life, for example, one's living is also a dying), both Being and Nothing are united as Becoming.[30] As in the Socratic dialectic, Hegel claimed to proceed by making implicit contradictions explicit: each stage of the process is the product of contradictions inherent or implicit in the preceding stage. For Hegel, the whole of history is one tremendous dialectic, major stages of which chart a progression from self-alienation as slavery to self-unification and realization as the rational, constitutional state of free and equal citizens. The Hegelian dialectic cannot be mechanically applied for any chosen thesis. Critics argue that the selection of any antithesis, other than the logical negation of the thesis, is subjective. Then, if the logical negation is used as the antithesis, there is no rigorous way to derive a synthesis. In practice, when an antithesis is selected to suit the user's subjective purpose, the resulting "contradictions" are rhetorical, not logical, and the resulting synthesis is not rigorously defensible against a multitude of other possible syntheses. The problem with the Fichtean "Thesis-Antithesis-Synthesis" model is that it implies that contradictions or negations come from outside of things. Hegel's point is that they are inherent in and internal to things. This conception of dialectics derives ultimately from Heraclitus.Hegel has outlined that the purpose of dialectics is "to study things in their own being and movement and thus to demonstrate the finitude of the partial categories of understanding"[31] Sublation – Aristotle's law of identity, particular self-identities in deductive patterns – Hegel sought to dissolve the static view in favor of a movement towards the whole The whole is fractal in nature; i.e. it preserves what it overcomes.  Therefore, it preserves contradictions as a movement towards a synthesis. Quantum Theory, Postmodern Cosmology, Chaos Theory, Computer Interfacing, and Ecology, as well as Cybernetics, ascribe to parts fitting into a whole. Sublation is the term that signifies the contradiction of overcoming and at the same time preserving that which it overcomes. Negation - Hegel calls this dynamic aspect of his thinking the power of "negation". It is by means of this "negativity" of thought that the static (or habitual) becomes discarded or dissolved, made fluid and adaptable, and recovers its eagerness to push on towards "the whole". Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze Dialectical thinking derives its dynamic of negation from its ability to reveal "contradictions" within almost any category or identity. Hegel's "contradiction" does not simply mean a mechanical denial or opposition. Indeed, he challenges the classical notion of static self-identity, A = A, or A not= non-A. By negation or contradiction, Hegel means a wide variety of relations difference, opposition, reflection or relation. It can indicate the mere insufficiency of a category or its incoherence. Most dramatically, categories are sometimes shown to be self-contradictory. Three Kinds of Contradiction Being – Nothing / Quantity – Quality Essence – Inner and Outer, Intrinsic and Extrinsic, Implicit and Explicit Concept – Particularity and Universality, out of which, abstractly, we see the opposed principles produces a synthesis called Individuality Thesis – Antithesis – Synthesis Thesis – A thought affirmed which on reflection proves itself unsatisfactory, incomplete or contradictory… Antithesis – Which propels the affirmation of its negation, the anti-thesis, which also on reflection proves inadequate… Synthesis – and so is again negated Kant's Dialectic vs. Hegel's Dialectic Kant's dialectic logic of transcendent noumena “things in themselves”, which operates independently of experience Hegel's view contrary to Kant's transcendent is that of reality as a totality which gives true knowledge Absolute Knowledge - Knowing, for Hegel, is something you do. It is an act. But it is also presence of mind. Hegel seems to hold out the vision, even the experience, of thinking as self-presence. Of being present to, or with, oneself of being fully self-possessed, self-aware. Of self-consciousness as a huge cosmic accomplishment. Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze Reading Hegel gives one a sense that the movement of thought will coincide with a vision of harmony that awaits us at the end of the whole process. Every serious reader of Hegel can bear witness to the intoxication of such moments. Absolute Knowledge, in the form of the complete self-consciousness and self-possession of spirit, is only available at the end-point of the think process. But there is no distinction possible between the driving energy of thought and this sense of harmony and fulfilment in the whole. It is ultimately the universal which has the upper hand. As Hegel's Logic puts it ... Everything depends on the "identity of identity and non-identity". In philosophy, the latest birth of time is the result of all the systems that have preceded it, and must include their principles: and so, if, on other grounds, it deserves the title of philosophy, it will be the fullest, most comprehensive, and most adequate system of all. Encyclopedia of the Philosophical Sciences in Outline Logic Philosophy of Nature Philosophy of Mind Philosophy of Right Moral Subjectivism Lectures on the Philosophy of World History Lectures on Aesthetics (or the Philosophy of Art) Lectures on the Philosophy of Religion Lectures on the History of Philosophy According to Hegel, the will is essentially free. This distinguishes us from the animals: having purposes and striving deliberately to achieve them. To possess a will means wanting to be free and therefore, to some extene, already being so, But only abstractly. The realization of freedom – its becoming actual – is as much social as personal. Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze The Philosophy of History - Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze History as showing a pattern, the logic conveys an idea, and that idea for Hegel is freedom. “So progress in the unfolding of spirit toward freedom is progress in liberation from subjection to nature”. - Hegel The unfolding of spirit, or freedom, in stages. The Three Stages of Freedom - Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze Stage One – the ancient Orient – only one (the ruler) is free. Stage Two – classical Antiquity – some (but not slaves) are free. Stage Three – the Christian-Germanic epoch – begins with the realization that all should be free, or, as Hegel puts it, that “man as man is free.” Arriving at the French Revolution and the Enlightenment (Illuminati?) Philosophies Post Hegel Positivism Existentialism Nihilism Marxism – Property is not something natural for Hegel, but founded on convention. This outlined Marx's justifications for the inequitable distribution of wealth. Peace Revolution partner podcasts:Corbett Report dot comMedia Monarchy dot comGnostic Media PodcastSchool Sucks Project PodcastMeria dot netOther productions by members of the T&H network:The Ultimate History Lesson: A Weekend with John Taylor Gatto (2012) a journey into the dark heart of public schooling, revealing how America became incoherent, one student at a time.Navigating Netflix (2011) our video series wherein we conduct a critical analysis of films you might have missed; Navigating Netflix is available for free on YouTube."Memories of a Political Prisoner", an interview with Professor Chengiah Ragaven, graduate of Oxford, Cambridge, and Sussex; AFTER he was a political prisoner, who was exiled from South Africa, during Apartheid. (2011)What You've Been Missing! (2011) is our video series focusing in on the history of corruption in our public education system.Top Documentary Films dot com: Hijacking Humanity by Paul Verge (2006)Top Documentary Films dot com: Exposing the Noble Lie (2010)Top Documentary Films dot com: The Pharmacratic Inquisition by Jan Irvin (2007)THANK YOU FOR YOUR SUPPORT! If you would like to donate so that we can continue producing independent media without commercial advertising, simply click the button below for a one-time donation: Alternatively, You can become a Member and Support our ability to create media for the public (while You make new friends and enjoy educating yourself along the way) by subscribing to the Tragedy and Hope Community: Monthly @ $14.95 / month Yearly @ $120.00 / year *Subscription details on TragedyandHope.com

Notes, References, and Links for further study: Tragedy and Hope dot com Invitation to the Tragedy and Hope online community (link expires monthly) Log in page for the Tragedy and Hope online community Peace Revolution primary site (2009-2012)* Peace Revolution backup stream(2006-2012)* Includes the 9/11 Synchronicity Podcast (predecessor to Peace Revolution) *These 2 podcasts amount to 250+ hours of commercial-free educational content, which formulate a comprehensive and conscious curriculum. The Ultimate History Lesson dot com (the film, notes, references, transcript, etc.) Research Bonus Pack(fundraiser for media partners and JTG) Partner Coupon Codes: GnosticMedia CorbettReport MediaMonarchy SchoolSucks MeriaHeller The Ultimate History Lesson Official Playlist(on YouTube) The Ultimate History Lesson (Torrents) (Video) The Ultimate History Lesson (5+ hours / 1080p HD mp4) (Audio) The Ultimate History Lesson + Commentary (16+ hours / mp3) If you're interested in downloading the torrent versions, please send an email to: Editors@TragedyandHope.com with the word “torrent” in the subject line. What is a Torrent? (on Wikipedia) uTorrent (software to create and download torrent files) Reference Map to Episode 057: (minutes 0-10min) Richard's introductory monologue (minutes 10-55) T&H Hosts Corbett Report Radio (week 2), featuring Tony Myers and Brett Veinotte / Topic: Hegel the Individual       Brett's site: http://schoolsucks.podomatic.com       Brett's LIVE Show (Thurs. 10pm Eastern Time): http://edu-lu-tion.com/live (minutes 55-1h52m) Infowars Nightly News: “The Government is Raping You” an Interview with FBI whistleblower Sibel Edmonds conducted by Alex Jones (on YouTube) (1h52m-4h51m) Mae Brussell 1979 / Chronology: How the Past Affects Our Future (on YouTube) (4h51m-6h13m) School Sucks Podcast episode 143: Logic Saves Lives part 1: Foundation, Attitudes, and Values featuring Wes Bertrand of the Complete Liberty Podcast       Wes Bertand (on Amazon): “The Philosophy of Liberty” (2001) (END) References & Notes for Corbett Report Radio: Hegel the Individual Introduction 5 W's Georg Wilhelm Friedrich Hegel (Who) German Philosopher (What and Where) August 27, 1770 – November 14, 1831 (When) “I believe that in the course of my own development as a philosopher, I have recapitulated and give expression to the “autobiography” of the Absolute.” (Why) Historical Context Timeline of released works: The Phenomenology of Mind (1807) The Science of Logic (1812) Philosophy of Right (1821) Logic: Part One -Encyclopaedia of the Philosophical Sciences(1830) Philosophy of Nature: Part Two -Encyclopaedia of the Philosophical Sciences (1817) Philosophy of Mind: Part Three -Encyclopaedia of the Philosophical Sciences (1830) Lectures on the History of Philosophy (1833) – selections The Philosophy of History: Introduction (1837) Outlines of the Phenomenology (1840) Outlines of the Logic(1840) Sourced: http://www.philosophypages.com/ph/hege.htm www.class.uidaho.edu/mickelsen/hegel310.htm http://www.tebyan.net/Events_History/Historical_Figures/2003/8/23/25587.html Hegel's Influences Friedrich Hölderlin Idealization of Greeks – Poetry as rift between Religion and Reason Friedrich Wilhelm Joseph Schelling Jean-Jacques Rousseau Johann Wolfgang von Goethe Friedrich Schiller French Revolution Immanuel Kant Critique of Pure Reason, Practical Reason, and Judgment Critique of Pure Reason asked posited the questions: How do we know what we know? How is knowledge possible? What can we know? What can we never expect to know? Kantian limits to reason and knowledge Kant believed that he had demonstrated that we can only know the world as it appears to us, and is experienced by us – not as it is “in itself”. Kant had not only provided a foundation for knowledge, he had at the same time also set limits to it. – Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze The Transcendent Responses to Kant's Critiques Johann Gottlieb Fichte Friedrich Wilhelm Joseph Schelling Georg Wilhelm Friedrich Hegel All sought to rectify subjective vs. objective knowledge Enlightenment vs. Post Enlightenment Thought Kant attacked metaphysics and sought to create an inseparable barrier between Faith and Reason. Schelling and Hegel are Lutherans that ascribed to “inner freedom”. And the French Revolution externalized that “inner freedom”. German Idealism post Kant and the Enlightenment Meaning of Idealism - The word "idealism" has more than one meaning. The philosophical meaning of idealism here is that the properties we discover in objects depend on the way that those objects appear to us as perceiving subjects, and not something they possess "in themselves," apart from our experience of them. The very notion of a "thing in itself" should be understood as an option of a set of functions for an operating mind, such that we consider something that appears without respect to the specific manner in which it appears. The question of what properties a thing might have "independently of the mind" is thus incoherent for Idealism[citation needed][clarification needed]. Central theme – the universe as a coherent whole and the role freedom plays in that conception Differences in formulating an underlying principle to Kant's work Spinoza – Sought to show mind and matter as the same basic substance Schelling – The absolute as a “neutral identity” that underlies both the subject and the object Fichte – Philosophical system needs to be based on a single underlying principle – Absolute Subjectivity – i.e. All reality is a subjective (mind) whole Hegel – The Phenomenology of Spirit Absolute Idealism – “Hegel. It is Hegel's account of how being is ultimately comprehensible as an all-inclusive whole. Hegel asserted that in order for the thinking subject (human reason or consciousness) to be able to know its object (the world) at all, there must be in some sense an identity of thought and being. Otherwise, the subject would never have access to the object and we would have no certainty about any of our knowledge of the world. To account for the differences between thought and being, however, as well as the richness and diversity of each, the unity of thought and being cannot be expressed as the abstract identity "A=A". Absolute idealism is the attempt to demonstrate this unity using a new "speculative" philosophical method, which requires new concepts and rules of logic. According to Hegel, the absolute ground of being is essentially a dynamic, historical process of necessity that unfolds by itself in the form of increasingly complex forms of being and of consciousness, ultimately giving rise to all the diversity in the world and in the concepts with which we think and make sense of the world. Master-slave dialectic - The passage describes, in narrative form, the development of self-consciousness as such in an encounter between what are thereby (i.e., emerging only from this encounter) two distinct, self-conscious beings; the essence of the dialectic is the movement or motion of recognizing, in which the two self-consciousnesses are constituted each in being recognized as self-conscious by the other. This movement, inexorably taken to its extreme, takes the form of a "struggle to the death" in which one masters the other, only to find that such lordship makes the very recognition he had sought impossible, since the bondsman, in this state, is not free to offer it.It is a story or myth created by Hegel in order to explain his idea of how self-consciousness dialectically sublates into what he variously refers to as Absolute Knowledge, Spirit, and Science. As a work the Phenomenology may be considered both as an independent work, apparently considered by Hegel to be an a priori for understanding the Science of Logic, and as a part of the Science of Logic, where absolute knowledge is explained. History as Self-Realization – Patterns where the parts fit the whole, a fractal A pattern of subjective awareness of the pattern towards freedom, both intrinsically and extrinsically. The Hegelian Dialectic Attempted to create a new system of logic that would supplant Aristotle's deduction syllogism Dialectical Thinking – Hegelian dialectic The concept of dialectics was given new life by Hegel (following Fichte), whose dialectically dynamic model of nature and of history made it, as it were, a fundamental aspect of the nature of reality (instead of regarding the contradictions into which dialectics leads as a sign of the sterility of the dialectical method, as Kant tended to do in his Critique of Pure Reason).[26][27] In the mid-19th century, the concept of "dialectic" was appropriated by Marx (see, for example, Das Kapital, published in 1867) and Engels and retooled in a non-idealist manner, becoming a crucial notion in their philosophy of dialectical materialism. Thus this concept has played a prominent role on the world stage and in world history. In contemporary polemics, "dialectics" may also refer to an understanding of how we can or should perceive the world (epistemology); an assertion that the nature of the world outside one's perception is interconnected, contradictory, and dynamic (ontology); or it can refer to a method of presentation of ideas and conclusions (discourse). According to Hegel, "dialectic" is the method by which human history unfolds; that is to say, history progresses as a dialectical process. Hegelian dialectic, usually presented in a threefold manner, was stated by Heinrich Moritz Chalybäus as comprising three dialectical stages of development: a thesis, giving rise to its reaction, an antithesis, which contradicts or negates the thesis, and the tension between the two being resolved by means of a synthesis. Although this model is often named after Hegel, he himself never used that specific formulation. Hegel ascribed that terminology to Kant.[28] Carrying on Kant's work, Fichte greatly elaborated on the synthesis model, and popularized it. On the other hand, Hegel did use a three-valued logical model that is very similar to the antithesis model, but Hegel's most usual terms were: Abstract-Negative-Concrete. Hegel used this writing model as a backbone to accompany his points in many of his works. The formula, Thesis-Antithesis-Synthesis, does not explain why the Thesis requires an Antithesis. However, the formula, Abstract-Negative-Concrete, suggests a flaw in any initial thesis—it is too abstract and lacks the negative of trial, error and experience. For Hegel, the Concrete, the Synthesis, the Absolute, must always pass through the phase of the Negative, that is, Mediation. This is the actual essence of what is popularly called Hegelian Dialectics. To describe the activity of overcoming the negative, Hegel also often used the term Aufhebung, variously translated into English as "sublation" or "overcoming," to conceive of the working of the dialectic. Roughly, the term indicates preserving the useful portion of an idea, thing, society, etc., while moving beyond its limitations. (Jacques Derrida's preferred French translation of the term was relever).[29] In the Logic, for instance, Hegel describes a dialectic of existence: first, existence must be posited as pure Being (Sein); but pure Being, upon examination, is found to be indistinguishable from Nothing (Nichts). When it is realized that what is coming into being is, at the same time, also returning to nothing (in life, for example, one's living is also a dying), both Being and Nothing are united as Becoming.[30] As in the Socratic dialectic, Hegel claimed to proceed by making implicit contradictions explicit: each stage of the process is the product of contradictions inherent or implicit in the preceding stage. For Hegel, the whole of history is one tremendous dialectic, major stages of which chart a progression from self-alienation as slavery to self-unification and realization as the rational, constitutional state of free and equal citizens. The Hegelian dialectic cannot be mechanically applied for any chosen thesis. Critics argue that the selection of any antithesis, other than the logical negation of the thesis, is subjective. Then, if the logical negation is used as the antithesis, there is no rigorous way to derive a synthesis. In practice, when an antithesis is selected to suit the user's subjective purpose, the resulting "contradictions" are rhetorical, not logical, and the resulting synthesis is not rigorously defensible against a multitude of other possible syntheses. The problem with the Fichtean "Thesis-Antithesis-Synthesis" model is that it implies that contradictions or negations come from outside of things. Hegel's point is that they are inherent in and internal to things. This conception of dialectics derives ultimately from Heraclitus.Hegel has outlined that the purpose of dialectics is "to study things in their own being and movement and thus to demonstrate the finitude of the partial categories of understanding"[31] Sublation – Aristotle's law of identity, particular self-identities in deductive patterns – Hegel sought to dissolve the static view in favor of a movement towards the whole The whole is fractal in nature; i.e. it preserves what it overcomes.  Therefore, it preserves contradictions as a movement towards a synthesis. Quantum Theory, Postmodern Cosmology, Chaos Theory, Computer Interfacing, and Ecology, as well as Cybernetics, ascribe to parts fitting into a whole. Sublation is the term that signifies the contradiction of overcoming and at the same time preserving that which it overcomes. Negation - Hegel calls this dynamic aspect of his thinking the power of "negation". It is by means of this "negativity" of thought that the static (or habitual) becomes discarded or dissolved, made fluid and adaptable, and recovers its eagerness to push on towards "the whole". Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze Dialectical thinking derives its dynamic of negation from its ability to reveal "contradictions" within almost any category or identity. Hegel's "contradiction" does not simply mean a mechanical denial or opposition. Indeed, he challenges the classical notion of static self-identity, A = A, or A not= non-A. By negation or contradiction, Hegel means a wide variety of relations difference, opposition, reflection or relation. It can indicate the mere insufficiency of a category or its incoherence. Most dramatically, categories are sometimes shown to be self-contradictory. Three Kinds of Contradiction Being – Nothing / Quantity – Quality Essence – Inner and Outer, Intrinsic and Extrinsic, Implicit and Explicit Concept – Particularity and Universality, out of which, abstractly, we see the opposed principles produces a synthesis called Individuality Thesis – Antithesis – Synthesis Thesis – A thought affirmed which on reflection proves itself unsatisfactory, incomplete or contradictory… Antithesis – Which propels the affirmation of its negation, the anti-thesis, which also on reflection proves inadequate… Synthesis – and so is again negated Kant's Dialectic vs. Hegel's Dialectic Kant's dialectic logic of transcendent noumena “things in themselves”, which operates independently of experience Hegel's view contrary to Kant's transcendent is that of reality as a totality which gives true knowledge Absolute Knowledge - Knowing, for Hegel, is something you do. It is an act. But it is also presence of mind. Hegel seems to hold out the vision, even the experience, of thinking as self-presence. Of being present to, or with, oneself of being fully self-possessed, self-aware. Of self-consciousness as a huge cosmic accomplishment. Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze Reading Hegel gives one a sense that the movement of thought will coincide with a vision of harmony that awaits us at the end of the whole process. Every serious reader of Hegel can bear witness to the intoxication of such moments. Absolute Knowledge, in the form of the complete self-consciousness and self-possession of spirit, is only available at the end-point of the think process. But there is no distinction possible between the driving energy of thought and this sense of harmony and fulfilment in the whole. It is ultimately the universal which has the upper hand. As Hegel's Logic puts it ... Everything depends on the "identity of identity and non-identity". In philosophy, the latest birth of time is the result of all the systems that have preceded it, and must include their principles: and so, if, on other grounds, it deserves the title of philosophy, it will be the fullest, most comprehensive, and most adequate system of all. Encyclopedia of the Philosophical Sciences in Outline Logic Philosophy of Nature Philosophy of Mind Philosophy of Right Moral Subjectivism Lectures on the Philosophy of World History Lectures on Aesthetics (or the Philosophy of Art) Lectures on the Philosophy of Religion Lectures on the History of Philosophy According to Hegel, the will is essentially free. This distinguishes us from the animals: having purposes and striving deliberately to achieve them. To possess a will means wanting to be free and therefore, to some extene, already being so, But only abstractly. The realization of freedom – its becoming actual – is as much social as personal. Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze The Philosophy of History - Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze History as showing a pattern, the logic conveys an idea, and that idea for Hegel is freedom. “So progress in the unfolding of spirit toward freedom is progress in liberation from subjection to nature”. - Hegel The unfolding of spirit, or freedom, in stages. The Three Stages of Freedom - Source: Introduction Hegel by Lloyd Spencer and Andrzej Krauze Stage One – the ancient Orient – only one (the ruler) is free. Stage Two – classical Antiquity – some (but not slaves) are free. Stage Three – the Christian-Germanic epoch – begins with the realization that all should be free, or, as Hegel puts it, that “man as man is free.” Arriving at the French Revolution and the Enlightenment (Illuminati?) Philosophies Post Hegel Positivism Existentialism Nihilism Marxism – Property is not something natural for Hegel, but founded on convention. This outlined Marx's justifications for the inequitable distribution of wealth. Peace Revolution partner podcasts: Corbett Report dot com Media Monarchy dot com Gnostic Media Podcast School Sucks Project Podcast Meria dot net Other productions by members of the T&H network: The Ultimate History Lesson: A Weekend with John Taylor Gatto (2012) a journey into the dark heart of public schooling, revealing how America became incoherent, one student at a time. Navigating Netflix (2011) our video series wherein we conduct a critical analysis of films you might have missed; Navigating Netflix is available for free on YouTube. "Memories of a Political Prisoner", an interview with Professor Chengiah Ragaven, graduate of Oxford, Cambridge, and Sussex; AFTER he was a political prisoner, who was exiled from South Africa, during Apartheid. (2011) What You've Been Missing! (2011) is our video series focusing in on the history of corruption in our public education system. Top Documentary Films dot com: Hijacking Humanity by Paul Verge (2006) Top Documentary Films dot com: Exposing the Noble Lie (2010) Top Documentary Films dot com: The Pharmacratic Inquisition by Jan Irvin (2007) THANK YOU FOR YOUR SUPPORT! If you would like to donate so that we can continue producing independent media without commercial advertising, simply click the button below for a one-time donation: Alternatively, You can become a Member and Support our ability to create media for the public (while You make new friends and enjoy educating yourself along the way) by subscribing to the Tragedy and Hope Community: Monthly @ $14.95 / month Yearly @ $120.00 / year *Subscription details on TragedyandHope.com

Institute of Philosophy Hume's Legacy - Misunderstanding Hume: The Case of Practical Reason Simon Blackburn (Cambridge)

Institute of Philosophy Hume's Legacy - Misunderstanding Hume: The Case of Practical Reason Simon Blackburn (Cambridge)

The Critique of Practical Reason by Immanuel Kant. For more Audio you can Learn from, please visit our website at www.learnoutloud.com

The Critique of Practical Reason by Immanuel Kant. For more Audio you can Learn from, please visit our website at www.learnoutloud.com

This episode is titled, Kant.At the conclusion of episode 115 –Part 2 of The Rationalist Option, I said we'd return later to the subject of the philosophy of the Enlightenment to consider its impact on theology and Church History. We do that now.We saw that John Locke placed a wedge between faith and reason when his system of Empiricism said the only genuine knowledge was that of experience. But repeated experiences generated a kind of knowledge he called probability. Because we experience the same thing again and again, we have reason to assume the likelihood of it continuing to happen. I used the example of a friend we'll call “George.” We see and hear George at least weekly. So, even when George isn't in our immediate presence, we have good reason to conclude he probably still exists.Using the rule of probability, Locke regarded the Christian Faith as reasonable. His repeated experience of the world logically required a sufficient cause for it. He found the Bible's explanation of creation and the subsequent course of history to align with his experience of it. But, Locke maintained, Christianity provided no knowledge a reasoned examination of experience would discover on its own.Then along came the empiricist David Hume who wielded Doubt like a cudgel. If Locke placed a wedge between faith and reason, Hume is the one who wielded the sledge and broke them apart. His skepticism went so far as to claim the common-sense notion of cause and effect was an illusion. He had nothing but disdain for Locke's idea of Probability.Hume said all we can know for certain is what we are experiencing at that moment, but we can't know with certainty that one thing gives rise to another, no matter how many times it may be repeated. It may in fact at some time and place NOT repeat that pattern. So to draw universal laws from what we experience is forbidden. Hume didn't just regard faith as irrational, his critique cast doubt on reason itself. Empiricists and Rationalists were set at odds with each other.Hume and his Empiricist buddies weren't without their opponents. A Scot named James Reid published An Inquiry into the Human Mind on the Principles of Common Sense in 1764. Reid argued for the value of self-evident knowledge or what he called “common sense.” His position came to be known as Common Sense Philosophy. It had many adherents among the growing number of Deists.In France, Baron de Montesquieu, applied the principles of reason to theories of government. He came to the conclusion a republic was the preferred form of government. Since power corrupts, Montesquieu said government ought to be exercised by three equal branches that would balance each other: the legislative, executive, and judicial. He proposed these ideas thirty years before either Americans or the French adopted them for their political systems.Shortly after Montesquieu, Jean Jacques Rousseau suggested what the rationalists called  Progress, wasn't! Enlightenment thinkers generally regarded human history as a record of advance from lesser to greater sophistication = Progress! Societies were moving on from backward barbarianism to advanced civilization. The Enlightenment's emphasis on Reason was evidence humanity was emerging from the pre-scientific belief in religious superstition into a new era of rationalism. But Rousseau argued much of what people considered progress was in reality a departure from their natural state that was contrary to human flourishing. He called the modern world of his day “Artificial.” Rousseau advocated a return to the original order, whatever that was. He lauded the noble savage who lived in a pure state unfettered by the conventions and inventions of modernity. Whatever government there was ought to serve rather than rule. Religion ought to be a thing of the lowest common denominator with no one telling anyone else what to believe or how to worship. Rousseau defined that lowest common religious denominator as belief in God, the immortality of the soul, and moral norms. Which sounds a lot like Rousseau contradicted the very thing he said no one could do; tell others what to believe. It's a classic case of “Believe whatever you want, as long as you agree with me.” An oft-repeated position of skeptics.At the close of the 18th C, along came a German philosopher who blew everything up. Many consider Immanuel Kant the central figure of modern philosophy.Before we dive in, I need to pause and say I barely grasp Kant's ideas. Seriously. Right about the time I think I'm getting a handle on his philosophy, he says something that makes it all slip away. I hope when I teach, I make things clearer, not more obscure. Kant tries to clarify but his thoughts move in a realm far beyond my minuscule capacity. I just can't get Kant.The best I can do is seek to explain Kant's ideas as others have expressed them.Kant was born in 1724 in the city of Konigsberg in Prussia to Pietist parents. He was a capable student but no standout. At 16, he began studies at the University of Konigsberg where he ended up spending his entire career. He studied the philosophy of Leibniz and Wolff and the new mathematical physics of Englishman Isaac Newton. When his father had a stroke on 1746, Kant began tutoring in the villages around his hometown.Kant never married but had a rich social life. He was a popular author and teacher, even before publishing his best-known philosophical works.Kant was a firm believer in rationalism until he was awakened from his, as he called it, “dogmatic slumber” by reading David Hume.In the work for which Kant is best known, his 1781, Critique of Pure Reason, he proposed a radical alternative to both the skepticism of Hume and the rationalism of Descartes. According to Kant, there's no such thing as innate ideas. But there are fundamental structures of the mind, and within those structures, we place whatever our senses perceive. Those first and most important structures are time and space; then follow what he called twelve categories; unity, plurality, quantity; quality; reality, negation, limitation, subsistence, causality, relation; possibility, and necessity. Did you get that? Don't worry there won't be a quiz.Kant said time, space, and the twelve categories aren't something we perceive with our senses. Rather, they're structures our minds use to organize our perceptions. In order to be able to USE or process a sensation, we have to put it into one of these mental structures. It's only after the mind orders them within these categories that they become intelligible experiences.Kant claimed no one really knows a thing as it is in itself. What we know is only what's going on in the activity of our minds. It's our perception of a thing we know – not the thing ITSELF as it is.Let me say that again because it's the key to understanding Kant's contribution to Modern Philosophy, and in that, to a large part of how the modern world thinks. It's our perception of a thing we know – not the thing ITSELF as it is.An illustration may help. We'll make this pleasant too.Let's say you and I are on the Big Island of Hawaii. We're both looking at a black sand beach at sunset. The sun is a golden orb sinking into a blue ocean. A half dozen palm trees stand in dark silhouette against a multi-colored sky of deep blue, fading to indigo, and morphing to scarlet and orange.Now, I just gave names to several colors. But those are just labels that come from categories in my mind I sort what my eyes see into. You do the same. But how could we know if what I experience as “orange” is the same as what you know as “orange.” Maybe my orange is your blue. My black might be your white. But since we've always labeled what we perceive by those labels, that's what they are to us. Maybe if what you and I perceive were to be somehow traded, we'd freak because of the messing with our categories it just played.Kant said that with knowledge, what we know isn't things as they are in themselves, but rather what our minds interpret them as. So à There's no such thing as purely objective knowledge, and the pure rationality of Cartesians, Empiricists, and Deists is an illusion.If true, Kant's work meant many of the arguments used to support Christian doctrine no longer worked. If existence isn't an objective reality, but just a category of our mind, there's no way to prove the existence of God, the soul, or anything else. Descartes would be stuck at “I think, therefore I am.” He could go no further than that.Kant, like many Enlightenment thinkers, was loath to give up completely on the existence of God. They wanted to hang on to it. But with Kantian philosophy, faith and reason become utterly separated from each other. While many found Hume's determined skepticism hard to accept, Kant's redefinition of knowledge as merely a state of the mind was far more appealing.Kant dealt with religion in several of his works—particularly in his Critique of Practical Reason, published in 1788. There he argued that, although pure reason can't prove the existence of God or the soul, there's “practical reason” that has to do with the moral life, and whose procedure is different from that of pure reason. But this practical reason, becomes a concession, a nod to those who can't operate by the higher pure reason. It didn't take long for others to realize practical reason was like philosophical training wheels that had to come off if humanity was to move forward as rational creatures.Kant's significance to religion and theology goes far beyond his uninspired attempts to ground religion in practical morality. His philosophical work dealt a death blow to the easy rationalism of his predecessors, and to the notion it's possible to speak in purely rational and objective terms of matters like the existence of God and the soul. Following Kant, theologians tended to accept his divorce of faith and reason. Eventually, some questioned the universality and immutability of his categories of the mind, arguing that things like psychology, culture and even language shape the categories. Kant's work, which in some ways was the high point of modern philosophy, set the stage for the post-modern critique of the insistence on objectivity and universality as signs of true knowledge.And, we'll call it quits for this episode for two reasons.First - I'm on vacation and my wife is calling me to watch that sunset with her.Second - My head hurts. I can't deal with Kant's mental gymnastics.