Podcasts about read joyce

Law professor and former United States Attorney Joyce Vance joins Marc Elias to discuss whether the justice system can handle a defendant like Trump, the state of voting rights in Alabama and what we all can do to save democracy. Read Joyce's Substack: https://joycevance.substack.com -Subscribe to our newsletters: https://www.democracydocket.com/youtubesubscribe/-Become a Democracy Docket member: democracydocket.com/member  -Support our work: https://www.democracydocket.com/support/ -Shop Democracy Docket merch: https://store.democracydocket.com Follow Democracy Docket! -⁠X/Twitter⁠: https://twitter.com/DemocracyDocket -⁠Facebook⁠: https://facebook.com/democracydocket -⁠Instagram⁠: https://instagram.com/democracydocket -⁠TikTok⁠: https://tiktok.com/@democracydocket-Threads: https://www.threads.net/@democracydocket This podcast was produced by Allie Rothenberg, Gabrielle Corporal and Paige Moskowitz. It was edited by Gabrielle Corporal and Paige Moskowitz. Defending Democracy is a production of Democracy Docket, LLC.

Barak Rabinowitz has developed his expertise on three continents: First as a young man on Wall Street, then as a startup founder in London, and now as co-founder of F2 Capital, a venture capital firm in Tel Aviv. Rounding out Barak's experience is the time he served in an infantry paratroop brigade of the Israeli Defense Forces.  After stints with Morgan Stanley and Yahoo, he co-founded one of the first social gaming companies, Amuso, which was acquired by BBC Worldwide. When he got stressed, he would invest in other startups, eventually becoming a full-time VC. F2 Capital is an Israel-oriented early-stage VC company that invests in deep technology companies at the junction of big data, artificial intelligence, and connectivity, including cybersecurity, digital health, financial services, human resources, insurance, media, real estate, retail, and software infrastructure. These are B2B or B2B2C enterprise software companies with research and development in Israel. On this episode, Barak shares: What he looks for in a founder before investing How he views the most challenging phase of the Entrepreneur's Wheel of Life What founders should do within 6-12 months of their liquidity event Why Israeli technology is unique His admiration for Americans' sales and marketing skills https://www.linkedin.com/in/barak2007/ (Barak Rabinowitz's LinkedIn) https://www.linkedin.com/in/joyce-franklin-0423a91 (Joyce Franklin's LinkedIn) https://twitter.com/JoyceLFranklin (Joyce Franklin's Twitter) — https://www.jlfwealth.com/podcast/ (Request a copy of The Four Phases of Startup Life and the Entrepreneur's Wheel of Life) https://www.amazon.com/Startup-Wealth-Entrepreneurs-Financial-Long-Term/dp/0991617223/ref=sr_1_1?keywords=joyce+franklin+startup+wealthandqid=1638891970andsr=8-1 (Read Joyce's book, Startup Wealth: The Entrepreneur's Guide to Personal Financial Success and Long-Term Security)

Wherein the narrator talks about his obsession with James Joyce's impossibly complex novel Finnegans Wake, which is a 700-page tome written almost entirely in puns, and about his obsession with other writers who are obsessive: Mark Z. Danielewski, Michael Chabon, and Robert Caro.

Steve Datnow is a San Francisco Bay Area engineer and entrepreneur. He has been involved in five liquidity events, first as a startup employee, and most recently as a founder. He grew his most-recently acquired company, human resources software maker OrgChart5 Inc., from zero to 1,500 customers by bootstrapping, leveraging his connections, and negotiating well. In this episode, Steve shares how he learned to prevent surprises by asking those interested in buying his companies the right questions about management structure, financials, and even future plans. We discuss how he navigated a merger with another company, and acquisition by private equity firm Lock 8 Partners, in the same year. Finally, we talk about the three ways to compensate a startup team—cash, stock, or a combination of the two—and the benefits and risks of each. Like many entrepreneurs, Steve likes to take risks. That's why as a term of the Lock 8 Partners deal, he chose compensation partially based on future company growth, what he calls the “second bite of the apple.” https://www.linkedin.com/in/sdatnow/ (Steve Datnow's LinkedIn) https://www.linkedin.com/in/joyce-franklin-0423a91 (Joyce Franklin's LinkedIn) — https://www.jlfwealth.com/podcast/ (Request a copy of The Four Phases of Startup Life and the Entrepreneur's Wheel of Life) https://www.amazon.com/Startup-Wealth-Entrepreneurs-Financial-Long-Term/dp/0991617223/ref=sr_1_1?keywords=joyce+franklin+startup+wealthandqid=1638891970andsr=8-1 (Read Joyce's book, Startup Wealth: The Entrepreneur's Guide to Personal Financial Success and Long-Term Security)

Peter Herz is a serial entrepreneur turned venture capitalist. Currently, he is general partner of 1st Course Capital, a VC firm focused on early-stage food and agricultural companies. When Peter faces tough decisions—like selling a concentrated stock position, considering investments, or choosing from a variety of paths for his portfolio companies—Peter uses a powerful tool called a decision tree. In this episode, he explains how he assigns probabilities to the various branches of the decision tree, and how this helpful tool keeps him from losing everything.  You can create your own decision tree using the resources in the show notes. https://treeplan.com (Here's a plug-in for decision trees) and other elements to support decision analysis that works on top of Excel. The link for 1st Course Capital's decision modeling for investments is available here. https://www.linkedin.com/in/jpeterherz/ (Peter Herz's LinkedIn) https://www.linkedin.com/in/joyce-franklin-0423a91 (Joyce Franklin's LinkedIn) — https://www.jlfwealth.com/podcast/ (Decision tree graphic from Startup Wealth) Decision tree model templates https://treeplan.com/ (Decision Tree add-in for Excel) — https://www.jlfwealth.com/podcast/ (Request a copy of The Four Phases of Startup Life and the Entrepreneur's Wheel of Life) https://www.amazon.com/Startup-Wealth-Entrepreneurs-Financial-Long-Term/dp/0991617223/ref=sr_1_1?keywords=joyce+franklin+startup+wealth&qid=1638891970&sr=8-1 (Read Joyce's book, Startup Wealth: The Entrepreneur's Guide to Personal Financial Success and Long-Term Security)

We might be slightly delayed but fear not, we are choosing our November Book Club book! As usual we get off track discussing spies, Madonna, and the Michigan left. Books Mentioned: The Tears of Autumn by Charles McCarry The Devil’s Chessboard by David Talbot The Eiger Sanction by Trevanian The Big Sleep by Raymond Chandler Death in Venice by Thomas Mann Dubliners by James Joyce *Nov Selection* Piranesi by Susanna Clarke The King of Confidence by Miles Harvey The Cold Millions by Jess Walter Missionaries by Phil Klay Contact Us: Instagram @therewillbbooks Twitter @therewillbbooks Email willbebooks@gmail.com Goodreads Therewillbebooks

Joyce was first to adopt as a single-parent in Philadelphia, she complied a cohesive record of her complex family history tracing back to the 1600's and joined the Daughters of the American Revolution despite passing the grave of Marian Anderson when visiting family members, who played with Marian, buried in the same cemetery. She talks about being on the Board of Directors of the National Adoption Center; membership in the Colonial Daughters and Founding Families of PA, NY, NJ; her Revolutionary War patriot, formerly enslaved Quaker, Cyrus Bustill, who baked bread for troops at Valley Forge; Cyrus bringing his enslaved mother to live with him and handwritten letters to his brother-in-law who still owned her at the time of her death; Cyrus helping the Underground Railroad, raising money for churches started by Absylom Jones and Richard Allen, founding the Free African Society, and starting a school; her family being free people of color in the 1700's; historical figures in her family: Aaron Burr's great granddaughter, Paul Robeson, and Humphrey Morrey- the first mayor of Philadelphia and his son Richard who owned and freed "wife" Cremona, one of the richest women in Pennsylvania; writing a children's book; meeting white relatives unaware of their black DNA due to ancestors passing for white; her family documentation at Howard University, the University of Pennsylvania, Yale University, Haverford and Swarthmore Colleges, and at William and Mary; and building a database of 90,000+ African Americans interred at Eden Cemetery, including 90 family members. Joyce was featured in a PBS episode of "Movers and Makers" and her family history was also the subject of the PBS Documentary "The Montiers: An American Story". Read Joyce's biography at www.daughterdialogues.com/daughters

I have three cats. They have names (Fatty, Mini, and Koshka). They live in my house. I feed them, take them to the vet, and love them. When they die, I'll be really sad. After having read Joyce Salisbury's eye-opening The Beast Within: Animals in the Middle Ages (Routledge, 2011), I know now how weird all that is. People in the Middle Ages did not, so far as we know, love their animals. As Joyce points out, they used them, ate them, and even had sex with them. But they do not seem to have loved them, any of them. They did, or at least some of them, think about animals rather deeply. They wanted to know what animals were, really. They knew animals were God's creatures. But there were nettlesome questions, like whether animals had souls. Well, probably not. Some of them, however, like lambs, were put forward as models for holy behavior (“the Lamb of God”). So do lambs, unlike all other animals, have souls? Another question: Could you eat animals? If they didn't have souls, then you certainly could. But which ones? Not clear. The Christian Bible–unlike the Hebrew Bible–is rather short on dietary regulations. Yet another question: Could you have sex with animals? They were, after all, only things, and it didn't really matter what you did with things (though “spilling your seed” in any case was a no-no). That said, having sex with an animal is rather unseemly. Still another question: If an animal killed someone, was it “guilty.” Aristotle said animals didn't have reason, so that would suggest that animals couldn't be “guilty” or “innocent.” Fine, but some animals were awfully smart, like the sly fox that everyone heard about in folk tales. So if some animals have some reason and are therefore human-like, are there some humans who are a touch bestial and therefore animal-like? Where exactly was the line between humans and animals? Thinkers of the Middle Ages had some interesting things to say about all these questions, many of which still have resonance today. Read Joyce's fine book and learn all about it. Please become a fan of “New Books in History” on Facebook if you haven't already. Learn more about your ad choices. Visit megaphone.fm/adchoices

I have three cats. They have names (Fatty, Mini, and Koshka). They live in my house. I feed them, take them to the vet, and love them. When they die, I’ll be really sad. After having read Joyce Salisbury’s eye-opening The Beast Within: Animals in the Middle Ages (Routledge, 2011), I know now how weird all that is. People in the Middle Ages did not, so far as we know, love their animals. As Joyce points out, they used them, ate them, and even had sex with them. But they do not seem to have loved them, any of them. They did, or at least some of them, think about animals rather deeply. They wanted to know what animals were, really. They knew animals were God’s creatures. But there were nettlesome questions, like whether animals had souls. Well, probably not. Some of them, however, like lambs, were put forward as models for holy behavior (“the Lamb of God”). So do lambs, unlike all other animals, have souls? Another question: Could you eat animals? If they didn’t have souls, then you certainly could. But which ones? Not clear. The Christian Bible–unlike the Hebrew Bible–is rather short on dietary regulations. Yet another question: Could you have sex with animals? They were, after all, only things, and it didn’t really matter what you did with things (though “spilling your seed” in any case was a no-no). That said, having sex with an animal is rather unseemly. Still another question: If an animal killed someone, was it “guilty.” Aristotle said animals didn’t have reason, so that would suggest that animals couldn’t be “guilty” or “innocent.” Fine, but some animals were awfully smart, like the sly fox that everyone heard about in folk tales. So if some animals have some reason and are therefore human-like, are there some humans who are a touch bestial and therefore animal-like? Where exactly was the line between humans and animals? Thinkers of the Middle Ages had some interesting things to say about all these questions, many of which still have resonance today. Read Joyce’s fine book and learn all about it. Please become a fan of “New Books in History” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

I have three cats. They have names (Fatty, Mini, and Koshka). They live in my house. I feed them, take them to the vet, and love them. When they die, I’ll be really sad. After having read Joyce Salisbury’s eye-opening The Beast Within: Animals in the Middle Ages (Routledge, 2011), I know now how weird all that is. People in the Middle Ages did not, so far as we know, love their animals. As Joyce points out, they used them, ate them, and even had sex with them. But they do not seem to have loved them, any of them. They did, or at least some of them, think about animals rather deeply. They wanted to know what animals were, really. They knew animals were God’s creatures. But there were nettlesome questions, like whether animals had souls. Well, probably not. Some of them, however, like lambs, were put forward as models for holy behavior (“the Lamb of God”). So do lambs, unlike all other animals, have souls? Another question: Could you eat animals? If they didn’t have souls, then you certainly could. But which ones? Not clear. The Christian Bible–unlike the Hebrew Bible–is rather short on dietary regulations. Yet another question: Could you have sex with animals? They were, after all, only things, and it didn’t really matter what you did with things (though “spilling your seed” in any case was a no-no). That said, having sex with an animal is rather unseemly. Still another question: If an animal killed someone, was it “guilty.” Aristotle said animals didn’t have reason, so that would suggest that animals couldn’t be “guilty” or “innocent.” Fine, but some animals were awfully smart, like the sly fox that everyone heard about in folk tales. So if some animals have some reason and are therefore human-like, are there some humans who are a touch bestial and therefore animal-like? Where exactly was the line between humans and animals? Thinkers of the Middle Ages had some interesting things to say about all these questions, many of which still have resonance today. Read Joyce’s fine book and learn all about it. Please become a fan of “New Books in History” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

I have three cats. They have names (Fatty, Mini, and Koshka). They live in my house. I feed them, take them to the vet, and love them. When they die, I’ll be really sad. After having read Joyce Salisbury’s eye-opening The Beast Within: Animals in the Middle Ages (Routledge, 2011), I know now how weird all that is. People in the Middle Ages did not, so far as we know, love their animals. As Joyce points out, they used them, ate them, and even had sex with them. But they do not seem to have loved them, any of them. They did, or at least some of them, think about animals rather deeply. They wanted to know what animals were, really. They knew animals were God’s creatures. But there were nettlesome questions, like whether animals had souls. Well, probably not. Some of them, however, like lambs, were put forward as models for holy behavior (“the Lamb of God”). So do lambs, unlike all other animals, have souls? Another question: Could you eat animals? If they didn’t have souls, then you certainly could. But which ones? Not clear. The Christian Bible–unlike the Hebrew Bible–is rather short on dietary regulations. Yet another question: Could you have sex with animals? They were, after all, only things, and it didn’t really matter what you did with things (though “spilling your seed” in any case was a no-no). That said, having sex with an animal is rather unseemly. Still another question: If an animal killed someone, was it “guilty.” Aristotle said animals didn’t have reason, so that would suggest that animals couldn’t be “guilty” or “innocent.” Fine, but some animals were awfully smart, like the sly fox that everyone heard about in folk tales. So if some animals have some reason and are therefore human-like, are there some humans who are a touch bestial and therefore animal-like? Where exactly was the line between humans and animals? Thinkers of the Middle Ages had some interesting things to say about all these questions, many of which still have resonance today. Read Joyce’s fine book and learn all about it. Please become a fan of “New Books in History” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

I have three cats. They have names (Fatty, Mini, and Koshka). They live in my house. I feed them, take them to the vet, and love them. When they die, I’ll be really sad. After having read Joyce Salisbury’s eye-opening The Beast Within: Animals in the Middle Ages (Routledge, 2011), I know now how weird all that is. People in the Middle Ages did not, so far as we know, love their animals. As Joyce points out, they used them, ate them, and even had sex with them. But they do not seem to have loved them, any of them. They did, or at least some of them, think about animals rather deeply. They wanted to know what animals were, really. They knew animals were God’s creatures. But there were nettlesome questions, like whether animals had souls. Well, probably not. Some of them, however, like lambs, were put forward as models for holy behavior (“the Lamb of God”). So do lambs, unlike all other animals, have souls? Another question: Could you eat animals? If they didn’t have souls, then you certainly could. But which ones? Not clear. The Christian Bible–unlike the Hebrew Bible–is rather short on dietary regulations. Yet another question: Could you have sex with animals? They were, after all, only things, and it didn’t really matter what you did with things (though “spilling your seed” in any case was a no-no). That said, having sex with an animal is rather unseemly. Still another question: If an animal killed someone, was it “guilty.” Aristotle said animals didn’t have reason, so that would suggest that animals couldn’t be “guilty” or “innocent.” Fine, but some animals were awfully smart, like the sly fox that everyone heard about in folk tales. So if some animals have some reason and are therefore human-like, are there some humans who are a touch bestial and therefore animal-like? Where exactly was the line between humans and animals? Thinkers of the Middle Ages had some interesting things to say about all these questions, many of which still have resonance today. Read Joyce’s fine book and learn all about it. Please become a fan of “New Books in History” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

I have three cats. They have names (Fatty, Mini, and Koshka). They live in my house. I feed them, take them to the vet, and love them. When they die, I'll be really sad. After having read Joyce Salisbury's eye-opening The Beast Within: Animals in the Middle Ages (Routledge, 2011), I know now how weird all that is. People in the Middle Ages did not, so far as we know, love their animals. As Joyce points out, they used them, ate them, and even had sex with them. But they do not seem to have loved them, any of them. They did, or at least some of them, think about animals rather deeply. They wanted to know what animals were, really. They knew animals were God's creatures. But there were nettlesome questions, like whether animals had souls. Well, probably not. Some of them, however, like lambs, were put forward as models for holy behavior (“the Lamb of God”). So do lambs, unlike all other animals, have souls? Another question: Could you eat animals? If they didn't have souls, then you certainly could. But which ones? Not clear. The Christian Bible–unlike the Hebrew Bible–is rather short on dietary regulations. Yet another question: Could you have sex with animals? They were, after all, only things, and it didn't really matter what you did with things (though “spilling your seed” in any case was a no-no). That said, having sex with an animal is rather unseemly. Still another question: If an animal killed someone, was it “guilty.” Aristotle said animals didn't have reason, so that would suggest that animals couldn't be “guilty” or “innocent.” Fine, but some animals were awfully smart, like the sly fox that everyone heard about in folk tales. So if some animals have some reason and are therefore human-like, are there some humans who are a touch bestial and therefore animal-like? Where exactly was the line between humans and animals? Thinkers of the Middle Ages had some interesting things to say about all these questions, many of which still have resonance today. Read Joyce's fine book and learn all about it. Please become a fan of “New Books in History” on Facebook if you haven't already. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/animal-studies