Podcasts about Virtue

In this episode I take a current headline—the opening of COP30 in Belém, Brazil—and sit with it like a philosopher, not a pundit. Instead of debating policy language or political victories, I look at what a global event like this means for people trying to live excellently right now. How do we face something as vast as climate change without falling into despair, apathy, or outrage? How do we care well within the limits of what's up to us? Through the lens of Stoicism, I explore how the virtues of wisdom, justice, courage, and temperance apply to the climate crisis. You'll hear how to use premeditatio malorum as a calm, practical exercise for readiness; how to transform grief and anger into usefulness; and how to translate anxiety into daily, deliberate action. Key takeaways from this episode include: The dichotomy of control is not a license to stop caring; it's a guide for caring well. Virtue lives in the roles we already occupy—parent, neighbor, citizen—not in waiting for permission from global summits. Temperance, courage, and wisdom are not abstract ideals but habits that build resilience and trust where you live. For an ad-free version of this podcast please visit https://stoicismpod.com/members For links to other valuable Stoic things, please visit https://links.stoicismpod.com If you'd like to provide feedback on this episode, or have questions, you may do so as a member. Email sent by non-members will not be answered (though they may be read). This isn't punitive, I just cannot keep up. Limiting access to members reduces my workload. You're always invited to leave a comment on Spotify, member or not. Thanks for listening and have a great day! Learn more about your ad choices. Visit megaphone.fm/adchoices

Brent Billings, Reed Dent, and Josh Bossé dive into the virtues by talking about prudence (or wisdom).Teaching a Stone to Talk by Annie DillardAsking Better Questions of the Bible by Marty SolomonThe Gospel of Being Human by Marty Solomon and Reed DentInspired by Rachel Held EvansBEMA 454: Qohelet Goes OffOrdet (1955 film) — LetterboxdThe Cardinal and the Deadly by Karl Clifton-SoderstromReed on Instagram

The gang talk Arc Raiders and its AI review controversy, new Valve hardware, Simpsons Fortnite, and so much more!

Stefan Molyneux unpacks a compelling question from a subscriber about Ayn Rand's claim that epistemology is the highest branch of philosophy. He clarifies his argument that moral philosophy may actually take precedence, unpacking Rand's view that reason equals virtue and serves humanity's flourishing. He challenges this correlation by discussing how individual actions, driven by self-interest, can yield success at odds with societal well-being. He explores discomforting truths about ethics and morality, highlighting contradictions in Rand's arguments and how unethical behavior can sometimes lead to personal success. Stefan also examines Rand's perspectives on societal obligations and the implications for individualism, questioning the effectiveness of a purely reason-based morality in our complex realities. Throughout, Stefan reflects on historical contexts and Rand's life experiences, advocating for a nuanced understanding of morality that transcends traditional ethical frameworks.SUBSCRIBE TO ME ON X! https://x.com/StefanMolyneuxFollow me on Youtube! https://www.youtube.com/@freedomain1GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025

Living alone may be difficult, but what about dying alone? Physicians and nurses are the new priests accompanying people as they face death. But the experience of nursing homes, assisted living, and palliative wards are often some of the loneliest spaces in human culture.“He said, ‘Someone finally saw me. I've been in this hospital for 20 years and I didn't think anyone ever saw me.'”This episode is part 5 of a series, SOLO, which explores the theological, moral, and psychological dimensions of loneliness, solitude, and being alone.In this episode, Columbia physician and medical ethicist Lydia Dugdale joins Macie Bridge to reflect on loneliness, solitude, and what it means to die—and live—well. Drawing from her clinical work in New York City and the years of research and experience that went into her book The Lost Art of Dying, Dugdale exposes a crisis of unrepresented patients dying alone, the loss of communal care, and medicine's discomfort with mortality.She recalls the medieval Ars Moriendi tradition, where dying was intentionally communal, and explores how virtue and community sustain a good death. Together they discuss solitude as restorative rather than fearful, loneliness as a modern epidemic, and the sacred responsibility of seeing one another deeply. With stories from her patients and her own reflections on family, COVID isolation, and faith, Dugdale illuminates how medicine, mortality, and moral imagination converge on one truth: to die well, we must learn to live well … together.Helpful Links and ResourcesThe Lost Art of Dying: Reviving Forgotten Wisdom by Lydia S. DugdalePew Research Center Study on Loneliness (2025)Harvard Study of Adult Development on LonelinessEpisode Highlights“If you want to die well, you have to live well.”“Community doesn't appear out of nowhere at the bedside.”“He said, ‘Someone finally saw me. I've been in this hospital for 20 years and I didn't think anyone ever saw me.'”“We are social creatures. Human beings are meant to be in relationship.”“Solitude, just like rest or Sabbath, is something all of us need.”About Lydia DugdaleLydia S. Dugdale, MD, MAR is a physician and medical ethicist at Columbia University, where she serves as Professor of Medicine and Director of the Center for Clinical Medical Ethics. She is the author of The Lost Art of Dying: Reviving Forgotten Wisdom and a leading voice on virtue ethics, mortality, and human flourishing in medicine.Show NotesLoneliness, Solitude, and the CityNew York's “unrepresented” patients—those who have no one to make decisions for them.The phenomenon of people “surrounded but unseen” in urban life.“I have a loving family … but I never see them.”Medicine and the PandemicLoneliness intensified during COVID-19: patients dying alone under strict hospital restrictions.Dugdale's reflections on balancing social responsibility with human connection.“We are social creatures. Human beings are meant to be in relationship.”Technology, Fear, and the Online Shadow CommunityPost-pandemic isolation worsened by online echo chambers.One in five adults reports loneliness—back to pre-pandemic levels.The Lost Art of DyingMedieval Ars Moriendi: learning to die well by living well.Virtue and community as the foundation for a good death.“If you don't want to die an impatient, bitter, despairing old fool, then you need to practice hope and patience and joy.”Modern Medicine's Fear of DeathPhysicians unpracticed—and afraid—to talk about mortality.“Doctors themselves are afraid to talk about death.”How palliative care both helps and distances doctors from mortality.Community and MortalityThe man who reconnected with his estranged children after reading The Lost Art of Dying.“He said, ‘I want my kids there when I die.'”Living well so that dying isn't lonely.Programs of Connection and the Body of ChristVolunteer models, day programs, and mutual care as small restorations of community.“The more we commit to others, the more others commit back to us.”Solitude and the Human SpiritDistinguishing solitude, loneliness, and social isolation.Solitude as restorative and necessary: “All of us need solitude. It's a kind of rest.”The contemplative life as vital for engagement with the world.Death, Autonomy, and CommunityThe limits of “my death, my choice.”The communal role in death: “We should have folks at our deathbeds.”Medieval parish customs of accompanying the dying.Seeing and Being SeenA patient long thought impossible to care for says, “Someone finally saw me.”Seeing others deeply as moral and spiritual work.“How can we see each other and connect in a meaningful way?”Production NotesThis podcast featured Lydia DugdaleInterview by Macie BridgeEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, and Hope ChunA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

In light of a series of miracles in our readings for today, Fr. Mike focuses on our Lord's compassion and our call to be merciful, as he is. He emphasizes the beauty of God's mercy and his offering of it despite our unworthiness. He also strikes a balance between the goodness of humanity as God's creation and our brokenness due to original sin. Today's readings are Luke 6-8 and Proverbs 26:1-3. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Welcome to Left Reckoning on Tuesday afternoons! Nick Bowlin (@npbowlin) returns to discuss oil industry externalities and Catherine Liu joins us to talk about the fall of the PMC and rise of gangster capitalists.Read Nick in ProPublica here: https://www.propublica.org/article/oklahoma-oil-gas-wastewater-pollutionCheck out Catherine Liu's Vitrue Hoarders here: https://www.upress.umn.edu/9781517912253/virtue-hoarders/And Catherine Liu's Substack here: https://cliuanon.substack.com/

"The Real Ghost" by Donald L. Vasicek https://www.amazon.com/Real-Ghost-Donald-L-Vasicek/dp/1731245904 Donvasicek.com Ichabod Jordan sets out to prove that he saw Babe Ruth after the town in which he lives won't believe him. It seems he's told stories like this before to get attention. So, now, he realizes he either proves that he saw Babe Ruth or his parents will make him buy dress oxfords instead of baseball shoes with his hard-earned money from his newspaper delivery business and the town will always think of him as a liar.About the author Don is the founder and owner of Olympus Films+, LLC, a global writing, filmmaking and consulting company, in business since 1993. Don studied producing, directing and line producing at the Hollywood Film Institute and at Robert Redford's Sundance Institute. He studied screenwriting at The Complete Screenplay, Inc., with Sally Merlin (”White Squall”, “Short Circuit”), as his mentor. Don has acted in 20th Century Fox's “Die Hard With a Vengeance”, NBC's Mystery of “Flight 1501″, ABC's “Father Dowling”, and Angel Street Films LLC's “Running Horses.” These activities have resulted in Don's involvement in over 100 movies during the past 25 years, from major studios to independent films. His documentary film, “The Sand Creek Massacre” won best film at three film festivals. It was awarded the prestigious Golden Drover Award and has been archived in over 300 libraries in the United States. It was recently catalogued into Smithsonian Institute Libraries. Films Media Group, the largest educational video distributor in the world, is distributing the film. Don has also written, directed and produced “Faces”, “Oh, The Places You Can Do….”, acted as a writer consultant for MGM's “Warriors of Virtue”, American Pictures ”The Lost Heart” and “Born to Kill”, story credit for Incline Productions Inc.'s “Born to Win”, Executive Producer for Pamela Cuming's film, “The Road Home,” Associate Producer for Angel Street Films LLC's award-winning short film, "The Rose Garden," and actor in Angel Street Films LLC's “Running Horses.” Don also has written, ghostwritten and published over 500 books, short stories and articles, including his first novel, “The Real Ghost”, which won the Waldorf Best Book Award. It was published by Waldorf Publishing and released on October 15, 2020. His novel, “The Eyes of Death”, has been published on Amazon.

AI is powerful—but it's not a person. In this episode, Joe Rockey and Father Boniface Hicks cut through hype and fear to frame AI as a tool in service of human creativity and relationship, not a replacement for them. We explore how parents and educators can guide kids wisely, why presence beats perfection, and how prudent governance and virtuous use turn technology into a channel for love. Throughout, we hold the three lenses: honesty with self, charity with others, under a living relationship with God.Key IdeasPersonhood vs. tools: AI can assist; it cannot love, intend, or take responsibility—only persons do.Formation first: families, schools, and parishes can coach attention, boundaries, and creative habits so tech serves growth.Create, then edit: let AI help with drafts or analysis, but keep the human voice, judgment, and accountability.Presence > polish: prefer relational availability over endless “optimization”; use tech to free time for people.Prudence and trust: welcome governance and guardrails; cultivate virtue so our choices—online and offline—reflect the Gospel.Links & ReferencesHoly See, Dicastery for the Doctrine of the Faith & Dicastery for Culture and Education, Antiqua et nova. Note on the Relationship Between Artificial Intelligence and Human Intelligence (Jan 28, 2025) — official Vatican text: https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.htmlCTAIf this helped, please leave a review or share this episode with a friend.Questions or thoughts? Email FatherAndJoe@gmail.comTagsFather and Joe, Joe Rockey, Father Boniface Hicks, artificial intelligence, Antiqua et nova, Vatican AI note, human dignity, personhood, creativity, editing workflows, parenting, education, formation, attention, boundaries, prudence, governance, virtue, moral responsibility, presence over perfection, relationships, technology as tool, discernment, accountability, spiritual growth, relationship with God, relationship with self, relationship with others, Benedictine spirituality, practical spirituality, Catholic podcast, work and family life, ethics, builders of AI, trust and safety

Welcome to the Via Stoica Podcast, the podcast on Stoicism.In this episode, we explore what it truly means to be a friend and to have one. We often say “a friend in need is a friend indeed,” but the Stoics invite us to look deeper. What makes a friendship good? When does it help us grow in virtue, and when does it distract us from it? Drawing on the insights of Seneca, Epictetus, and even Aristotle, this episode looks at friendship not as a social convenience but as a moral relationship that reflects our own character and self-knowledge.For the Stoics, friendship begins within. Seneca reminds us that “The wise person is content with themselves, but not that they wish to be without friends.” (Moral Letters to Lucilius, 9.3)In other words, genuine friendship can only grow from inner stability. If we depend on others to complete us, we'll mistake attachment for care and convenience for connection. But if we first learn to be at peace with ourselves, we can approach others freely, not out of need, but from shared virtue and goodwill.Aristotle described three types of friendship: those of pleasure, of utility, and of virtue. The Stoics agree that only the last kind, friendship rooted in moral growth, endures. As Seneca wrote to Lucilius, “Associate with those who will make a better man of you; welcome those whom you yourself can improve.” (Moral Letters, 7.8)True friends are those who help us live according to reason, who hold us accountable with honesty and kindness, and who rejoice in our happiness as their own.Here are a few Stoic practices from this episode you can explore in your own life:Be content alone. Practice solitude to build a calm inner base before seeking connection.Examine your friendships. Ask whether they are based on pleasure, utility, or virtue.Pay full attention. When with a friend, give them your complete presence; it is the essence of friendship.Cultivate gratitude. Cherish the time you share with good friends; hold them in spirit even when apart.Friendship, like all externals, is a preferred indifferent; it enriches life but should never define our peace of mind. When we accept that change and loss are natural, we can honor past friendships without clinging to them and stay open to new ones that align with virtue.By the end of this episode, you'll see that Stoic friendship isn't about dependence or detachment, but about mutual improvement, two people walking the path of virtue together, freely, honestly, and with joy.Listen to the full episode now and discover how friendship can transform the way you think, act, and see your life.Read the companion article: https://viastoica.com/10-seneca-quotes-on-friendship/Support the show

Fr. Patrick Hyde joins on the Inner life to talk about the virtue of study. The Dominican Order handed on the study of spirituality. Why did God make you? Going too far and too deep. Break 1 Steve - I am someone who goes into faith too deeply in the area of academics. Break 2 Maritza - St. Augustine's book the Confessions is great plus The Beautiful Eucharist by Matthew Kelly is good too.

In this episode of The Appraiser's Advocate, host Tim Andersen, MAI explores the surprising power of uncertainty — not as a weakness, but as one of the highest professional and moral virtues. Drawing on philosophy, science, art, and real estate appraisal practice, this 12-minute reflection reveals how doubt, humility, and intellectual honesty shape better decisions and deeper trust.  Therefore, it is perfectly for an appraiser to tell the client, "The data were not very indicative of value.  Therefore, I did the best I could with what I had."  Is this a fault?  No, it is candid honesty - a demonstration of professional integrity. Listeners will discover why uncertainty fuels curiosity, protects integrity, and builds credibility in every field — from Socrates' “I know that I do not know,” to the appraiser's careful phrase, “based on available evidence.” Tim Andersen, an AQB-certified USPAP instructor, connects these timeless ideas to USPAP ethics.   This connection shows that credibility, not certainty, is the true foundation of public trust in valuation.  Public trust, and giving the public reason to trust appraisal and appraisers, is the cornerstone of real estate appraisal. Through stories, humor, and gentle wisdom, the episode examines how uncertainty becomes the soil of all virtue: humility in knowledge, compassion in ethics, wonder in art, and transparency in professional life. Whether you're an appraiser, educator, or lifelong learner, this episode offers encouragement to “love the questions themselves,” as Rilke advised, and to walk confidently in a world that will never be fully certain. Since uncertainty is an integral part of the science and are of real estate appraisal, keep your E&O insurance up to date, and an Administrative Law Attorney on speed dial.

The original mandate that God gave to us was the institution that we call marriage. The biblical institution of marriage is under a curse and it has been that way since the crisis of sin in the Garden. Only in Messiah can we reverse the curse. Many believers have not understood how to do this and as a result they continue unnecessarily to experience painful setbacks in their marriages. Join us in discovering keys to reversing this curse and turning marriage into a realm of blessing.

My grandmother affectionately known as "Bigmama" would always say, "People don't have to be nice." This statement usually came as a result of someone enacting an act of kindness. Such a reflection may have been a result of both gratitude and rarity. Grateful someone showed kindness, and the perception that it is indeed rare for people to be kind. In times like these, is being a nice a rarity? Is being cruel, uncaring, and unkind fashionable? Let us examine ourselves and ponder which culture to which we are contributing; cruelty or kindness. Please let it be the latter. It helps when people are nice. www.talkingwithdrtoy.com

1st Peter 3:8-17

In this episode, Andre Archie, associate professor of ancient Greek philosophy at Colorado State University, discusses the ideas presented in his 2024 book The Virtue of Color-Blindness. A specialist in Plato, Aristotle, and ancient political philosophy, Archie's work engages both classical methodology and contemporary debates. The conversation explores why he views colorblindness as an important American ideal, why he disagrees with critical race theorists, and how the United States might move forward in addressing racial inequality while upholding this principle.

Can your feelings be sinful? Fr. Mike Schmitz reminds us that "sin and virtue do not reside in the emotions, they reside in the will." Our emotions, whether positive or negative, don't make us good or bad; what matters is how we respond to them. Use your emotions to choose and pursue the good!

Scott Galloway speaks with Fareed Zakaria, an author, host of Fareed Zakaria GPS on CNN, and columnist for The Washington Post. Fareed explains why the global left is in retreat, how America's obsession with money has replaced virtue, and why the U.S. can't beat China by trying to become more like it. He and Scott discuss the moral decay hollowing out Western societies, the rise of populism, and what it will take to give young men a renewed sense of purpose. They also explore the future of U.S. alliances and how restoring shared values could help rebuild American leadership. Follow Fareed, @FareedZakaria. Learn more about your ad choices. Visit podcastchoices.com/adchoices

https://www.youtube.com/watch?v=id3kFduLXVg Podcast audio: In this episode of the Ayn Rand Institute podcast, Ben Bayer and Onkar Ghate discuss both invalid and valid attempts to blame “both sides” of American politics for various outrages.Topics include: Introduction False moral equivalence “Two sides to every issue” Political violence on both sides Free speech hostility on both sides Altruism encourages tribal warfare Recognizing and resisting tribalism Resources:  Ayn Rand, “Doesn't Life Require Compromise?”, The Virtue of Selfishness Ayn Rand, “The Missing Link,” Philosophy: Who Needs It Ayn Rand, “Global Balkanization,” The Voice of Reason  This episode was recorded on October 28, 2025, and posted on November 6, 2025. Image Credit: PM Images / DigitalVision / via Getty Images

Nerd talks Ebt, society, AI videos and Charlie Kirk virtue in a brand new Wednesday episode of the podcast! Direct all hate mail to voicesofmiserypodcast@gmail.com Twitter: @voicesofmisery mewe: @voicesofmisery Parler: voices of misery Gmail: voicesofmiserypodcast@gmail.com Instagram: voicesofmiserypodcast Discord server: voices of misery podcast https://tinyurl.com/VoMPodcastTees

Today we're discussing the debate between feminists and non-feminists, and why I side with the non-feminists for biblical reasons. Just because women can do some of what men do doesn't mean we should. We'll also continue discussing the Charlie Kirk case, Erika Kirk's strange behavior, why being a widow doesn't automatically make you innocent, and why it's deeply concerning that TPUSA refuses to distance itself from Israel, even as Charlie's final words publicly challenged Israel, Judaism, and the control of figures like Ben Shapiro over the conservative movement.

What's the rush? Too many people inherit money or get a big payout and feel like they need to invest it yesterday. The truth is, the only thing you'll gain from rushing is regret. In this episode, I explain why slowing down, breathing, and defining your goals first can save you from costly mistakes. To learn how to invest wisely instead of impulsively, tune in! ________________________________________________________________ SOCIAL LINKS: Facebook: https://www.facebook.com/AaronKatsmanLC/ LinkedIn: https://www.linkedin.com/in/aaron-katsman-6550441/ ________________________________________________________________ SUBSCRIBE TO THE PODCAST: iTunes: https://podcasts.apple.com/us/podcast/the-aaron-katsman-show/id1192234142 Stitcher: https://www.stitcher.com/podcast/the-aaron-katsman-show Spotify: https://open.spotify.com/show/1lePc1pC0giBFV1nzCGsQR ________________________________________________________________ VISIT MY WEBSITE: Website: https://www.aaronkatsman.com/ ________________________________________________________________ CONTACT ME: Email me: aaron@lighthousecapital.co.il ________________________________________________________________ DISCLAIMER: Aaron Katsman is a licensed financial professional both in the U.S. and Israel. Call 02-624-0995 for a consultation on how to handle U.S. brokerage accounts from Israel. This video is for education purposes only and is not intended to give investment, legal or tax advice. If such advice is needed, contact a licensed professional who can help you. Securities offered through Portfolio Resources Group Inc. Member FINRA, SIPC, MSRB, FSI. The opinions expressed are those of the author and not of Portfolio Resources Group Inc., or its affiliates. Neither PRG nor its affiliates give tax or legal advice.

In this flash X Space from 1 November, 2025, Stefan Molyneux marks 20 years of philosophy by exploring parenting and morality. He highlights the dangers of radical skepticism, emphasizing the need for parents to model virtues. Molyneux critiques the welfare system for fostering dependency and advocates for thoughtful charitable giving. Ultimately, he inspires listeners to embrace moral responsibility and shape future generations.SUBSCRIBE TO ME ON X! https://x.com/StefanMolyneuxFollow me on Youtube! https://www.youtube.com/@freedomain1GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025

On today's episode, Johnnette Williams talks about the virtues! She gives a reflection on the virtue of constancy and how persevering in our day to day struggles is key to live fruitful lives. Listeners call in sharing their struggles and asking for prayers.

On today's episode, Johnnette Williams talks about the virtues! She gives a reflection on the virtue of constancy and how persevering in our day to day struggles is key to live fruitful lives.

Is humility making yourself small… or living in the truth? Joe and Father Boniface unpack humility as honesty—seeing ourselves as we are before God—and why that frees us to use our real gifts in service (yes, even taking the seat that has your name on it). We explore self-forgetfulness, how affirmation heals the reflex to self-protect, and practical ways to grow from self-concern into self-gift. Throughout, we keep all three lenses in view: integrity with ourselves, charity toward others, under a living relationship with God.Key IdeasHumility is truth: neither self-inflation nor false modesty, but an honest acceptance of who we are before God—and using our gifts accordingly.Concrete example: sometimes the humble act is to take the role or “reserved spot” that's yours, because it serves the community best.Know your tilt: some of us oversell; others undersell—humility learns our tendency and seeks honest mirrors (trusted people who can praise and correct).Self-forgetfulness grows from being loved and affirmed; emotional safety reduces self-protective focus and opens us to others.A simple path: notice insecurity triggers, share them with someone who loves you, receive affirmation there—and then go build that same affirmation in others this week.Links & ReferencesConrad Baars, affirmation and emotional development — Conrad Baars Institute (official): https://www.conradbaars.comPope Francis, Gaudete et Exsultate (On the Call to Holiness in Today's World) — official Vatican text: https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20180319_gaudete-et-exsultate.htmlCTA If this helped, please leave a review or share this episode with a friend.Questions or thoughts? Email FatherAndJoe@gmail.comTags Father and Joe, Joe Rockey, Father Boniface Hicks, humility, honesty, meekness, truth, sainthood, virtue, self-forgetfulness, affirmation, Conrad Baars, emotional safety, trauma and healing, self-knowledge, self-possession, self-gift, narcissism, ego, vanity, false modesty, discernment, service, vocation, speaking gifts, leadership, community, parenting, children, interior freedom, relationships, relationship with God, relationship with self, relationship with others, Benedictine spirituality, Catholic podcast, practical spirituality, growth, healing, gratitude

But if you call yourself a Jew and rely on the law and boast in God 18 and know his will and approve what is excellent, because you are instructed from the law; 19 and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, 20 an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth— 21 you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? 22 You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the law dishonor God by breaking the law. 24 For, as it is written, “The name of God is blasphemed among the Gentiles because of you.”25 For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? 27 Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. 28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.31Then what advantage has the Jew? Or what is the value of circumcision? 2 Much in every way. To begin with, the Jews were entrusted with the oracles of God. 3 What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4 By no means! Let God be true though every one were a liar, as it is written,“That you may be justified in your words,     and prevail when you are judged.”5 But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) 6 By no means! For then how could God judge the world? 7 But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? 8 And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.1.     Do you have an idea of what the non-Christians around you think of Christians and Christianity? If they have negative opinions, are they warranted?2.     If you are a Christian, what do non-Christians in your life think of God because of you? If you don't know, would you ask?3.     What are some externals, outward signs, symbols and practices that you might say help define you?4.     Do you ever let externals define your relationship or standing with God? How does that impact you?5.     The gospel says true change flows out of a restored relationship with God, through his grace and power. Do you believe that? Is that how you approach change in your life?6.     Bob said aspects of gospel living will be invisible to others, go unrecognized. Have you experienced that in your life? Do you find it difficult?

Rev. Kim DuBreuil will be preaching on Hebrews 12:1-3.

This episode we start to get more into the material culture of the period with court fashion, as we look at the court robes that went along with the updated court ranks.  Granted, we only have a few resources, but from those it does seem like we can construct at least a plausible idea of what the court may have looked like at this time. For more discussion, check out the blogpost:  https://sengokudaimyo.com/podcast/episode-137   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 137:  Courtly Fashion. In the New Year's ceremony, the court officials lined up in front of the Kiyomihara Palace, arranged by their relative court rank, dressed in their assigned court robes.  The effect was impressive—the rows of officials painting the courtyard like the bands of color in a rainbow, albeit one with only a couple of hues.  The fact that they were all wearing the same style of dress and black, stiffened gauze hats only added to the effect.  The individual officers were all but lost in what was, at least in outward form, a single, homogenous machine of government, just waiting for the command of their monarch to attend to the important matters of state. We are covering the reign of Ohoama no Ohokimi, aka Ama no Nunahara oki no mabito no Sumera no Mikoto, aka Temmu Tennou.  Last episode we went over the changes he had made to the family titles—the kabane—as well as to the courtly rank system.  For the former, he had consolidated the myriad kabane and traditional titles across Yamato into a series of eight—the Yakusa no Kabane.   These were, from highest to lowest: Mabito, Asomi, Sukune, Imiki, Michinoshi, Omi, Muraji, and Inaki.  By the way, you might notice that "Mabito" actually occurs in Ohoama's posthumous name:  Ama no Nunahara oki no mabito, which lends more credence to the idea that that kabane was for those with a special connection to the royal lineage. Besides simplifying and restructuring the kabane, Ohoama also reformed the court rank system.  He divided the Princely ranks into two categories:  Myou, or Bright, and Jou, or Pure.  For the court nobles the categories were:                Shou – Upright                Jiki – Straight                Gon – Diligent                Mu – Earnest                Tsui – Pursue                Shin – Advancement Each category was further divided into four grades (except for the very first princely category, Myou, which was only two).  Each grade was then further divided into large, "dai", or broad, "kou". And this brings us to our topic today. Along with this new rank system, Ohoama's administration also instituted a new set of court sumptuary laws. Some are vague in the record—we can just make assumptions for what is going on based on what we know from later fashion choices.  Others are a little more clear.  We'll take a look at those sumptuary laws, particularly those that were directly associated with the new court rank system, but we'll also look at the clothing styles more generally. To start with, let's talk about what we know about clothing in the archipelago in general.  Unfortunately, fabric doesn't tend to survive very well in the generally acidic soils of the Japanese archipelago.  Cloth tends to break down pretty quickly.  That said, we have fragments here and there and impressions in pottery, so we have some idea that there was some kind of woven fabric from which to make clothing out of. And before I go too far I want to give a shout out to the amazing people at the Kyoto Costume Museum.  They have a tremendous website and I will link to it in the comments.  While there may be some debate over particular interpretations of historical clothing, it is an excellent resource to get a feel for what we know of the fashion of the various periods.  I'll also plug our own website, SengokuDaimyo.com, which has a "Clothing and Accessory" section that, while more geared towards Heian and later periods, may still be of some use in looking up particular terms and getting to know the clothing and outfits. At the farthest reaches of pre-history, we really don't have a lot of information for clothing.  There is evidence of woven goods in the Jomon period, and we have Yayoi burials with bits of cloth here and there, but these are all scraps.  So at best we have some conjecture as to what people were wearing, and possibly some ability to look across the Korean peninsula and see what people had, there. There are scant to no reliable records from early on in Japanese history, and most of those don't really do a great job of describing the clothing.  Even where we do get something, like the Weizhi, one has to wonder given how they tended to crib notes from other entries. There is at least one picture scroll of interest: Portraits of Periodical Offering of Liang, or Liáng -Zhígòngtú.  It is said to have been painted by Xiao Yi in the early 6th century, and while the original no longer exists there is an 11th century copy from the time of the Song Dynasty.  The scroll shows  various ambassadors to the Liang court, including one from Wa.  The Wa ambassador is shown with what appears to be a wide piece of cloth around his hips and legs, tied in front.  His lower legs are covered in what we might call kyahan today: a rather simple wrap around leg from below the knee to the foot.  He has another, blue piece of cloth around his shoulders, almost like a shawl, and it is also tied in front.  Then there is a cloth wrapped and tied around his head. It's hard to know how much of this depiction is accurate and how much the artist was drawing on memory and descriptions from things like the Weizhi or Wei Chronicles, which stated that the Wa people wore wide cloths wrapped around and seamlessly tied As such, it may be more helpful to look at depictions actually from the archipelago: specifically, some of the human-figured haniwa, those clay cylinders and statues that adorned the burial mounds which gave the kofun period its name.  Some of these haniwa are fairly detailed, and we can see ties, collars, and similar features of clothing. These haniwa primarily seem to cluster towards the end of the Kofun period, in the later 6th century, so it is hard to say how much they can be used for earlier periods, though that is exactly what you will typically see for periods where we have little to know evidence.  I'm also not sure how regional certain fashions might have been, and we could very much be suffering from survivorship bias—that is we only know what survived and assume that was everything, or even the majority. Still, it is something. Much of what we see in these figures is some kind of upper garment that has relatively tight sleeves, like a modern shirt or jacket might have, with the front pieces overlapping create a V-shaped neckline.  The garment hem often hangs down to just above the knee, flaring out away from the body, and it's held closed with ties and some kind of belt, possibly leather in some cases, and in others it looks like a tied loop of cloth.  There is evidence of a kind of trouser, with two legs, and we see ties around the knee.  In some cases, they even have small bells hanging from the ties.  Presumably the trousers might have ties up towards the waist, but we cannot see that in the examples we have. We also see individuals who have no evidence of any kind of bifurcated lower garment.  That may indicate an underskirt of some kind, or possibly what's called a "mo"—but it could also be just a simplification for stability, since a haniwa has a cylindrical base anyway.  It is not always obvious when you are looking at a haniwa figure whether it depicts a man or woman: in some cases there are two dots on the chest that seem to make it obvious, but the haniwa do come from different artisans in different regions, so there is a lot of variability. We also see evidence of what seem to be decorative sashes that are worn across the body, though not in all cases.  There are various types of headgear and hairstyles.  Wide-brimmed and domed hats are not uncommon, and we also see combs and elaborate hairstyles depicted.  On some occasions we can even see that they had closed toed shoes.  For accessories, we see haniwa wearing jewelry, including necklaces (worn by both men and women), bracelets, and earrings.  In terms of actual human jewelry, early shell bracelets demonstrate trade routes, and the distinctive magatama, or comma shaped jewel, can be found in the archipelago and on the Korean peninsula, where it is known as "gogok".  Based on lines or even colored pigment on the haniwa, it appears that many of these outfits were actually quite heavily decorated.  Paint on the outfits is sometimes also placed on the face, suggesting that they either painted or tattooed themselves, something mentioned in the Wei Chronicles.  We also have archaeological examples of dyed cloth, so it is interesting that people are often depicted in undyed clothing.  There is one haniwa that I find particularly interesting, because they appear to be wearing more of a round-necked garment, and they have a hat that is reminiscent of the phrygian cap: a conical cap with the top bent forward.  These are traits common to some of the Sogdians and other Persian merchants along the silk road, raising the possibility that it is meant to depict a foreigner, though it is also possible that it was just another local style. If we compare this to the continent, we can see some immediate difference.  In the contemporaneous Sui dynasty, we can see long flowing robes, with large sleeves for men and women.  The shoes often had an upturned placket that appears to have been useful to prevent one from tripping on long, flowing garments.  Many of these outfits were also of the v-neck variety, with two overlapping pieces, though it is often shown held together with a fabric belt that is tied in front.  The hats appear to either be a kind of loose piece of fabric, often described as a turban, wrapped around the head, the ends where it ties together trailing behind, or black lacquered crowns—though there were also some fairly elaborate pieces for the sovereign. As Yamato started to import continental philosophy, governance, and religion, they would also start to pick up on continental fashion.  This seems particularly true as they adopted the continental concept of "cap rank" or "kan-i". Let's go over what we know about this system, from its first mention in the Chronicles up to where we are in Ohoama's reign. As a caveat, there is a lot we don't know about the details of these garments, but we can make some guesses. The first twelve cap-ranks, theoretically established in 603, are somewhat questionable in their historicity, as are so many things related to Shotoku Taishi.  And their names are clearly based on Confucian values:  Virtue, Humanity, Propriety, Faith, Justice, and Wisdom, or Toku, Nin, Rei, Shin, Gi, and Chi.  The five values and then just "Virtue", itself. The existence of this system does seem to be confirmed by the Sui Shu, the Book of Sui, which includes a note in the section on the country of Wa that they used a 12 rank system based on the Confucian values, but those values were given in the traditional Confucian order vice the order given in the Nihon Shoki.   The rank system of the contemporaneous Sui and Tang dynasties was different from these 12 ranks, suggesting that the Yamato system either came from older dynasties—perhaps from works on the Han dynasty or the Northern and Southern Dynasty, periods—or they got it from their neighbors, Baekje, Silla, and Goguryeo.  There does seem to be a common thread, though, that court rank was identifiable in one's clothes. As for the caps themselves, what did they look like?  One would assume that the Yamato court just adopted a continental style cap, and yet, which one? It isn't fully described, and there are a number of types of headwear that we see in the various continental courts. Given that, we aren't entirely sure exactly what it looked like, but we do have a couple of sources that we can look at and use to make some assumptions.  These sources l ead us to the idea of a round, colored cap made of fabric, around the brim that was probably the fabric or image prescribed for that rank.  It is also often depicted with a bulbous top, likely for the wearer's hair, and may have been tied to their top knot.     Our main source for this is the Tenjukoku Mandala Embroidery (Tenjukoku-mandara-shuuchou) at Chuuguuji temple, which was a temple built for the mother of Prince Umayado, aka Shotoku Taishi.    This embroidery was created in 622, so 19 years after the 12 ranks would have been implemented. It depicts individuals in round-necked jackets that appear to have a part straight down the center.  Beneath the jacket one can see a pleated hem, possibly something like a "hirami", a wrapped skirt that is still found in some ceremonial imperial robes.  It strikes me that this could also be the hem of something like the hanpi, which was kind of like a vest with a pleated lower edge.  Below that we see trousers—hakama—with a red colored hem—at least on one figure that we can see.  He also appears to be wearing a kind of slipper-like shoe. As for the women, there are a few that appear to be in the mandala, but it is hard to say for certain as the embroidery has been damaged over the years. That said, from what we can tell, women probably would have worn something similar to the men in terms of the jacket and the pleated under-skirt, but then, instead of hakama, we see a pleated full-length skirt, or mo.  We also don't have a lot of evidence for them wearing hats or anything like that. The round necked jacket is interesting as it appears to be similar to the hou that was common from northern China across the Silk Road, especially amongst foreigners.  This garment  came to displace the traditional robes of the Tang court and would become the basis for much of the court clothing from that period, onwards.  The round necked garment had central panels that overlapped, and small ties or fastenings at either side of the neck to allow for an entirely enclosed neckline.  This was more intricate than just two, straight collars, and so may have taken time to adopt, fully. The next change to the cap-rank system was made in 647, two years into the Taika Reform.  The ranks then were more directly named for the caps, or crowns—kanmuri—and their materials and colors.  The ranks translate to Woven, Embroidered, Purple, Brocade, Blue, Black, and finally "Establish Valor" for the entry level rank. The system gets updated two years later, but only slightly.  We still see a reference to Woven stuff, Embroidery, and Purple, but then the next several ranks change to Flower, Mountain, and Tiger—or possibly Kingfisher.  These were a little more removed from the cap color and material, and may have had something to do with designs that were meant to be embroidered on the cap or on the robes in some way, though that is just speculation based on later Ming and Qing court outfits. Naka no Ohoye then updates it again in 664, but again only a little.  He seems to add back in the "brocade" category, swapping out the "flower", and otherwise just adds extra grades within each category to expand to 26 total rank grades. And that brings us to the reforms of 685, mentioned last episode.  This new system was built around what appear to be moral exhortations—Upright, Straight, Diligent, Earnest, etc.  And that is great and all, but how does that match up with the official robes? What color goes with each rank category?  Fortunately, this time around, the Chronicle lays it out for us pretty clearly. First off we are given the color red for the Princely ranks—not purple as one might have thought.  Specifically, it is "Vermillion Flower", hanezu-iro, which Bentley translates as the color of the "Oriental bush" or salmon.  In the blogpost we'll link to a table of colors that the founder of Sengoku Daimyo, Anthony Bryant, had put together, with some explanation of how to apply it.  I would note that there is often no way to know exactly what a given color was like or what shades were considered an acceptable range.  Everything was hand-dyed, and leaving fabric in the dye a little longer, changing the proportions, or just fading over time could create slightly different variants in the hue, but we think we can get pretty close. From there we have the six "common" ranks for the nobility.  Starting with the first rank, Upright, we have "Dark Purple".  Then we have "Light Purple".  This pattern continues with Dark and Light Green and then Dark and Light Grape or Lilac.  Purple in this case is Murasaki, and green here is specifically Midori, which is more specifically green than the larger category of "Aoi", which covers a spectrum of blue to green.  The grape or lilac is specifically "suou", and based on Bentley's colors it would be a kind of purple or violet. The idea is that the official court outfits for each rank would be the proper color.  And yes, that means if you get promoted in rank, your first paycheck—or rice stipend—is probably going to pay for a new set of official clothes.  Fortunately for the existing court nobles at the time, in the last month of 685, the Queen provided court clothing for 55 Princes and Ministers, so they could all look the part. And the look at court was important.  In fact, several of the edicts from this time focus specifically on who was allowed—or expected—to wear what.  For instance, in the 4th month of 681, they established 92 articles of the law code, and among those were various sumptuary laws—that is to say, laws as to what you could wear.  We are told that they applied to everyone from Princes of the blood down to the common person, and it regulated the wearing of precious metals, pearls, and jewels; the type of fabric one could use, whether purple, brocade, embroidery, or fine silks; and it also regulated woollen carpets, caps, belts, and the colors of various things. And here I'd like to pause and give some brief thought to how this played into the goals of the court, generally, which is to say the goal of creating and establishing this new system of governance in the cultural psyche of the people of the archipelago.  From the continental style palaces, to the temples, and right down to the clothing that people were wearing, this was all orchestrated, consciously or otherwise, to emphasize and even normalize the changes that were being introduced.  When everything around you is conforming to the new rules, it makes it quite easy for others to get on board. The court had surrounded themselves with monumental architecture that was designed along continental models and could best be explained through continental reasoning.  Even if they weren't Confucian or Daoist, those lines of reasoning ran through the various cultural and material changes that they were taking up.  Sure, they put their own stamp on it, but at the same time, when everything is right in front of you, it would become that much harder to deny or push back against it. And when you participated in the important rituals of the state, the clothing itself became a part of the pageantry.  It reinforced the notion that this was something new and different, and yet also emphasized that pushing against it would be going against the majority.  So court uniforms were another arm of the state's propaganda machine, all designed to reinforce the idea that the heavenly sovereign—the Tennou—was the right and just center of political life and deserving of their position.  Getting back to the sumptuary laws and rank based regulations: It is unfortunate that the record in the Nihon Shoki doesn't tell us exactly how things were regulated, only that they were, at least in some cases.  So for anything more we can only make assumptions based on later rules and traditions.  A few things we can see right away, though.  First is the restriction of the color purple.  Much as in Europe and elsewhere in the world, getting a dark purple was something that was not as easy as one might think, and so it tended to be an expensive dye and thus it would be restricted to the upper classes—in this case the princely and ministerial rank, no doubt.  Similarly brocade and fine silks were also expensive items that were likely restricted to people of a particular social station for that reason. The mention of woolen rugs is particularly intriguing.  Bentley translates this as woven mattresses, but I think that woolen rugs makes sense, as we do have examples of woolen "rugs" in Japan in at least the 8th century, stored in the famous Shousouin repository at Toudaiji temple, in Nara.  These are all imported from the continent and are actually made of felt, rather than woven.  As an imported item, out of a material that you could not get in the archipelago, due to a notable lack of sheep, they would have no doubt been expensive. The funny thing is that the carpets in the Shousouin may not have been meant as carpets.  For the most part they are of a similar size and rectangular shape, and one could see how they may have been used as sleeping mattresses or floor coverings.  However, there is some conjecture that they came from the Silk Road and may have been originally meant as felt doors for the tents used by the nomadic steppe peoples.  This is only conjecture, as I do not believe any of these rugs have survived in the lands where they would have been made, but given the size and shape and the modern yurt, it is not hard to see how that may have been the case.  Either way, I tend to trust that this could very well have meant woolen rugs, as Aston and the kanji themselves suggest, though I would understand if there was confusion or if it meant something else as wool was not exactly common in the archipelago at that time or in the centuries following. The last section of the regulations talks about the use of caps and belts.  The caps here were probably of continental origin:  The kanmuri, or official cap of state of the court nobles, or the more relaxed eboshi—though at this time, they were no doubt closely related. In fact, a year later, we have the most specific mention to-date of what people were actually wearing on their heads: there is a mention of men tying up their hair and wearing caps of varnished gauze.  Earlier caps related to the cap rank system are often thought to be something like a simple hemisphere  that was placed upon the head, with a bulbous top where the wearer's hair could be pulled up as in a bun. The kanmuri seems to have evolved from the soft black headcloth that was worn on the continent, which would have tied around the head, leaving two ends hanging down behind.  Hairstyles of the time often meant that men had a small bun or similar gathering of hair towards the back of their head, and tying a cloth around the head gave the effect of a small bump.  This is probably what we see in depictions of the early caps of state.  Sometimes this topknot could be covered with a small crown or other decoration, or wrapped with a cloth, often referred to as a "Tokin" in Japanese.  But over time we see the development of hardened forms to be worn under a hat to provide the appropriate silhouette, whether or not you actually had a topknot (possibly helpful for gentlemen suffering from hair loss).  And then the hat becomes less of a piece of cloth and more just a hat of black, lacquered gauze made on a form, which was much easier to wear.  At this point in the Chronicle, the cap was likely still somewhat malleable, and would made to tie or be pinned to that bun or queue of hair.  This explains the mention of men wearing their hair up.  This pin would become important for several different types of headgear, but ties were also used for those who did not have hair to hold the hat on properly. Two years after the edict on hats, we get another edict on clothing, further suggesting that the court were wearing Tang inspired clothing.  In 685 we see that individuals are given leave to wear their outer robe either open or tied closed. This is a clue that this outer robe might something akin to the round-necked hou that we see in the Tenjukoku Mandala, where the neck seems to close with a small tie or button.  However, we do see some examples, later, of v-necked garments with a tie in the center of the neck, so that may be the reference..  Opening the collar of the formal robes was somewhat akin to loosening a necktie, or unbuttoning the top button of a shirt.  It provided a more relaxed and comfortable feeling.  It could also be a boon in the warm days of summer.  Leaving it closed could create a more formal appearance. The courtiers also had the option of whether or not to wear the "Susotsuki", which Bentley translates as "skirt-band".  I believe this refers to the nai'i, or inner garment.  This would often have a pleated hem—a suso or ran—which would show below the main robe as just a slight hem.  Again, this is something that many would dispense with in the summer, or just when dressing a bit more casually, but it was required at court, as well as making sure that the tassles were tied so that they hung down.  This was the uniform of the court.  We are also told that they would have trousers that could be tied up, which sounds like later sashinuki, though it may have referred to something slightly different.  We are also given some regulations specifically for women, such as the fact that women over 40 years of age were allowed the discretion on whether or not to tie up their hair, as well as whether they would ride horses astride or side-saddle.  Presumably, younger women did not get a choice in the matter.  Female shrine attendants and functionaries were likewise given some leeway with their hairstyles. A year later, in 686, they do seem to have relaxed the hairstyles a bit more: women were allowed to let their hair down to their backs as they had before, so it seems that, for at least a couple of years, women under the age of 40 were expected to wear their hair tied up in one fashion or another. In that same edict, men were then allowed to wear "habakimo".  Aston translates this as "leggings" while Bentley suggests it is a "waist skirt".  There are an example of extant habakimo in the Shousouin, once again, and they appear to be wrappings for the lower leg.  It actually seems very closely related to the "kyahan" depicted all the way back in the 6th century painting of the Wo ambassador to Liang. Even though these edicts give a lot more references to clothing, there is still plenty that is missing.  It isn't like the Chroniclers were giving a red carpet style stitch-by-stitch critique of what was being worn at court.  Fortunately, there is a rather remarkable archaeological discovery from about this time. Takamatsuzuka is a kofun, or ancient burial mound, found in Asuka and dated to the late 7th or early 8th century.  Compared to the keyhole shaped tombs of previous centuries, this tomb is quite simple: a two-tiered circular tomb nestled in the quiet hills.  What makes it remarkable is that the inside of the stone burial chamber was elaborately painted.  There are depictions of the four guardian animals, as well as the sun and the moon, as well as common constellations.  More importantly, though, are the intricate pictures of men and women dressed in elaborate clothing. The burial chamber of Takamatsuzuka is rectangular in shape.  There are images on the four vertical sides as well as on the ceiling.  The chamber is oriented north-south, with genbu, the black tortoise, on the north wall and presumably Suzaku, the vermillion bird, on the south wall—though that had been broken at some point and it is hard to make out exactly what is there. The east and west walls are about three times as long as the north and south walls.  In the center of each is a guardian animal—byakko, the white tiger, on the west wall and seiryuu, the blue—or green—dragon on the east.  All of these images are faded, and since opening of the tomb have faded even more, so while photos can help, it may require a bit more investigation and some extrapolation to understand all of what we are looking at. On the northern side of both the east and west wall we see groups of four women.  We can make out green, yellow, and red or vermillion outer robes with thin fabric belt sashes, or obi, tied loosely and low around the waist.  There is another, lightly colored—possibly white, cream or pink—that is so faded it is hard to make out, and I don't know if that is the original color.  These are v-necked robes, with what appear to be ties at the bottom of the "v".  Around the belt-sash we see a strip of white peaking out from between the two sides of the robe—most likely showing the lining on an edge that has turned back slightly.  The cuffs of the robe are folded back, showing a contrasting color—either the sleeves of an underrobe or a lining of some kind.  Below the outer robe is a white, pleated hem—possibly a hirami or similar, though where we can make it out, it seems to be the same or similar color as the sleeves.  Under all of that, they then have a relatively simple mo, or pleated skirt.  The ones in the foreground are vertically striped in alternating white, green, red, and blue stripes.  There is one that may just be red and blue stripes, but I'm not sure.  In the background we see a dark blue—and possibly a dark green—mo.  At the base of each mo is a pleated fringe that appears to be connected to the bottom of the skirt.  The toe of a shoe seems to peek out from underneath in at least one instance.  They don't have any obvious hair ornaments, and their hair appears to be swept back and tied in such a way that it actually comes back up in the back, slightly.  They appear to be holding fans and something that might be a fly swatter—a pole with what looks like tassels on the end. In comparison, at the southern end of the tomb we have two groups of men.  These are much more damaged and harder to make out clearly.  They have robes of green, yellow, grey, blue, and what looks like dark blue, purple, or even black.  The neckline appears to be a v-necked, but tied closed, similar to what we see on the women.  We also see a contrasting color at the cuff, where it looks like the sleeves have turned back, slightly.  They have belt-sashes similar to the women, made of contrasting fabric to the robe itself.  Below that we see white trousers, or hakama, and shallow, black shoes.  On some of the others it is suggested that maybe they have a kind of woven sandal, but that is hard to make out in the current image.  On their heads are hats or headgear of black, stiffened—probably lacquered—gauze.  They have a bump in the back, which is probably the wearer's hair, and there is evidence of small ties on top and larger ties in the back, hanging down.  Some interpretations also show a couple with chin straps, as well, or at least a black cord that goes down to the chin.  They carry a variety of implements, suggesting they are attendants, with an umbrella, a folding chair, a pouch worn around the neck, a pole or cane of some kind, and a bag with some kind of long thing—possibly a sword or similar. The tomb was originally found by farmers in 1962, but wasn't fully examined until 1970, with an excavation starting in 1972.  The stone at the entryway was broken, probably from graverobbers, who are thought to have looted the tomb in the Kamakura period.  Fortunately, along with the bones of the deceased and a few scattered grave goods that the robbers must have missed, the murals also survived, and somehow they remained largely intact through the centuries.  They have not been entirely safe, and many of the images are damaged or faded, but you can still make out a remarkable amount of detail, which is extremely helpful in determining what clothing might have looked like at this time—assuming it is depicting local individuals. And there is the rub, since we don't know exactly whom the tomb was for.  Furthermore, in style it has been compared with Goguryeo tombs from the peninsula, much as nearby Kitora kofun is.  Kitora had images as well, but just of the guardian animals and the constellations, not of human figures. There are three theories as to who might have been buried at Takamatsuzuka.  One theory is that it was one of Ohoama's sons.  Prince Osakabe is one theory, based on the time of his death and his age.  Others have suggested Prince Takechi.  Based on the teeth of the deceased, they were probably in their 40s to 60s when they passed away. Some scholars believe that it may be a later, Nara period vassal—possibly, Isonokami no Maro.  That would certainly place it later than the Asuka period. The third theory is that it is the tomb of a member of one of the royal families from the Korean peninsula—possibly someone who had taken up refuge in the archipelago as Silla came to dominate the entire peninsula.  This last theory matches with the fact that Takamatsuzuka appears to be similar to tombs found in Goguryeo, though that could just have to do with where the tomb builders were coming from, or what they had learned. That does bring up the question of the figures in the tomb.  Were they contemporary figures, indicating people and dress of the court at the time, or were they meant to depict people from the continent?  Without any other examples, we may never know, but even if was indicative of continental styles, those were the very styles that Yamato was importing, so it may not matter, in the long run.     One other garment that isn't mentioned here is the hire, a scarf that is typically associated with women.  It is unclear if it has any relationship to the sashes we see in the Kofun period, though there is at least one mention of a woman with a hire during one of the campaigns on the Korean peninsula.  Later we see it depicted as a fairly gauzy piece of silk, that is worn somewhat like a shawl.  It is ubiquitous in Sui and Tang paintings of women, indicating a wide-ranging fashion trend.  The hire is a fairly simple piece of clothing, and yet it creates a very distinctive look which we certainly see, later. Finally, I want to take a moment to acknowledge that almost everything we have discussed here has to do with the elites of society—the nobles of the court.  For most people, working the land, we can assume that they were probably not immediately adopting the latest continental fashions, and they probably weren't dressing in silk very much.  Instead, it is likely that they continued to wear some version of the same outfits we see in the haniwa figures of the kofun period.  This goes along with the fact that even as the elite are moving into palaces built to stand well above the ground, we still have evidence of common people building and living in pit dwellings, as they had been for centuries.  This would eventually change, but overall they stuck around for quite some time.  However, farmers and common people are often ignored by various sources—they aren't often written about, they often aren't shown in paintings or statues, and they did often not get specialized burials.  Nonetheless, they were the most populous group in the archipelago, supporting all of the rest. And with that, I think we will stop for now.  Still plenty more to cover this reign.  We are definitely into the more historical period, where we have more faith in the dates—though we should remember that this is also one of the reigns that our sources were specifically designed to prop up, so we can't necessarily take everything without at least a hint of salt and speculation, even if the dates themselves are more likely to be accurate. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Shall We Stoically Be A Spectator To Life And Content Ourselves With "Virtue?" Welcome to Episode 305 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we continue covering Cicero's "Tusculan Disputations" from an Epicurean perspective. Today we begin our discussion of Part 5 and examine whether virtue alone is sufficient for happiness. https://www.epicureanfriends.com/thread/4779-episode-305-shall-we-stoically-be-a-spectator-to-life-and-content-ourselves-with/

The original mandate that God gave to us was the institution that we call marriage. It comes before the mandate of civil government. It comes before the mandate of the gospel and birthing faith communities. Without marriage everything in Eden would have spiraled out of control and back into chaos. Today marriage remains the pillar and foundation stone for healthy and vibrant families, civil society, and faith communities. If we tamper with or undermine this institution and everything else fall into disarray and chaos, bring shame and misery to all. People of God, it is time to reclaim and make great again, this glorious institution.

Brent Billings, Reed Dent, and Josh Bossé talk about the capital vice known as sloth—or rather, acedia.David Hume's Moral Philosophy: The Natural Virtues — Stanford Encyclopedia of PhilosophyMaking All Things New by Henri NouwenInside Out 2 (2024 film)Glittering Vices by Rebecca Konyndyk DeYoungAcedia & Me by Kathleen NorrisThe Message in the Bottle by Walker PercyBEMA 2: Knowing When to Say “Enough”1 Corinthians 3 — Reed Dent, Campus Christian FellowshipBEMA 400: Talmudic Matthew — SaltBEMA 401: Talmudic Matthew — LightBEMA 402: Talmudic Matthew — Lightly SaltedMark 11 (aroma reference) — Reed Dent, Campus Christian FellowshipWhere the Wild Things Are by Maurice SendakBEMA 136: Each OneThe Book of Delights by Ross Gay“Patient Trust” by Pierre Teilhard de Chardin“Followers, Not Admirers” by Søren Kierkegaard in Bread and Wine: Readings for Lent and EasterPrayer of St. Teresa of Avila — Catholic Health Association of the United StatesLost in the Cosmos by Walker PercyThe Sabbath by Abraham Joshua HeschelThe Screwtape Letters by C. S. LewisCalorie — WikipediaCanada Geese and Diet Dr. Pepper — The Anthropocene Reviewed

Today, I want to talk about something that every parent needs but many of us never take the time to create — a parenting vision.In my Virtue-Based Parenting Course, I teach you the four pillars of effective parenting:  Leadership, Connection, Communication, and Formation in Virtue. These four pillars hold up the structure of our family life. But before we can build that structure, we need the blueprint — the vision of the kind of family we want to create and the adults we hope our children will become.Listen in on this episode to learn how to "parent from the future" so that you can have the family life you really want and raise your children to be men and women of virtue, values, and morals who are happy and contribute to society.Check out my free resources on marriage, parenting, home management, and faith life/mindset at janetquinlan.comFollow me on Instagram @janetquinlancoaching

Get AudioBooks for FreeBest Self-improvement MotivationDon't Confuse Weakness With Virtue – Jordan Peterson AdviceJordan Peterson reveals why true virtue requires strength. This life advice will challenge your thinking and inspire personal power and integrity.Get AudioBooks for Free⁠We Need Your Love & Support ❤️https://buymeacoffee.com/myinspiration#Motivational_Speech#motivation #inspirational_quotes #motivationalspeech Get AudioBooks for Free Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Each generation must understand the principles found in the Noble Eightfold Path in the context of the culture of that time.  During this talk, April Koester continues to review the Virtue component of the path, specifically how current developments such as artificial intelligence (AI) and the pressures of contemporary life can be associated with Right […]

In this episode, Dan Hugger speaks with John Pinheiro, director of research at the Acton Institute, about his feature essay in the latest issue of Religion & Liberty: “Thomas Jefferson and the Virtue of Limited Government.” What is Jefferson's status today relative to the other Founding Fathers? What was Jefferson's agrarian republican vision for America? How […]

In this direct, practical conversation on Healthy Mind, Healthy Life, host Avik explores how the four cardinal virtues—prudence, justice, fortitude, and temperance—become a usable framework for real-world mental and spiritual well-being. Guest Matthew Jandernoa, founder of Steadfast Life, reframes virtue from “rules” into a map for becoming fully human. You'll hear why freedom requires formation, how appetites shape choice, and a simple on-ramp: identify your “champion virtue” using Gretchen Rubin's Four Tendencies to build momentum. Matthew shares a client story showing how the prudential sub-virtue of alertness can reduce panic attacks by widening focus and restoring creativity. If you want a clear, non-fluffy path to calm, confidence, and integrity, this episode lays out the steps.   About the guest   Matthew Jandernoa is a husband, father, and founder of Steadfast Life, a movement helping people make virtue human again—practiced daily by families, leaders, and believers seeking wisdom, discipline, and love.   Key takeaways: Virtue is human tech: The root of “virtue” (from vir, “human”) frames it as a map for being fully human, not a moral checklist. Four domains, four anchors: Prudence = thinking well Temperance = desiring well Fortitude = meeting fear well Justice = acting/interacting well Freedom needs formation: Unordered appetites distort reality; rightly ordered appetites increase true freedom and durable happiness. Start where you're strong: Use Four Tendencies to find a “champion virtue”: Upholder → Temperance Questioner → Prudence Obliger → Justice Rebel → FortitudeGrowing one virtue lifts all. Anxiety tool: alertness (prudence): Replace tunnel vision with creative option-generation to neutralize intrusive thoughts and regulate the nervous system. Everyday practice: Choose honesty over comfort, courage over fear, balance over excess, and fairness over ego—small, repeatable acts compound. Resources mentioned: steadfastlife.net, Institute of Catholic Culture's course on the Four Cardinal Virtues, Gretchen Rubin's Four Tendencies.   Connect with the guest   Website: steadfastlife.net Email: matthew@steadfastlife.net First call is free for introductions and questions about the virtues.   Want to be a guest on Healthy Mind, Healthy Life? DM on PM - Send me a message on PodMatch DM Me Here: https://www.podmatch.com/hostdetailpreview/avik Disclaimer: This video is for educational and informational purposes only. The views expressed are the personal opinions of the guest and do not reflect the views of the host or Healthy Mind By Avik™️. We do not intend to harm, defame, or discredit any person, organization, brand, product, country, or profession mentioned. All third-party media used remain the property of their respective owners and are used under fair use for informational purposes. By watching, you acknowledge and accept this disclaimer.   Healthy Mind By Avik™️ is a global platform redefining mental health as a necessity, not a luxury. Born during the pandemic, it's become a sanctuary for healing, growth, and mindful living. Hosted by Avik Chakraborty—storyteller, survivor, wellness advocate—this channel shares powerful podcasts and soul-nurturing conversations on: • Mental Health & Emotional Well-being• Mindfulness & Spiritual Growth• Holistic Healing & Conscious Living• Trauma Recovery & Self-Empowerment With over 4,400+ episodes and 168.4K+ global listeners, join us as we unite voices, break stigma, and build a world where every story matters.

This lecture discusses key ideas from the sequence of letters between two great Medieval intellectuals, lovers, and religious Heloise D'Argenteuil and Peter Abelard It focuses specifically on the third letter, which is by Abelard. It discusses Heloise's proposal that although they have taken monastic vows, they can rightly enjoy some married life together through writing letters to each other, and Abelard's rejection of that suggestion. He tell her that they both must turn to God and make Christian perfection their goal, even if that means leaving their amorous relationship behind, and he tells her that by his own confessions, he intends to change her love into contempt or hatred for him. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Read Heloise and Abelard's Letters - https://www.gutenberg.org/files/35977/35977-h/35977-h.htm

This episode shines a light on Temperance—the often-overlooked Stoic virtue that quietly anchors all the rest.Far from being dull restraint, Temperance is freedom: the ability to enjoy life without being ruled by appetite or impulse. It's the steady discipline that transforms courage into integrity, justice into fairness, and wisdom into clarity.In a culture that celebrates excess, this virtue reminds us that moderation is not denial but mastery—the calm art of keeping life in balance so that joy, reason, and harmony can flourish together.

AMDG. We all want to grow in virtue, but how do we get there? Dr. Ryan Hanning breaks down how to create a personalized approach to growing in virtue in his new co-authored book, The Willpower Advantage. Dr. Ryan explores what it means to be happy, how different temperaments interact with the virtues, and the universal appeal of virtue.  A professor of historical philosophy and theology, Dr. Hanning has 25 years of experience in homeschooling and runs a homestead farm.   Links mentioned & relevant:  Dr. Ryan Hanning's website  The WillPower Advantage: Building Habits for Lasting Happiness by Tom Peterson & Ryan Hanning, Ph.D.  Mary College, a partnership between the University of Mary and Arizona State University  Fraternus  Walker Percy's Lost in the Cosmos  Related Kolbecast episodes:  123 A Change of the Ages with Msgr. James Shea  199 Jason Craig: Do Good Work and Read Good Work  176 The Agenda Is to Grow and 254 Freedom from Anxiety with Art & Laraine Bennett  123 A Change of the Ages with Msgr. James P. Shea  240 Entry Points for Evangelization – Jimmy Mitchell's Let Beauty Speak  226 Cultivating Habits of Excellence with Dr. Andrew Abela  Have questions or suggestions for future episodes or a story of your own experience that you'd like to share? We'd love to hear from you! Send your thoughts to podcast@kolbe.org and be a part of the Kolbecast odyssey.   We'd be grateful for your feedback! Please share your thoughts with us via this Kolbecast survey!  The Kolbecast is available on Apple Podcasts, Spotify, and most podcast apps. By leaving a rating and review in your podcast app of choice, you can help the Kolbecast reach more listeners. The Kolbecast is also on Kolbe's YouTube channel (audio only with subtitles).  Using the filters on our website, you can sort through the episodes to find just what you're looking for. However you listen, spread the word about the Kolbecast! 

The NBA world was rocked last week as a current head coach and two players were arrested in a major FBI investigation. The entire matter has led to great consternation over the world of sports betting and the explosive growth of how this is marketed and normalized in society. David does what this podcast exists for him to do: apply first principles to the discussion of sports betting -- its pitfalls and boundaries -- for those who value free markets but also the virtue and character we want for our society. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In this section of Homily Five, St. Isaac draws deeply from the ancient well of ascetical wisdom, weaving together the practical counsel of St. Ephraim with his own luminous vision of divine providence. His teaching moves with precision from the diagnosis of sin to the healing of the soul, from the vigilance of self-knowledge to the vision of God's mercy revealed through trial. St. Ephraim's words set the tone: every spiritual illness must be treated by its proper remedy. One cannot overcome a vice through random struggle or general good intentions, but only by applying a medicine suited to the disease. Just as heat is not fought with more heat, so envy, pride, and wrath are not healed through self-will or argument, but through the contrary virtues: humility, patience, and mercy. For St. Isaac, this is the beginning of ascetic discernment. The wise man learns to recognize the first stirrings of passion, and “plucks it up while it is still small,” knowing that what begins as a passing thought can quickly become a tyrant ruling the soul. Negligence is the mother of bondage. From this root teaching springs one of St. Isaac's central themes: the blessedness of patient endurance. The one who can suffer wrong with joy, though he has the means to defend himself, has entered into the mystery of the Cross. To bear insult without resentment, to be accused unjustly and respond with humility—these, he says, are the highest forms of virtue, admired even by the angels. Such endurance is not weakness but divine strength, the quiet radiance of faith proven by trial. Here we find the echo of the Beatitudes and of the Apostle's words, “When I am weak, then I am strong.” St. Isaac then warns against a subtler danger: self-confidence. “Do not believe yourself to be strong until you are tempted and find yourself superior to change.” Virtue untested is unproven. To imagine oneself firm before temptation is to invite a fall, for pride blinds the soul to its own frailty. True strength is born only from humility, the knowledge of one's dependence upon God. Likewise, knowledge itself can become a snare when it is not rooted in meekness. A “meek tongue” and “sweet lips” reveal a heart governed by peace rather than pride. Those who do not boast of their struggles or their gifts are preserved from shame, while those who glory in their works are permitted to stumble, that humility may be learned through experience. The culmination of this passage is the vision of divine providence, which St. Isaac presents not as an abstract doctrine but as an experience granted to the purified heart. God's care, he says, surrounds all, yet it is seen only by those who have cleansed themselves of sin and fixed their gaze upon Him. In times of trial, when the soul stands for the truth, this providence becomes radiant and tangible—as though seen with bodily eyes. God reveals Himself most clearly in suffering, granting His servants courage and consolation. As He strengthened Jacob, Joshua, the Three Youths, and Peter, so too He anoints all who endure affliction for His sake. In these paragraphs, St. Isaac sketches the entire map of the ascetical path. The soul begins with vigilance, pulling up the roots of passion before they grow. It advances through endurance, learning the joy hidden in unjust suffering. It is tested in humility, discovering that self-reliance is the greatest enemy. And finally, it arrives at the vision of providence, seeing that all things—even trials and delays—are instruments of divine love. The warfare is inward, but the victory is divine. The heart that ceases to rely on itself learns to rest in God, and the eyes once blinded by passion come to behold His mercy shining through every storm. This is the medicine of the soul and the peace of those who have learned the wisdom of the Cross. --- Text of chat during the group: 00:01:25 Fr. Charbel Abernethy: www.philokaliaministries.blogspot.com 00:02:00 Bob Čihák, AZ: P. 156, last line on page, # 8 00:08:00 Fr. Charbel Abernethy: http://www.philokaliaministries.blogspot.com 00:10:33 Bob Čihák, AZ: P. 156, last line on page, # 8 00:14:57 jonathan: Would it be fine to just print out a picture of an Icon? Want to make a prayer corner back home. 00:15:23 Jessica McHale: Father, I love this line from your blog post today: “The night is not absence but mystery, not an ending but the quiet preparation for dawn.”  These words help to bring holiness to my rest and to the sometimes challenging night vigils. Thank you! 00:15:42 Adam Paige: Replying to "Would it be fine to …" Bless the printer with holy water first

This week on Crack the Book marks a jarring shift in tone — and in time. After months steeped in medieval imagination, we start there with Niccolò Machiavelli and end firmly in the Enlightenment with Jean-Jacques Rousseau. Their works, The Prince (1513) and The Social Contract (1762), straddle that uneasy moment when faith and hierarchy gave way to “rational” thinking. And wow, does it sound different. I didn't realize how accustomed my ear had become to the older world until now.First up, The Prince. I had only known it practically caricatured as a manual for ruthless rulers. Instead, I found that Machiavelli offers sharp, almost Aristotelian observations on how power works. Writing amid the chaos of Renaissance Italy — with popes, princes, and mercenaries vying for control — he tries to help leaders (well, Lorenzo di Medici) survive reality, not reinvent it. His advice is startlingly pragmatic: if you must be cruel, do it swiftly; keep the people's goodwill by leaving their money and families alone; and above all, don't be hated. Virtue matters less than the appearance of virtue — but even so, he respects human nature enough to work with it rather than against it. For someone with such a bad reputation, he's refreshingly honest.Before we move to Rousseau, I spend some time reviewing the Enlightenment: what it was, when it was, and how it changed thinking and therefore every other thing in the world! I think it's a necessary bridge between these two time periods and books.On to Rousseau. Two centuries and one worldview later, The Social Contract begins not with observation but with imagination: “Man is born free, and everywhere he is in chains.” Rousseau builds an elaborate theory of how people ought to behave, then blames reality when they don't. His faith in reason and “natural goodness” feels detached from the messiness of human life that Machiavelli understood so well. And by the time he turns his ire on the Church in his final pages, the tone borders on bitter — foreshadowing the excesses of the French Revolution.After this week, I find myself mourning the grounded wisdom of the Middle Ages. Machiavelli may be cynical, but at least he's real. Rousseau feels like a man disappointed that humanity refuses to fit his theory.LINKTed Gioia/The Honest Broker's 12-Month Immersive Humanities Course (paywalled!)My Amazon Book List (NOT an affiliate link)CONNECTThe complete list of Crack the Book Episodes: https://cheryldrury.substack.com/p/crack-the-book-start-here?r=u3t2rTo read more of my writing, visit my Substack - https://www.cheryldrury.substack.com.Follow me on Instagram - https://www.instagram.com/cldrury/ LISTENSpotify - https://open.spotify.com/show/5GpySInw1e8IqNQvXow7Lv?si=9ebd5508daa245bdApple Podcasts - https://podcasts.apple.com/us/podcast/crack-the-book/id1749793321 Captivate -

The first of a two part series on faith, this episode dives into the question: what is faith, in conversation with St. Thomas Aquinas?Part I: https://sed-contra-a-podcast-of-catholic-theology.simplecast.com/episodes/thinking-about-the-virtue-of-faith-with-st-thomas-part-i

In this 20th anniversary Friday Night Live on October 24, 2025, Stefan Molyneux engages with callers about personal struggles and moral insights. Discussions include dealing with childhood trauma, debates on virtue, and a mother aiming to break generational cycles in parenting. Stefan blends emotional honesty with philosophy, offering profound insights into morality and the human experience.SUBSCRIBE TO ME ON X! https://x.com/StefanMolyneuxFollow me on Youtube! https://www.youtube.com/@freedomain1GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025

In this 20th anniversary episode on October 24, 2025, Stefan Molyneux reflects on his philosophical journey, engaging listeners on morality and culture. He discusses universally preferred behavior, debates faith with a caller, and examines the impacts of child abuse and societal influences on personal values. Molyneux challenges listeners to reassess their roles in nurturing a more virtuous society.SUBSCRIBE TO ME ON X! https://x.com/StefanMolyneuxFollow me on Youtube! https://www.youtube.com/@freedomain1GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025

The Dean's List with Host Dean Bowen – On today's show, we cover the benefits of kindness for both the giver and the receiver. The benefits will shock you! From feelings of happiness to feelings of inner warmth to boosting one's immune system, the effects of kindness are profound.

Brent Billings and Reed Dent talk about wrath (and anger and revenge).“Goodbye Earl” by The Chicks — YouTubeSlow to Anger — BibleProject“Justice” by George MacDonald, Unspoken Sermons — The Literature NetworkGlittering Vices by Rebecca Konyndyk DeYoungSteve Holt! — YouTubeThe West Wing S1E3, “A Proportional Response” (Part 1) — YouTubeThe West Wing S1E3, “A Proportional Response” (Part 2) — YouTube

In this podcast episode, Dr. Jonathan H. Westover talks with  WiLL R. Young about his book, The Enough Equation: Wealth, Wisdom, Virtue, and the Pursuit of Less. WiLL R. Young is a behavioral finance expert and practicing Stoic philosopher. The Enough Equation: Wealth, Wisdom, Virtue and the Pursuit uses a modern parable and principles from Stoic philosophy and behavioral psychology to explore how to define "enough" and find contentment. The book combines a narrative with wisdom to question our modern, often story-driven relationship with money, which it argues is influenced by beliefs and behaviors, not just math. It encourages readers to pursue less to achieve greater fulfillment.  Check out all of the podcasts in the HCI Podcast Network!

Fr. Mike explains the importance of wisdom in our everyday lives when we face temptations to gossip, encouraging us in the battle for virtue, wisdom, and goodness. He emphasizes that we must ask the Lord for his wisdom to guide us as we interact with the people around us, just like the Jews prayed before battle. Today's readings are 1 Maccabees 7, Sirach 19-21, and Proverbs 22:22-25. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.