Podcasts about transgressing

Babbage, C. (1830). Reflections on the Decline of Science in England: And on Some of Its Causes. B. Fellowes. Sokal, A. D. (1996). Transgressing the Boundaries: Toward a Transformative Hermeneutics of Quantum Gravity. Social Text, 46/47, 217. https://doi.org/10.2307/466856 Grievance studies: https://en.wikipedia.org/wiki/Grievance_studies_affair It is legal to own and/or read Mein Kampf in The Netherlands (and Germany). Hand, D. (2007). Deception and dishonesty with data: Fraud in science. Significance, 4(1), 22–25. https://doi.org/10.1111/j.1740-9713.2007.00215.x Gross, C. (2016). Scientific Misconduct. Annual Review of Psychology, 67(Volume 67, 2016), 693–711. https://doi.org/10.1146/annurev-psych-122414-033437 Paolo Macchiarini: https://www.science.org/content/article/macchiarini-guilty-misconduct-whistleblowers-share-blame-new-karolinska-institute The Truth about China's Cash-for-Publication Policy: https://www.technologyreview.com/2017/07/12/150506/the-truth-about-chinas-cash-for-publication-policy/ Claudine Gay plagiarism: https://www.plagiarismtoday.com/2024/01/22/harvard-releases-details-of-claudine-gay-investigation/ Many Co-Authors: https://manycoauthors.org/ Paper describing a replication study where students make up data: Azrin, N. H., Holz, W., Ulrich, R., & Goldiamond, I. (1961). The control of the content of conversation through reinforcement. Journal of the Experimental Analysis of Behavior, 4, 25–30. Francesca Gino defamation case dismissed: https://www.thecrimson.com/article/2024/9/12/judge-dismisses-gino-lawsuit-defamation-charges/ Retractions in Social Influence of the work of Guéguen: https://www.tandfonline.com/doi/full/10.1080/15534510.2024.2431408, https://www.tandfonline.com/doi/full/10.1080/15534510.2024.2431415, https://www.tandfonline.com/doi/full/10.1080/15534510.2024.2431421   Diederik Stapel's book: http://nick.brown.free.fr/stapel/FakingScience-20161115.pdf   Merton, R. K. (1957). Priorities in Scientific Discovery: A Chapter in the Sociology of Science. American Sociological Review, 22(6), 635–659. https://doi.org/10.2307/2089193

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Read the longform article at:https://gettherapybirmingham.com/healing-the-modern-soul-part-2/   The Philosophy of Psychotherapy The Corporatization of Healthcare and Academia: A Threat to the Future of Psychotherapy The field of psychotherapy is at a critical juncture, facing numerous challenges that threaten its ability to effectively address the complex realities of the human experience. Chief among these challenges is the growing influence of corporate interests and the trend towards hyper-specialization in academic psychology, which have led to a disconnect between the profession and its roots, as well as a lack of understanding of the physical reality of the body, anthropology, and the history of the field. In this article, we will explore the ways in which the corporatization of healthcare and academia is impacting psychotherapy, and argue that in order for the profession to remain relevant and effective, it must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. The Corporatization of Healthcare and Academia The influence of corporate interests on healthcare and academia has had a profound impact on the field of psychotherapy. The pressure to maximize profits and minimize costs has led to a shift away from comprehensive diagnosis and towards a reliance on quick fixes like medication and brief, manualized therapies. This trend is particularly evident in the way that psychiatry has evolved over the past few decades. Psychiatrists used to spend an entire hour with their patients doing psychotherapy, but now the majority of the profession relies solely on drug therapy. In fact, a staggering 89% of psychiatrists used only drug therapy in 2010, compared to just 54% in 1988 (Mojtabai & Olfson, 2008). Patients are often left feeling frustrated and unheard, with many giving up on medication after their psychiatrist writes a script in the first and last five minutes of their first session. The same forces are at work in academia, where the cost of education has skyrocketed and the focus has shifted towards producing "products" rather than fostering critical thinking and innovation. Adjunct professors, who often lack the expertise and experience to teach psychotherapy effectively, have replaced tenure-track faculty, and students are graduating with a narrow understanding of the field that is ill-suited to the realities of private practice (Collier, 2017). The result is a profession that is increasingly disconnected from its roots and the physical reality of the body. Anthropology, humanities and the history of the profession, which offer valuable insights into the nature of the human experience and the evolution of psychotherapy, are largely ignored in favor of a narrow focus on cognitive-behavioral interventions and symptom reduction pushed largely to help psychopharm companies' bottom lines (Frances, 2013). The current academic publishing system is also broken. Academics work hard to come up with original ideas and write papers, only to give their work away for free to publishers who make trillions of dollars in profits while the authors get no compensation (Buranyi, 2017). Peers often cite papers to support their own points without actually reading them in depth. And the "best" journals frequently publish absurd psychology articles that would make you laugh if you said their main point out loud, but hide their lack of substance behind academic jargon (Sokal, 2008). Meanwhile, students spend years in graduate school being forced to research what their advisor wants, not what's truly innovative or needed to advance the field. After a decade of study and compromise, the pinnacle achievement is often creating a new 30-question screener for something like anxiety, rather than developing therapists who can actually discern and treat anxiety without needing a questionnaire. The system fails to properly vet or pay therapists, assuming they can't be trusted to practice without rigid manuals and checklists. This hyper-rationality, the madness arising from too much logic rather than too little, is very useful to moneyed interests like the Department of Defense in how they want to fund and control research. Large language models and AI are the pinnacle of this - spreadsheets sorting data points to mimic human speech, created by people so disconnected from a real sense of self that they believe you can turn people into robots because they've turned themselves into robots (Weizenbaum, 1976). But psychology and therapy can't be reduced to hard science and pure empiricism the way fields like physics can (at least until you get to quantum physics and have to rely on metaphor again). We can't remove all intuition, subjective experience and uncertainty (Rogers, 1995). The reproducibility crisis in psychology research shows the folly of this over-rationality (Open Science Collaboration, 2015). Studies that throw out any participant who dropped out of CBT treatment because it wasn't helping them are not painting an accurate picture (Westen et al., 2004). Developing a Coherent Concept of Self A History of the Self Our understanding of the self has evolved throughout history: Ancient Greek Philosophy (6th century BCE - 3rd century CE) Socrates introduces the idea of the self as a distinct entity, emphasizing self-knowledge and introspection (Plato, trans. 2002). Plato's concept of the soul as the essence of the self, distinct from the physical body (Plato, trans. 1997). Aristotle's notion of the self as the unity of body and soul, with the soul being the form or essence of the individual (Aristotle, trans. 1986). Medieval Philosophy (5th century CE - 15th century CE) St. Augustine's concept of the self as a reflection of God, with the inner self being the source of truth and self-knowledge (Augustine, trans. 2002). St. Thomas Aquinas' synthesis of Aristotelian and Christian concepts of the self, emphasizing the soul as the form of the body (Aquinas, trans.1981). Renaissance and Enlightenment (16th century CE - 18th century CE) Descartes' famous "cogito ergo sum" ("I think, therefore I am"), establishing the self as a thinking, conscious being (Descartes, trans. 1996). Locke's idea of the self as a blank slate shaped by experience and the continuity of consciousness (Locke, trans. 1975). Hume's skepticism about the self, arguing that it is merely a bundle of perceptions without a unified identity (Hume, trans. 2000). Romantic Era (late 18th century CE - mid-19th century CE) The self is seen as a creative, expressive force, with an emphasis on individuality and subjective experience (Berlin, 2013). The rise of the concept of the "self-made man" and the importance of personal growth and self-realization (Trilling, 1972). 20th Century Philosophy and Psychology Freud's psychoanalytic theory, which posits the self as composed of the id, ego, and superego, with unconscious drives and conflicts shaping behavior (Freud, trans.1989). Jung's concept of the self as the center of the psyche, integrating conscious and unconscious elements (Jung, 1959). Existentialism's emphasis on the self as a product of individual choices and actions, with the need to create meaning in a meaningless world (Sartre, trans. 1956). The rise of humanistic psychology, with its focus on self-actualization and the inherent potential of the individual (Maslow, 1968). Postmodernism's deconstruction of the self, challenging the idea of a unified, coherent identity (Jameson, 1991). Contemporary Developments (late 20th century CE - present) The influence of neuroscience and cognitive science on the understanding of the self as an emergent property of brain processes (LeDoux, 2002). The impact of social and cultural factors on the construction of the self, with the recognition of multiple, intersecting identities (Gergen, 1991). The rise of narrative theories of the self, emphasizing the role of storytelling in shaping personal identity (Bruner, 1990). The influence of Eastern philosophies and contemplative practices on Western concepts of the self, with an emphasis on mindfulness and interconnectedness (Epstein, 1995). Psychotherapy and the Concept of Self Sigmund Freud (1856-1939) - Psychoanalysis: Freud, the founder of psychoanalysis, conceived of the self as being composed of three elements: the id, the ego, and the superego. The id represents the primitive, instinctual drives; the ego mediates between the demands of the id and the constraints of reality; and the superego represents the internalized moral standards and values of society. Freud believed that the goal of psychotherapy was to bring unconscious conflicts and desires into conscious awareness, allowing the ego to better manage the competing demands of the id and superego (Freud, trans. 1989). Carl Jung (1875-1961) - Analytical Psychology: Jung, a former collaborator of Freud, developed his own theory of the self, which he saw as the central archetype of the psyche. Jung believed that the self represented the unity and wholeness of the personality, and that the goal of psychotherapy was to help individuals achieve a state of self-realization or individuation. This involved integrating the conscious and unconscious aspects of the psyche, including the persona (the public face), the shadow (the repressed or hidden aspects of the self), and the anima/animus (the inner masculine or feminine) (Jung, 1959). Alfred Adler (1870-1937) - Individual Psychology: Adler, another former collaborator of Freud, emphasized the importance of social relationships and the drive for superiority in shaping the self. He believed that individuals develop a unique lifestyle or way of being in the world based on their early experiences and relationships, and that the goal of psychotherapy was to help individuals overcome feelings of inferiority and develop a healthy, socially-oriented way of living (Adler, trans. 1964). Fritz Perls (1893-1970) - Gestalt Therapy: Perls, the founder of Gestalt therapy, saw the self as an ongoing process of self-regulation and self-actualization. He believed that the goal of psychotherapy was to help individuals become more aware of their present-moment experience and to take responsibility for their thoughts, feelings, and actions. Perls emphasized the importance of contact between the self and the environment, and the need to integrate the different aspects of the self into a cohesive whole (Perls et al., 1951). Internal Family Systems (IFS) - Richard Schwartz (1950-present): IFS is a more recent approach that sees the self as being composed of multiple sub-personalities or "parts." These parts are seen as having their own unique qualities, desires, and beliefs, and the goal of IFS therapy is to help individuals develop a greater sense of self-leadership and inner harmony. The self is seen as the core of the personality, with the capacity to lead and integrate the different parts (Schwartz, 1995). As Schwartz writes in the introduction to his book on IFS, the model was heavily influenced by Gestalt therapy and the work of Carl Jung. Schwartz aimed to create a non-pathologizing approach that honored the complexity and wisdom of the psyche. IFS shares Jung's view of the self as the central organizing principle, surrounded by various archetypes or subpersonalities. It also draws on the Gestalt emphasis on present-moment awareness and the need for integration of different aspects of the self. However, IFS offers a more user-friendly language than classical Jungian analysis, without the need for extensive explanations of concepts like anima/animus. In IFS, a patient can quickly identify different "parts" - for example, a protector part that taps its foot and bites its nails to avoid painful feelings. By directly engaging with and embracing that part, the patient can access the vulnerable feelings and memories it is protecting against, fostering self-compassion and integration over time. The IFS model is an example of how contemporary approaches are building on the insights of depth psychology while offering more transparent, experience-near practices suitable for a wider range of patients and practitioners. It reflects an ongoing effort to develop a cohesive yet flexible understanding of the self that remains open to unconscious processes. Cognitive-Behavioral Therapy (CBT) - Aaron Beck (1921-2021) and Albert Ellis (1913-2007): CBT, developed by Beck and Ellis, focuses on the role of thoughts and beliefs in shaping emotional and behavioral responses. CBT sees the self as being largely determined by the individual's cognitions, and the goal of therapy is to help individuals identify and modify maladaptive or irrational beliefs and thought patterns. CBT places less emphasis on the unconscious or intrapsychic aspects of the self, and more on the conscious, rational processes that shape behavior (Beck, 1979; Ellis & Harper, 1975). Applied Behavior Analysis (ABA) - B.F. Skinner (1904-1990): ABA, based on the work of Skinner and other behaviorists, sees the self as a product of environmental contingencies and reinforcement histories. ABA focuses on observable behaviors rather than internal states or processes, and the goal of therapy is to modify behavior through the systematic application of reinforcement and punishment. ABA has been widely used in the treatment of autism and other developmental disorders, but has been criticized for its lack of attention to the inner experience of the self (Skinner, 1953; Lovaas, 1987). What is Self? One of the key challenges facing psychotherapy today is the lack of a coherent concept of self. The self is a complex and dynamic entity that is shaped by a range of internal and external factors, including our experiences, relationships, and cultural context (Baumeister, 1987). Unfortunately, many contemporary models of therapy fail to adequately capture this complexity, instead relying on simplistic and reductionistic notions of the self as a collection of symptoms or behaviors to be modified (Wachtel, 1991). To develop a more coherent and holistic concept of self, psychotherapy must draw on insights from a range of disciplines, including psychology, philosophy, anthropology, and the humanities (Sass & Parnas, 2003). This requires a willingness to engage with the messy and often paradoxical nature of the human experience, recognizing that the self is not a fixed entity but rather a constantly evolving process of becoming (Gendlin, 1978). The psychoanalyst Carl Jung's concept of the self as the central archetype, connected to the divine and the greater unconscious, offers a useful starting point for this endeavor. Jung believed that by making the unconscious conscious and dealing with ego rigidity, individuals could embody a deeper sense of purpose and connection to the universe (Jung, 1959). While we may not need to fully embrace Jung's metaphysical language, his emphasis on the dynamic interplay between conscious and unconscious processes, as well as the importance of symbol, dream, and myth in shaping the self, remains highly relevant today (Hillman, 1975). Other approaches, such as Internal Family Systems (IFS) therapy and somatic experiencing, also offer valuable insights into the nature of the self. IFS sees the self as a core of compassion, curiosity, and confidence that is surrounded by protective parts that arise in response to trauma and other challenges. By working with these parts and fostering greater integration and self-leadership, individuals can develop a more coherent and authentic sense of self (Schwartz, 1995). Similarly, somatic experiencing emphasizes the role of the body in shaping the self, recognizing that trauma and other experiences are stored not just in the mind but also in the muscles, nerves, and other physical structures (Levine, 1997). Models like IFS, somatic experiencing, and lifespan integration are appealing because they see the self as a dynamic ecosystem that is always evolving and striving for integration and actualization (Boon et al., 2011; Ogden et al., 2006; Pace, 2012). They don't try to label and categorize everything, recognizing that sometimes we need to just sit with feelings and sensations without fully understanding them intellectually. Lifespan integration in particular views the self as a continuum of moments threaded together like pearls on a necklace. Traumatic experiences can cause certain "pearls" or ego states to become frozen in time, disconnected from the flow of the self-narrative. By imaginally revisiting these moments and "smashing them together" with resource states, lifespan integration aims to re-integrate the self across time, fostering a more coherent and flexible identity (Pace, 2012). In contrast, the more behavioral and manualized approaches like CBT and ABA have a much more limited and problematic view. They see the self as just a collection of cognitions and learned behaviors, minimizing the role of the unconscious and treating people more like programmable robots (Shedler, 2010). If taken to an extreme, this is frankly offensive and damaging. There has to be room for the parts of the self that we can feel and intuit but not fully articulate (Stern, 2004). Ultimately, developing a coherent concept of self requires a willingness to sit with the tensions and paradoxes of the human experience, recognizing that the self is always in communication with the world around us, and that our sense of who we are is constantly being shaped by implicit memory and other unconscious processes (Schore & Schore, 2008). It requires remaining open to uncertainty and realizing that the self is never static or finished, but always dynamically unfolding (Bromberg, 1996). Good therapy helps people get in touch with their authentic self, not just impose a set of techniques to modify surface-level symptoms (Fosha et al., 2009). Understanding Implicit Memory Another critical challenge facing psychotherapy today is the lack of a shared language and understanding of implicit memory. Implicit memory refers to the unconscious, automatic, and often somatic ways in which our past experiences shape our present thoughts, feelings, and behaviors (Schacter et al., 1993). While the concept of implicit memory has a long history in psychotherapy, dating back to Freud's notion of the unconscious and Jung's idea of the collective unconscious, it remains poorly understood and often overlooked in contemporary practice (Kihlstrom, 1987). This is due in part to the dominance of cognitive-behavioral approaches, which tend to focus on explicit, conscious processes rather than the deeper, more intuitive and embodied aspects of the self (Bucci, 1997). To effectively address the role of implicit memory in psychological distress and personal growth, psychotherapy must develop a shared language and framework for understanding and working with these unconscious processes (Greenberg, 2002). This requires a willingness to engage with the body and the somatic experience, recognizing that our thoughts, feelings, and behaviors are deeply rooted in our physical being (van der Kolk, 2014). One way to think about implicit memory is as a kind of "photoshop filter" that our brain is constantly running, even when we are not consciously aware of it. Just as the center of our visual field is filled in by our brain based on the surrounding context, our implicit memories are constantly shaping our perceptions and reactions to the world around us, even when we are not consciously aware of them. This is why it is so important for therapists to be attuned to the subtle cues and signals that patients give off, both verbally and nonverbally. A skilled therapist can often sense the presence of implicit memories and unconscious processes long before the patient is consciously aware of them, and can use this information to guide the therapeutic process in a more effective and meaningful direction (Schore, 2012). At the same time, it is important to recognize that implicit memories are not always negative or pathological. In fact, many of our most cherished and meaningful experiences are encoded in implicit memory, shaping our sense of self and our relationships with others in profound and often unconscious ways (Fosshage, 2005). The goal of therapy, then, is not necessarily to eliminate or "fix" implicit memories, but rather to help individuals develop a more conscious and intentional relationship with them, so that they can be integrated into a more coherent and authentic sense of self (Stern, 2004). The Future of the Unconscious Many of the most interesting thinkers in the history of psychology understood this symbolic dimension of implicit memory, even if their specific theories needed refinement. Freud recognized the dynamic interplay of conscious and unconscious processes, and the way that repressed material could manifest in dreams, symptoms, and relational patterns (Freud, trans. 1989). Jung saw the unconscious as not just a repository of repressed personal material, but a deep well of collective wisdom and creative potential, populated by universal archetypes and accessed through dream, myth, and active imagination (Jung, 1968). Jung urged individuals to engage in a lifelong process of "individuation," differentiating the self from the collective while also integrating the conscious and unconscious aspects of the psyche (Jung, 1964). Reich connected chronic muscular tensions or "character armor" to blocked emotions and neurotic conflicts, pioneering body-based interventions aimed at restoring the free flow of life energy (Reich, 1980). While some of Reich's later work veered into pseudoscience, his core insights about the somatic basis of psychological experience were hugely influential on subsequent generations of clinicians (Young, 2006). More recently, emerging models such as sensorimotor psychotherapy (Ogden & Fisher, 2015), accelerated experiential dynamic psychotherapy (AEDP; Fosha, 2000), and eye movement desensitization and reprocessing (EMDR; Shapiro, 2017) aim to access and integrate implicit memories through body-based and imagistic techniques. By working with posture, sensation, movement, and breath, these approaches help patients bring nonverbal, affective material into conscious awareness and narrative coherence. Process-oriented therapies such as Arnold Mindell's process work (Mindell, 1985) offer another compelling framework for engaging implicit memory. Mindell suggests that the unconscious communicates through "channels" such as vision, audition, proprioception, kinesthesia, and relationship. By unfolding the process in each channel and following the flow of "sentient essence," therapists can help patients access and integrate implicit memories and in turn catalyze psychological and somatic healing. These contemporary approaches build on the insights of earlier clinicians while offering new maps and methods for navigating the realm of implicit memory. They point towards an understanding of the self as an ever-evolving matrix of conscious and unconscious, cognitive and somatic, personal and transpersonal processes. Engaging implicit memory is not about pathologizing the unconscious so much as learning its unique language and honoring its hidden wisdom. At the same time, this is tricky terrain to navigate, personally and professionally. As therapist and patient venture into the uncharted waters of the unconscious, it is crucial to maintain an attitude of humility, compassion, and ethical integrity (Stein, 2006). We must be mindful of the power dynamics and transference/countertransference currents that can arise in any therapeutic relationship, and work to create a safe, boundaried space for healing and transformation (Barnett et al., 2007). There is also a risk of getting lost in the fascinating world of the unconscious and losing sight of external reality. While depth psychology and experiential therapies offer valuable tools for self-exploration and meaning-making, they are not a replacement for practical skills, behavioral changes, and real-world action. We must be careful not to fall into the trap of "spiritual bypassing," using esoteric practices to avoid the hard work of embodying our insights and values in daily life (Welwood, 2000). Ultimately, the future of psychotherapy lies in integrating the best of what has come before while remaining open to new discoveries and directions. By combining scientific rigor with clinical artistry, cognitive understanding with experiential depth, and technical skill with ethical care, we can continue to expand our understanding of the self and the transformative potential of the therapeutic relationship. As we navigate the uncharted territories of the 21st century and beyond, we will need maps and methods that honor the full complexity and mystery of the human experience. Engaging with the unconscious and implicit dimensions of memory is not a luxury but a necessity if we are to rise to the challenges of our time with creativity, resilience, and wisdom. May we have the courage to venture into the depths, and the humility to be transformed by what we find there. Empowering Individuals to Be Themselves The ultimate goal of psychotherapy, in my view, is to empower individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. This requires a fundamental shift in the way that we think about mental health and well-being, moving beyond a narrow focus on symptom reduction and towards a more holistic and integrative approach that recognizes the interconnectedness of mind, body, and spirit. To achieve this goal, psychotherapy must embrace a range of approaches and techniques that are tailored to the unique needs and experiences of each individual. This may include somatic therapies that work with the body to release trauma and promote healing, such as somatic experiencing, sensorimotor psychotherapy, or EMDR (Levine, 1997; Ogden & Fisher, 2015; Shapiro, 2017). It may also include depth psychologies that explore the unconscious and archetypal dimensions of the psyche, such as Jungian analysis, psychosynthesis, or archetypal psychology (Jung, 1968; Assagioli, 1965; Hillman, 1975). And it may include humanistic and experiential approaches that emphasize the inherent worth and potential of each person, such as person-centered therapy, gestalt therapy, or existential psychotherapy (Rogers, 1995; Perls et al., 1951; Yalom, 1980). At the same time, psychotherapy must also be grounded in a deep understanding of the social, cultural, and political contexts in which individuals live and work. This requires a willingness to engage with issues of power, privilege, and oppression, recognizing that mental health and well-being are intimately connected to the broader structures and systems that shape our lives (Prilleltensky, 1997). It also requires a recognition that the goal of therapy is not simply to help individuals adapt to the status quo, but rather to empower them to become agents of change in their own lives and in the world around them (Freire, 1970). Therapists as Agents of the Post-Secular Sacred One way to think about this is through the lens of what depth psychologist David Tacey calls the "post-secular sacred" (Tacey, 2004). Tacey argues that we are moving into a new era of spirituality that is grounded in a deep respect for science and reason, but also recognizes the importance of myth, symbol, and the unconscious in shaping our experience of the world. In this view, the goal of therapy is not to strip away our illusions and defenses in order to reveal some kind of objective truth, but rather to help individuals develop a more authentic and meaningful relationship with the mystery and complexity of existence. This requires a willingness to sit with the discomfort and uncertainty that often accompanies the process of growth and transformation. It also requires a recognition that the path to wholeness and healing is not always a straight line, but rather a winding and often circuitous journey that involves confronting our deepest fears and vulnerabilities (Jung, 1959). Therapists of Agents of the Post Secular Sacred Riddle in the Garden by Robert Penn Warren My mind is intact, but the shapes of the world change, the peach has released the bough and at last makes full confession, its pudeur had departed like peach-fuzz wiped off, and We now know how the hot sweet- ness of flesh and the juice-dark hug the rough peach-pit, we know its most suicidal yearnings, it wants to suffer extremely, it Loves God, and I warn you, do not touch that plum, it will burn you, a blister will be on your finger, and you will put the finger to your lips for relief—oh, do be careful not to break that soft Gray bulge of blister like fruit-skin, for exposing that inwardness will increase your pain, for you are part of this world. You think I am speaking in riddles. But I am not, for The world means only itself. In the image that Penn Warren creates in "Riddle in the Garden" is a labyrinth leading back to the birth of humans in the garden of Eden.  Life itself is a swelling of inflammation from a wound or a need in both blisters and in peaches. You cannot have one part of the process without accepting all of it. The swelling in the growth of the fruit is also the swelling in the growth of a blister of pain. The peach must swell and become a sweet tempting blister or else no one would eat it and expose the "inwardness" of the seed to grow more trees.  exists to be eaten to die. We eat the peach to grow the next one. Not to touch the “suicidal” peach is not to touch life itself. For to live is to be hurt and to grow. To touch the peach is to become part of the world like Adam and Eve found out. It hurts it blisters us turning us into fruit.  For Penn Warren it is the separation of the self from the world of divine connection with nature that creates our need for meaning. This need is the reason that patients come to therapy. God tells us that “I am the lord your God” but Penn Warren tells us “I am not”. For “The world means only itself”. This process only has the meaning that we allow ourselves to give it. This is not a riddle, Penn Warren tells us.  It is only something we have to deal with but cannot not solve. The world means only itself. There is no gimmick or solution to the problem of being human.  In other words, the process of becoming more fully ourselves is not always easy or comfortable. It requires a willingness to confront the pain and suffering that is inherent in the human condition, and to recognize that growth and healing often involve an alchemical kind of death and rebirth. But it is precisely through this process of facing our fears and vulnerabilities that we can begin to develop a more authentic and meaningful relationship with ourselves, with others, and with the world around us. Ultimately, the goal of psychotherapy is not to provide answers or solutions, but rather to create a space in which individuals can begin to ask deeper questions about the nature of their existence and their place in the world. It is to help individuals develop the tools and capacities they need to navigate the complexities of life with greater courage, compassion, and wisdom. And it is to empower individuals to become more effective at being themselves in the world, so that they can contribute to the greater whole and help to create a more just, equitable, and sustainable future for all. The Future of Psychotherapy The corporatization of healthcare and academia poses a serious threat to the future of psychotherapy, undermining its ability to effectively address the complex realities of the human experience. To remain relevant and effective in the face of these challenges, the field must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. It also requires a willingness to engage with the full complexity and paradox of the human experience, recognizing that growth and healing often involve a kind of death and rebirth, and that the path to wholeness is not always a straight line. As the psychologist Carl Jung once wrote, "The privilege of a lifetime is to become who you truly are." Psychotherapy and the Dialectic of Self and World As we have explored throughout this essay, the self does not exist in a vacuum, but is always in dynamic interaction with the world around it. Our sense of who we are, what we value, and what is possible for us is shaped by a complex interplay of internal and external factors, from our earliest experiences of attachment and attunement to the broader social, cultural, and political contexts in which we are embedded. In many ways, psychotherapy can be seen as a process of exploring and working with the dialectical tension between self and world, between our innermost longings, fears, and aspirations and the often harsh realities of the environments we find ourselves in. When we enter therapy, we bring with us not only our own unique histories, personality structures, and ways of being, but also the internalized messages, expectations, and constraints of the world around us. For many individuals, these internalized messages and constraints can feel suffocating, limiting their sense of possibility and agency in the world. They may find themselves feeling stuck, trapped, or disconnected from their authentic selves, playing roles and wearing masks that no longer fit who they really are. In the face of external pressures to conform, to achieve, to fit in, the self can become fragmented, disempowered, or lost. The task of psychotherapy, then, is to help individuals rediscover and reclaim a sense of self that feels vital, authentic, and empowered, while also developing the skills and capacities needed to navigate the complexities of the world with greater flexibility, resilience, and integrity. This requires a delicate balance of supportive and challenging interventions, of validating the individual's unique experience while also gently questioning and expanding their assumptions about what is possible. On one end of the spectrum, an overly supportive or myopic approach to therapy can run the risk of enabling individuals to remain stuck in limiting patterns and beliefs, reinforcing a sense of helplessness or dependence on the therapist. While providing a warm, empathic, and nonjudgmental space is essential for building trust and safety in the therapeutic relationship, it is not sufficient for fostering real growth and change. Individuals need to be challenged to step outside their comfort zones, to experiment with new ways of being and relating, and to take responsibility for their choices and actions in the world. On the other end of the spectrum, an overly challenging or confrontational approach to therapy can be experienced as invalidating, shaming, or even retraumatizing, particularly for individuals with histories of abuse, neglect, or marginalization. Pushing individuals to "toughen up," to adapt to oppressive or toxic environments, or to simply accept the "reality" of their situation without questioning or resisting it can lead to a kind of false or forced adaptation, a loss of self that is no less harmful than remaining stuck. The key, then, is to find a middle path between these extremes, one that honors the individual's inherent worth, agency, and potential while also recognizing the very real constraints and challenges of the world they inhabit. This requires a deep understanding of the ways in which power, privilege, and oppression shape our experiences and identities, as well as a willingness to grapple with the existential questions of meaning, purpose, and authenticity that arise when we confront the gap between who we are and who we feel we ought to be. In practice, this might involve helping individuals to: Develop a clearer and more coherent sense of self, one that integrates the various parts of their personality, history, and identity in a way that feels authentic and meaningful to them. Identify and challenge limiting beliefs, assumptions, and patterns of behavior that keep them stuck or disconnected from their true desires and values. Cultivate greater self-awareness, self-compassion, and self-acceptance, learning to embrace the full range of their thoughts, feelings, and experiences with curiosity and kindness. Develop the skills and capacities needed to communicate effectively, set healthy boundaries, and navigate relationships and social situations with greater ease and confidence. Explore and experiment with new ways of being and relating in the world, taking risks and stepping outside their comfort zones in service of their growth and healing. Engage critically and creatively with the social, cultural, and political contexts that shape their lives, developing a sense of empowerment, agency, and social responsibility. Connect with a deeper sense of meaning, purpose, and spirituality, one that transcends the ego and connects them to something greater than themselves. Ultimately, the goal of psychotherapy is not simply to help individuals adapt to the world as it is, but to empower them to become active agents of change, both in their own lives and in the larger systems and structures that shape our collective reality. By developing a stronger, more integrated, and more authentic sense of self, individuals can begin to challenge and transform the limiting beliefs, oppressive power dynamics, and dehumanizing narratives that keep us all stuck and disconnected from our shared humanity. In this sense, psychotherapy is not just a personal journey of healing and self-discovery, but a deeply political and moral enterprise, one that calls us to envision and create a world that is more just, compassionate, and sustainable for all. As therapists, we have a unique opportunity and responsibility to support individuals in this process, to bear witness to their pain and their resilience, and to help them find the courage, clarity, and creativity needed to live a life of purpose, integrity, and connection. As the existential psychiatrist Viktor Frankl once wrote, "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom." By creating a space for individuals to explore and expand their capacity to choose, to respond to the world with authenticity and agency, psychotherapy can play a vital role in the ongoing dialectic of self and world, of personal and collective transformation. 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2014 von Schweden ins Leben gerufen, erhitzt die sogenannte "Feministische Außenpolitik" die Gemüter. Richtig und wichtig oder unnötig? Und vor allem: Was soll das überhaupt sein? All das in dieser Folge!Timestamp: Von 2:34-7:16 geht es um die Geschichte des Feminismus.Quellen:Aggestam, K., Bergman Rosamond, A., & Kronsell, A. (2019). Theorising feminist foreignpolicy. International Relations, 33(1), 23-39.Aggestam, K., & Bergman Rosamond, A. (2019). Feminist foreign policy 3.0: advancing ethicsand gender equality in global politics. SAIS Rev. International Affairs, 39(1), 37-48.Auswärtiges Amt (2023). Leitlinien für feministische Außenpolitik: Außenpolitik für alle. Abgerufen unter:https://www.auswaertiges-amt.de/de/aussenpolitik/leitlinien-ffp/2584950Brennan, C. (2019). White feminism falls short. ESSAI, 17(1), 13-17.Dinkel, S., Schirwon, D., & Stamm, L. (2022). Feministische Außenpolitik kann Deutschlands erste Nationale Sicherheitsstrategie prägen, (DGAP Policy Brief, 24), Forschungsinstitut der Deutschen Gesellschaft für Auswärtige Politik e.V., 24, 1-9.Femina Politica, R. (2022). Feministische Außenpolitik: Friedenssicherung durch Stärkung der Menschenrechte und Abbau weltweiter Ungerechtigkeiten. Interview mit Kristina Lunz. Femina Politica–Zeitschrift für feministische Politikwissenschaft, 31(2), 1-7.Fröhlich, M. & Hauschild, A. (2023). FEMINISTISCHE AUẞENPOLITIK - Hintergründe und Praxis. AUS POLITIK UND ZEITGESCHICHTE - Deutsche Außenpolitik. ZEITSCHRIFT DER BUNDESZENTRALE FÜR POLITISCHE BILDUNG, 73(17), 34-39.Liska, S. (2015). Talking back to White feminism: An intersectional review. Liberated Arts: a journal for undergraduate research, 1(1), 1-8.Mohajan, H. (2022). Four Waves of Feminism: A Blessing for Global Humanity. Studies in Social Science & Humanities, 1(2), 1-8.Moolakkattu, J. S. (2009). Robert W. Cox and critical theory of international relations. International Studies, 46(4), 439-456.Peterson, V. S. (1992). Transgressing boundaries: Theories of knowledge, gender and international relations. Millennium, 21(2), 183-206.Rampton, M. (2015). Four waves of feminism. Pacific University Oregon, 25, 1-10. Robinson, F. (2021). Feminist foreign policy as ethical foreign policy? A care ethicsperspective. Journal of International Political Theory, 17(1), 20-37.Ruppert, U. (2022). Ein bisschen Feminismus im Krieg? Über das Paradoxe feministischerAußenpolitik. PROKLA. Zeitschrift für kritische Sozialwissenschaft, 52(208), 499-507. Scheyer, V., & Kumskova, M. (2019). Feminist Foreign Policy. Journal of InternationalAffairs, 72(2), 57-76.Thomson, J. (2020). What's feminist about feminist foreign policy? Sweden's and Canada'sforeign policy agendas. International Studies Perspectives, 21(4), 424-437. Thompson, L., Ahmed, S., & Khokhar, T. (2021). Defining feminist foreign policy: A 2021Update. International Center for Research on Women, 1-31.True, J. (2005). Feminism. In: Scott Burchill, Andrew Linklater, Richard Devetak, Jack Donnelly, Matthew Paterson, Christian Reus-Smit and Jacqui True (Eds.). Theories of International Relations, 213-234.Zilla, C. (2022). Feministische Außenpolitik: Konzepte, Kernelemente und Kontroversen. Stiftung Wissenschaft und Politik -SWP- Deutsches Institut für Internationale Politik und Sicherheit, 50, 1-9.GEMAfreie Musik von https://audiohub.de Kontakt:Instagram: @powileaksEmail: info@powileaks.com

Tony Overbay, LMFT, discusses the misuse of self-help and philosophical principles by the narcissist and the emotionally immature. Tony uses Stoicism and the teachings of Marcus Aurelius, Epictetus, and Seneca as a backdrop to show how seemingly safe topics like self-care, hobbies, and reasons to focus on the here and now can be weaponized and used as manipulation tactics by the emotionally immature and those who exhibit strong narcissistic traits and tendencies. Tony also provides examples of addressing these misinterpretations and outlines the importance of personal growth, self-reflection, and accepting one's imperfections to achieve a healthier mindset and better relationships. 00:00 Introduction and Welcome 00:20 The Importance of Newsletters and Updates 00:39 Exploring Narcissistic Traits and Self-Help Books 01:42 The Power of Self-Reflection and Emotional Maturity 02:48 The Misuse of Self-Help Tools and Philosophies 03:24 The Dangers of Misinterpreting Therapeutic Advice 04:24 Exploring the Interactions of Narcissistic Traits with Philosophies 04:36 The Role of Stoicism in Self-Improvement 05:04 The Fine Line Between Self-Improvement and Weaponizing Teachings 06:15 The Power of Self-Confrontation and Growth 07:57 The Concept of Muse in Personal Growth 08:26 The Importance of Listening and Self-Improvement 14:15 The Role of Stoicism in Personal Growth 25:13 Embracing Imperfections and Learning from Mistakes 26:02 The Story of Epictetus and His Teachings 27:23 Applying Stoic Philosophy in Real Life: Chris and Morgan's Dance Lessons 28:48 The Dangers of Weaponizing Stoic Philosophy 31:16 The Wisdom of Marcus Aurelius and Letting Go of Unnecessary Opinions 39:35 Applying Marcus Aurelius' Advice in Relationships: Jordan and Alex's Story 41:58 Understanding and Navigating Emotional Immaturity and Narcissism 44:55 Final Thoughts and Encouragement for Personal Growth Find all the latest links to podcasts, courses, Tony's newsletter, and more at https://linktr.ee/virtualcouch And follow Tony on the Virtual Couch YouTube channel for a sneak preview of his upcoming podcast "Murder on the Couch," where True Crime meets therapy, co-hosted with his daughter Sydney. You can watch a pre-release clip here https://youtu.be/-RkRq8SrQy0 Subscribe to Tony's latest podcast, "Waking Up to Narcissism Q&A - Premium Podcast," on the Apple Podcast App. https://podcasts.apple.com/us/podcast/waking-up-to-narcissism-q-a/id1667287384 Go to http://tonyoverbay.com/workshop to sign up for Tony's "Magnetize Your Marriage" virtual workshop. The cost is only $19, and you'll learn the top 3 things you can do NOW to create a Magnetic Marriage. You can learn more about Tony's pornography recovery program, The Path Back, by visiting http://pathbackrecovery.com And visit http://tonyoverbay.com and sign up to receive updates on upcoming programs and podcasts. Tony mentioned a product that he used to take out all of the "uh's" and "um's" that, in his words, "must be created by wizards and magic!" because it's that good! To learn more about Descript, click here https://descript.com?lmref=bSWcEQ

Judea at the time of Christ; Misinterpretation of Old Testament; Making the word of God to none effect; What was wrong with their sacrifice?; Abraham's welfare; Networking; Victimless charges; Peter's role; God's purpose for mankind; John the Baptist's way; "Religion"; Charity vs force; Christ the king; Righteous solutions; Praying for sight; Benevolence of the creator; Traditions/ordinances; Matt 15:1; New Sanhedrin; People's relationship with government and God; Holy Spirit revelation; Accepting the whole truth; Walking with the Lord; Transgressing tradition; Forced offerings; Bondage by agreement; Becoming sureties; Assigning your labor to government; Herod's baptism; "Leaven"; Finding fault with Jesus; Honoring father and mother; "Corban" and "doron"; Scattered flocks; Commanders in chief; Spirit of justice; Taking care of one another; Corporations (golem); Finding good guys; Knowing Moses' way; Pharisees' transgressions; Public religion; This system continues today; Blinding your heart; Commandments of men; Fervent charity; Matt 15:10; Tempting God; Seek His kingdom and righteousness; Tares; Blind leading blind; Do you understand?; Unclean; Fear not; What the kingdom of God looks like; Canaanite woman; From what "table" do you eat?; Returning power to the people; "Free" bread; Loving your neighbor; The decay of modern welfare; Being tested; Seeing "Canaan" in you; Belonging to God; Seeking help; Believing without signs; Biblical commands; Magdala; They did all eat!; "Religion"; Where is your treasure?; Sacrifice; Christ's requirements for ordination; Degenerating society; American bondage; Repent and thing Christ's way.

In this episode, Mary Anne recounts a recent trip she took to Pakistan to teach science fiction writing at the Lahore University of Management Sciences. The two discuss her experiences of gender in Pakistan, as well as the broader cultural, religious, and material prohibitions of Lahore and the other countries, including our own. All leads to the question of whether one can and should risk transgressing from societal norms in an "authentic" and progressive manner. Episode show notes: speclit.org/ep-54-show-notes

Source materials: https://drive.google.com/file/d/1hx3A70Of1pYwHi87moNhEVQcq-dKEuTx/view

The US has been increasingly treating Taiwan like a sovereign nation with whom diplomatic relationships and alliances can be formed, in violation of its longstanding One-China policy that has kept the peace for decades. And I just think it's worth noting that the western media who've lately been condoning these moves became outraged at Donald Trump just a few years ago for doing the same thing to a far lesser degree. Reading by Tim Foley.

'Speaking lashon hara is compared to transgressing the entire Torah'

Ketubot 72 : Marc Chipkin : 2022-09-16 It is better to go to a house of mourning than to a house of feasting. Transgressing the law of Moshe and the rule of Jewish practice- various examples. Doing kiddushin with a woman that has vows.

Are the world's most common illnesses caused by insulin resistance? In this episode, Dr Benjamin Bikman joins us to discuss his best-selling book “Why We Get Sick”. He argues that insulin resistance is at the heart of the world's most prevalent diseases and that poor economic incentives have caused scientists to neglect this phenomenon to pursue unproductive avenues of research. Dr Bikman explains how insulin resistance impacts conditions ranging from diabetes to Alzheimer's and offers practical advice for listeners looking to improve their health. He also shares his views on broader issues such as the health impact of seed oils and sun exposure.ReferencesDr Bikman on Twitter.Why We Get Sick on Amazon.Alan D. Sokal's hoax submission to journal Social Text: "Transgressing the Boundaries: Towards a Transformative Hermeneutics of Quantum Gravity."Ontario Premier Doug Ford teaches people how to make cheesecake during Canada's lockdowns.Article showing that data supporting the most commonly held theory of Alzheimer's disease is fabricated.The Bitcoin Standard Podcast episode with Nina Teicholz.The Bitcoin Standard Podcast episode with P.D. Mangan.Bright Line Eating: The Science of Living Happy, Thin & Free by Susan Thompson.Saifedean's first book, The Bitcoin Standard.Saifedean's second book, The Fiat Standard.Enjoyed this episode? You can take part in podcast seminars, access Saifedean's courses – including his ongoing course ECO22: The Fiat Standard – and read chapters of his forthcoming books by becoming a Saifedean.com member. Find out more here.

In Monstrous Youth: Transgressing the Boundaries of Childhood in the United States (Ohio State Press, 2022), Sara Austin traces the evolution of monstrosity as it relates to youth culture from the 1950s to the present day to spotlight the symbiotic relationship between monstrosity and the bodies and identities of children and adolescents. Examining comics, films, picture books, novels, television, toys and other material culture—including Monsters, Inc. and works by Mercer Mayer, Maurice Sendak, R. L. Stine, and Stephanie Meyer—Austin tracks how the metaphor of monstrosity excludes, engulfs, and narrates difference within children's culture. Analyzing how cultural shifts have drastically changed our perceptions of both what it means to be a monster and what it means to be a child, Austin charts how the portrayal and consumption of monsters corresponds to changes in identity categories such as race, sexuality, gender, disability, and class. In demonstrating how monstrosity is leveraged in service of political and cultural movements, such as integration, abstinence-only education, and queer rights, Austin offers insight into how monster texts continue to reflect, interpret, and shape the social discourses of identity within children's culture. Rebekah Buchanan is an Associate Professor of English and Director of English Education at Western Illinois University. Her research focuses on feminism, activism, and literacy practices in youth culture, specifically through zines and music. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Monstrous Youth: Transgressing the Boundaries of Childhood in the United States (Ohio State Press, 2022), Sara Austin traces the evolution of monstrosity as it relates to youth culture from the 1950s to the present day to spotlight the symbiotic relationship between monstrosity and the bodies and identities of children and adolescents. Examining comics, films, picture books, novels, television, toys and other material culture—including Monsters, Inc. and works by Mercer Mayer, Maurice Sendak, R. L. Stine, and Stephanie Meyer—Austin tracks how the metaphor of monstrosity excludes, engulfs, and narrates difference within children's culture. Analyzing how cultural shifts have drastically changed our perceptions of both what it means to be a monster and what it means to be a child, Austin charts how the portrayal and consumption of monsters corresponds to changes in identity categories such as race, sexuality, gender, disability, and class. In demonstrating how monstrosity is leveraged in service of political and cultural movements, such as integration, abstinence-only education, and queer rights, Austin offers insight into how monster texts continue to reflect, interpret, and shape the social discourses of identity within children's culture. Rebekah Buchanan is an Associate Professor of English and Director of English Education at Western Illinois University. Her research focuses on feminism, activism, and literacy practices in youth culture, specifically through zines and music. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In Monstrous Youth: Transgressing the Boundaries of Childhood in the United States (Ohio State Press, 2022), Sara Austin traces the evolution of monstrosity as it relates to youth culture from the 1950s to the present day to spotlight the symbiotic relationship between monstrosity and the bodies and identities of children and adolescents. Examining comics, films, picture books, novels, television, toys and other material culture—including Monsters, Inc. and works by Mercer Mayer, Maurice Sendak, R. L. Stine, and Stephanie Meyer—Austin tracks how the metaphor of monstrosity excludes, engulfs, and narrates difference within children's culture. Analyzing how cultural shifts have drastically changed our perceptions of both what it means to be a monster and what it means to be a child, Austin charts how the portrayal and consumption of monsters corresponds to changes in identity categories such as race, sexuality, gender, disability, and class. In demonstrating how monstrosity is leveraged in service of political and cultural movements, such as integration, abstinence-only education, and queer rights, Austin offers insight into how monster texts continue to reflect, interpret, and shape the social discourses of identity within children's culture. Rebekah Buchanan is an Associate Professor of English and Director of English Education at Western Illinois University. Her research focuses on feminism, activism, and literacy practices in youth culture, specifically through zines and music. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

In Monstrous Youth: Transgressing the Boundaries of Childhood in the United States (Ohio State Press, 2022), Sara Austin traces the evolution of monstrosity as it relates to youth culture from the 1950s to the present day to spotlight the symbiotic relationship between monstrosity and the bodies and identities of children and adolescents. Examining comics, films, picture books, novels, television, toys and other material culture—including Monsters, Inc. and works by Mercer Mayer, Maurice Sendak, R. L. Stine, and Stephanie Meyer—Austin tracks how the metaphor of monstrosity excludes, engulfs, and narrates difference within children's culture. Analyzing how cultural shifts have drastically changed our perceptions of both what it means to be a monster and what it means to be a child, Austin charts how the portrayal and consumption of monsters corresponds to changes in identity categories such as race, sexuality, gender, disability, and class. In demonstrating how monstrosity is leveraged in service of political and cultural movements, such as integration, abstinence-only education, and queer rights, Austin offers insight into how monster texts continue to reflect, interpret, and shape the social discourses of identity within children's culture. Rebekah Buchanan is an Associate Professor of English and Director of English Education at Western Illinois University. Her research focuses on feminism, activism, and literacy practices in youth culture, specifically through zines and music. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/film

In Monstrous Youth: Transgressing the Boundaries of Childhood in the United States (Ohio State Press, 2022), Sara Austin traces the evolution of monstrosity as it relates to youth culture from the 1950s to the present day to spotlight the symbiotic relationship between monstrosity and the bodies and identities of children and adolescents. Examining comics, films, picture books, novels, television, toys and other material culture—including Monsters, Inc. and works by Mercer Mayer, Maurice Sendak, R. L. Stine, and Stephanie Meyer—Austin tracks how the metaphor of monstrosity excludes, engulfs, and narrates difference within children's culture. Analyzing how cultural shifts have drastically changed our perceptions of both what it means to be a monster and what it means to be a child, Austin charts how the portrayal and consumption of monsters corresponds to changes in identity categories such as race, sexuality, gender, disability, and class. In demonstrating how monstrosity is leveraged in service of political and cultural movements, such as integration, abstinence-only education, and queer rights, Austin offers insight into how monster texts continue to reflect, interpret, and shape the social discourses of identity within children's culture. Rebekah Buchanan is an Associate Professor of English and Director of English Education at Western Illinois University. Her research focuses on feminism, activism, and literacy practices in youth culture, specifically through zines and music. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

In Monstrous Youth: Transgressing the Boundaries of Childhood in the United States (Ohio State Press, 2022), Sara Austin traces the evolution of monstrosity as it relates to youth culture from the 1950s to the present day to spotlight the symbiotic relationship between monstrosity and the bodies and identities of children and adolescents. Examining comics, films, picture books, novels, television, toys and other material culture—including Monsters, Inc. and works by Mercer Mayer, Maurice Sendak, R. L. Stine, and Stephanie Meyer—Austin tracks how the metaphor of monstrosity excludes, engulfs, and narrates difference within children's culture. Analyzing how cultural shifts have drastically changed our perceptions of both what it means to be a monster and what it means to be a child, Austin charts how the portrayal and consumption of monsters corresponds to changes in identity categories such as race, sexuality, gender, disability, and class. In demonstrating how monstrosity is leveraged in service of political and cultural movements, such as integration, abstinence-only education, and queer rights, Austin offers insight into how monster texts continue to reflect, interpret, and shape the social discourses of identity within children's culture. Rebekah Buchanan is an Associate Professor of English and Director of English Education at Western Illinois University. Her research focuses on feminism, activism, and literacy practices in youth culture, specifically through zines and music. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

In Monstrous Youth: Transgressing the Boundaries of Childhood in the United States (Ohio State Press, 2022), Sara Austin traces the evolution of monstrosity as it relates to youth culture from the 1950s to the present day to spotlight the symbiotic relationship between monstrosity and the bodies and identities of children and adolescents. Examining comics, films, picture books, novels, television, toys and other material culture—including Monsters, Inc. and works by Mercer Mayer, Maurice Sendak, R. L. Stine, and Stephanie Meyer—Austin tracks how the metaphor of monstrosity excludes, engulfs, and narrates difference within children's culture. Analyzing how cultural shifts have drastically changed our perceptions of both what it means to be a monster and what it means to be a child, Austin charts how the portrayal and consumption of monsters corresponds to changes in identity categories such as race, sexuality, gender, disability, and class. In demonstrating how monstrosity is leveraged in service of political and cultural movements, such as integration, abstinence-only education, and queer rights, Austin offers insight into how monster texts continue to reflect, interpret, and shape the social discourses of identity within children's culture. Rebekah Buchanan is an Associate Professor of English and Director of English Education at Western Illinois University. Her research focuses on feminism, activism, and literacy practices in youth culture, specifically through zines and music. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/communications

In Monstrous Youth: Transgressing the Boundaries of Childhood in the United States (Ohio State Press, 2022), Sara Austin traces the evolution of monstrosity as it relates to youth culture from the 1950s to the present day to spotlight the symbiotic relationship between monstrosity and the bodies and identities of children and adolescents. Examining comics, films, picture books, novels, television, toys and other material culture—including Monsters, Inc. and works by Mercer Mayer, Maurice Sendak, R. L. Stine, and Stephanie Meyer—Austin tracks how the metaphor of monstrosity excludes, engulfs, and narrates difference within children's culture. Analyzing how cultural shifts have drastically changed our perceptions of both what it means to be a monster and what it means to be a child, Austin charts how the portrayal and consumption of monsters corresponds to changes in identity categories such as race, sexuality, gender, disability, and class. In demonstrating how monstrosity is leveraged in service of political and cultural movements, such as integration, abstinence-only education, and queer rights, Austin offers insight into how monster texts continue to reflect, interpret, and shape the social discourses of identity within children's culture. Rebekah Buchanan is an Associate Professor of English and Director of English Education at Western Illinois University. Her research focuses on feminism, activism, and literacy practices in youth culture, specifically through zines and music. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture

James 2:8-13

Prepare to embark on a journey into the cinematic underworld, where heroes are few and villains reign supreme! This episode takes you on a thrilling exploration of some of cinema's most iconic baddies, from the cunning Emperor Palpatine to the unhinged Joker. We dissect the transformation of Anakin into Darth Vader, speculate on the odor of Vader's mask-hide breath, and pay tribute to the brilliant actors who brought these characters to life.Transgressing the realm of fictional villains, we cast our gaze upon real-world antagonists and their nefarious deeds such as book banning and information censorship. We shine a spotlight on the Ukraine conflict and its far-reaching repercussions. We navigate through the complexities of these real-life villains, drawing parallels with their fictional counterparts and their manipulation tactics.Finally, we unmask the transformative power of masks, reflecting on their symbolic role within the villain archetype. We even draw connections between these mask-wearing villains and the unprecedented global pandemic scenario. Don't miss out on this captivating exploration, be sure to tune in, rate, and subscribe. Prepare to be thrilled, chilled, and thoroughly entertained as we pull back the curtain on the darker side of your favorite films and shows.

A new MP3 sermon from Emmanuel Missionary Baptist Church is now available on SermonAudio with the following details: Title: Transgressing the Commandment of God Speaker: Mark D. Campbell Broadcaster: Emmanuel Missionary Baptist Church Event: Sunday Service Date: 1/18/2022 Length: 42 min.

A new MP3 sermon from Emmanuel Missionary Baptist Church is now available on SermonAudio with the following details: Title: Transgressing the Commandment of God Speaker: Mark D. Campbell Broadcaster: Emmanuel Missionary Baptist Church Event: Sunday Service Date: 1/18/2022 Length: 42 min.

Špela Petrič is a Ljubljana and Amsterdam based new media artist who has been trained in the natural sciences and holds a PhD in biology, currently working as a post-doc researcher at the Smart Hybrid Forms Lab at Vrije Universiteit Amsterdam. Her artistic practice combines the natural sciences, wet biomedia practices, performance, and critically Het bericht Transgressing Border Narratives – Špela Petrič verscheen eerst op Future Based.

Mussar

Pastor Ellen: At this time of year, I deeply appreciate the gift of the arts – the performing arts, the visual arts, drama, poetry, music, and song.  I find the arts become a pathway to deeper understanding of the meaning of Christ's presence in this world. The writer of Luke's gospel also seemed to appreciate the arts. Luke is an excellent storyteller and he used the gift of poetry and song to capture the meaning of Christ entering this world in the person of Jesus. Today, we hear Mary, her response to God's call, and her transformational song, one of the most beautiful songs in all of scripture. Today, God speaks to us through the gifts of poetry, song, and drama. So, we invite you to open your hearts and minds to receive that gift and be transformed. St. John of the Cross once wrote: If you want, the Virgin will come walking down the road pregnant with the holy, and say, “I need shelter for the night, please take me inside your heart, my time is so close.” Then, under the roof of your soul, you will witness the sublime intimacy, the divine, the Christ, taking birth forever, as she grasps your hand for help, for each of us is the midwife of God, each of us. Yes, there, under the dome of your being does creation come into existence eternally, through your womb, dear pilgrim – the sacred womb of your soul, as God grasps our arms for help: for each of us is his beloved servant, never far. If you want, the Virgin will come walking down the street pregnant with Light and sing….   Narrator:  In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, Commentator:  Nazareth? God sent an angel to the podunk, insignificant, nothing of a town called Nazareth? Narrator:  Yes, to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin's name was Mary. And he came to her and said, Angel: “Greetings, favored one! The Lord is with you.” Narrator:  But she was much perplexed by his words and pondered what sort of greeting this might be. Commentator:  What kind of greeting is that Mary? Had you ever been called favored before? Mary. They are all called Mary aren't they? Mary the sister of Lazarus, Mary from Magdala, that other Mary, and Mary the mother of Jesus. So common a name. Almost as though when the writers couldn't remember a woman's name, they just automatically called her Mary. Like Jane Doe – it's just this side of forgettable Mary. So common, but yet now angelically deemed “favored one”. What kind of perplexing greeting is this calling a common Mary “favored one.” Did you look behind you to see if someone else named Mary was standing behind you? Mary; common and favored. Narrator:  The angel said to her, Angel: “Do not be afraid, Mary, for you have found favor with God." Commentator:  You found favor with God? Or was it more that, with God, you are the favored one though not so much favored elsewhere. What did you do to become so favored?  We aren't given a litany of all the things you did and personality traits you inhabited that made you favor-able. Perhaps it is the fact that you are chosen by God that makes you favored, not that your favorableness made you choose-able. Angel:  "And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great, and he will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end.” Commentator:  Mary, you are a marginalized young Jewish girl living in the midst of an occupied land.  But, you now hear these words “throne …reign … kingdom.” This is nothing less than cultural, political, religious, and spiritual insurrection for the common to be favored and the favored to be common. Narrator:  Mary said to the angel, Mary: “How can this be, since I am a virgin?”   Narrator:  The angel said to her, Angel: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. For nothing will be impossible with God.” Commentator:  Elizabeth – barren yet pregnant. One of God's favorite ways to prove that God's thoughts are not our thoughts is to create out of nothing. God's ways are not our ways…God seems to be continually challenging and even violating our polite family values. Elizabeth – barren and pregnant. Mary – common and favored. This is the invasive fruitfulness of God. Willing life where there is no life. Making a way where there is no way. Messing with all of us in the way that only true love and mercy can do. Narrator:  Then Mary said, Mary: “Here am I, the servant of the Lord; let it be with me according to your word.” Narrator:  Then the angel departed from her. Commentator:  Mary, did we correctly hear what you just said?  You said, “Yes,” to this proposition! You said, “Here I am.” …just like Isaiah after the coal touched his mouth. Here I am you say. Send me. Did it burn you too, like it burned Isaiah's own lips? Let it be with me according to your word you said. “Here I am, the Servant of the Lord, let it be with me according to your word”. So beautiful. We try and domesticate you Mary like a trinket of docile, submissive womanhood, but you are so much bolder than that, even almost defiant. Some, like Moses and Jonah and Elisha try to hide from their calling.  But, you said “Here I am.  Sign me up.”  Did you know what this word was going to mean for you? Narrator:  And Mary said, Mary: (Magnificat is sung as psalm chant by Mary) My soul proclaims the greatness |of the Lord, my spirit rejoices in | God my Savior, for you, Lord, have looked with favor on your | lowly servant. From this day all generations will | call me blessed; Commentator:  Is that what being blessed looks like? We go around and use that word so carelessly, quite differently. You know, like, “You're so blessed to have that new boat.” Or, “I am so blessed to have a good job.” We tend to connect that word to our material belongings. So, Mary, how exactly are you using that word? Did you feel blessed as your unwed belly grew under the gaze of disapproving others?  Did you feel blessed when you went into labor and gave birth amongst sheep and cows and straw? Mary, common and favored…Did you feel blessed when your heart dropped realizing you left your 12-year-old son in Jerusalem?  At his arrest did you feel blessed seeing rope dig into the wrists of both God made flesh and the flesh of your flesh? Did you feel blessed when they lifted him up on a cross?  No one else was his mother. Just you.  Blessed are you among women.  Common and favored.  And blessed is the fruit of your womb, Jesus. God and Man. It is interesting; Martin Luther once proclaimed, “We hail Mary, Queen of Heaven because in her we come to know that ours is the God who comes nearest to us in our brokenness.” (Mary continues psalm chant) You, the Almighty, have done great | things for me, and holy | is your name. You have mercy on | those who fear you, from generation to | generation. You have shown strength | with your arm; and scattered the proud in | their conceit, casting down the mighty | from their thrones and lifting | up the lowly. You have filled the hungry | with good things, and sent the rich | away empty. You have come to the aid of your | servant Israel, to remember the prom- | ise of mercy, the promise made | to our forebears, to Abraham and his chil- | dren forever.     Commentator:  Wow!  There's nothing like a song to warm the heart.  But, this song is about upturning the whole social order!  Mary, you are singing about turning the world upside down and rearranging the whole social order!  That is rather scary….  Hmmm…..  So maybe that's what God is up to here. Transgressing the boundaries of human society. The podunk, insignificant town of Nazareth becomes a Jerusalem. The favored become common and the common become favored. The barren are pregnant. The hungry are filled. The rich become hungry. The proud are leveled and the downtrodden are lifted up, until it's all blurred past distinction.  You are a prophet, Mary, and you are prophetically singing in the new, inverted reality of God's kingdom on earth, and this is the fight song of God's new reality. And, it's your song, people, all of you gathered here. A song of this God who entered so fully into this muck of human existence, and upturned our expectations and religiosity and self loathing and self satisfaction so much that God ushers in a whole new reality. And this reality is that God became one of us so that we might become children of God. Gregory of Nyssa writes, “What was achieved in the body of Mary will happen in the soul of everyone who receives the Word.” It is all about saying yes to God's incarnate love as it breaks into the most unexpected places and in the most surprising ways in each of our lives, saying yes so God is again borne into this world. You, all of you, each and every one of you, are blessed and full of grace. So, may the God through whom nothing is impossible help each one of you to become Mary….carrying the gospel into this hurt-filled, broken and beautiful world. May it be with all of you according to God's Word.

What does research in democracy in the 21st century look like? How can we study a political system that is under constant challenge? For years, the Albert Hirschman Centre for Democracy has pioneered a collaborative approach that draws on the views of its namesake – Albert O. Hirschman – and now shares it with listeners in podcast form. Transgressing disciplinary and academic boundaries to bring new takes on forms of government, the Research at the AHCD podcast invites its researchers to meditate on their fieldwork, their methods and their readings and the meaning of democracy. The audio form is a nod to the concept of ‘voice' in “Exit, Voice, and Loyalty”,  which might just be central to understanding current democratic practices. Join us every week for a new episode and a fresh approach on democratic rule, research and experiences. 

In today's episode we're talking with Dr. Rao Kolusu, an incredible human being with 40 years of clinical internal medicine experience, mixed with an intimate knowledge of ancient yoga and Ayurveda. He's now looking to bring this extensive expertise to help organizations around the world to achieve true wellness and prevent burnout. Dr. Kolusu offers non-invasive, pragmatic changes to lifestyle to increase bodily vitality, awareness of the mind, improved alertness and increased joy. Connect with Dr. Kolusu here: Website: https://beapal.net Instagram: https://instagram.com/hkolusu Facebook: https://facebook.com/hanumantha.kolusu LinkedIn: https://www.linkedin.com/in/raokolusu/ Clubhouse: @raokolusu Subscribe for more content like this! ---------- https://instagram.com/unleash.love https://www.facebook.com/unleashlovepodcast https://www.quora.com/profile/Unleash-Love https://www.linkedin.com/company/unleash-love Read our blog articles, contact us and more at https://unleash.love. You can also join our Clubhouse rooms by visiting https://bit.ly/3sWNEeh. If you're interested in being a part of our #DiaryOfAWoman interview series and tell your story, please book a session with Clément here: http://bit.ly/diaryofawoman Lastly if you're looking for help with your mental health or relationship and you'd like to talk with Clément, you can book a consultation here: http://bit.ly/unleashtherapy --- Send in a voice message: https://anchor.fm/unleashlove/message

Sermon preached by Father Ben Sternke at The Table worship gathering on Sunday, March 21st 2021. Part 5 of our Lenten series on racism and repentence.

Ethical Dilemma: Transgressing a “Smaller” Violation to Prevent a More Severe One by Rabbi Noach Light

If you ask us, this episode is also pretty *eye*conic.In Part Two of this topic, we bring you the main theme of the Cyclops – transgression (ooooooooh). Transgressing more than just the social norm of “don’t kill people for cheese”, Polyphemus is found crossing (or failing to cross) boundaries of love, genre, and landscape. All in all, he’s just a big, hairy guy with a bit of an anger issue and we think he deserves some Blind Love.

Rachel and Tricia watch Quaker theatrical performer and Biblical scholar Peterson Toscano's hour-long video (available on Amazon Prime) about biblical characters who transgress gender.  We're talking Joseph, Jacob, Deborah, and the Ethiopian eunuch.  Listen now to the first, and possibly only, episode in which both Tricia and Rachel unabashedly adore Bible stories.

Welcome to Honey In The Rock, your daily dose of inspiration and encouragement. In this episode, we shall be studying (Matthew 15). We shall also listen to a sermon by Reverend William Marrion Branham titled, 62-1124E - All Things." I hope you find it to be a blessing.

En 1996, éclate l’affaire Sokal: Alan Sokal, un mathématicien et physicien américain publie un texte intitulé : Transgressing the Boundaries : Towards a Transformative Hermeneutics of Quantum Gravity(1), dans la revue américaine Social Text(2). Hélas! Sokal avoue que ce qui est écrit est pur non-sens: il cherchait en fait à montrer l’irrationalité qui, selon lui, vit au coeur de certains cercles académiques américains. En 1997, Sokal et son collègue physicien et philosophe des sciences, Jean Bricmont, publient ensemble le livre Les Impostures Intellectuelles3,4. Dans ce dernier, les auteurs critiquent vivement Jacques Lacan, Julia Kristeva, Luce Irigaray, Bruno Latour, Jean Baudrillard, Gilles Deleuze, Félix Guattari et Paul Virilio, penseurs plus ou moins éminents en philosophie, littérature et sciences humaines, que l’on pourrait qualifiés de “postmodernes”.Nous, Eliot et Justin, adresserons certaines de ces critiques et discuterons ensemble de science et de rationalité. Nous ne pouvions nous empêcher de rire parfois! ENVOYEZ-NOUS VOS QUESTIONS, COMMENTAIRES, SUGGESTIONSYoutube: Dialogues Dilettantes (https://www.youtube.com/channel/UC7IL0WJ1TAkUsNTfl3YUxQQ?view_as=subscriber)ERRATUMRien iciPOUR POUSSER VOS LECTURESKuhn, The Structure of Scientific Revolutions, 1962. Le texte de Kuhn est un incontournable en philo des sciences du XXè siècle. Très bon livre qui remet en question plusieurs acquis de la philo des sciences mais qui aussi, malheureusement selon Eliot et Justin, a ouvert la porte à plusieurs courants relativistes en science.Popper, The Logic of Scientific Discovery, 1934 (en allemand; Popper le réécrit en anglais en 1959). Texte classique qui renverse le positivisme logique et qui est abordé brièvement par Sokal et Bricmont. Popper est un amoureux de la rationalité et est très critique envers toute forme de relativisme. Feyerabend, Against Method, 1975. Anarchisme épistémologique. Feyerabend tente de montrer qu’il n’y a aucune méthode infaillible en science et, qu’ainsi, toutes les méthodes se valent (“Anything goes”). Il est critiqué par Sokal et Bricmont.Duhem, La théorie physique: son objet et sa structure, 1906. Première présentation d’une thèse dite de holisme épistémologique. Quine reprend plus tard cette pensée (quoique différement) et aujourd’hui nous nommons cette thèse celle de Duhem-Quine. Sokal et Bricmont l’aborde aussi.Hume, An Enquiry Into Human Understanding, 1748. Un livre classique moderne de scepticisme métaphysique. Entre autres, Hume montre que la méthode dite d’induction en science ainsi que le principe de causalité sont des postulats métaphysiques qui demeureront à jamais non-prouvables. C’est aussi un texte fondateur de l’empirisme moderne. Son influence est énorme même aujourd’hui. NOTES1Transgressing the Boundaries : Towards a Transformative Hermeneutics of Quantum Gravity https://physics.nyu.edu/faculty/sokal/transgress_v2/transgress_v2_singlefile.html 2https://fr.wikipedia.org/wiki/Social_Text3Alan Sokal et Jean Bricmont, Les Impostures Intellectuelles, Odile Jacob, 1997, 276p.4https://fr.wikipedia.org/wiki/Impostures_intellectuelles

“On this earth there is room for everyone: here the entire human family must find the resources to live with dignity, through the help of nature itself—God’s gift to his children—and through hard work and creativity. At the same time we must recognize our grave duty to hand the earth on to future generations in such a condition that they too can worthily inhabit it and continue to cultivate it.” —Pope Benedict XVI, Charity in Truth (Caritas in Veritate), no. 50 Friends of the Show get all Premium Content! Thank you to my newest Friends of the Show: Mary McJ; Gina G; Amanda B; Richard T; and Allyson M, for loving and lifting me! LOVE the Word® is a Bible study method based on Mary's own practice: lectio without the Latin. Get the book based on Sonja's method in the right margin, How to Pray Like Mary. L - Listen (Receive the Word via audio or video.)      O - Observe (Connect the passage to your life and recent events.) Read about all the ways you can volunteer with The National Park Service in caring for our federally protected spaces. From the Examination of Conscience in Light of Social Teaching Do I live out my responsibility to care for God’s creation? Do I see my care for creation as connected to my concern for poor persons, who are most at risk from environmental problems? Do I litter? Live wastefully?  Use energy too freely? Are there ways I could reduce consumption in my life? Are there ways I could change my daily practices and those of my family, school, workplace, or community to better conserve the earth’s resources for future generations? V - Verbalize (Pray about your thoughts and emotions.) Remembering that He loves you and that you are in His presence, talk to God about the particulars of your O – Observe step. You may want to write your reflections in your LOVE the Word® journal. Or, get a free journal page and guide in the right-hand margin. E - Entrust (May it be done to me according to your word!) Father of all, Creator and ruler of the universe, You entrusted your world to us as a gift. Help us to care for it and all people, that we may live in right relationship--with You, with ourselves, with one another, and with creation. Christ our Lord, both divine and human, You lived among us and died for our sins. Help us to imitate your love for the human family by recognizing that we are all connected—to our brothers and sisters around the world, to those in poverty impacted by environmental devastation, and to future generations. Holy Spirit, giver of wisdom and love, You breathe life in us and guide us. Help us to live according to your vision, stirring to action the hearts of all—individuals and families, communities of faith, and civil and political leaders. LORD God, help us to hear the cry of those in poverty, and the cry of the earth, so that we may together care for our common home. Amen +  Show Notes Topics Discussed: Catholic social justice principle #8, Care for Creation Creation as home-building, covenant making, and Sabbath keeping Church documents on caring for creation Overview: Minutes 00:12:00 - Solidarity with creation and the poor    Minutes 12:01-24:00 - Creation as home-building, covenant making, and Sabbath keeping Minutes 24:01-36:00 - Transgressing the land's Sabbaths causes slavery Minutes 36:01-48:00 - Church documents on care for the earth: Laudato Si, On the Hundreth Year, Caritas in Veritate Additional Resources: More on Care of Creation from the Bible and Church documents  United States Conference of Catholic Bishops, Seven Themes of Catholic Social Teaching Book, Amazon: Compendium of the Social Doctrine of the Church, Pontifical Council for Justice and Peace and USCCB Bible Study Evangelista is on the Laudate app! Facebook Discussion Community We're talking about caring for creation over on the Bible Study Evangelista Facebook Discussion page. Come chat with us. Read the Transcript Download a complete,

A new MP3 sermon from Reformation Bible Church is now available on SermonAudio with the following details: Title: Transgressing the First Commandment Subtitle: The Ten Commandments Speaker: Dr. John McKnight Broadcaster: Reformation Bible Church Event: Sunday - AM Date: 6/14/2020 Bible: Exodus 20:3 Length: 45 min.

Greta talks with Brit Bennett, the author of this month’s Nerdette Book Club selection, The Vanishing Half, which just climbed to the top of The New York Times bestselling fiction list amid nationwide conversations around racial inequality.The Vanishing Half tells the story of two light-skinned black sisters whose lives take very different directions: Desiree moves back home after escaping an abusive relationship with her dark-skinned husband while Stella chooses to pass as a white woman.Hear from Brit and then come back later this month for our Nerdette Book Club panel discussion. And remember, we want to hear from you too! Send us a voice memo about your thoughts on the book before Wednesday, June 24

This is the end of my Salah ad-Din series, part one. As I mention in the episode, I was aiming to wrap things up here, even aiming to do so with an extra-long episode, but there's just too much left to do that. So, this is the end, part one. In this episode, we follow the Salah ad-Din story after the Battle of Hattin and up to the arrival of King Richard the Lionheart at Acre. If you like what you hear and want to chip in to support the podcast, my Patreon is here, my Ko-fi is here, and Paypal is here. I'm on Twitter @circus_human, Instagram @humancircuspod, my website is www.humancircuspodcast.com, and I have some things on Redbubble at https://www.redbubble.com/people/humancircus. Sources: Itinerarium Peregrinorum et Gesta Regis Ricardi, edited by William Stubbs. Longmans, 1864. Translated by James Brundage, The Crusades: A Documentary History. Marquette University Press, 1962.De Expugatione Terrae Sanctae per Saladinum, edited by Joseph Stevenson. Longmans, 1875. Translated by James Brundage, The Crusades: A Documentary History. Marquette University Press, 1962.Christie, Niall. "Fighting women in the crusading period through Muslim eyes: Transgressing expectations and facing realities?" in Crusading and Masculinities. Routledge, 2019.Cobb, Paul, M. The Race for Paradise: An Islamic History of the Crusades. Oxford University Press, 2016.Edbury, Peter W. The Conquest of Jerusalem and the Third Crusade: Sources in Translation, 1st Edition. Routledge, 2017.Gabrieli, Francesco. Arab Historians of the Crusades. University of California Press, 1978.Lyons, Malcolm Cameron & Jackson, D.E.P. Saladin: The Politics of the Holy War. Cambridge University Press, 1982.Man, John. Saladin: The Life, the Legend, and the Islamic Empire. Bantam Press, 2015. Learn more about your ad choices. Visit megaphone.fm/adchoices

In 1996, Dr. Alan Sokal, a physics professor, wanted to test the intellectual rigor of “postmodern cultural studies.” To do so, he wrote an article titled “Transgressing the Boundaries: Towards a Transformative Hermeneutics of Quantum Gravity.” This article was full of absolute nonsense—but Dr. Sokal believed it would be accepted by an academic journal anyway. And he was right. This hoax—called the “Sokal Affair” or “Sokal Hoax”—caused an uproar in academia because it questioned the validity of social science commentary on scientific inquiry. Fast forward to 2017. Three academics, editor Helen Pluckrose, mathematician James A. Lindsay, and philosopher Peter Boghossian, did something similar but bigger. And with a similar purpose—they wanted to test the intellectual rigor of academic journals in the fields of gender, queer, race, and fat studies—what they call as a whole, “grievance studies.” They wanted to see if they could produce absurd articles using the catch-phrases and biases they observed in cultural studies academic journals—and get them published. Of the 20 nonsense articles the trio wrote, 7 passed peer review and were published, and one even received recognition. Seven more were on the verge of publication before their hoax was uncovered. This academic project has been dubbed “Sokal Squared” as a nod to Dr. Alan Sokal’s hoax article from 1996. While it may sound like this topic is only of interest to academia, the authors believe it is relevant—in fact, crucial—for everyone to understand the implications of what is going on in universities and academic journals because the knowledge produced there affects us all. We spoke with all three of the “Sokal Squared” hoaxers, or “academic whistleblowers” as they would say, for today’s program. We should have the extended conversations with our guests posted by the evening of March 2, 2019.

Love it or hate it, Pet Sematary (1989) remains one of the most controversial entries in the Stephen King cinematic oeuvre. Today we are diving into this controversial take of grief and looking at all the ways in which the movie transgresses against cultural taboos. Do the movie’s most shocking moments still hold up? The entire Horror Homeroom crew is here and we’re talking Jud’s questionable nature, what Zelda brings to the story, whether we should be watching the movie as folk horror and so much more!

Narrator:  In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, Commentator:  Nazareth? God sent an angel to the podunk, insignificant, nothing of a town called Nazareth? Narrator:  Yes, to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And he came to her and said, Angel:  “Greetings, favored one! The Lord is with you.” Narrator:  But she was much perplexed by his words and pondered what sort of greeting this might be. Commentator:  What kind of greeting is that Mary? Had you ever been called favored before? Mary. They are all called Mary aren’t they? Mary the sister of Lazarus, Mary from Magdala, That other Mary and Mary the mother of Jesus. So common a name. Almost as though when the writers couldn’t remember a woman’s name they just automatically called her Mary. Like Jane Doe- it’s just this side of forgettable Mary. So common but yet now angelically deemed “favored one”. What kind of perplexing greeting is this calling a common Mary “favored one”. Did you look behind you to see if someone else named Mary was standing behind you? Mary; common and favored. Narrator:  The angel said to her, Angel:  “Do not be afraid, Mary, for you have found favor with God." Commentator:  You found favor with God? Like you were looking for favor everywhere until bang! You find it with God? Or was it more like it is with God that you are the favored one though not so much favored elsewhere. We aren’t given a litany of all the things you did and personality traits you inhabited that made you favor-able. Perhaps it is the fact that you are chosen by God that makes you favored not that your favorableness made you chooseable. Angel:  "And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end.” Commentator:  Mary, you are a marginalized young Jewish girl living in the midst of an occupied land.  But, you now hear these words “throne …reign … kingdom.” This is nothing less than cultural, political, religious and spiritual insurrection for the common to be favored and the favored to be common. Narrator:  Mary said to the angel, Mary:   “How can this be, since I am a virgin?”   Narrator:  The angel said to her, Angel:  “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. For nothing will be impossible with God.” Commentator:  Elizabeth – barren and pregnant. One of God’s favorite ways to prove that God’s thoughts are not our thoughts. God’s ways are not our ways…continually challenging and even violating our polite family values. Elizabeth – barren and pregnant. Mary - common and favored. This is the invasive fruitfulness of God. Willing life where there is no life. Making a way where there is no way. Messing with all of us in the way that only true mercy can do. Narrator:  Then Mary said, Mary:  “Here am I, the servant of the Lord; let it be with me according to your word.” Narrator:  Then the angel departed from her. Commentator:  Here I am you say …just like Isaiah after the coal touched his mouth. Here I am you say. Send me. Did it burn you too, like Isaiah’s own lips? Let it be with me according to your word you said. “Here I am, the Servant of the Lord, let it be with me according to your word”. So beautiful. We try and domesticate you Mary like a trinket of docile, submissive womanhood but you are bolder than that, more defiant almost. Some try to hide from their calling (Moses, Jonah, Elisha) but you said “Here I am.  Sign me up.”  Did you know what this word was going to mean for you? Narrator:  And Mary said, (Magnificat is sung as psalm chant by Mary) My soul proclaims the greatness of | the Lord, my spirit rejoices in | God my Savior, for you, Lord, have looked with favor on your | lowly servant. From this day all generations will | call me blessed; Commentator:  Is that what being blessed looks like? We usually use that word a bit differently.  You know, like, “You’re so blessed to have that new boat.” So, Mary, how exactly are you using that word? Did you feel blessed as your unwed belly grew under the gaze of disapproving others?   Did you feel blessed when laboring and giving birth amongst sheep and straw? Mary, common and favored…Did you feel blessed when your heart dropped realizing you left your 12 year old son in Jerusalem?  At his arrest did you feel blessed seeing rope dig into the wrists of both God made flesh and the flesh of your flesh? Did you feel blessed when they lifted him up on a cross?  No one else was his mother. Just you.  Blessed are you among women.  Common and favored.  And blessed is the fruit of your womb Jesus. God and Man. “We hail Mary, Queen of Heaven,” proclaims Martin Luther, “because in her we come to know that ours is the God who comes nearest to us in our brokenness.” (Mary continues psalm chant) you, the Almighty, have done great | things for me, and holy | is your name. You have mercy on | those who fear you, from generation to | generation. You have shown strength | with your arm; and scattered the proud in | their conceit, casting down the mighty | from their thrones and lifting | up the lowly. You have filled the hungry | with good things, and sent the rich | away empty. You have come to the aid of your | servant Israel, to remember the prom- | ise of mercy, the promise made | to our forebears, to Abraham and his chil- | dren forever. Commentator:  There’s nothing like a song about upturning the whole social order to warm the heart. That or scare the be-jesus out of you. ………….  Hmmm…..  So maybe that’s what God is up to here. Transgressing the boundaries of human society.  The podunk town of Nazareth becomes a Jerusalem. The favored become common and the common become favored. The barren are pregnant. The hungry filled. The rich, hungry. The proud leveled and the downtrodden lifted up until it’s all blurred past distinction. The prophet Mary sings in the new inverted reality of God’s kingdom on earth and this is it’s fight song. It’s your song, all of you. A song of this God who entered so fully into this muck of human existence and upturned our expectations and religiosity and self loathing and self satisfaction enough to usher in a new reality. And this reality is that God became one of us so that we might become children of God. Gregory of Nyssa writes, “What was achieved in the body of Mary will happen in the soul of everyone who receives the Word.” You, all of you, each and every one of you, are blessed and full of grace. So, may the God through whom nothing is impossible help you to be Marys….carrying the gospel into this hurt and broken and beautiful world. May it be with you all according to God’s Word.

Ashes to Go, Stuffed Tiger, Front Butt, Ash Wednesday, Sex Manual, Good Housewife Guide, Chocolate Cows, Rat Burger, Lions Poach Poacher   PETERSON TOSCANO LINKS: Website: https://petersontoscano.com/ Transfigurations: https://petersontoscano.com/portfolio/transfigurations/ Twitter: https://twitter.com/p2son/   LAURA BETH TAYLOR LINKS: Website: http://sophiasojourn.com Twitter: https://twitter.com/sophiasojourn   JOSHUA M CASEY LINKS: Website: https://joshuamcasey.wordpress.com Twitter: https://twitter.com/thejmcasey   PASTERDS LINKS: Pasterds Website: www.ingloriouspasterds.com Pasterds Twitter: www.twitter.com/PasterdsPodcast Michael Baysinger Twitter: www.twitter.com/mjbaysinger Matt Polley Twitter: www.twitter.com/polleynamedmatt Brad Polley Twitter: www.twitter.com/polleynamedbrad Instagram: www.instagram.com/ingloriouspasterds/ Facebook: www.facebook.com/pasterdspodcast   SUPPORT US ON PATREON TO JOIN THE PASTERDS PUB: http://www.patreon.com/pasterdspodcast     SUPPORT US ON PATREON TO GET ACCESS TO OUR SPINOFF PODCASTS: Pasterds Community Church, Hymns of Reconstruction, TERD Talk & Pub Crawl http://www.patreon.com/pasterdspodcast

When confronted with the failure of the Lord's disciples in Mark, it's tempting for hearers of the gospel to weigh and measure betrayal as a matter of degree. Why? Because while we may be willing to admit that we sometimes betray, even the best of us are reluctant to identify with the sin of Judas. As a consequence, we desperately want to believe that the sin of Peter's denial is somehow less scandalous; we excuse Peter because we want to excuse ourselves. But “All of us,” Isaiah exclaims, “like sheep have gone astray, each of us has turned to his own way; but the Lord has caused the iniquity of us all to fall upon him.” (Isaiah 53:6) And again, “All of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away.” (Isaiah 64:6) And yet again, “Our transgressions are multiplied before you, and our sins testify against us; for our transgressions are with us, and we know our iniquities: Transgressing and denying the Lord, and turning away from our God, speaking oppression and revolt, conceiving in and uttering from the heart lying words. Justice is turned back, and righteousness stands far away; for truth has stumbled in the street, and uprightness cannot enter.” (Isaiah 59:12-14) Richard and Fr. Marc discuss Mark 14:66-72. Episode 203 Mark 14:66-72; Subscribe: http://feedpress.me/the-bible-as-literature; “Vanishing” Kevin MacLeod (incompetech.com (http://incompetech.com/)) Licensed under Creative Commons: By Attribution 3.0 License http:// creativecommons .org/ licenses /by/3.0/

Join us and our very special guests, Kristina Lovato and Rebecca Anguiano, as we discuss how immigration laws collide with families' lives. On our second Latinx Episode we talk about how fronteras affect us and how we grapple with our roles as mental health providers and advocates. ¡Ningún ser humano es ilegal! Punto.

Funny friend man Andrew is on the show! He does improv in Portland! You can find him, I bet! Today's offerings start with an installment of everyone's favorite call-in show about defying societal normals, Transgressing with Leslie Tran. Then we get some customer support from the French, and eventually end up in space. At the end I tacked on a song I like from a musical I wrote about going on dates. References: https://en.wikipedia.org/wiki/Norm_(social) Subscribe in various places. iTunes: https://itunes.apple.com/us/podcast/mouth-feels/id395156293?mt=2 Google Play: https://play.google.com/music/listen#/ps/Iztksdvxxxxltao3b5nvfbavovm  

In this sermon, Evangelist Tom Palmer reminds us of the story of Uzziah in 2 Chronicles 26. He had been a successful king who became sinful and was smitten with leprosy. He exalted himself above the Word of God and went where he didn’t belong and did what he shouldn’t. This is an important reminder for us to yield our lives to the Word of God, will of God, and ways of God.To gain access to the handouts referred to in this lesson please visit https://drive.google.com/open?id=0BzTKeQwG4r_2RnZMZmg2dFRsSVUFor more information, please visit www.OTBChurch.com or www.palmerrevival.com.

Jeremiah Part 99 - TRANSGRESSING THE COVENANT. www.legana.org

Faculty member Randy Conner discusses how Mexicans and Chicanos have interwoven Christianity and indigenous beliefs.

Faculty member Randy Conner discusses how Mexicans and Chicanos have interwoven Christianity and indigenous beliefs.

Can you be a country star and critical of the country at the same time? Grammy Award Winner, Kacey Musgraves, has two hit albums that challenge the small-town clichés of modern country music. Is she bucking the trend of big trucks and dirt roads, or embracing an old tradition of transgressing social norms? To answer […]  Learn more about your ad choices. Visit megaphone.fm/adchoices

Professor Ros Ballaster talks on the beginning of the Women's Studies course at Oxford in 'Mastering Women's Studies? Habitus and Hazards'

Last year in Baltimore the Open and Relational Theologies session took a look at the Emerging Church.  This session involves three conversations, with three participants in each. These conversations pertain to papers written by participants, but there will be no formal reading of the papers. The conversations explore issues in the emergent church as they relate to open and relational theologies. Presiding: Thomas Oord, Northwest Nazarene University Presenting: Jeremy Fackenthal, Vincennes University Process Theopoetics and the Emergent Church: Inviting Collaboration and Relationality [pdf] Callid Keefe-Perry, Boston University Theological Epistemology in The Emergent Church: A Form of Paul Ricoeur's Relational Attestation Responding: Diana Butler Bass Presenting: Sara Rosenau, Drew University Becoming Emergent: Theorizing A Practicing Church Timothy Murphy, Claremont Lincoln University The Emergent Church in its Planetary Context [PDF] Responding: Bo Sanders, Claremont School of Theology Benjamin Cowan, Claremont Graduate University John R. Franke, First Presbyterian Church The Pluralist Reformation: Open Theology and the Practice of Emergent Christianity Responding: Philip Clayton, Claremont School of Theology Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Last year in Baltimore the Open and Relational Theologies session took a look at the Emerging Church.  This session involves three conversations, with three participants in each. These conversations pertain to papers written by participants, but there will be no formal reading of the papers. The conversations explore issues in the emergent church as they… Read more about Transgressing Emergence: AAR and the Church

If you experience any technical difficulties with this video or would like to make an accessibility-related request, please send a message to digicomm@uchicago.edu.

If you experience any technical difficulties with this video or would like to make an accessibility-related request, please send a message to digicomm@uchicago.edu.