Podcasts about Ptolemy

Stewart Alsop hosts a conversation with Oliver Polzin, a founding team member of Meow Wolf and naturalist, exploring the intersection of creativity, conservation, and architecture. Oliver discusses his current postgraduate work at SCI-Arc in Los Angeles studying synthetic landscapes through an architectural lens, his deep fascination with Pleistocene megafauna and the La Brea Tar Pits, and his vision for creating a "biophilic culture" that reframes humanity's relationship with other species and ecosystems. The discussion ranges from Oliver's early work building mud caves at Meow Wolf to his current explorations of AI-assisted design tools, 3D printing with recycled materials, holistic grazing management systems for the Great Plains, and the ancient Amazonian practice of creating terra preta soil—all part of his broader investigation into how we can design interventions for climate and conservation issues while maintaining what makes us fundamentally human.Timestamps00:00 Stewart introduces Oliver Polzin from Meow Wolf's founding team and discusses how his yoga teaching there inspired the podcast's exploration of creativity and stress relationships.05:00 Oliver describes his architecture graduate program studying climate and conservation through synthetic landscapes, contrasting dark green naturalist ecology with bright green capitalist environmentalism.10:00 Discussion of conservation ethics and AI's potential for monitoring environmental systems, with Oliver explaining his journey from painting to experimental mud construction at early Meow Wolf.15:00 Stewart shares his robotics learning journey with ESP32s in Buenos Aires while Oliver questions humanoid robot design, suggesting functional form factors matter more than human resemblance.20:00 Oliver explores cardboard as material obsession and explains treasure hunt mechanics in Meow Wolf exhibits, creating dopamine-driven discovery experiences through layered storytelling.25:00 Stewart describes creating treasure hunts for Spanish learners in Buenos Aires parks while Oliver validates experiential art's growing importance in an increasingly digital culture.30:00 Conversation shifts to three-d printing flexible filaments for architectural models and Oliver's megafauna book project about La Brea Tar Pits Pleistocene fossils.35:00 Oliver connects Earth consciousness to Pale Blue Dot perspective, arguing humans face developmental threshold understanding planetary responsibility after 300,000 years as anatomically modern species.40:00 Deep dive into end-Pleistocene extinction events and megafauna loss, discussing two-ton capybaras and how predator relationships shaped human psychology and anxiety responses.45:00 Oliver presents speculative Great Plains biopreserve concept with de-extinct megafauna, contrasting holistic rotational grazing with destructive monoculture agriculture systems.50:00 Discussion concludes with Amazonian dark earth technology and indigenous landscape management, emphasizing need for biophilic culture embracing deep time ecological perspective.Key Insights1. Oliver Polzin is part of the founding team of Meow Wolf and is currently studying at SCI-Arc in Downtown LA in a postgraduate program called Synthetic Landscapes, which examines global scale climate and conservation issues through an architectural lens. Architecture exists between art and science, and he believes architectural thinking offers a valuable framework for designing interventions for climate and conservation challenges. This program represents a significant evolution from his earlier work at Meow Wolf, where he created immersive experiential art installations using materials like adobe and cardboard.2. There is an important distinction in ecological thought between what Paul Kingsnorth calls dark green and light green approaches to environmentalism. The dark green strain represents the older naturalist movement from the early twentieth century, focusing on biological systems, ecosystems, and endangered species. Light green emerged in the 1970s after the Earth Day movement and centers on clean energy, solar panels, and wind power as a way to maintain our current lifestyle. Oliver argues that the bright green approach represents a capitalist overlay that has captured the conservation movement, whereas true conservation requires focusing on actual biological systems rather than just technological solutions.3. The experiential art form that Meow Wolf pioneered still has enormous untapped potential, particularly as society becomes increasingly digital. Oliver believes there will be a huge wave of experiential desire in this decade as people crave human connection and real-world excitement. The treasure hunt and scavenger hunt format represents a compelling form of real-life RPG that creates meaningful human interactions. This type of experience design, which Meow Wolf developed through installations like the House of Eternal Return, plays with human dopamine systems by compelling people to open doors, explore spaces, and follow narrative threads through physical environments.4. The architectural model or dollhouse concept represents a crucial rhetorical tool that Oliver is learning to apply to climate and conservation work. Architects have long created physical models to show stakeholders what a building will be like, and this practice of showing a story in compelling ways for different types of brains is essential for getting traction on projects. While architectural models used to be made from foam core, paper, and balsa wood, they are now largely created through 3D printing, which allows for incredibly complex forms and interlocking structures that would have been impossible to construct manually.5. Oliver is obsessed with megafauna and the end Pleistocene extinction event that occurred roughly twelve thousand years ago. For three hundred thousand years, anatomically modern humans existed alongside massive beasts like short faced bears and American lions, and we were the smaller creatures in the ecosystem. The extinction of over one hundred genera of animals over ninety nine pounds, combined with sea level rise of nearly four hundred feet, fundamentally changed human existence and led to the development of agriculture and civilization. Much of our current psychological development, including anxiety responses, is still based on this time period when we lived among these massive animals.6. The current food system in the Great Plains is fundamentally broken compared to the historical managed food system maintained by Plains tribes, who sustained thirty to sixty million bison through 1800. Oliver explored a speculative project about turning the Great Plains into a massive biopreserve of de-extinct megafauna, contrasting the natural system of rotational grazing where predators keep herds moving with the current monoculture crop agriculture that requires external inputs like fertilizer, pesticides, and herbicides. The natural system builds soil and increases fecundity, while industrial agriculture degrades soil, creates toxic runoff, and produces genetically modified crops that feed animals in toxic concentrated feeding operations.7. The fundamental challenge facing humanity now is creating what Oliver calls a biophilic or ecophilic culture that is loving of other species and our home planet. This requires both psychological shifts and changes in how we design systems at all scales. The Amazon provides a powerful example of this, as recent LiDAR mapping has revealed that what appeared to be pristine wilderness was actually a vast tended garden created by indigenous civilizations who developed technologies like Amazonian dark earth through burning middens with various additives. These cultures understood how to be embedded in a web with other species while playing an important orchestrating role, offering a model for how humans might relate to other forms of life in our current era.

We begin our venture into the MindWar-level statements of Marcus Eli Ravage.  We revisit the British Edda's importance in understanding everything that came after it. We touch upon the infamous and very real Protocols. The false tribe with no historical accomplishments had stolen and is stealing our ancestors' legacies. They claim a great and powerful past that never occurred. WE were the builders and founders. We were the Guardians of the People, and now they are subjugated by vampires because we've lost sight of our purpose and duty. We are the Arya. Comitatus, the noble Friendship pledge, must be restored and our guardianship mantle taken back up before it is too late. Enough with the pseudo Greco-Romanesque imposters of the Saturn Cult of child killers. We don't have to live under their torment.Follow These channels Please:https://www.youtube.com/@AwesomeHotSaucehttps://rumble.com/c/TheItalianUncGo to My site, use code: BDAYGIRLhttps://SemperFryLLC.com and get the best hot sauce in the world.https://x.com/SemperFryLLCJoin Dr. Glidden's Membership site here:https://leavebigpharmabehind.com/?via=pgndhealth⁠Code: baalbusters for 25% OFFMake Dr. Glidden Your DoctorUse Code BB5 here for your 90 Essential Nutrients:https://www.azurestandard.com/shop/brand/azurewell/2326The Azure Whole Food Essential Nutrients are 1. Whole Food Multivitamin, 2. Alaskan Cod Liver Oil, 3. Fulvic-Humic Energy Blend, 4. IP6 Supreme. I also recommend adding the Core Copper.Use code BB5 for your discount.Be a Producer:https://GivesendGo.com/BaalBustershttps://buymeacoffee.com/BaalBustershttps://paypal.me/BaalBustersTo join the Patreon, use this link:https://www.patreon.com/c/KristosCastPodcast: https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262Become a supporter of this podcast: https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262/support.

Nearly twenty years of exile from Egypt did little to improve the mood of Ptolemy VIII Euergetes II Physcon ("Potbelly" or "The Fatty"), and upon his return in 145 he unleashed a wave of violence and terror against his enemies. Family was not spared either, as he orchestrated the murder of his own flesh and blood on multiple occasions, and forcibly took his niece Cleopatra III as his second wife alongside her mother Cleopatra II. Through his machinations, a heated rivalry between mother and daughter led to a civil war starting in 132, driving Ptolemy and Cleopatra III out of Egypt while leaving Cleopatra II as sole queen. Episode Notes: (https://hellenisticagepodcast.wordpress.com/2026/06/19/122-ptolemaic-egypt-the-good-the-bad-and-the-fatty/) Episode Transcript: (https://hellenisticagepodcast.wordpress.com/wp-content/uploads/2026/06/122-ptolemaic-egypt-the-good-the-bad-and-the-fatty-transcript.pdf) Social Media: Twitter (https://twitter.com/HellenisticPod) Facebook (www.facebook.com/hellenisticagepodcast/) Instagram (https://www.instagram.com/hellenistic_age_podcast/) Bluesky (https://bsky.app/profile/hellenisticpod.bsky.social) Show Merchandise: Etsy (https://www.etsy.com/shop/HellenisticAgePod) Redbubble (https://www.redbubble.com/people/HellenisticPod/shop?asc=u) Donations: Patreon (https://patreon.com/TheHellenisticAgePodcast) Ko-Fi (https://ko-fi.com/hellenisticagepodcast) Amazon Book Wish List (https://tinyurl.com/vfw6ask)

From Stephen Hawking's famous "turtles all the way down" to Ptolemy's epicycles, history is full of examples of people defending flawed assumptions. Bradley explores how leaders do the same thing today and shares a simple 5-step framework to improve forecasting, decision-making, and leadership effectiveness. In this episode you will Learn the simple 5-step prediction model that helps leaders improve decision-making and reduce blind spots. Discover why attaching probabilities and deadlines to predictions dramatically improves learning and accountability. Understand how hidden assumptions ("epicycles") can limit business performance and what to do about them. Listen now to learn a practical framework that will help you challenge assumptions, sharpen your judgment, and make better leadership decisions in an uncertain world. Download the 5-Step Prediction Model Download the Better Decisions App At Bradley Hartmann & Company, we help construction teams improve sales, leadership,  and communication by reducing miscommunication, strengthening teamwork, and bridging language gaps between English and Spanish speakers. To learn more about our product offerings, visit bradleyhartmannandco.com. The Construction Leadership Podcast dives into essential leadership topics in construction, including strategy, emotional intelligence, communication skills, confidence, innovation, and effective decision-making. You'll also gain insights into delegation, cultural intelligence, goal setting, team building, employee engagement, and how to overcome common culture problems—whether you're leading a crew or managing an entire organization. Have topic ideas or guest recommendations? Contact us at info@bradleyhartmannandco.com. New podcasts are dropped every Tuesday and Thursday.   This episode is brought to you by The Construction Spanish Toolbox —the most practical way for construction teams to learn jobsite-ready Spanish in just minutes a day over 6 months.      

Hugh Evans walks us across two thousand square miles of North Wales where the zodiac lives in the land itself, constellations pressed into mountains and rivers and place names older than Babylon ever dreamed of writing down. Before Ptolemy standardized the sky for empire, before Mesopotamia carved its tablets, someone in Gwynedd, Wales looked up and then etched the traces of the heavens into the Earth. Hugh helps us trace the thread of early celestial awareness from Göbekli Tepe to Northern Wales, by way of the tin routes of the Bronze Age, and the star that's missing from the Pleiades.Hugh's website: https://originofthezodiac.com/Hugh's Books: https://amzn.to/43alekUPATREON https://www.patreon.com/c/demystifysciPARADOX LOST PRE-SALE: https://buy.stripe.com/7sY7sKdoN5d29eUdYddEs0bHOMEBREW MUSIC - Check out our new album!Hard Copies (Vinyl): FREE SHIPPING https://demystifysci-shop.fourthwall.com/products/vinyl-lp-secretary-of-nature-everything-is-so-good-hereStreaming:https://secretaryofnature.bandcamp.com/album/everything-is-so-good-herePARADIGM DRIFThttps://demystifysci.com/paradigm-drift-show00:00 Go! 00:05:01 Time as a Tool of Power00:14:06 Mythology as Memory System00:19:00 Welsh Landscape as Star Map00:26:42 Ptolemy, Babylon, and Zodiac Origins00:39:10 Proto-Constellations and Paleolithic Star Lore00:46:53 Place Names, Churches, and Encoded Astronomy01:00:13 Discovering the Gwynedd Star Map01:12:09 Göbekli Tepe, Ancient Metrology, and Shared Systems01:31:26 Bronze Age Trade and Maritime Civilization01:49:43 Civilization as Memetic Legacy02:08:08 Three Celestial Rings as Cultural Framework#zodiac #starmap #wales #ancientastronomy #neolithic #constellations #ancientcivilization #mythology #cosmology #bronzeage MERCH: Rock some DemystifySci gear : https://demystifysci-shop.fourthwall.com/AMAZON: Do your shopping through this link: https://amzn.to/3YyoT98DONATE: https://bit.ly/3wkPqaDSUBSTACK: https://substack.com/@UCqV4_7i9h1_V7hY48eZZSLw@demystifysci RSS: https://anchor.fm/s/2be66934/podcast/rssMAILING LIST: https://bit.ly/3v3kz2S SOCIAL: - Discord: https://discord.gg/MJzKT8CQub- Facebook: https://www.facebook.com/groups/DemystifySci- Instagram: https://www.instagram.com/DemystifySci/- Twitter: https://twitter.com/DemystifySciMUSIC: -Shilo Delay: https://g.co/kgs/oty671

What a lot of fun I had talking to Zena Hitz about Gulliver's Travels. As well as discussing Swift, slavery, genocide, rationality, Christianity, and science, Zena told me that good philosophy is like a box of cake mix and that a liberal education requires you to be freed of false expertise. I also took Zena on a detour to discuss Iris Murdoch, the Catherine Project, and modern philosophy. TRANSCRIPTHENRY OLIVER: Today I am talking to Zena Hitz. Zena is a tutor at St. John's College. She is a philosopher, the author of Lost in Thought. She runs the Catherine Project. She's famous on Twitter. We don't know how she does it all. Zena, welcome.ZENA HITZ: Thank you, Henry. It's great to be here.OLIVER: And we're talking about Gulliver's Travels because it is 300 years since it was published, and it's a book that you love.HITZ: A book that I've loved for a long time.First Encounter with Gulliver's TravelsOLIVER: So tell me, when did you first read it?HITZ: Well, it was an important moment for me. I was in high school, and I was admitted to a scholarship summer program which offered college courses at different campuses. There were some normal-looking college courses at normal-looking colleges. And then there was this course at St. John's called Science as Literature, Literature as Science. [laughs] It had this description that was just unbelievable. And I thought to myself, “This is the one, obviously the one to go to.”So I went, and we read books that no one in their right mind would assign to high school students now, and maybe not then. The fragments of Parmenides, Plato's Timaeus, selections from Aristotle's Physics, Gulliver's Travels. After reading a number of—preface to Ptolemy's Almagest, geocentric astronomy. And we read Gulliver's Travels after reading selections from Hooke's Micrographia, so the inventor of the microscope, and Galileo's Starry Messenger, which is one of the great first uses of the telescope to discover the nature of the moon and the satellites of Jupiter.So then we read Gulliver's Travels. We also read Emma and Flannery O'Connor and various other things. And one of the faculty who was running it said at one point, “Well, we thought we'd throw a bunch of things together and see what you could do, what you could make of it. We didn't actually have an idea of how these all fit together,” which I think was probably true.At any rate, I think I came to Gulliver's Travels thinking about these scientists who were looking at very large things and very small things, and thinking in general about the follies of human perception, whether that was shown in literature or philosophy or what have you, the ways in which human perception and knowledge don't work very well. And I think Swift is still one of the best people to—Gulliver's Travels is still one of the best books about that because it's in the mode of a travel diary, an eyewitness account.Gulliver is trained as a surgeon, by his own account. He at one point says he was a bit of a projector in his younger days, someone who undertook scientific projects. And he's a terrible observer, the worst imaginable observer, and Swift so brilliantly lets us see through his eyes, lets us see all the things he doesn't see. And I think it's not just about seeing and knowing. It has a very profound, I think, moral and political set of commitments. So it's a very humane book. It's social criticism, but from a point of view of a very deep humanity. So I've always loved the book for these reasons since then.I came back to it more recently because it is part of the curriculum at St. John's. So when I came back to teach there, I began to reread it. The other experience I had was that I wrote a long essay on it when I was an undergraduate. So those are my—I'm not any kind of expert. My knowledge of the historical context of the book is limited. It's not zero, but it's limited. But I have always loved it as an account of human understanding and its failures and the way that might impact how we live and how happy we can be.The Houyhnhnm ProblemOLIVER: Have you changed how you think about it as you've taught it?HITZ: I have not really changed the way I think about it. It gets more—like all of these books, the more you read them, the more comes out of them, the more details come up. Hilarious. The more jokes you get, the more . . .I think the one more recent insight I had was, I hadn't understood the full horror of the Houyhnhnms in the last book until relatively recently. I think that took me some time to really take on. It's one of the cases where Gulliver's misperceptions are a bit harder to see, and I think many readers just assume that Swift is endorsing the praise of the Houyhnhnms in some sense or other.OLIVER: There are some very serious critics in the past who have called them Swift's ideal beings. Which at this point in history seems unthinkable, but it has been a belief among serious readers.HITZ: Yes, yes. And also common among students. Yes, it's absolutely one of the wrongest opinions you could have about anything, I think.OLIVER: Why does Swift allow us to make that mistake? Are we bad readers out of the context, or has he made too good a job of his diversions and concealments and ironies?HITZ: That's a great question, and I'll just take a stab at it. I think that he has hit on a mode of misperception which is very deep to us, and it's something that we're much more guilty of. We could imagine that if we were in a place where everyone was small or everyone was large, we might make mistakes like Gulliver makes. But we all live, I think, in communities that are a bit like the Houyhnhnms. And so we are all very subject to these kinds of deceptions, and I think that's how he gets us.That's not to really excuse the bad readings because, you know, Gulliver does leave the land of the Houyhnhnms with a boat made out of human skin, which should—I think that moment should make you realize, if you haven't yet, that something is very seriously wrong with Gulliver. Gulliver has been kind of destroyed as a person by his travels, and especially by this last trip. But if you pass over that little detail, maybe you think, “Oh, wow, he found some very simple beings.”OLIVER: Well, there's also the great council where they debate the genocide of the Yahoos.HITZ: [laughs] Yes.OLIVER: And it directly contradicts several things Gulliver has come to believe about the Houyhnhnms, about the Yahoos, and about himself. And he's completely unaware of these contradictions and so in awe of the Houyhnhnms that he doesn't quite understand, I think, that he's accounting a genocide.HITZ: That's right. That's right.OLIVER: Even though he uses a phrase from Genesis that's very unmistakable. It's a sort of remarkable moment of—particularly to us, having had the 20th century. I think that's why Swift came back into favor in a way, because people used to say, Swift's unbearable view of human nature . . .This is a great bit in Boswell's Life of Johnson where, when they're traveling through Scotland, they're with a lady, and she says to Johnson, “Is any man naturally good?” And Johnson says, “No, no more than a wolf.” And Boswell says, “Well, sir, what about ladies?” And Johnson says, “God, no, absolutely not.” And this woman says, “Oh my God, this is worse than Swift,” utterly horrific view of human nature.But of course, we can actually say, did he go far enough? [laughter] I mean, Swift clearly understands something very real and deep. The council of genocide is horrifyingly familiar to us. And I think that's much to Swift's credit that he can see that, and to show that Gulliver would blind himself to it. And people still blind themselves to it, right?HITZ: That's right. And I wonder—you would know more about this than me because it is a bit of a historical question, but my understanding is that quite a lot of the savagery, the worst parts of rule over men that we see in Gulliver's Travels are pictures of Ireland in the 17th, 18th centuries. And I wonder if that took some time to reveal itself to the British, and in some ways it's still not really as known as it might be. We think of the colonial project as being something that was directed at India and Africa—OLIVER: Faraway countries.HITZ: —faraway countries where people looked really different. And we're not as familiar with the kinds of things that were done to the cuddly Irish with their nice music, and who we don't think of as being people that you would savagely oppress like that. So I think—OLIVER: So, I think partly the English are not interested in their own history in the way that they are expected to be. And partly the English interest in Irish history has become very focused on the more recent events. And it's very hard to get back past that. And it all becomes very complicated, and it's a sort of different country. So there's some of that, but I think generally we don't want to know what we did, yes.HITZ: Well, and I think in anglophone countries in general, there's going to be a history of something like that. To attribute it to the British is not to say that—I mean, Americans have chattel slavery and the genocide of the natives, and the Australians have their own situation. All of the anglophone countries have something like this on their conscience.I think that obscures the meaning of that final book. I think we don't recognize—and that's really to Swift's credit, to have a social critique that is so real and so deep that you may not even recognize yourself in the picture.Slavery in Gulliver's TravelsOLIVER: Yes. When I read it again—I read it as an undergraduate, but I really was actually more interested in the other parts of Swift's work. And I thought it was brilliant, and then I read it again. And it was more recently that—I didn't understand how I couldn't have seen it, but it's basically a book about slavery, as I come back to it.And in each of the books there is enslavement of a different sort. So, to begin with, Gulliver is the one being kept in a box or kept in a house, or he's chained up by the Lilliputians or Glumdalclitch.HITZ: Right. That's right.OLIVER: She's a very nice sort of master, as it were, [laughter] but he has that box that can be sealed, and the dwarf has him swiping at the wasps. And then the enslavement that the flying island has of the country below is like England and Ireland. And then in the final book, you know, the Houyhnhnms are whipping the Yahoos.HITZ: That's right.OLIVER: The slavery thing gets worse and worse as the book goes on. And one of the things that's clever is that it's funny when Gulliver is enslaved, right? When the wasps are let out and he has to—and Swift sort of does that clever thing where he undermines things by making it a joke at the end. By the book of the Houyhnhnms, there is really very little humor. And the twist at the end is always dark.Gulliver can't see that—he can see that he's a bit like the Yahoos. But he can't see that they've been enslaved in the way that he—the farmer wanted to take him around the kingdom and show him off, and he says, “I couldn't possibly have had children in that condition because I couldn't have it on my conscience that I had begotten a slave, someone born into slavery. I couldn't do that.”HITZ: Right.OLIVER: Then he's in the Houyhnhnms and he can't—it's quite remarkable.HITZ: [laughs] Yes. I don't think it's quite true that in the end there's no humor. I read it with some Catherine Project group a couple of years ago, and one of the readers pointed out that it's not obvious Gulliver isn't leaving his home and sitting out in the ocean and always landing on England every single time; just every time, he lands there.And there's something hilarious about an Englishman that discovers a place where there's all horses, [laughter] and his love of horses overwhelms him, and he becomes persuaded that they're the only rational beings that there are. I mean, that is funny.OLIVER: Yes, I agree. There's a lot of irony and stuff. But I think it's in Lilliput when he describes their manner of writing. And he says they don't write from left to right as we do in England, or from right to left, or up-down like the Chinese, but from one corner to the other, as the ladies do in England. This is very funny, dry humor, and that sort of thing is gone. And the things that surprise you at the end of a sentence or a paragraph are more like, “Oh, and of course I used Yahoo skin to cover the boat.” And you're like, oh my God, this is not a joke anymore.You know, in A Modest Proposal, he makes real humor out of those kind of horrors. And with the Houyhnhnms, I think he actually refuses the joke to make you feel the disgust, in a way.HITZ: Yes, that might be right. That might be right.Swift and PhilosophyOLIVER: What do you think about the idea that the Houyhnhnms are drawn from the Phaedrus and Socrates's idea of the soul with the two horses? And there's the good, rational horse and the vulgar, passionate horse, and the Yahoos are the other horse. You see what I mean?HITZ: Yes, yes.OLIVER: Is Swift showing us the two sides, and Gulliver's mistake is to prefer the one and not the—HITZ: Right, I think I have heard something like this before. I'm a bit skeptical. Swift doesn't strike me as someone who uses philosophy in quite that way. I think he's much more interested in Gulliver's—the Houyhnhnms' self-deception about the kinds of beings they are. They do not say “the thing which is not,” yet Gulliver's master hides from him this conversation about the genocide for quite some time. And maybe we don't know if he tells him quite the whole truth about it. So there's—OLIVER: And he also conceals the fact that the others don't like Gulliver because he's a partial—a reasonable Yahoo, as it were.HITZ: Right. So their self-deception, Gulliver's being taken in by their self-deception, the ways in which they—this is one of the ways that I think it's profound about the nature of slavery. And to cheer us all up, I'll make a Holocaust analogy, as you also did.When I was traveling in Germany some years ago, in one of their Holocaust museums, there was an image from a Nazi-era German newspaper of Jewish people living in complete squalor in the ghetto. And of course, they had forced them into squalor. But somehow they forced them into squalor, and then this reinforces the sense that they're these rat-like beings.And there's something very similar that the Houyhnhnms do to the Yahoos. They force them into this animal state, and then they say, “Oh God, look, these people are disgusting. They just don't know how to act.” That seems to me the kind of level at which Swift is working. He is interested in the nature of a human being, but not in the abstract Platonic sense, I don't think.He strikes me as someone who believes in common sense, common decency, basic freedom, and basic use of reason. And he finds in his time that there's distorting teachings, distorting ways of behavior that have gotten people far off track. To me, that's what it feels like it comes from. It doesn't feel like Plato is in the background to me.OLIVER: Is there an extent to which, though, it's a work of sort of anti-philosophy? As you say, Swift, he likes common sense. He likes ordinary reason, and he likes what he would call the revealed truth of Christianity. So he talks, in his sermons about people, it comes to you from God like a light. It's revealed to you. And he doesn't like this idea that the philosophers can work it all out.And in a way, that's the same sort of mistake that the scientists think they can discover all this stuff, and they go in these crazy ways. And the Houyhnhnms are a bit like that. If you had philosopher-kings, they would end up being perverted examples of rationality because they're ignoring the—so do you think it's anti-philosophy in a way? The book is saying, “No, no, I don't want philosophers”?Criticizing Elite Intellectual CultureHITZ: That's definitely a plausible reading. But it's hard to tell whether it's anti-philosophy or anti a particular style of thinking. It's worth pointing out, in that light, that Gulliver, when he arrives in the land of the Houyhnhnms, before he even meets a horse, he sees a Yahoo who, from what I can tell from the text, is trying to wave at him and say hello, who recognizes him. And he's horrified. He sees him instantly as a monster.So I think immediately upon landing, he sees the Yahoos as monstrous, and that tells me that he must already be off kilter. So he's not just corrupted by the Houyhnhnms; he's been somehow led off track, away from the capacity to recognize fellow human beings before that.And he's come from this—the third book is all about various kinds of inquiry, scientific endeavors, practical endeavors, talking to the greats of the past, necromancy, and various kinds of inquiry into wisdom or things like wisdom. And somehow that's the thing that seems to push him to the point where he can no longer tell what a human being is.OLIVER: One of my favorite parts is when he's with the wizards, and he asks to be shown Homer and Aristotle and all their commentators. And he says that there were vast rooms full of these commentators, endless numbers of them. But Homer and Aristotle didn't recognize any of them because they were all so ashamed of the terrible things they'd said about these great men's works that they kept themselves forever in a different part of the underworld. They couldn't bear the shame of being revealed to having told lies and said second-rate things.It's very, very funny. And I think that's another sort of angle on which the book says, “You're so tempted to make a comment and have an idea and be a philosopher, and you should just accept the revealed truth of what is known. Just stop it. Just stop it.” [laughter]HITZ: Well, I suppose maybe I would also put it this way, that Swift sees the condition of 18th-century Ireland, which is quite poor, very bad. And it's ruled in a savage way by the English, who have a quite flourishing intellectual culture, as it happens, at this time.So I think what he might be is not a critic of philosophy so much as a critic of intellectual culture. Because intellectual culture seems to not only not help with existential concerns like slavery and oppression and savage poverty, but even serves to mask and hide and create illusions behind it.So that's, I guess, how it strikes me, as a book that's hostile to what you'd now call elite intellectual culture. And I don't know how fundamental that critique is, in light of its inability to solve problems for real human beings or to obscure the causes of what's going on with real human beings.OLIVER: I think it's quite fundamental because outside of Gulliver's—I think this comes into Gulliver's Travels, but what he might have said more explicitly elsewhere is, there are people starving in the streets of Dublin. And we've got corrupt politicians and intellectuals saying all these things, but you know, here she is starving. You don't need to work that out. [laughter] There's no question—the reveal—just be a Christian and, like, for goodness' sake . . .HITZ: Yes.OLIVER: And when, for example, he talks to the king of Brobdingnag, and there's that wonderful satire of the English government and everything. And he says, “Those people understood mathematics and poetry and whatever, but I could never drive into their head any sense of the abstract or any of these speculative—they simply didn't know what that was. They didn't know what I was saying.” [laughter]And so in a way, his ideal government is anti-philosophical because it would just look at the human problem in front of it. It wouldn't do speculative science. It wouldn't think of itself as rational, all this Platonic stuff. It would just—she's in rags, she has bare feet, you know?HITZ: Yes, that's right.OLIVER: What do we need a philosopher-king? Like, what are you talking about?HITZ: Exactly.OLIVER: The priest understands this because he's there in the city doing it. And is there something of that in the book, that constant resistance of the cleverness of people who cannot see daily life?HITZ: I think that's absolutely true, and I think it's probably one of the things I love about the book, because I think this somehow gets to something in my own heart. Even though I'm a professional intellectual—I have been my whole life—the distance between the concerns of professional intellectuals and the concerns of living, real people in various parts of the world is very large.And it's even worse when, as it was when I was coming up in grad school, there's a ton of explicit concern and various operations underway to improve life for others, which have zero connection with anything that anyone actually does. So I think the Laputans, which is the beginning of the third book, when Gulliver—OLIVER: The flying island.HITZ: Yes, when Gulliver visits the people on the flying island, who have one eye towards the heavens and one eye pointed inward. And they study music and mathematics, and they live in a giant flying saucer, which has the—OLIVER: And the flappers.HITZ: That's right. [laughter] When someone needs to talk to them, someone flaps their ears so that they pay attention. And their wives all run off with working people because they can't bear to be treated the way they are by men like this. And the flying saucer is not just distant. It also has the power to crush the towns underneath it if it judges them to be rebellious.This image will stick with you for the rest of your life. I mean, it's absolutely perfect, and the perfect image of bad government of a kind when intellectual culture is prized. And it's hinted early on in the book in Lilliput, when the rulers in Lilliput have to do these elaborate dances with ropes.OLIVER: Oh, with the king and the chief minister hold the pole, funny angles, and if you get under it, you get a green ribbon or a red ribbon.HITZ: Exactly. [laughter] And they have these athletic contests of grace and various colored ribbons, and that determine how far you get in the halls of power.OLIVER: Yes. Are you a cabinet minister or a junior minister? Yes, yes.HITZ: Exactly. So there, it's all just a funny joke. But it develops, I think, into the Laputans, people who have kinds of expertise that are actually hostile to them doing any kind of humane governing. So yes, that seems right to me.Christianity in GulliverOLIVER: To what extent is it a Christian book?HITZ: That's an interesting question. I've never found a strong Christian element in it myself. There are satires of religious wars, both in Lilliput, where Lilliput's at war with its neighboring city. Oh, wait a second, there's two different disputes in Lilliput. One is about what side you cut your egg on.OLIVER: There are the Little-Endians and the Big-Endians,HITZ: Right. And then there's also one about heel size. So there's two different kinds of disputes.OLIVER: With the marvelous image that the king is a Short-Heeler. But they think that the heir to the throne might be favorable to the High-Heelers because he has one heel slightly higher than the other, and he walks with a wobbly gait.HITZ: [laughs] That's right. This, again, in Lilliput is just utterly hilarious, outrageous, very silly, obviously a parody of religious wars between different kinds of Christians. But it resurfaces towards the end. It's the Houyhnhnms, where he talks to the Master Horse—OLIVER: And the horse sort of pretends to this great rationality, simply can't understand that men would kill each other over the question of whether flesh is bread or bread is flesh.HITZ: That's right. That's right. That's right. So there's definitely disparaging remarks about religious wars. And as you're talking about it, where along with Swift's praise of common sense, there's a kind of basic Christian morality, which is that the poor and the suffering need attention. That all strikes me as Christian. Apart from that, I'm not sure. If you have a religious take, I'd be interested to hear it.OLIVER: I find it very interesting that Swift had quite strict beliefs. He was not in favor of Catholics. He thought Dissenters should be tolerated, but he wanted the Test Act. He was very particular about all these things. And in his other works, he's quite direct about that. But in this book, he achieves a kind of high ambivalence. And he's not a Little-Ender or a Big-Ender.HITZ: That's right.OLIVER: And he says the religious text on which this is based simply says that you must break the egg at the most convenient end.HITZ: [laughs] That's right.OLIVER: Now, of course, in reality, he's a Little-Ender, and he's very committed to the Reformation, and he thinks it's all terrible that they're not. And it's interesting that someone with such angry, insistent beliefs on the Anglican Church would take this ambivalent position.And he satirizes so much. But the anti-slavery stuff, the description of the Laputans bringing the island down, and then he says, “I've never seen so much want and misery, and there's a wild look in their eyes, and they're wearing rags.” I mean, this is Dublin, right? This is just, along with the slavery, this basic Christian concern for the oppressed, the poor, the suffering.HITZ: Yes, that's right.OLIVER: And so I don't quite know. It's almost like the book is saying, again with this anti-intellectual thing, all these doctrinal disputes and which church this and who believes that. And here we have slaves and poor people and beggars and starving people.HITZ: Right.OLIVER: Christianity should deal with that first. So is the implicit criticism of his fellow Christians, in a way, that they're more interested in these disputes than in the fact that there are enslaved people and suffering people and—you see what I mean?HITZ: Yes, that's right.OLIVER: And Gulliver—the Houyhnhnms are highly rational but not Christian, which is a significant omission. And by the end, are you supposed to wonder if Gulliver actually isn't very much of a Christian? Because he can see this suffering and not respond to it at all.HITZ: Right, when maybe the—is the best person in the book the King of Brobdingnag? Does that seem right? The person with the—at least who says the best things?OLIVER: He says the best things. I think the best person is Glumdalclitch. She shows real charity and real love towards him.HITZ: What about the Houyhnhnm, the one who likes him, who says, “Fare thee well, gentle Yahoo”? It's tear-jerking—OLIVER: Oh, the sorrel nag.HITZ: The sorrel nag. I can literally weep at that moment when she says, “Fare thee well, gentle Yahoo.”OLIVER: That's true. That's true. She and Glumdalclitch are maybe more similar characters. Yes, yes, yes.HITZ: They're similar characters. Okay.OLIVER: And they have that basic, you don't need to call it Christian. You don't need—it doesn't need theology.HITZ: Humane. I would call it humane. Yes.OLIVER: They have that basic love of their fellow. You know, Glumdalclitch doesn't say, “Oh, how amusing this little man is, or how entertaining, or I can make—” She says, “He must be cared for. He looks a bit like me. He must be cared for.”HITZ: Right.OLIVER: And the sorrel nag, again, has the love of the fellow creature.HITZ: That's right. That's right.OLIVER: So I think Swift might be bringing in this, what he thinks of as the revealed truth of Christianity. Like, you shouldn't need telling, you shouldn't need to argue. It's there.HITZ: Right. This is just me making things up, which is what I'm here for. We're podcasting. Yes.OLIVER: Yes, of course. Also, is that not what the philosophers would do? That's what Swift would say.HITZ: But if I was going to make something up, what I would say is something like this: that Swift to me, from the testimony of Gulliver's Travels, which is the book of his I really know the best. I don't know much about the rest of it. He has a level of self-awareness and sophistication. So, he knows that that religious difference is being used as a pretext. He knows that it is obscuring the suffering of these people. So, for the purposes of the book, he says, “Look, if you're a smart person, if you're a smart ruler, if you're an actually humane, intelligent, commonsensical ruler, you know that the fact that they have the wrong religious views is not a reason for them to be enslaved and oppressed and starved.” So that would be my suspicion.And that's why I think, to me, the religion is so light, because it's not really a religious problem. It's actually just a human problem and a political problem that is, how do you run your country so that these subject peoples are allowed to be free and develop themselves and be full human beings? That would be my made-up guess.Students' Views of GulliverOLIVER: What do undergraduates think? What is it that they find interesting in the book, and what do they like or dislike?HITZ: It's been a couple of years. I think they like this idea that—we all think travel is very broadening, a great way to think about the world. You know, you can learn so much about one's fellow human beings. And whatever else is going on in Gulliver's Travels, travel does not necessarily produce enlightenment.So I think they like the attention to the ways in which, even when we are trying to learn, we fail to learn. And the ways in which structures of learning, like traveling or studying science, might actually make you worse and not better, things like that. But it's not a book—I think it's fair to say it's not one of the favorite books of the undergraduates.OLIVER: Okay.HITZ: I think they find it a little bit distant, and I'm not sure why that is.OLIVER: Is it because it sort of looks like a novel, but it's not what we have come to expect a novel to be? And it sort of has that—HITZ: I think that's right.OLIVER: The pre–Jane Austen novel is kind of weird to us now.HITZ: Well, they love Don Quixote.OLIVER: Okay.HITZ: And that is a challenge of a similar kind. It's a novel which doesn't quite read like a novel, and the humor is kind of old. I mean, it's also true—undergraduates, in my experience, in general—I hope they'll forgive me for saying this on a podcast—they're not always good at comedy. They tend to think that serious things must be tragic.OLIVER: You can't get an A by making a joke.HITZ: Well, more that they have a sense that an intellectual life is something serious. It's serious.OLIVER: Oh, yes. Okay. And the syllabus slightly reinforces that, doesn't it?HITZ: Well, it's sort of self-reinforcing because we used to read more Aristophanes. We used to read Rabelais.OLIVER: If you do Shakespeare, it'll be the tragedies.HITZ: No, no, we do Shakespeare comedies.OLIVER: Oh, you do? Okay.HITZ: Yes. We have As You Like It and The Tempest. And do we have more tragedies? Maybe one more tragedy than comedy, but not a terrible imbalance.OLIVER: Well, that's good.HITZ: It's not Shakespeare-type comedy that's—maybe, correct me if I'm wrong, a Shakespeare comedy is something that ends in a marriage, more or less.OLIVER: More or less.HITZ: It's things that are funny—they don't necessarily think that humor is a way of thinking.OLIVER: Do they struggle with irony?HITZ: No, not usually. As long as it's serious irony, Anyway, I'm not sure why. I think I'm making things—I'm going too far out of the grounds for drawing conclusions.Favorite Parts of the BookOLIVER: Sure. Do you have a favorite passage?HITZ: One of my favorites is the part—is it Balnibarbi where they have people who try to speak with objects?OLIVER: Oh, yes, yes, yes.HITZ: And they have to carry around wagons full of things because they never know what you might want to talk about. [laughter] That's so weird. Because I think I spent a lot of time studying with philosophers, there's a bit of—something's on the nose about this.OLIVER: Yes.HITZ: You know, it's like, “No, you've got to say exactly—no, that's too imprecise. You have to say exactly what you mean.” Bernard Williams, the great philosopher, has something complaining about how contemporary philosophers are very controlling of their readers. They don't want anyone to make the slightest mistake about what they mean by a particular word. That's how the people who speak by objects strike me.OLIVER: Do you think that is a problem of contemporary philosophy?HITZ: Oh, sure. Yes, absolutely. Yes. The way Williams puts it is that when you write something, it should be like a cake mix, and the reader should be able to put their own egg and bake the cake themselves.OLIVER: Oh, I see. You mean like a box of mix, yes.HITZ: Yes, yes, exactly. It's like a box of cake mix. Whereas making the cake painstakingly and force-feeding it bite by bite to the reader is not actually an—OLIVER: Telling them how it tastes.HITZ: Telling them how it tastes is not an educational endeavor.OLIVER: When does this become too dominant in philosophy?HITZ: It's a feature of 20th-century analytic philosophy to be very careful with the meanings of words. And it's by no means universal; it's just a natural vice to the territory.Iris MurdochOLIVER: Is this a problem for someone like Iris Murdoch, or is it more the A. J. Ayer type?HITZ: No, it's the A. J. Ayer type, not Iris Murdoch. No, Iris Murdoch is heterodox outside of the—OLIVER: Do you like her philosophy?HITZ: I do, yes.OLIVER: What do you like about it? Platonic?HITZ: Now, see, I came here to talk about Swift. [laughter]OLIVER: I know, but you made such a good point about the satire of philosophers.HITZ: I like her writing for a more general educated audience, her not making assumptions about the philosophical training of her readers, and her use of Plato for sure, which is quite interesting and creative. She sort of ingests Plato and does something with it that I think is very interesting.OLIVER: Is she properly appreciated as a Platonist, or do you think there's more attention to be paid?HITZ: There's probably more attention to be paid, but she gets some attention. She gets some attention. I also don't think it was particularly helpful, these two books that came out a couple of years ago about Murdoch, Foot, Midgley, and Anscombe.OLIVER: Oh, yes, yes, yes. I only read one of those. It was quite good.HITZ: It might be quite good, but those four women are quite different from one another. So it's an example of where attention to identity could obscure as much as it—OLIVER: Well, one of the books was more about the ideas—they were both obviously about the ideas—and one of them was more about the fact that they were together in Oxford. And that they benefited from hanging out, talking, doing different sorts of work, sleeping with each other's husbands, et cetera.HITZ: Yes, all the good stuff.OLIVER: And from the more sociological point of view, it was very interesting to see that, actually, a lot of what Murdoch did was bound up with her friendships and relationships, in that the argument basically is, A. J. Ayer and the others get sent away because of the war. So these four women are actually—they've been banned from this seminar and told they're not allowed.Well, now they can sit around and do what they want to do. And it worked, and they all produced very interesting things. So from that point of view, I think it was—but I agree with you, Elizabeth Anscombe and Iris Murdoch are not the same. [laughter]HITZ: Not even particularly similar. I also feel like I've read enough of Murdoch's novels to have a sense of what the sociological situation was like.OLIVER: You like the novels?HITZ: I do like them, yes.OLIVER: Do you have favorites?HITZ: I can't remember the name of my favorite because I haven't read them for years. It's one of the things I read years ago, the one—I'd remember it if I saw the title. There's an LSD trip at the beginning of it.OLIVER: Oh, The Good Apprentice. I love that book.HITZ: The Good Apprentice, yes. I think that was my favorite. But I never fell in love with it. I just liked it, and I found it interesting, and I found the sociology interesting. Okay, this is what academics at this time period were doing.What to Pair with SwiftOLIVER: We got diverted.HITZ: “We” got diverted. [laughs]OLIVER: We did. If Swift is on a great books syllabus, what is it good to pair him with? If people are reading Swift, on or off a syllabus, do you think there are other—Hooker, you said, which I think would be interesting.HITZ: No, Hooke. It's Hooke.OLIVER: Hooke. Hooke. That's a very good point.HITZ: The guy who wrote Micrographia, who has the enormous picture of the flea.OLIVER: Yes, yes, yes. So that would be good. But any other? Is it worth reading Plato alongside him?HITZ: Well, I like to—he's on the list for something we called Life of the Mind Seminar at Catherine Project, which is our introduction to the life of the mind.OLIVER: And just to tell people, the Catherine Project—this is not a university. Anyone can join a seminar.HITZ: That's right. It's an open online readers community. Consists of small, high-quality conversations, mostly on Zoom, some in person.OLIVER: You could be some kid, an accountant, a dentist, whatever, and you come and do a—you've got a PhD running a seminar, and you get that experience.HITZ: Right. Some of them are peer led, so they're not necessarily PhDs running them. The reading groups are not necessarily run by PhDs. But the core program in which the Life of the Mind Seminar is—either a PhD or an ABD [all but degree] or someone with some academic experience is usually leading that. We have it there, and we have it there with a set of books that are meant to disorient rather than to orient.So one of the difficulties with reading great books with more or less random selections of adults is that people feel uncertain, out of place. And they bring expertise, real or fake, to the table, which makes it very difficult to have a conversation. It's usually fake expertise, for what it's worth.OLIVER: Give us an example of what you mean by fake expertise.HITZ: Well, so someone will have—we'll be, say, reading Hamlet. Someone will have taken a class on Shakespeare in college, and they'll say, “Actually, we're asking this question. But what I learned, my professor told me, is that Hamlet actually symbolizes—he has an Oedipus complex and blah, blah, blah, blah, blah, and then this is what this means, and this is what that means.” And then your conversation's over, because you need to focus just on the text that's shared between the—OLIVER: It's not a crossword puzzle.HITZ: Exactly. It's not a crossword puzzle, and it's not something where—or the other—people often, again, they feel a bit on their back feet. So they'll google a bunch of stuff about the author, and they'll start tossing out random facts about the book or about the author, about the context. And again, you don't get really into the meat of the book that way.So, Gulliver's Travels is there to help us think about ways in which we might not be expert in things we're expert. Ways in which we might think we understand something and not understand it. And ways in which people who, with every appearance of seriousness and scientific principle, can just say unbelievably stupid things.So it's a very, very good book for that, where in that sense, it's I think very good for any liberal education program. It's liberating that way. One of the things we need to be liberated from is false expertise.OLIVER: You're talking really about these secondhand opinions that you haven't interrogated and come to understand yourself.HITZ: Exactly. Exactly, exactly, exactly.OLIVER: This is what Mill says. Everything is new to someone, and the real genius is that you find it out.HITZ: Exactly.OLIVER: You don't get taught it. Yes, yes.HITZ: Exactly, exactly. So real learning is things you find for yourself. Anyway, that's what I like it with. As for pairing it, yes, I think it would just depend on what you were—I don't have a clear thought about that. I think it'd be good to pair it with Galileo's Starry Messenger and preface to Hooke's Micrographia.But you could also pair it with Emma. Be quite good, actually, because Emma is also about someone who really doesn't know what they're doing and has no idea. Thinks they know what's going on; they really have no idea what's going on.OLIVER: Yes. Hamlet as well, in fact.HITZ: I guess so. Does he not know what's going on?OLIVER: Who's diverting now? [laughter] Well, there's an interesting question, isn't there, about whether Hamlet has legitimate doubts. So he says, “This ghost could be a demon. I should be careful. I don't know what I'm doing. I'm going to pretend to be mad. I'm going to find out.” Or whether he just doesn't want to see the truth in front of him, and he quote-unquote “delays” because of that. I don't know if you have a view.HITZ: I don't think he's deluded. I think the problem is something different, but I haven't thought enough about it recently to know what his volitional obstacle is. But I don't think he's deluded. I think he sees what's going on, but there's something about acting that doesn't work for him.OLIVER: An internal—HITZ: Something internal. Something internal. In a way, I find the play very hard. I don't know what, for instance, what does that obstacle have to do with Ophelia? What's going on with that? Anyway, he's very mysterious, but I don't—yes, that'd be my sense, is that he's not—OLIVER: Do you buy this idea that he's a nihilist?HITZ: No, although he's definitely faced with something like nihilism. He has to look at it. And of course, the play does end with everyone dead, [laughs] so it's not obvious that he's wrong.Sympathy for GulliverOLIVER: This question hangs over Gulliver as well. Is the problem by the end that he's basically become a nihilist? His response to the Yahoos is to deny meaning, deny the possibility of meaning, to shut himself away.HITZ: He is a true misanthrope. He hates human beings and refuses to interact with them and in that sense, in some way, removes himself from any further mistakes. In another way, the mistake that he's in is so massive that that hardly seems like a consolation. But yes, he's definitely stuck, and he's stuck in a place where who he is—because he's a human being. We have to remember that.So he's in a place of total self-hatred and the hatred of his neighbor, what you'd call from the Christian perspective a total loss of charity. Is that nihilist? I don't know, but it's definitely bad. It's not a good state to be in. Maybe I don't know what you mean by nihilism exactly.OLIVER: Are we supposed to disapprove of him at the end or sympathize with him?HITZ: Disapprove, I think.OLIVER: Yes? You don't feel sorry for him?HITZ: I do a bit.OLIVER: But not much.HITZ: Well, should I?OLIVER: I have come to believe—yes, this is what I've come to feel in subsequent readings, is that Gulliver, as you say, is very mistaken. He thinks he understands things that he does not understand. He has the sort of pretense of rationality, but he lacks any sort of meta rationality to see what his limits are.And he becomes, therefore—he doesn't advocate genocide, and he doesn't take any pleasure in using Yahoo skin, but he's just completely null to it. There's a sort of void there where human feeling ought to be. And it's tragic for him. It's a tragic ending that he is so isolated. And we can't sympathize with him, as it were, but we can feel sort of awful that he's shriveled into this state rather than judging or blame.I think one of the persistent themes of the book is, as I say, this kind of basic love of fellow creature, the Glumdalclitch or the sorrel. And if you take that from the book, you will wish you could bring Gulliver back.HITZ: Right. What you're saying reminds me that there is an interesting parallel in Plato's dialogues that I hadn't thought of before, Plato's Parmenides, which is perhaps the most difficult Plato's dialogue. So it's a conversation between young Socrates and the philosopher Parmenides. The first third of it is relatively clear, some arguments against what people think of as Plato's theory of forms.Then there's an extensive, insane dialectical process where various theses about the connection between being and oneness are both argued for and then refuted, and argued for and then refuted, pages and pages and pages and pages of it. So this seems to be—it's Parmenides and Zeno who are running Socrates through this ringer.And the person at the very beginning of the dialogue who they have to go find, to tell him the story of how Socrates met Parmenides, used to study philosophy. But now he just trains horses. [laughs] One of my teachers pointed this out to me, and I've never been able to get over it, that he spent this time doing philosophy, and he's like, “You know what? I'm going to work with horses for the rest of my life. If I never hear another human voice, that's fine with me.”So I think that is an interesting parallel. And I think it is not really that uncommon to see people who are totally disillusioned with relating to humans, who then relate to animals instead, like they devote themselves to animals.OLIVER: But on that reading, it might be a disillusionment with philosophical humanity. It might be philosophy that's killed Gulliver's human feeling.HITZ: That's right. Well, I think that's one possibility, one very strong possibility. That's why I think the Houyhnhnms come after the Laputans. Going to the furthest reaches of his intellectual interests just destroys his humanity.But it doesn't seem like exhaustion in the same way that whoever, I can't remember his name, the character who relates the Parmenides, where you just think he must be exhausted from having heard more than one conversation like this. [laughter] And just in the stable with the horses eating oats, I mean, it's just delightful. It's just so peaceful, you know?OLIVER: Bucolic, pastoral, yes.HITZ: Yes, exactly. Exactly. Maybe you're right that we should be more sympathetic to someone in that situation.OLIVER: Well, next time you read it, you can tell me if you change your mind.HITZ: All right. I will tell you if I change my mind.OLIVER: Very good. Zena Hitz, thank you very much.HITZ: Thank you very much, Henry Oliver. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.commonreader.co.uk

The Moon lines up with the twins of Gemini this evening – the stars Pollux and Castor. Pollux is the brighter twin, and is closer to the Moon. The brilliant planet Jupiter is to the lower right of the Moon. Gemini has been around for thousands of years. Its roots trace back to ancient Babylon, as do those of many other constellations. All of them were recorded in one of the most important works of astronomy in the ancient world. Known as the Almagest, it was written by Claudius Ptolemy around the year 150. Ptolemy studied many fields, including astronomy, astrology, geology, and music theory. The Almagest is perhaps his most famous work. In it, he recorded the positions of a thousand stars, and included details on the motions of the Sun, Moon, and planets. He also discussed everything from eclipses to the length of the year. The book listed 48 constellations that were visible from northern skies – Gemini among them. The constellations weren’t given any borders – just the regions of the sky in which they appeared. And some barren regions weren’t part of any constellation. Over the centuries, astronomers shifted things around some. And they created constellations for southern skies as well. Finally, in 1930, they created an “official” list of 88 constellations. Each one was given precise borders. That gave every star a home – its own “address” in the universe. Script by Damond Benningfield

“Maps are communicating vast quantities of new knowledge that was only estimated. They convey this imaginative energy — an imaginative energy that maps today have lost, because today maps are so functional, so utilitarian.” — Peter Keating In the sixteenth century, Spanish cartographers represented California as an island. They weren't being careless. Nor were they drawing New Yorker covers. These 16th century cartographers were, instead, mapping the limits of both what they knew and what they imagined. Cartography is as much an art as a science and maps always mirror how we see the world. Thus Peter Keating's beautifully illustrated new book, Power Lines: Maps That Shaped the Way We See the World. Assembling nearly 100 of history's most consequential political maps, Keating's thesis is that maps are not neutral. They are arguments. Every map centers something — a religion, an empire, a people — and pushes something else to the margins. The story of cartography, then, is the story of power. Five Takeaways •       California Was an Island: The Power of Imagined Geography: In the sixteenth century, Spanish cartographers drew California as a large island off the coast of America. They weren't being careless — they were mapping the edge of what was known and imaginable. Before any map can draw a border, Keating argues, it has to decide what is real. The T-and-O medieval maps placed Jerusalem at the center of the world, with the biblically admitted lands of Europe, Africa, and Asia radiating outward. Only slowly, and with great difficulty, did the Western cartographic tradition absorb the fact that there was a whole continent between their imagination and the Pacific. •       The Oldest Tension in Cartography: Sacred vs Scientific: Keating identifies two traditions in constant tension throughout Western history. The cosmographical tradition: center what you know and believe, place your gods and sacred lands at the middle of the world, and mix fantasy with inquiry. The scientific tradition: starting with Ptolemy in ancient Greece and independently in ancient China, create maps that generals and kings could actually use to expand territory, find resources, and identify enemies. With Rome's Christianisation, the cosmographical tradition dominated for nearly a thousand years. The Ptolemaic scientific tradition only re-emerged with the Renaissance and exploration. •       Poland: The Most Erased Country in Cartographic History: Keating's answer to his own question — which country has been wiped off maps most often yet survived? Poland. It disappeared from maps at least three times, divided and partitioned by more geographically fortunate powers — Habsburgs, Russians, Nazis — whose cultural and military might seemed overwhelming. And yet Poland survived every erasure in the hearts of its people. A 1956 map of Poland as a carnation, published by the communist government as a May Day celebration, reads — Keating argues — as subversive under the surface: a nation asserting its existence against the regime that claimed to represent it. •       Lincoln's Favorite Map: The Slave Density Survey: The most powerful map in the book: the 1861 Coast Survey, a non-ideological government project that shaded American counties by the density of enslaved populations. Lincoln studied it obsessively. He reasoned that where enslaved people were densest, Union troops could arrive as liberators and find support. Where they were rare — in predominantly white areas of the South — he could pursue accommodation and peace. The map shaped the Emancipation Proclamation's geography. And because enslaved populations had settled where the delta soils were richest, the map also explains the cultural and political geography of the American South today. •       The Two-Color Election Map Is Making Democracy Worse: Every two years, Americans are shown the same red-and-blue electoral map. Keating's verdict: it is a bad projection, a winner-take-all distortion, and a representation of the Electoral College's biases rather than actual political sentiment. Research shows that two-color maps increase cynicism, cause people to underestimate the number of fellow-partisans in other states, and erode faith in politics. In a democracy, maps should reflect actual political support. The United States is overdue for population-based electoral maps. About the Guest Peter Keating is a narrative journalist whose work has appeared in GQ, Mother Jones, National Geographic, and Politico. He was a longtime columnist and founding member of the Investigative Unit at ESPN, where he was part of teams that won three National Magazine Awards. He is the author of Power Lines: Maps That Shaped the Way We See the World (Black Dog & Leventhal, May 12, 2026) and Dingers! A Short History of the Long Ball. He lives in Montclair, New Jersey. References: •       Power Lines: Maps That Shaped the Way We See the World by Peter Keating (Black Dog & Leventhal, May 12, 2026). •       Saul Steinberg's “View of the World from 9th Avenue,” The New Yorker, 1976 — the famous New Yorker cover discussed in the interview. •       Episode 2908: Audun Dahl on moral judgements — the parallel episode on how framing shapes perception. •       Episode 2909: Adrian Goldsworthy on Athens and Sparta — referenced in the conversation. About Keen On America Nobody asks more awkward questions than the Anglo-American writer and filmmaker Andrew Keen. In Keen On America, Andrew brings his pointed Transatlantic wit to making sense of the United States — hosting daily interviews about the history and future of this now venerable Republic. With nearly 2,900 episodes since the show launched on TechCrunch in 2010, Keen On America is the most prolific intellectual interview show in the history of podcasting. WebsiteSubstackYouTubeApple PodcastsSpotify Chapters: (00:31) - California as an island: sixteenth-century Spanish maps (02:14) - What imagined maps teach us: the limits of knowledge (04:30) - The New Yorker cover of 1976: New York's view of the world (05:22) - Two traditions in tension: cosmographical vs scientific (08:13) - Geo...

മഹാനായ അലക്സാണ്ടർ ചക്രവർത്തിയുടെ മരണശേഷം അനാഥമായ ഒരു കൂറ്റൻ സാമ്രാജ്യം. അധികാരത്തിന് വേണ്ടി പരസ്പരം പോരടിച്ച ജനറൽമാർ. എന്നാൽ ആ കൂട്ടത്തിൽ ബുദ്ധി കൊണ്ടും തന്ത്രം കൊണ്ടും ഒരു സാമ്രാജ്യം തന്നെ പടുത്തുയർത്തിയ ഒരാളുണ്ടായിരുന്നു - ടോളമി ഒന്നാമൻ. അലക്സാണ്ടറുടെ മൃതദേഹം സിറിയയിൽ വെച്ച് നാടകീയമായി തട്ടിക്കൊണ്ടുപോയി ഈജിപ്തിലെ ഫറവോയായി മാറിയ ടോളമി ഒന്നാമന്റെയും, അറിവിനെ ശക്തിയായി തിരിച്ചറിഞ്ഞ് ലോകപ്രശസ്തമായ അലക്സാണ്ട്രിയ ലൈബ്രറി നിർമ്മിച്ച ടോളമി രണ്ടാമന്റെയും വിസ്മയിപ്പിക്കുന്ന ചരിത്രമാണ് ഈ വീഡിയോ പങ്കുവെക്കുന്നത്.ചരിത്രത്തിലെ ഏറ്റവും ത്രില്ലിംഗ് ആയ ഒരു കാലഘട്ടത്തിലൂടെയുള്ള യാത്രയിലേക്ക് സ്വാഗതം.

Matthew Shindell explores how ancient civilizations interpreted Mars to understand their connection to the cosmos. He explains that archaeologists studying the Mayan Dresden Codex identified a "Mars beast" representing the planet's opposition and retrograde motion. In ancient China, astronomy served as a political tool, where planetary patterns helped hold rulers accountable for maintaining heavenly harmony. Shindell highlights Mesopotamian omen-tracking as the foundational "birth of science" due to their meticulous record-keeping and predictive mathematics. Finally, he discusses how Greek philosophers like Aristotle and Ptolemy struggled to reconcile Mars's erratic behavior with their earth-centered models. (1/4)june 1954

Episode: 2594 Mapping the World: Ptolemy's Geographia.  Today, a man and a map.

“What is truth?” This question was posed by Pontius Pilate in Gospel of John 18:38 as he interrogated Our Lord shortly before His brutal execution. It is a question at once poignant in its aim, sharp in its focus, and profound in its depth—and one that is far from new to humanity.From the moment we first gazed upon the stars in the night sky, we have stood in awe of our surroundings, seeking answers to the deepest questions of existence. The human intellect, by its very nature, strives to apprehend and understand reality; indeed, our minds hunger for it. Truth, simply defined, is “what actually is.” Modern man, unfortunately, gleefully defies this definition. He likes to say, “truth is relative”. There is no objective truth to reality. Truth is what I say it is, and how dare you Christian, try to impose your truth on others. Consider, dear friends, the image placed before us on the parish bulletin. It stands in quiet contrast to the spirit of defiance we so often encounter. It is the renowned fresco by Raphael, painted within the halls of the Apostolic Palace in Vatican City (just a few doors down from the Sistine Chapel) between 1509 and 1511. This masterpiece, known as The School of Athens, gathers together the greatest minds of the ancient world.There we see Ptolemy holding the sphere of the earth, striving to map the movements of the heavens. Nearby stands Pythagoras, immersed in numbers and harmony. And Socrates, ever the questioner, engages in dialogue, seeking truth through reason.Yet, our eyes are drawn, almost irresistibly, to the center, where two towering figures stand: Plato and Aristotle. Plato gestures upward, toward the heavens, teaching that truth lies beyond, in the realm of eternal forms. Aristotle, in contrast, extends his hand toward the earth, reminding us that truth is also found here, in the physical world we can touch and see with our senses.What a testimony this is to the human longing for truth—to the relentless pursuit of what is real, what is good, what is eternal. The Greeks sought truth with passion, with discipline, with all the power of the human mind. And yet, my brothers and sisters, this is where the story does not end but where it is fulfilled.For into this great human search steps Jesus Christ.In the Gospel this Sunday, we encounter the disciples on the road to Emmaus. Like those philosophers of old, they too were seekers. They had placed their hope in Jesus. They believed they had found the truth. But then came the scandal of the crucifixion… and with it, confusion, sorrow, and doubt. Their hopes seemed shattered.Or were they?For the Risen Lord draws near. He walks beside them, though they do not yet recognize Him. And in that sacred encounter, He reveals something astonishing: that truth is not merely an idea to be grasped, nor a theory to be proven but a Person to be encountered.A truth more profound, more mysterious, and more beautiful than anything they could have ever imagined. --- Help Spread the Good News --- Father Brian's homilies are shared freely thanks to generous listeners like you. If his words have blessed you, consider supporting this volunteer effort. Every gift helps us continue recording and sharing the hope of Jesus—one homily at a time. Give Here: https://frbriansoliven.org/give

1. Pakistan Acts as Intermediary in Ongoing Iran-Israel Conflict GUEST: Bill Roggio, Ambassador Husain Haqqani SUMMARY: Pakistan acts as a conduit for messages between Washington and Tehran. While communication exists, neither side has offered a second negotiating position, and Iran continues to demonstrate strategic control over the Strait of Hormuz.,, John Batchelor and his guests discuss the stagnant global situation, noting that while missiles fly in the Iranwar and a Russian tanker heads for Cuba, Pakistan remains a key intermediary. Ambassador Haqqani explains that Pakistan's relationships with both the U.S. and Iran allow for message delivery, though Iran has not formally accepted a mediation role. Bill Roggio notes that Iran is showing its control by selectively allowing ships through the Strait of Hormuz, while the Trumpadministration faces mounting domestic disapproval and a 60-day War Powers Act deadline. (1)1574 PTOLEMY

2. Ptolemy I: The Architect of a Hybrid Greco-Egyptian EmpirePtolemy I, a general and scholar educated by Aristotle, emerged as the visionary founder of Egypt's final dynasty. Recognizing the strength of Egyptian civilization, he avoided treating the land as a mere conquest, instead blending Greek and Pharaonic cultures into a unique hybrid. Ptolemy expanded his empire to include Cyprus, parts of Turkey, and the Aegean islands, securing Egypt's status as a Mediterranean powerhouse. To unify his diverse subjects, he introduced the god Serapis, combining Greek imagery with Egyptian religious roots, establishing a legacy of cultural integration and administrative genius. (2)MINOAN

3. The Golden Age of Alexandria: Innovation, Wealth, and WisdomUnder Ptolemy II and III, Egypt became fabulously wealthy through advanced agricultural engineering and gold mining in the Eastern Desert. They reclaimed land in the Fayum through irrigation, turning grain into a vital international currency. This prosperity funded monumental projects like the Pharos Lighthouse, a symbol of Alexandria's maritime dominance. The city became the Mediterranean's intellectual center with the creation of the Museum and the Great Library. Zenodotus, the first head librarian, pioneered the science of bibliography, organizing over 400,000 scrolls by subject and author to manage the ancient world's greatest repository of knowledge. (3)MINOAN

3. The Golden Age of Alexandria: Innovation, Wealth, and WisdomUnder Ptolemy II and III, Egypt became fabulously wealthy through advanced agricultural engineering and gold mining in the Eastern Desert. They reclaimed land in the Fayum through irrigation, turning grain into a vital international currency. This prosperity funded monumental projects like the Pharos Lighthouse, a symbol of Alexandria's maritime dominance. The city became the Mediterranean's intellectual center with the creation of the Museum and the Great Library. Zenodotus, the first head librarian, pioneered the science of bibliography, organizing over 400,000 scrolls by subject and author to manage the ancient world's greatest repository of knowledge. (3)MINOAN

Hosted by our Director, Avivah Yamani. Explore the story behind astronomical magnitude, from Hipparchus and Ptolemy to modern photometry, and learn why brighter stars have smaller numbers.   We've added a new way to donate to 365 Days of Astronomy to support editing, hosting, and production costs.  Just visit: https://www.patreon.com/365DaysOfAstronomy and donate as much as you can! Share the podcast with your friends and send the Patreon link to them too!  Every bit helps! Thank you! ------------------------------------ Do go visit http://www.redbubble.com/people/CosmoQuestX/shop for cool Astronomy Cast and CosmoQuest t-shirts, coffee mugs and other awesomeness! http://cosmoquest.org/Donate This show is made possible through your donations.  Thank you! (Haven't donated? It's not too late! Just click!) ------------------------------------ The 365 Days of Astronomy Podcast is produced by the Planetary Science Institute. http://www.psi.edu Visit us on the web at 365DaysOfAstronomy.org or email us at info@365DaysOfAstronomy.org.

7 Life Lessons from Aristotle (Aristotelianism)In this podcast we will be talking about 7 Life Lessons From Aristotle. His philosophy is often referenced as Aristotelianism. So with that in mind, here are 7 important lessons that we can learn from Aristotle -01. Don't run away from your problems02. Try to Find the golden mean03. Have dignity and grace04. Be open to others' points of view05. Have the right friends06. Put truth before everything else07. Maximize your potential through constant learningI hope you enjoyed listening to this podcast and hope these 7 Life Lessons From Aristotle will add value to your life. Aristotle is a Promethean figure in the history of the world, who lived between 384–322 BC, He is considered "the father” of logic, biology, political science, zoology, embryology, of natural law, scientific method, rhetoric, psychology, realism and even of meteorology. He was first a student of Plato, then, when Plato retired, he left the Academia which Plato founded, and he became the tutor of Alexander The Great, and the two other future kings: Ptolemy and Cassander. He established a library in the Lyceum which helped him to produce many of his hundreds of books on papyrus scrolls. Unfortunately, only a third of his magnificent work has survived. For example, the  treatises “Physics”, “Metaphysics”, “Nicomachean Ethics”, “Politics”, “On the Soul” and “Poetics”, have influenced more than two millennia of scientists and theologians alike, both fascinated by his ideas. 

In this podcast we bring you ​​how to develop a virtuous character from the philosophy of Aristotle. His philosophy is often referenced as Aristotelianism. Aristotle defined virtues as dispositions to choose good actions and passions, informed by moral knowledge of several sorts. For Aristotle, virtues can be intellectual or moral, the intellectual ones are learned by instruction or education, the moral ones are developed by habits. Performing virtuous acts can be motivated by having a practical purpose or by the desire to act in a virtuous way or by both. In this video, we will explore what one might need to develop virtuous character in accordance with Aristotle's Virtue Ethics Theory. The three ways to develop your character are - 01. Adopt a Virtuous Mindset02. Practice Practical Wisdom 03. Contemplate and ReflectI hope you enjoyed listening to this podcast and hope these three ways to develop your character from the philosophy of Aristotle will add value to your life. Aristotle is a Promethean figure in the history of the world, who lived between 384–322 BC, He is considered "the father” of logic, biology, political science, zoology, embryology, of natural law, scientific method, rhetoric, psychology, realism and even of meteorology. He was first a student of Plato, then, when Plato retired, he left the Academia which Plato founded, and he became the tutor of Alexander The Great, and the two other future kings: Ptolemy and Cassander. He established a library in the Lyceum which helped him to produce many of his hundreds of books on papyrus scrolls. Unfortunately, only a third of his magnificent work has survived. For example, the  treatises “Physics”, “Metaphysics”, “Nicomachean Ethics”, “Politics”, “On the Soul” and “Poetics”, have influenced more than two millennia of scientists and theologians alike, both fascinated by his ideas. 

In this podcast we bring you ​​5 ways to communicate effectively from the philosophy of Aristotle. His philosophy is often referenced as Aristotelianism. Aristotle extensively explored the art of persuasion and the principles underlying successful communication. He distilled his theories into three crucial components: logos, ethos, and pathos. These elements encompass logic, credibility, and emotion, respectively. According to Aristotle, effective communication requires a harmonious integration of these three modes of persuasion.Furthermore, Aristotle presented a model of communication that offers valuable insights into the communication process itself. Which is why in this video, we bring you five practical ways to communicate effectively, drawing inspiration from the timeless philosophy of Aristotle. ​​5 ways to communicate effectively from the philosophy of Aristotle are - 01. Use Logical Arguments 02. Establish Credibility03. Use Emotional Appeals 04. Use Clear And Concise Language 05. Practice Communicating I hope you enjoyed listening to this podcast and hope these ​​5 ways to communicate effectively from the philosophy of Aristotle will add value to your life. Aristotle is a Promethean figure in the history of the world, who lived between 384–322 BC, He is considered "the father” of logic, biology, political science, zoology, embryology, of natural law, scientific method, rhetoric, psychology, realism and even of meteorology. He was first a student of Plato, then, when Plato retired, he left the Academia which Plato founded, and he became the tutor of Alexander The Great, and the two other future kings: Ptolemy and Cassander. He established a library in the Lyceum which helped him to produce many of his hundreds of books on papyrus scrolls. Unfortunately, only a third of his magnificent work has survived. For example, the  treatises “Physics”, “Metaphysics”, “Nicomachean Ethics”, “Politics”, “On the Soul” and “Poetics”, have influenced more than two millennia of scientists and theologians alike, both fascinated by his ideas. 

In this podcast we bring you 5 ways to improve and manage your self discipline from the philosophy of Aristotle. His philosophy is often referenced as Aristotelianism. Self discipline can be described as endurance in the face of tempting pleasures or endurance in the face of challenging situations which makes you feel like you want to give in to your basic impulses or give up on your goals. To help you learn ways to improve and manage your self discipline, today we're bringing you 5 relevant teachings from the philosophy of Aristotle: 01. Believe you have free will 02. Strengthen your moral principles 03. Overcome your desires04. Be temperate in your reactions05. Practice self discipline dailyI hope you enjoyed listening to this podcast and hope these 5 ways to improve and manage your self discipline from the philosophy of Aristotle will add value to your life. Aristotle is a Promethean figure in the history of the world, who lived between 384–322 BC, He is considered "the father” of logic, biology, political science, zoology, embryology, of natural law, scientific method, rhetoric, psychology, realism and even of meteorology. He was first a student of Plato, then, when Plato retired, he left the Academia which Plato founded, and he became the tutor of Alexander The Great, and the two other future kings: Ptolemy and Cassander. He established a library in the Lyceum which helped him to produce many of his hundreds of books on papyrus scrolls. Unfortunately, only a third of his magnificent work has survived. For example, the  treatises “Physics”, “Metaphysics”, “Nicomachean Ethics”, “Politics”, “On the Soul” and “Poetics”, have influenced more than two millennia of scientists and theologians alike, both fascinated by his ideas. 

In today's episode we begin a six-part series that investigates the topic of astrology, which features me reading aloud and commenting upon a 6-chapter manuscript that Hall published in 1971 called The Philosophy of Astrology. This series follows the theme of our previous episodes in the “Monday P. Hall Mondays” series, which also considered the topic of astrology, viewing it from various angles. (Note: I'm now keeping a list of the Manly Hall Mondays episodes here). In this episode, we look at chapter one from Hall's booklet, which is titled “Esoteric Astrology as a Philosophy Which Sets Forth Intellectual and Moral Relations.” Basically, it introduces the fundamentals of how esoteric philosophy approaches the subject of astrology. In his teachings, Hall emphasizes Ptolemy's geocentric mandala of the solar system as a visual metaphor of astrology's core symbolism, with the image's various components pertaining to the fundamental principles involved in (Western) astrological analysis. As we go through this chapter (and the series as a whole), keep this diagram handy as a reference tool. Note: This episode I am sharing openly on the podcast, but the rest of the episodes in this series will be part of my Manly Hall Mondays series for paid subscribers. Thanks for your support!Table of Contents1. Introduction & Overview (0:00 - 2:45)Welcome and introduction to the Manly P. Hall series on the philosophy of astrology, explaining the booklet being discussed and its importance.2. The Ancient Sciences & Esoteric Tradition (2:45 - 12:00)Discussion of the five great ancient sciences (astrology, medicine, mathematics, music, architecture), their origins, and how they were protected by mystery schools before becoming profaned.3. Geocentric vs. Heliocentric Systems (12:00 - 15:00)Explanation of why the geocentric model is used in esoteric astrology—not as a physical diagram but as a psychological/spiritual mandala representing the “world” (complete nature of creation).4. The Three-Part Structure: Spirit, Soul, Body (15:00 - 30:00)Deep dive into the Ptolemaic geocentric model showing three zodiacs (Prima Mobile, intellectual sphere, firmament), seven planetary orbits, and four elements—representing how spiritual energy flows from stars through planets into matter.5. Symbolism & Sacred Numbers (30:00 - 34:47)Exploration of how this cosmic structure appears in various religious traditions (Christianity, Judaism, Hinduism, Islam) and the significance of sacred numbers (7, 10, 12, 13) in the planetary system.Tabled of Contents:1. Introduction & Overview (0:00 - 2:45)2. The Ancient Sciences & Esoteric Tradition (2:45 - 12:00)3. Geocentric vs. Heliocentric Systems (12:00 - 15:00)4. The Three-Part Structure: Spirit, Soul, Body (15:00 - 30:00)5. Symbolism & Sacred Numbers (30:00 - 34:47)

Cleopatra and the Secret Carpet!

The Magi weren't reading Daniel. They weren't studying the prophets. They were reading the sky.In our Members-Only Part 2 of our Christmas deep dive into the Star of Bethlehem, Caleb Jones returns to answer the question everyone's been asking: Why did the Magi know to come? What did they actually see in that chart that made them pack up and travel for months?Using ancient sources—Ptolemy, Manilius, Vettius Valens—Caleb reconstructs what an astrological reading of August 12, 3 BC would have looked like. The verdict? A heaven-blessed birth in Palestine. Incredible fortune. Warfare and a sword in his future. Someone who would overcome great danger through Jupiter and Venus.But this episode goes deeper than astronomy. Caleb traces how the Bible itself addresses astrology—not as fake, but as a rival way of knowing that God told Israel not to pursue because He would speak to them directly. When Israel rebelled and looked to the stars anyway, God wove their disobedience into His plan: He would use pagan astrologers to announce His Son and shame His people who should have known better.From Deuteronomy to Isaiah to Romans, the threads converge. The Magi weren't reading Daniel. They were reading the sky. And God met them there.The Christmas story is stranger than you thought. Not a member yet? Right now, we are running our biggest sale of the year with 20% OFF all memberships until the end of the year. Head over to https://blurrycreatures.com/pages/members to check it out. Learn more about your ad choices. Visit megaphone.fm/adchoices

PREVIEW PTOLEMY I: THE GENIUS WHO UNIFIED GREEK AND EGYPTIAN CULTURES Colleague Professor Toby Wilkinson. Wilkinson characterizes Ptolemy I as a genius who unified Greek and Egyptian cultures following Alexander the Great's death. By employing diverse advisors and inventing the hybrid god Serapis, Ptolemy Isuccessfully forged a single identity from many strands, effectively implementing an ancient version of e pluribus unum.

Professor Toby Wilkinson. Ptolemy I Soter, a scholar and general under Alexander, founded a dynasty by integrating Greek and Egyptian traditions. He appointed Egyptian advisors and created the hybrid god Serapis to unify his subjects, successfully establishing a stable, wealthy empire that included Cyprus and parts of the Mediterranean. 1900 NILE

For nearly fourteen hundred years, the smartest people in the world believed something that turned out to be completely upside down. Aristotle taught it. Ptolemy mapped it. Generations assumed it without question. They believed the universe revolved around the Earth. That the sun moved for us. The stars…

Was Hanukkah really a war of Jews vs. Greeks — or a Jewish civil war we chose to forget? Was Hanukkah really Jews vs. Greeks — or a Jewish civil war we chose to bury under a story about oil? In this episode of Madlik Disruptive Torah, Geoffrey Stern and Rabbi Adam Mintz revisit the Hanukkah story through the sources. From Maccabees I and the politics of Ptolemy vs. Antiochus, to the lone Talmudic mention of the oil miracle (Shabbat 21b), they show how a messy internal power struggle became a clean miracle narrative. Key Takeaways Hanukah began as a Jewish civil war — not just Jews vs. Greeks. Each generation rewrites the Maccabees to fit its own battles. The shamash — the helper candle — may be Hanukkah's real hero today. Timestamps [00:00] Hanukkah beyond oil and miracles [03:12] Why the Talmud barely explains Hanukkah [05:01] The forgotten Jewish civil war [07:22] Hellenists vs. Maccabees reexamined [09:48] Power, empires, and internal factions [12:30] Modern culture wars through Hanukkah [14:55] Why the rabbis hid the conflict [17:05] Hillel vs. Shammai as metaphor [19:10] The shamash in Israeli children's stories [23:40] Hanukkah as a model for unity Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://www.sefaria.org/sheets/695661 Transcript here: https://madlik.substack.com/  

#top .av-special-heading.av-gs9o3p-a443d9b06c7f20b971d6f355b070045a{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-a443d9b06c7f20b971d6f355b070045a .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-a443d9b06c7f20b971d6f355b070045a .av-subheading{ font-size:15px; } Through My Bible Yr 02 – December 17Daniel 11:2-20 LISTEN HERE Through My Bible – December 17 Daniel 11:2-20 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/02-1217db.mp3 See series: Through My Bible Daniel 11 The Messenger Reveals Future Battles [1] Xerxes of Persia [2] 2 Now I will tell you the truth: Look, three more kings will arise for Persia. Then the fourth one will gain great riches, more than anyone else. As he becomes strong through his riches, he will stir everyone up against the kingdom of Greece. Alexander the Great [3] 3 A warrior king will arise. He will rule a great dominion and will do as he pleases. 4 But as he rises, his kingdom will be broken and be divided to the four winds of heaven, but it will not be passed on to his descendants. It will not be ruled with the same ruling power with which he ruled, because his kingdom will be uprooted and given to others besides these. The Ptolemies Versus the Seleucids [4] 5 The King of the South will become strong, but one of his commanders will become stronger than he and rule a dominion greater than his. [5] 6 After some years, they will make an alliance. The daughter of the King of the South will come to the King of the North and make a fair agreement. However, she will not keep the strength of her arm, and he and his arm [6] will not endure. She will be given up—she and those who brought her, the one who fathered her, [7] and the one who strengthened her during these times. [8] 7 But one who is a branch from her root will arise in his place. [9] He will come against the army and come into the fortress of the King of the North. He will make war with them and win. 8 He will also take their gods captive to Egypt with their cast images and with their valuable silver and gold vessels. For some years he will leave the King of the North alone. 9 But the King of the North will come into the kingdom of the King of the South. Then he will return to his own land. 10 His sons [10] will stir themselves up and will gather a huge force of many armies, which will keep coming like an overflowing flood. They will stir themselves up again as far as his fortress. [11] 11 The King of the South will be enraged. He will go out and fight with the King of the North. The King of the North will raise up a great army, but the army will be handed over to the King of the South. 12 When the King of the North's army is swept away, and the King of the South becomes arrogant, though he will cause tens of thousands to fall, he will not win. [12] Antiochus the Great 13 The King of the North will again raise an army, which will be greater than the first army, and after some years he will keep coming with a great army and many supplies. 14 In those times, many will rise up against the King of the South. Violent men from your own people will lift themselves up in fulfillment of this vision, but they will fail. 15 The King of the North will come and build siege works and capture a fortified city. The forces of the south will not stand, not even its best troops, because they will have no strength to stand. 16 The one who comes against him [13] will do as he pleases, and no one will stand in his way. He will stand in the beautiful land, [14] and it will be completely in his power. 17 He will be determined to come with the power of his entire kingdom and to bring a treaty with him, which he will enforce. He will give his daughter to the King of the South in marriage in order to destroy the southern kingdom. But his plan will not succeed or turn out to his advantage. 18 He will focus his attack on the coastlands and capture many. However, a commander will put an end to his insolence. Moreover, he will make him pay for his insolence. 19 Then the King of the North will turn his face toward the fortresses of his land. He will stumble and fall and not be found. [15] 20 Then one will arise in his place who will send an oppressive tax collector for the glory of his kingdom. However, in a few days he will be broken, but not in anger or battle. Footnotes Daniel 11:2 This prophecy, which continues into chapter 12, extends from Daniel's time till the end of the world. Understanding this chapter requires considerable knowledge of history, so the EHV includes more footnotes here than it usually does. For more information, consult commentaries and study Bibles. Daniel 11:2 Esther's husband Xerxes led a huge expedition against Greece that ended in failure in 480 bc. Daniel 11:3 Alexander of Macedon very quickly built up a great empire that stretched from Greece to India, about 330 years before Christ. Daniel 11:5 This is both one of the most amazing prophecies and one of the most difficult. Daniel, who lived in the 6th century bc, foretells in great detail events that happen from about 330 bc to 150 bc. The Ptolemies of Egypt and the Seleucids of Syria were two of the dynasties that succeeded Alexander. The Jews got caught in the middle of the conflict between them, and this led to a great persecution of the Jews. Consult commentaries and study Bibles for more details on this very complicated history. Daniel 11:5 The King of the South is Ptolemy of Egypt and his successors. The King of the North is Seleucus, a subordinate of Ptolemy who gained power in Syria, and his successors. Daniel 11:6 Variant seed, that is, descendant. The words for arm and seed look very much alike in Hebrew. Daniel 11:6 Variant her child Daniel 11:6 The kings are Ptolemy II and Antiochus II. The daughter of Ptolemy is Bernice, who was married to Antiochus. Antiochus eventually divorced Bernice and remarried his former wife Laodice, who then poisoned Antiochus, killed Bernice, and installed her own son as Seleucus II. Daniel 11:7 Bernice's brother, Ptolemy III, warred against Seleucus II. Daniel 11:10 The sons of Seleucus II were Seleucus III and Antiochus III the Great. They fought against the Ptolemies. Daniel 11:10 The line of thought in this verse is difficult to follow. Daniel 11:12 This King of the South is Ptolemy IV. Daniel 11:16 That is, the King of the North, who comes against the King of the South Daniel 11:16 That is, Israel Daniel 11:19 Antiochus the Great had success against both Egypt and Greece, but his plans were frustrated by the intervention of the Romans. It was at this time that Israel, which was between Syria and Egypt, got caught up in the conflict. #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

Civil war continues to grip the Seleucid Empire, as Alexander I Balas is challenged by the young Demetrius II for the throne of Syria. Things come to a head when Ptolemy VI, tied by marriage to Balas through his daughter Cleopatra Thea, launches an invasion of Coele Syria. In August 145 BC, the armies of Demetrius, Alexander, and Ptolemy meet at the Oenoparus River in a showdown whose outcome will surprise everyone involved. Episode Notes: (https://hellenisticagepodcast.wordpress.com/2025/10/14/111-the-seleucid-empire-the-elephant-in-the-throne-room/) Episode Transcript: (https://hellenisticagepodcast.wordpress.com/wp-content/uploads/2025/11/113-the-war-of-the-three-kings-transcript.pdf) Family Tree - Antiochus IV to Alexander I (https://hellenisticagepodcast.wordpress.com/wp-content/uploads/2025/11/reign-of-antiochus-iv-to-alexander-i.pdf) Family Tree - Ptolemy VI (https://hellenisticagepodcast.wordpress.com/wp-content/uploads/2025/11/reign-of-ptolemy-vi.pdf) Social Media: Twitter (https://twitter.com/HellenisticPod) Facebook (www.facebook.com/hellenisticagepodcast/) Instagram (https://www.instagram.com/hellenistic_age_podcast/) Bluesky (https://bsky.app/profile/hellenisticpod.bsky.social) Show Merchandise: Etsy (https://www.etsy.com/shop/HellenisticAgePod) Redbubble (https://www.redbubble.com/people/HellenisticPod/shop?asc=u) Donations: Patreon (https://patreon.com/TheHellenisticAgePodcast) Ko-Fi (https://ko-fi.com/hellenisticagepodcast) Amazon Book Wish List (https://tinyurl.com/vfw6ask)

1. Ancient Interpretations of Mars, Cosmology, and the Roots of Astronomy. Matthew Shindell examines how ancient civilizations viewed Mars, often anthropomorphizing it or seeing it as a communicator of heavenly will. The Mayans, observing Mars's bright appearance during opposition and subsequent retrograde motion, depicted it in the Dresden Codex, which archaeologists call the "Mars beast." In Han and Qin Dynasty China, Mars was associated with omens of disaster like warfare and famine. The meticulous record-keeping and predictive mathematics developed by Mesopotamian astronomer-astrologers, in their search for omens, led to what some historians call the "birth of science." The classical Greek model, exemplified by Ptolemy, posited an Earth-centered universe. However, Mars posed a specific challenge: its retrograde motion was difficult to explain within the accepted Aristotelian physics of perfect circular motion.

In this episode I debunk the recurring media claim that your zodiac sign has changed by explaining the 2,000-year history of why western astrologers have deliberately used the tropical zodiac. Every few years, headlines circulate claiming that your zodiac sign has changed due to the precession of the equinoxes. Following a recent New York Times article making this claim, I decided to set the record straight. In this episode of The Astrology Podcast, I explain the history behind this recurring narrative and demonstrate why these claims are misleading. We'll explore the difference between the three zodiacs (constellational, sidereal, and tropical) and show how Western astrologers, starting with Claudius Ptolemy nearly 2,000 years ago, made a deliberate and conscious choice to use the tropical zodiac, which is aligned with the seasons, not the constellations. This is not a recent mistake or discovery; it's a foundational principle of the Western astrological tradition that has been understood for centuries by history's most prominent astrologers and astronomers. We will also touch on the issue of the so-called 13th sign, Ophiuchus, and why it doesn't apply to the system most Western astrologers use. My goal is to clarify the history so that you can better understand why your zodiac sign has not changed and feel more equipped to respond to these arguments. This is episode 509 of The Astrology Podcast. Timestamps 00:00:00 - Introduction00:00:23 - Recent New York Times Article00:00:52 - A Common Narrative That Goes Viral Every Few Years00:02:22 - The Five Main Talking Points in Anti-Astrology Articles00:02:54 - The Fundamental Problem & Rhetorical Goal of These Articles00:05:20 - Explaining the Three Zodiacs00:05:52 - The Origin of the Zodiac00:07:12 - The First Zodiac: The Constellational Zodiac00:08:22 - The Second Zodiac: The Sidereal Zodiac00:10:50 - The Foundation of Western Astrology in Hellenistic Egypt00:13:47 - How Planetary Rulers Were Assigned to Signs Based on the Seasons00:16:48 - The Third Zodiac: The Tropical Zodiac00:22:41 - The Discovery of Precession by Hipparchus00:23:56 - Ptolemy's Deliberate Choice to Use the Tropical Zodiac00:28:43 - The Source of Confusion: Using Constellation Names for Tropical Signs00:30:18 - How Ptolemy's Influence Cemented the Tropical Zodiac in the West00:32:34 - Historical Aside: Why Indian Astrology Uses the Sidereal Zodiac00:36:51 - Famous Astronomers Deliberately Used the Tropical Zodiac00:40:06 - Why the "Astrologers Made a Mistake" Argument is Flawed00:42:31 - Rebuttal: Your Zodiac Sign Has Not Changed00:43:29 - Rebuttal: The Ophiuchus "13th Sign" Argument00:44:41 - The Underlying Goal of Skeptical Articles00:50:43 - The Legitimate Internal Debate Among Astrologers00:51:51 - Conclusion and Final Thoughts00:53:32 - End cards Watch the Video Version of This Episode https://www.youtube.com/watch?v=2KPfvsYPv9I - Listen to the Audio Version of This Episode Listen to the audio version of this episode or download it as an MP3:

Episode: 1457 Eratosthenes's 2200 year old calculation of Earth's size.  Today, we measure the earth.

Benjamin Freedman is an artist whose practice spans multiple mediums including photography, video and computer-generated imagery with an interest in the restorative potential of photographic research and play. He received his bachelor's degree in photography at the Toronto Metropolitan University (TMU) in 2013 and his Masters at The Ecole cantonal d'art de Lausanne in 2023. While probing the relative truths and deceptions of photography, he purposefully adopts visual vocabularies from cinema and television in an effort to create expanded documentary projects. He has exhibited extensively across the greater Toronto area and internationally at the Aperture Foundation in New York City, Chung-Ang University in Seoul, Foto-Undustria Biennale in Bologna and in the Riga Photography Biennale in Latvia. He recently presented work at the Images Vevey Biennale, Vontobel in Zurich, Switzerland and at Ptolemy Gallery in Queens, New York. Installation view: Benjamin Freedman: Surface Imperfect. Ptolemy, Glendale, NY, 2025. Installation view: Benjamin Freedman: Surface Imperfect. Ptolemy, Glendale, NY, 2025. Benjamin Freedman, "I Spy," 2025. C-Print, 24 x 29 in. Benjamin Freedman, "Musings," 2025. C-Print, 24 x 29 in.

Join the DARKNESS SYNDICATE for the ad-free version: https://weirddarkness.com/syndicateIt's the late 19th century, and two scientists are exploring the Caybridge Trough in the Caribbean — down to about five miles deep, one of the ocean's deepest parts. While down there they discover a strange underwater city inhabited by hostile humanoid creatures, who attack them… welcome to “City of the Dead!” | #RetroRadio EP0508CHAPTERS & TIME STAMPS (All Times Approximate)…00:00:00.000 = Show Open00:01:30.028 = CBS Radio Mystery Theater, “City of the Dead” (November 04, 1976)00:45:56.923 = The Adventures of Superman, “Mystery of the Walking Dead” (November 05, 1949)01:15:45.265 = The Hall of Fantasy, “The Judge's House” (April 03, 1947) ***WD01:42:02.466 = BBC Haunted Tales of the Supernatural, “What Was It” (June 28, 1980) ***WD02:09:23.472 = The Haunting Hour, “Ptolemy's Grave” (April 14, 1945)02:36:43.316 = Hermit's Cave, “The House of Purple Shadows” (November 10, 1940) ***WD03:01:11.322 = Murder Is My Hobby, “Murder With a Boomerang” (1945-1950)03:24:54.169 = Sherlock Holmes, “The Tinkerville Club Scandal” (April 22, 1946)03:54:13.881 = Incredible But True, “Three Who Died” (1950-1951)03:58:00.281 = Inner Sanctum, “I Walk In The Night” (February 26, 1946) ***WD (LQ)04:23:48.728 = The Key, “The Archeologist” (1956) ***WD04:49:18.946 = Show Close(ADU) = Air Date Unknown(LQ) = Low Quality***WD = Remastered, edited, or cleaned up by Weird Darkness to make the episode more listenable. Audio may not be pristine, but it will be better than the original file which may have been unusable or more difficult to hear without editing.Weird Darkness theme by Alibi Music LibraryABOUT WEIRD DARKNESS: Weird Darkness is a true crime and paranormal podcast narrated by professional award-winning voice actor, Darren Marlar. Seven days per week, Weird Darkness focuses on all thing strange and macabre such as haunted locations, unsolved mysteries, true ghost stories, supernatural manifestations, urban legends, unsolved or cold case murders, conspiracy theories, and more. On Thursdays, this scary stories podcast features horror fiction along with the occasional creepypasta. Weird Darkness has been named one of the “Best 20 Storytellers in Podcasting” by Podcast Business Journal. Listeners have described the show as a cross between “Coast to Coast” with Art Bell, “The Twilight Zone” with Rod Serling, “Unsolved Mysteries” with Robert Stack, and “In Search Of” with Leonard Nimoy.= = = = ="I have come into the world as a light, so that no one who believes in me should stay in darkness." — John 12:46= = = = =WeirdDarkness® is a registered trademark. Copyright ©2025, Weird Darkness.= = = = =#ParanormalRadio #ScienceFiction #OldTimeRadio #OTR #OTRHorror #ClassicRadioShows #HorrorRadioShows #VintageRadioDramasCUSTOM WEBPAGE: https://weirddarkness.com/WDRR0508

For some obscure reason, Egyptian Pharaoh Ptolemy III's invasion of Syria (246 BCE) to rescue his sister Berenice from a crazed mob is mentioned by the Angel Gabriel in Daniel Chapter 11 as being relevant to the events of יְמוֹת הַמָּשִׁיחַ. The other day, a coin of Ptlemy's Queen Berenice II was discovered under a Jerusalem parking lot.The weird world of archaeology...https://thechesedfund.com/rabbikatz/support-rabbi-katzz-podcast

In episode 37, we review Patchwork and A Feast for Odin in Polyominoes Part 1! First, we chat about what is bringing us joy: Sea Salt & Paper: Extra Pepper, Ptolemy, the Board Game Community speaking out, and Brightcast.Patchwork and A Feast for Odin are both Uwe Rosenberg games, and they differ quite a bit in their complexity (1.60/5 and 3.86/5, respectively, on BGG.) Patchwork is a 2-player game in which players are attempting to complete a quilt - or get as much done as they can.  A Feast for Odin plays 1-4 players, and it is a saga in which players seek to make their viking clan prosper.Why are we discussing these two games together and including such a beefy game in Polyominoes Part 1? Interestingly, Patchwork came from the design process of A Feast for Odin as Uwe explored income from covering up spaces and printing the cost on the tiles (check out “An Interview with Uwe Rosenberg” by Lest My Opinions go Unheard to learn more!) They're also the only two Uwe polyominoes all four of us have played together.We all love a polyomino game, and we're very excited to finally be kicking off this sporadic series with two solid games.Get to know us @ https://lnk.bio/BoardGameHomies 00:53 - Ptolemy03:11 - Sea Salt & Paper: Extra Pepper (with a tangent on Alpine Spice [not a game])08:32 - Board Game Community Speaking Out15:30 - Brightcast18:01 - Patchwork31:60 - A Feast for Odin

Episode: 1422 Technology in Alexandria, ca. 200 BC.  Today, a 2200-year-old age of invention.

Abby Lloyd is an artist and curator based in New York, working in sculpture, performance, video, and installation. Her work utilizes humor and common materials to explore themes of loss, memory, and the emotional charge of objects. Lloyd's recent solo exhibitions include Goodbye Dolly at Alyssa Davis Gallery, New York, NY, and Abby's Room at Freddy, Harris, NY. In 2024, she organized a series of events and exhibitions, including Artists & Recipes at Marvin Gardens in Ridgewood, Queens, based on her 2020 cookbook of the same title featuring over 40 artists. In 2025, she was an artist-in-residence at The Church in Sag Harbor, NY. She will be performing in The Pigeon Impersonation Pageant on the High Line, New York, NY, on June 14 and participating in the exhibition School's Out at Ten Barn Farm, opening July 5, organized by The Macedonia Institute in Ghent, NY. Installation view, Abby Lloyd: On Display, Ptolemy, Glendale, NY, 2025 Abby Lloyd, It's fun, 2025 Acrylic on canvas 36 x 48 x 1 1/2 in 91.4 x 121.9 x 3.8 cm Abby Lloyd, Smiley Face, 2025 Metallic pewter paint on foam 10 x 10 x 1 1/2 in 25.4 x 25.4 x 3.8 cm Abby Lloyd, Jack, 2025 Foam, cardboard, acrylic paint, turntable 108 x 84 x 72 in 274.3 x 213.4 x 182.9 cm  

Join Orpheus aboard the magical ship, the Argo, from Iolchus en route to Colchis in search of the Golden Fleece.  Jason leads the expedition, but can he keep his team of heroes and demigods united as they face untold dangers? For the full back story of the Golden Fleece, listen to our Aries episode. The constellation of Argo Navis was one of Ptolemy's 48 but now exists as a grouping of 3 constellations. Written and directed by Bibi Jacob. Sound and production by Geoff Chong. Featuring: Tercelin Kirtley as Orpheus, Ciaran Cresswell as Jason, Sophie Helsing as the Argo, Doug Rand as Heracles, David Stanley as Polydeuces and Glaucus, Kester Lovelace as Castor, Additional voices by Anton Antebi. Original guitar compositions by Fredi Shehadi: ‘Starfish' in the opening scene. ‘Sail Away' instrumental version as the Argo sails towards Lemnos and the full song with the credits: https://www.youtube.com/shorts/FPRZQJVEeXg Original guitar compositions by Tercelin Kirtley: ‘Hoffman 1968' when the Argo sets sail. ‘Solovibrato' when Orpheus is grieving Eurydice. ‘Fastest Cars' in Lemnos. ‘Fire' when they meet King Cyzicus. ‘Fragix' when Orpheus talks about his lyre. We recorded in the SACD podcast studio, Paris and the Argo was recorded in Mikaël Sundin's studio in Stockholm. Thank you Micke!

Cleopatra was released in 1963 and has gone on to herald the end of the golden age of the historical epic in Hollywood. Known as one of the most expensive films to ever be made, its troubled production and the on screen connection between Taylor and Burton have both cemented its place in cinematic history.A Troubled ProductionWe have a look at some of the issues that led to production delays and there were a lot! From tricky weather conditions, Taylor's health troubles, to issues with the script, there wasn't an issue that this film didn't face in the journey to release. Dr Rad delves into the details of the factors that influenced the production including:the monetary problemsthe challenges into Twentieth Century Fox in this periodthe increasing pressure to write and shoot for Mankiewiczand Taylor's public aura in the early 1960sA Foray into Roman and Egyptian HistoryThe historical pedigree of Cleopatra is based on a few different sources including credit given to Plutarch, Appian, and Suetonius! The impetus for the film was also based on the book published in 1957, The Life and Times of Cleopatra by Carlo Maria Franzero. There's a depth of references throughout the film that have support in the ancient sources. Dr G considers:the representation of Ptolemy and his advisorsThe divided representation of Cleopatra as a savvy politician and a seductressThe burning of the library of AlexandriaThe history of where Alexander the Great's body ends up after deathThings to listen out forThe life and significance of CaesarionThe importance of Mankiewicz in bringing this project to lifeShifting to French hoursWhat's up with Mithridates?Caesar's winding journey through the MediterraneanOur historical sources for Cleopatra's lifeJulius Caesar in Egypt versus Cleopatra in RomeCleopatra's complex Mediterranean identityThe powerful representation of motherhoodElizabeth Taylor's requirements for this filmKeen to delve more into Cleopatra? Check out our conversation with Yentl Love about the reception of Cleopatra over time.Further readingBrodsky, Jack; Weiss, Nathan (1963). The Cleopatra Papers: A Private Correspondence (Simon and Schuster)Cooney, Kara (2018). When Women Ruled the World: Six Queens of Egypt (National Geographic Society)Lucan De Bello CiviliWagner, Walter and Hyams, Joe (2013). My Life with Cleopatra: The Making of a Hollywood Classic (Knopf Doubleday)For our full show notes and edited transcripts, head on over to https://partialhistorians.com/Support the showPatreonKo-FiRead our booksRex: The Seven Kings of RomeYour Cheeky Guide to the Roman Empire Hosted on Acast. See acast.com/privacy for more information.

After Tim goes on a rant about being sweaty, Cody and Cozy review Ptolemy's Gate! Then, the gang revists their goals for the year, Cozy pitches everyone on Overqualified by Joey Comeau, and Cody sells Tim on Grave of the Fireflies!Bluesky - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@hardsellshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Email - hardsellshow@gmail.comTwitch - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@hardsellshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠(00:00:00) Intro: It's Hot Outside(00:04:47) Review: Bartimaeus Trilogy Ptolemy's Gate(01:19:59) Middle Segment: Mid-Year Check-In on Resolutions and Bonus Pitch: Overqualified(01:32:51) Pitch: Grave of the Fireflies(01:35:58) Outro

In 1538, Gerardus Mercator published a world map that preserved one of the last cartographic witnesses to an ancient truth—labeling the Lequii Populi at 10°N, right in the Philippines, not Japan or Ryukyu. This episode of The Smoking Quill exposes how Jesuit and colonial manipulation led to centuries of geographic confusion, wrongly relocating the Lequios and Zipangu to Japan. But Mercator's early maps, along with Ptolemy's Barusse and Basacata Isles, all point to the Philippines as the ancient Isles of Gold, Aurea Chersonesus.From Barbosa's 1516 identification of the Lequios in Luzon, to Mercator's correction of Ptolemaic errors in 1569, we trace a clear cartographic trail to Luzon, Mindanao, and Palawan as the real ancient lands of gold—Chryse, Barusse, and Basacata.

Cody updates the gang on the latest with the Playdate and Tim gives his review of Ballionaire and Nubby's Number Factory before Cozy talks about F1 Academy and Tim sells Cody on Ptolemy's Gate! Bluesky - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@hardsellshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Email - hardsellshow@gmail.comTwitch - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@hardsellshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠(00:00:00) Intro: Playdate S2(00:18:00) Review: Ballionaires(00:40:49) Review: Nubby's Number Factory(01:00:15) Middle Segment: F1 Academy(01:18:49) Pitch: Bartimaeus Trilogy Ptolemy's Gate(01:22:34) Outro

THIS WEEK! We ae jouned by Tristan Hughes, (better known as "The Ancient Historian". And we discuss The Aftermath of Alexander The Greats Death. Perdicas was one of Alexanders closest sucsessors. He were the one Alexander gave his ring to as a sign of being his sucsessor. However right after Alexanders death there would be a quarrel, and a three years Civil War between the generals. And would see the Rise and Fall of Perdicas, the rise of Ptolemy, and the partition of the Empire crafted so carefully by Alexander. All this, and Much, much more, on "Well That Aged Well, with "Erlend HedegartSupport this show http://supporter.acast.com/well-that-aged-well. Hosted on Acast. See acast.com/privacy for more information.

Preview: Author Egyptologist Toby Wilkinson explains Ptolemy I decision to persuade the conquered Egyptians he respects their culture. More 1892 CAIRO

This week, Mercury sails the turbulent Piscean seas, connecting with Saturn, Uranus, Neptune, and the North Node, on the way to a high-flying Pisces New Moon. The Sun crosses paths with Jupiter in Gemini and wishes for a little peace and quiet. Venus stations for her 40-day retrograde period. And a listener question about minor aspects; What makes them so minor? Plus: Restringing your guitar, extreme haircuts, and a square + a semi-square: does that sound minor to you? Read a full transcript of this episode. Have a question you'd like answered on the show? Email April or leave it here! Subscribe to April's mailing list and get a free lunar workbook at each New Moon! Love the show? Make a donation! Timestamps [1:25] Mercury conjoins Saturn (Feb. 25, 4:02 am PST) at 20º15' Pisces. A reality check is in order.  [2:58] Mercury sextiles Uranus (Feb. 27, 1:38 am PST), 23º35' Pisces-Taurus. New ideas arise in conversation or in your environment. [3:50] Moon Report! The Pisces New Moon (Feb. 27, 4:45 pm PST, 09º40' Pisces) features a stellium of planets in Pisces and a square from Jupiter to the New Moon point. Look for tension between peace and quiet, and endless noise and distraction. The Sabian symbol for this New Moon degree, 10 Pisces, is An aviator in the clouds. Themes to work with during this New Moon: spirituality, collaborating on a creative project, forgiveness, and emotional and physical healing. [7:25] This is the New Moon in a lunar phase family cycle (LPFC) that unfolds over the next three years. The First Quarter Moon in this LPFC is on Nov. 27, 2025, the Full Moon on Aug. 27, 2026, and the Last Quarter Moon on May 28, 2027. [9:18] Void-of-Course (VOC) Moon periods. On Feb. 24 (7:28 pm PST), the Moon in Capricorn sextiles Neptune. It's VOC for 2 hours, 12 minutes, then enters Aquarius (9:40 pm PST).  [10:52] On Feb. 26 (2:04 pm PST), the Moon in Aquarius squares. It's VOC for 10 hours and 42 minutes (!!!) and then enters Pisces on Feb. 27 (12:46 am PST).  [11:33] On March 1 (12:05 am PST), the Moon in Pisces conjoins Neptune. It's VOC for 1 hour 47 minutes, then enters Aries (1:52 am PST).  [13:11] Venus in Aries stations retrograde on March 1 (4:36 pm PST) at 10º50' Aries. It will be retrograde until April 12. Retrograde periods for all planets favor inner work over outer action in the matters that are ruled by the retrograde planet. With Venus retrograde, avoid major purchases, permanent relationship changes, and physical changes that can be hard to reverse. [16:20] Mercury conjoins Neptune (March 2, 8:22 am PST) at 28º57' Pisces, on the Sabian symbol, 29 Pisces, A prism. Be a little careful what you feed your mind, because it will become part of you.  [18:18] On March 2 (10:19 am PST), the Sun in Pisces squares Jupiter in Gemini. The Sun's Sabian symbol is 13 Pisces, A sword in a museum, and Jupiter's Sabian symbol is 13 Gemini, A great musician at his piano. Good opportunities can present themselves to you around this date, but use a little bit of caution before we say yes. [20:19] Listener Carmel asks, “Why are minor aspects considered minor?” Episode 260's listener question, Ptolemy, Rick Levine and Noel Tyl were mentioned. [28:15] If you'd like to have a question answered on a future episode, leave a message of one minute or less at speakpipe.com/bigskyastrologypodcast or email april (at) bigskyastrology (dot) com; put “Podcast Question” in the subject line. Free ways to support the podcast: Subscribe, like, review and share with a friend! [28:51] A tribute to this week's donors! If you would like to support the show and receive access to April's special donors-only videos, go to BigSkyAstropod.com and contribute $10 or more. You can make a one-time donation in any amount or become an ongoing monthly contributor.

This episode is part 16 in a study of the book of 1 Maccabees. In this chapter, the Ptolemaic Empire (Egypt) invades the Seleucid Empire (Syria) and defeats it. We see Jonathan's skills at diplomacy. Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

In the aftermath of Alexander the Great's death his former generals carved out their own kingdoms in the chaos that was the Wars of the Successors. Arguably the most successful of those successors Ptolemy is today's subject, the general who came from Alexander's deathbed in Babylon to claim one of the richest jewels of Alexander's empire.Tristan Hughes invites Dr Toby Wilkinson to discuss the man who took Egypt as his prize and laid the foundations for the last ancient dynasty of Egypt.Presented by Tristan Hughes. The producer is Joseph Knight, audio editor is Aidan Lonergan. The senior producer is Anne-Marie Luff.The Ancients is a History Hit podcast.Enjoy unlimited access to award-winning original TV documentaries that are released weekly and AD-FREE podcasts. Sign up HERE for 50% off your first 3 months using code ‘ANCIENTS'. https://historyhit.com/subscriptionYou can take part in our listener survey here.

This is the Tranquillusionist, in which I, Helen Zaltzman, give your brain a break by temporarily supplanting your interior monologue with words that don't make you feel feelings. Note: this is NOT a normal episode of the Allusionist, where you might learn something about language and your brain might be stimulated. The Tranquillusionist's purpose is to soothe your brain and for you to learn very little, except for something about Zeus's attitude to bad drivers. There's a collection of other Tranquillusionists at theallusionist.org/tranquillusionist, on themes including champion dogs, Australia's big things, gay animals and more. Today: constellations that got demoted into ex-constellations, featuring airborne pregnancy, cats of the skies, and one of the 18th century's most unpopular multi-hyphenates. Find the episode's transcript, plus more information about the topics therein, at theallusionist.org/ex-constellations. To help fund this independent podcast, take yourself to theallusionist.org/donate and become a member of the Allusioverse. You get regular livestreams with me and my collection of reference books, inside scoops into the making of this show, watchalong parties eg the new season of Great British Bake Off, and Taskmaster featuring my brother Andy. And best of all, you get to bask in the company of your fellow Allusionauts in our delightful Discord community.  This episode was produced by me, Helen Zaltzman, with music composed by Martin Austwick of palebirdmusic.com. Find @allusionistshow on Instagram, Facebook, Threads, Bluesky, TikTok, YouTube etc. • Home Chef, meal kits that fit your needs. For a limited time, Home Chef is offering Allusionist listeners eighteen free meals, plus free shipping on your first box, and free dessert for life, at HomeChef.com/allusionist.• Squarespace, your one-stop shop for building and running your online home. Go to squarespace.com/allusionist for a free 2-week trial, and get 10 percent off your first purchase of a website or domain with the code allusionist. • Bombas, whose mission is to make the comfiest clothing essentials, and match every item sold with an equal item donated. Go to bombas.com/allusionist to get 20% off your first purchase.  • LinkedIn Ads convert your B2B audience into high quality leads. Get $100 credit on your next campaign at linkedin.com/allusionist.Support the show: http://patreon.com/allusionistSee omnystudio.com/listener for privacy information.