Podcast appearances and mentions of William James

In this episode I examine William James' 1904 address to the American Psychological Association, The Experience of Activity, as presented in Essays in Radical Empiricism. I focus on the illusory aspect of agency and the need to operate within the version of reality that accessible to our experiences.

Is it possible that war, for all its horror, once played a vital role in human flourishing—and that its disappearance has left a cultural and spiritual void? In this episode, we explore the provocative thesis that war has historically served not only as an engine of destruction, but as a forge for meaning and social cohesion. Drawing on J. Glenn Gray's The Warriors, with insight from William James, Nietzsche, and Durkheim, we examine what modern society loses when it loses war—not just as a military phenomenon, but as a psychological and cultural one. What happens to masculinity when its most historically sanctioned outlet evaporates? What fills the vacuum when existential struggle is no longer a shared reality? And could space exploration become the next great crucible that gives our civilization meaning without violence? This is not an argument for militarism—but a call to confront what war once offered, and to ask what might replace it in a civilization that seeks to remain vital. To support the show and unlock *supporter-only episodes, join me on Patreon or subscribe in Apple Podcasts or Spotify.

Dr. Jennifer Wiseman gives expression to our cosmos, as a pioneering astrophysicist, an outspoken advocate for science within policy and the public, as well as a person of faith. Her's are sensibilities of a scientist, a theologian, and a human being in awe of the universe, recognizing that these parts of ourselves need not be in opposition but rather in beautiful and enriching conversation. Origins Podcast WebsiteFlourishing Commons NewsletterShow Notes:Discovery of comet 114P/Wiseman-Skiff (14:30)Maria Mitchell (14:30)Department of Earth, Atmospheric, and Planetary Sciences at MIT (15:40)Jim Elliot (16:00)Needfulness (23:30)the 'lone genius' myth of science (26:00)the Science of Science (29:40)the society of science (30:00)"How Prayer Works" by Kaveh Akbar (30:15)'coworkers in the kingdom of culture' W.E.B. Du Bois (35:00)The Hubble Space Telescope (37:00)Ultra-deep field image (37:00)William James and numinous experiences (37:15)discovery of exoplanets (43:00)"My God, It's Full of Stars" by Tracy K Smith (43:30)what does it mean to flourish? (52:30)lightning round (58:30):Book: A Grief Observedby C.S. Lewis & Life, the Universe and Everythingby Douglas AdamPassion: nature and serendipity Heart sing: the bigger picture, being part of a bigger storya sense of awe and wonder and a sense of hopeJane Hirshfield on OriginsScrewed up: worrying about different things in different stages of lifeI am a Strange Loop by Douglas Hofstadter (01:07:00)Find Jennifer online:At NASAWikipediaLogo artwork by Cristina GonzalezMusic by swelo on all streaming platforms or @swelomusic on social media

Most of what we believe we believe on faith, even those beliefs we hold to be based on scientific fact. This assertion lies at the heart of William James's essay ‘The Will to Believe', originally delivered as a lecture and intended not so much as a defence of religion as an attack on anti-religion. James's target was the ‘rugged and manly school of science' and the kind of atheism ‘that goes around thumping its chest offering its biceps to be felt'. In this episode Jonathan Rée and James Wood look at the intellectual environment William James was working in, and against, in the second half of the 19th century, and its parallels in the ‘new atheism' of today. They also discuss the extraordinary upbringing William (and his novelist brother Henry) received and the advice he offered to anyone contemplating suicide in his essay ‘Is life worth living?' Non-subscribers will only hear an extract from this episode. To listen to the full episode, and all our other Close Readings series, subscribe: Directly in Apple Podcasts: https://lrb.me/applecrcip In other podcast apps: https://lrb.me/closereadingscip Read more in the LRB: Helen Thaventhiran: William James's Prescriptions https://www.lrb.co.uk/the-paper/v46/n20/helen-thaventhiran/no-dose-for-it-at-the-chemist Michael Wood: William James and modernism https://www.lrb.co.uk/the-paper/v29/n18/michael-wood/understanding-forwards Richard Poirier: Williams James's pragmatism https://www.lrb.co.uk/the-paper/v06/n19/richard-poirier/copying-the-coyote

In this episode of the Coaching 101 Podcast, hosts Daniel Chamberlain and Kenny Simpson delve into strategies for making the summer football season both efficient and enjoyable. Kenny shares insights from his family's mission trip to Nicaragua and highlights the importance of maintaining perspective and fostering growth beyond the field. They discuss balancing intensive training with team-building activities, ensuring athletes don't burn out before the season, and optimizing practice schedules. The episode also features a quote from William James about prioritizing what truly matters, and a discussion on how to make the football experience more rewarding for players, coaches, and their families. Sponsors Aport, Team Builder, Winning Edge Performance Analytics, and Capital Varsity Sports are also highlighted for their contributions to the coaching community.00:00 Introduction and Welcome Back00:50 Mission Trip to Nicaragua01:57 American Football Camp in Nicaragua03:21 Quote of the Week: William James05:07 Efficiency in Coaching07:24 New Sponsors and Ads10:04 Summer Schedule and Activities23:46 Balancing Work and Family Time25:29 Avoiding Burnout in Players26:48 Summer Training Strategies28:55 Evaluating Players and Adjusting Schemes35:35 The Importance of Rest and Recovery39:54 Effective Coaching Practices44:14 Sponsors and Final ThoughtsDaniel Chamberlain: @CoachChamboOK ChamberlainFootballConsulting@gmail.com chamberlainfootballconsulting.com Kenny Simpson: @FBCoachSimpson fbcoachsimpson@gmail.com FBCoachSimpson.com

In this episode, I am joined by the podcast Producer, Josh Gilbert, for our second tutorial edition. This time, we tackle some heavy stuff - Josh opens up about his modern existential crisis of living untethered from traditional institutions, which gets us into William James' "Will to Believe" and the whole mess of making momentous decisions in a culture that's allergic to commitment. Then I get nerdy about Andreas Reckwitz's fascinating analysis of late modernity - how we've split into two warring tribes: the hyper-culture individualists seeking singular authenticity and the cultural essentialists clinging to collective identity. It's a compelling framework for understanding why we're all at each other's throats politically while the middle class gets squeezed into an hourglass shape. We also geek out over Byung-Chul Han's concept of positive violence, reminisce about U2 concerts with my son Elgin, and somehow end up discussing Rob Bell's uncanny resemblance to the lead singer of Matchbox Twenty. Oh, and we're planning a cigar expo "research retreat" in September because apparently that counts as legitimate podcast planning. Standard Tuesday afternoon philosophy with your friendly neighborhood theology nerds. You can WATCH the conversation on YouTube To get the entire conversation, all podcast episodes ad-free, and support our work, consider joining the ⁠Process This on SubStack⁠ or get access to our entire catalog of classes & all the rest by joining up at ⁠Theology Class. ⁠⁠Theology Beer Camp ⁠⁠⁠⁠⁠⁠is a unique three-day conference that brings together of theology nerds and craft beer for a blend of intellectual engagement, community building, and fun. This event features a lineup of well-known podcasters, scholars, and theology enthusiasts who come together to "nerd out" on theological topics while enjoying loads of fun activities. Guests this year include John Dominic Crossan, Kelly Brown Douglas, Philip Clayton, Stacey Floyd-Thomas, Jeffery Pugh, Juan Floyd-Thomas, Andy Root, Grace Ji-Sun Kim, Noreen Herzfeld, Reggie Williams, Casper ter Kuile, and more! ⁠⁠⁠⁠⁠⁠Get info and tickets here⁠⁠⁠⁠⁠⁠. _____________________ This podcast is a ⁠⁠⁠⁠⁠⁠⁠⁠⁠Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠⁠⁠ production. Follow ⁠⁠⁠⁠⁠⁠⁠⁠⁠the Homebrewed Christianity⁠⁠⁠⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠⁠⁠⁠⁠⁠⁠, & ⁠⁠⁠⁠⁠⁠⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠⁠⁠⁠⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 80,000 other people by joining our⁠⁠⁠⁠⁠⁠⁠⁠⁠ Substack - Process This!⁠⁠⁠⁠⁠⁠⁠⁠⁠ Get instant access to over 45 classes at ⁠⁠⁠⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow the podcast, drop a review⁠⁠⁠⁠⁠⁠⁠⁠⁠, send ⁠⁠⁠⁠⁠⁠⁠⁠⁠feedback/questions⁠⁠⁠⁠⁠⁠⁠⁠⁠ or become a ⁠⁠⁠⁠⁠⁠⁠⁠⁠member of the HBC Community⁠⁠⁠⁠⁠⁠⁠⁠⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of The Bandwich Tapes, I sit down with William James, Principal Percussionist of the St. Louis Symphony Orchestra. We talk about his journey through the world of orchestral percussion, from early influences and summer programs to the high-pressure world of auditions. Will shares thoughtful insights on what it takes to succeed as a modern percussionist, both musically and administratively.We dig into the evolving expectations placed on orchestral players, the challenges of recording and venue acoustics, and how creativity, flexibility, and technology are reshaping the field. We also reflect on the importance of great teachers, the value of building a strong repertoire, and the ongoing role education plays in both our lives.Will's passion for percussion extends far beyond performance—he's a dedicated educator, chamber musician, and author. His contributions to the percussion community have had a lasting impact, and I was grateful for the opportunity to delve deeper into his story.About William James: William James is the Principal Percussionist of the Saint Louis Symphony Orchestra. He won the position at just 25, following studies at Northwestern University and the New England Conservatory. A versatile performer and educator, Will has played with top orchestras across the country, given solo recitals, taught masterclasses nationwide, and authored The Modern Concert Snare Drum Roll. You can learn more about William at: williamjamespercussion.comMusic from the Episode:Scirocco (Michael Burritt)Thank you for listening! If you have any questions, feedback, or ideas for the show, please contact me at brad@thebandwichtapes.com.The theme song, Playcation, was written by Mark Mundy. 

In this interview, Lamorna Ash, author of Don't Forget We're Here Forever: A New Generation's Search for Religion, and one of my favourite modern writers, talked about working at the Times Literary Supplement, netball, M. John Harrison, AI and the future of religion, why we should be suspicious of therapy, the Anatomy of Melancholy, the future of writing, what surprised her in the Bible, the Simpsons, the joy of Reddit, the new Pope, Harold Bloom, New Atheism's mistakes, reading J.S. Mill. I have already recommended her new book Don't Forget We're Here Forever, which Lamorna reads aloud from at the end. Full transcript below.Uploading videos onto Substack is too complicated for me (it affects podcast downloads somehow, and the instructions to avoid this problem are complicated, so I have stopped doing it), and to upload to YouTube I have to verify my account but they told me that after I tried to upload it and my phone is dead, so… here is the video embedded on this page. I could quote the whole thing. Here's one good section.Lamorna: Which one would you say I should do first after The Sea, The Sea?Henry: Maybe The Black Prince.Lamorna: The Black Prince. Great.Henry: Which is the one she wrote before The Sea, The Sea and is just a massive masterpiece.Lamorna: I'll read it. Where do you stand on therapy? Do you have a position?Henry: I think on net, it might be a bad thing, even if it is individually useful for people.Lamorna: Why is that?Henry: [laughs] I didn't expect to have to answer the question. Basically two reasons. I think it doesn't take enough account of the moral aspect of the decisions being made very often. This is all very anecdotal and you can find yourself feeling better in the short term, but not necessarily in the long-- If you make a decision that's not outrageously immoral, but which has not had enough weight placed on the moral considerations.There was an article about how lots of people cut out relatives now and the role that therapy plays in that. What I was struck by in the article that was-- Obviously, a lot of those people are justified and their relatives have been abusive or nasty, of course, but there are a lot of cases where you were like, "Well, this is a long-term decision that's been made on a short-term basis." I think in 10 years people may feel very differently. There wasn't enough consideration in the article, at least I felt, given to how any children involved would be affected later on. I think it's a good thing and a bad thing.Lamorna: I'm so with you. I think that's why, because also the fact of it being so private and it being about the individual, and I think, again, there are certain things if you're really struggling with that, it's helpful for, but I think I'm always more into the idea of communal things, like AAA and NA, which obviously a very particular. Something about doing that together, that it's collaborative and therefore there is someone else in the room if you say, "I want to cut out my parent."There's someone else who said that happened to me and it was really hard. It means that you are making those decisions together a little bit more. Therapy, I can feel that in friends and stuff that it does make us, even more, think that we are these bounded individuals when we're not.Henry: I should say, I have known people who've gone to therapy and it's worked really well.Lamorna: I'm doing therapy right now and it is good. TranscriptHenry: Today I am talking to Lamorna Ash. Lamorna is one of the rising stars of her generation. She has written a book about a fishing village in Cornwall. She's written columns for the New Statesman, of which I'm a great admirer. She works for a publisher and now she's written a book called, Don't Forget, We're Here Forever: A New Generation's Search for Religion. I found this book really compelling and I hope you will go and read it right now. Lamorna, welcome.Lamorna Ash: Thank you for having me.Henry: What was it like when you worked at the Times Literary Supplement?Lamorna: It was an amazing introduction to mostly contemporary fiction, but also so many other forms of writing I didn't know about. I went there, I actually wrote a letter, handwritten letter after my finals, saying that I'd really enjoyed this particular piece that somehow linked the anatomy of melancholy to infinite jest, and being deeply, deeply, deeply pretentious, those were my two favorite books. I thought, well, I'll apply for this magazine. I turned up there as an intern. They happened to have a space going.My job was Christmas in that I just spent my entire time unwrapping books and putting them out for editors to swoop by and take away. I'd take on people's corrections. I'd start to see how the editorial process worked. I started reading. I somehow had missed contemporary fiction. I hadn't read people like Rachel Kask or Nausgaard. I was reading them through going to the fiction pages. It made me very excited. Also, my other job whilst I was there, was I had the queries email. You'd get loads of incredibly random emails, including things like, you are cordially invited to go on the Joseph Conrad cycle tour of London. I'd ask the office, "Does anyone want to do this?" Obviously, no one ever said yes.I had this amazing year of doing really weird stuff, like going on Joseph Conrad cycling tour or going to a big talk at the comic book museum or the new advertising museum of London. I loved it. I really loved it.Henry: What was the Joseph Conrad cycling tour of London like? That sounds-Lamorna: Oh, it was so good. I remember at one point we stopped on maybe it was Blackfriars Bridge or perhaps it was Tower Bridge and just read a passage from the secret agent about the boats passing underneath. Then we'd go to parts of the docks where they believe that Conrad stayed for a while, but instead it would be some fancy youth hostel instead.It was run by the Polish Society of London, I believe-- the Polish Society of England, I believe. Again, each time it was like an excuse then to get into that writer and then write a little piece about it for the TLS. I guess, it was also, I was slightly cutting my teeth on how to do that kind of journalism as well.Henry: What do you like about The Anatomy of Melancholy?Lamorna: Almost everything. I think the prologue, Democritus Junior to the Reader is just so much fun and naughty. He says, "I'm writing about melancholy in order to try and avoid melancholy myself." There's six editions of it. He spent basically his entire life writing this book. When he made new additions to the book, rather than adding another chapter, he would often be making insertions within sentences themselves, so it becomes more and more bloated. There's something about the, what's the word for it, the ambition that I find so remarkable of every single possible version of melancholy they could talk about.Then, maybe my favorite bit, and I think about this as a writer a lot, is there's a bit called the digression of air, or perhaps it's digression on the air, where he just suddenly takes the reader soaring upwards to think about air and you sort of travel up like a hawk. It's this sort of breathing moment for a reader where you go in a slightly different direction. I think in my own writing, I always think about digression as this really valuable bit of nonfiction, this sense of, I'm not just taking you straight the way along. I think it'd be useful to go sideways a bit too.Henry: That was Samuel Johnson's favorite book as well. It's a good choice.Lamorna: Was it?Henry: Yes. He said that it was the only book that would get him out of bed in the morning.Lamorna: Really?Henry: Because he was obviously quite depressive. I think he found it useful as well as entertaining, as it were. Should netball be an Olympic sport?Lamorna: [laughs] Oh, it's already going to be my favorite interview. I think the reason it isn't an Olympic-- yes, I have a vested interest in netball and I play netball once a week. I'm not very good, but I am very enthusiastic because it's only played mostly in the Commonwealth. It was invented a year after basketball as a woman-friendly version because women should not run with the ball in case they get overexerted and we shouldn't get too close to contacting each other in case we touch, and that's awful.It really is only played in the Commonwealth. I think the reason it won't become an Olympic sport is because it's not worldwide enough, which I think is a reasonable reason. I'm not, of all the my big things that I want to protest about and care about right now, making that an Olympic sport is a-- it's reasonably low on my list.Henry: Okay, fair enough. You are an admirer of M. John Harrison's fiction, is that right?Lamorna: Yes.Henry: Tell us what should we read and why should we read him?Lamorna: You Should Come With Me Now, is that what it's called? I know I reviewed one of his books years ago and thought it was-- because he's part of that weird sci-fi group that I find really interesting and they've all got a bit of Samuel Delany to them as well. I just remember there was this one particular story in that collection, I think in general, he's a master at sci-fi that doesn't feel in that Dune way of just like, lists of names of places. It somehow has this, it's very literary, it's very odd, it's deeply imaginative. It is like what I wanted adult fiction to be when I was 12 or something, that there's the way the fantasy and imagination works.I remember there was one about all these men, married men who were disappearing into their attics and their wives thought they were just tinkering. What they were doing was building these sort of translucent tubes that were taking them off out of the world. I remember just thinking it was great. His conceits are brilliant and make so much sense, whilst also always being at an interesting slant from reality. Then, I haven't read his memoir, but I hear again and again this anti-memoir he's written. Have you read that?Henry: No.Lamorna: Apparently that's really brilliant too. Then he also, writes those about climbing. He's actually got this one foot in the slightly travel nature writing sports camp. I just always thought he was magic. I remember on Twitter, he was really magic as well. I spent a lot of time following him.Henry: Are you optimistic or pessimistic about the future of writing and literature and books and this whole debate that's going on?Lamorna: It's hard to. I don't want to say anything fast and snappy because it's such a complicated thing. I could just start by saying personally, I'm worried about me and writing because I'm worried about my concentration span. I am so aware that in the same way that a piano player has to be practising the pieces they're going to play all the time. I think partly that's writing and writing, I seem to be able to do even with this broken, distracted form of attention I've got. My reading, I don't feel like I'm getting enough in. I think that means that what I produce will necessarily be less good if I can't solve that.I've just bought a dumb phone on the internet and I hope that's going to help me by no longer having Instagram and things like that. I think, yes, I suppose we do read a bit less. The generation below us is reading less. That's a shame. There's so much more possibility to go out and meet people from different places. On an anthropological level, I think anthropology has had this brilliant turn of becoming more subjective. The places you go, you have to think about your own relationship to them. I think that can make really interesting writing. It's so different from early colonial anthropology.The fact that, I guess, through, although even as I'm saying this, I don't know enough to say it, but I was going to say something about the fact that people, because we can do things like substacks and people can do short form content, maybe that means that more people's voices are getting heard and then they can, if they want to, transfer over and write books as well.I still get excited by books all the time. There's still so much good contemporary stuff that's thrilling me from all over the place. I don't feel that concerned yet. If we all do stop writing books entirely for a year and just read all the extraordinary books that have been happening for the last couple of thousand, we'd be okay.Henry: I simultaneously see the same people complaining that everything's dying and literature is over and that we have an oversupply of books and that capitalism is giving us too many books and that's the problem. I'm like, "Guys, I think you should pick one."Lamorna: [laughs] You're not allowed both those arguments. My one is that I do think it's gross, the bit of publishing that the way that some of these books get so oddly inflated in terms of the sales around them. Then, someone is getting a million pounds for a debut, which is enormous pressure on them. Then, someone else is getting 2K. I feel like there should be, obviously, there should be a massive cap on how large an advance anyone should get, and then more people will actually be able to stay in the world of writing because they won't have to survive on pitiful advances. I think that would actually have a huge impact and we should not be giving, love David Beckham as much as I do, we shouldn't be giving him five million pounds for someone else to go to write his books. It's just crazy.Henry: Don't the sales of books like that subsidize those of us who are not getting such a big advance?Lamorna: I don't think they always do. I think that's the problem is that they do have this wealth of funds to give to celebrities and often those books don't sell either. I still think even if those books sell a huge amount of money, those people still shouldn't be getting ridiculous advances like that. They still should be thinking about young people who are important to the literary, who are going to produce books that are different and surprising and whose voices we need to hear. That feels much more important.Henry: What do you think about the idea that maybe Anglo fiction isn't at a peak? I don't necessarily agree with that, but maybe we can agree that these are not the days of George Eliot and Charles Dickens, but the essay nonfiction periodicals and writing online, this is huge now. Right? Actually, our pessimism is sort of because we're looking in the wrong area and there are other forms of writing that flourish, actually doing great on the internet.Lamorna: Yes, I think so too. Again, I don't think I'm internet worldly enough to know this, but I still find these extraordinary, super weird substats that feel exciting. I also get an enormous amount of pleasure in reading Reddit now, which I only just got into many, many years late, but so many fun, odd things. Like little essays that people write and the way that people respond to each other, which is quick and sharp, and I suppose it fills the gap of what Twitter was.I think nonfiction, I was talking about this morning, because I'm staying with some writers, because we're sort of Cornish, book talk thing together and how much exciting nonfiction has come out this year that we want to read from the UK that is hybrid-y nature travel. Then internationally, I still think there's-- I just read, Perfection by Vincenzo, but there's enough translated fiction that's on the international book list this year that gets me delighted as well. To me, I just don't feel worried about that kind of thing at all when there's so much exciting stuff happening.I love Reddit. I think they really understand things that other people don't on there. I think it's the relief now that when you type in something to Google, you get the AI response. It's something like, it's so nice to feel on Reddit that someone sat down and answered you. Maybe that's such a shame that that's what makes me happy now, that we're in that space. It does feel like someone will tell you not just the answer, but then give you a bit about their life. Then, the particular tool that was passed down by their grandparents. That's so nice.Henry: What do you think of the new Pope?Lamorna: I thought it was because I'd heard all the thing around fat Pope, thin Pope, and obviously, our new Pope is maybe a sort of middle Pope, or at least is closer to Francis, but maybe a bit more palatable to some people. I guess, I'm excited that he's going to do, or it seems like he's also taking time to think, but he's good on migration on supporting the rights of immigrants. I think there's value in the fact of him being American as this being this counterpoint to what's happening in America right now. If feels always feels pointless to say because they're almost the idea of a Pope.I guess, Francis said that, who am I to judge about people being gay, but I think this Pope has so far has been more outly against gay people, but he stood up against JD Vance and his stupid thoughts on theology. I'm quietly optimistic. I guess I'm also waiting for Robert Harris's prophecy to come true and we get an intersex Pope next. Because I think that was prophecy, right? What he wrote.Henry: That would be interesting.Lamorna: Yes.Henry: The religious revival that people say is happening, particularly among young people, how is AI going to make it different than previous religious revivals?Lamorna: Oh, that's so interesting. Maybe first of all, question, sorry, I choked on my coffee. I was slightly questioned the idea if there is a religious revival, it's not actually an argument that I made in the book. When I started writing the book, there wasn't this quiet revival or this Bible studies and survey that suggests that more young people are going to church hadn't come out yet. I was just more, I guess, aware that there were a few people around me who were converting and I thought it'd be interesting if there's a few, there'll be more, which I think probably happens in every single generation, right? Is that that's one way to deal with the longing for meaning we all experience and the struggles in our lives.I was speaking to a New York Times journalist who was questioning the stats that have been coming out because first it's incredibly small pool. It's quite self-selecting that possibly there are people who might have gone to church already. It's still such a small uptick because it makes it hard to say anything definitive. I guess in general, what will the relationship be between AI and religion?I guess, there are so many ways you could go with that. One is that those spaces, religious spaces, are nicely insulated from technology. Not everywhere. Obviously, in some places they aren't, but often it's a space in which you put your phone away. In my head, the desire to go to church is as against having to deal with AI or having to deal with technology being integrated to every other aspect of my life.I guess maybe people will start worshiping the idea of the singularity. Maybe we'll get the singularity and Terminator, or the Matrix is going to happen, and we'll call them our gods because they will feel like gods. That's maybe one option. I don't know how AI-- I guess I don't know enough about AI that maybe you'll have AI, or does this happen? Maybe this has happened already that you could have an AI confession and you'd have an AI priest and they tell you--Henry: Sure. It's huge for therapy, right?Lamorna: Yes.Henry: Which is that adjacent thing.Lamorna: That's a good point. It does feel something about-- I'm sure, theologically, it's not supposed to work if you haven't been ordained, but can an AI be ordained, become a priest?Henry: IndeedLamorna: Could they do communion? I don't know. It's fascinating.Henry: I can see a situation where a young person lives in a secular environment or culture and is interested in things and the AI is the, in some ways, easiest place for them to turn to say, "I need to talk about-- I have these weird semi-religious feelings, or I'm interested." The AI's not going to be like, "Oh, really? That's weird." There's the question of will we worship AI or whatever, but also will we get people's conversions being shaped by their therapy/confessors/whatever chat with their LLM?Lamorna: Oh, it's so interesting. I read a piece recently in the LRB by James Vincent. It was about AI relationships, our relationship with AI, and he looked at AI girlfriends. There was this incredible case, maybe you read about it, about a guy who tried to kill the Queen some years back. His defense was that his AI girlfriend had really encouraged him to do that. Then, you can see the transcripts of the text, and he says, "I'm thinking about killing the Queen." His AI girlfriend is like, "Go for it, baby."It's that thing there of like, at the moment, AI is still reflecting back our own desires or refracting almost like shifting how they're expressed. I'm trying to imagine that in the same case of me saying, "I feel really lonely, and I'm thinking about Christianity." My friend would speak with all of their context and background, and whatever they've got going on for them. Whereas an AI would feel my desire there and go, "That's a good idea. It says online this." It's very straight. It would definitely lead us in directions that feel less than human or other than human.Henry: I also have this thought, you used to, I think you still do, but you see it less. You used to get a Samaritan's Bible in every hotel. The Samaritans, will they start trying to install a religious chatbot in places where people--? There are lots of ways in which you could use it as a distribution mechanism.Lamorna: Which does feel so far from the point. Not to think about the gospels, but that feeling of something I talk about in the book is that, so much of it is human contact. Is that this factor of being changed in the moment, person to person. If I have any philosophy for life at the moment is this sense of desperately needing contact that we are saved by each other all the time, not by our telephones and things that aren't real. It's the surprise.I quote it in the book, but Iris Murdoch describes love is the very difficult realization that someone other than yourself is real. I think that's the thing that makes us all survive, is that reminder that if you're feeling deeply depressed, being like, there is someone else that is real, and they have a struggle that matters as much as mine. I think that's something that you are never going to get through a conversation with a chatbot, because it's like a therapeutic thing. You are not having to ask it the same questions, or you are not having to extend yourself to think about someone else in those conversations.Henry: Which Iris Murdoch novels do you like?Lamorna: I've only read The Sea, The Sea, but I really enjoyed it. Which ones do you like?Henry: I love The Sea, The Sea, and The Black Prince. I like the late books, like The Good Apprentice and The Philosopher's Pupil, as well. Some people tell you, "Don't read those. They're late works and they're no good," but I was obsessed. I was absolutely compelled, and they're still all in my head. They're insane.Lamorna: Oh, I must, because I've got a big collection of her essays. I'm thinking is so beautiful, her philosophical thought. It's that feeling, I know I'm going the wrong-- starting in the wrong place, but I do feel that she's someone I'd really love to explore next, kind of books.Henry: I think you'd like her because she's very interested in the question of, can therapy help, can philosophy help, can religion help? She's very dubious about therapy and philosophy, and she is mystic. There are queer characters and neurodivergent characters. For a novelist in the '70s, you read her now and you're like, "Well, this is all just happening now."Lamorna: Cool.Henry: Maybe we should be passing these books out. People need this right now.Lamorna: Which one would you say I should do first after The Sea, The Sea?Henry: Maybe The Black Prince.Lamorna: The Black Prince. Great.Henry: Which is the one she wrote before The Sea, The Sea and is just a massive masterpiece.Lamorna: I'll read it. Where do you stand on therapy? Do you have a position?Henry: I think on net, it might be a bad thing, even if it is individually useful for people.Lamorna: Why is that?Henry: [laughs] I didn't expect to have to answer the question. Basically two reasons. I think it doesn't take enough account of the moral aspect of the decisions being made very often. This is all very anecdotal and you can find yourself feeling better in the short term, but not necessarily in the long-- If you make a decision that's not outrageously immoral, but which has not had enough weight placed on the moral considerations.There was an article about how lots of people cut out relatives now and the role that therapy plays in that. What I was struck by in the article that was-- Obviously, a lot of those people are justified and their relatives have been abusive or nasty, of course, but there are a lot of cases where you were like, "Well, this is a long-term decision that's been made on a short-term basis." I think in 10 years people may feel very differently. There wasn't enough consideration in the article, at least I felt, given to how any children involved would be affected later on. I think it's a good thing and a bad thing.Lamorna: I'm so with you. I think that's why, because also the fact of it being so private and it being about the individual, and I think, again, there are certain things if you're really struggling with that, it's helpful for, but I think I'm always more into the idea of communal things, like AAA and NA, which obviously a very particular. Something about doing that together, that it's collaborative and therefore there is someone else in the room if you say, "I want to cut out my parent."There's someone else who said that happened to me and it was really hard. It means that you are making those decisions together a little bit more. Therapy, I can feel that in friends and stuff that it does make us, even more, think that we are these bounded individuals when we're not.Henry: I should say, I have known people who've gone to therapy and it's worked really well.Lamorna: I'm doing therapy right now and it is good. I think, in my head, it's like it should be one among many and I still question it whilst doing it.Henry: To the extent that there is a religious revival among "Gen Z," how much is it because they have phones? Because you wrote something like, in fact, I have the quote, "There's a sense of terrible tragedy. How can you hold this constant grief that we feel, whether it's the genocide in Gaza or climate collapse? Where do I put all the misery that I receive every single second through my phone? Church can then be a space where I can quietly go and light a candle." Is it that these young people are going to religion because the phone has really pushed a version of the world into their faces that was not present when I was young or people are older than me?Lamorna: I think it's one of, or that the phone is the symptom because the phone, whatever you call it, technology, the internet, is the thing that draws the world closer to us in so many different ways. One being that this sense of being aware of what's happening around in other places in the world, which maybe means that you become more tolerant of other religions because you're hearing about it more. That, on TikTok, there's loads of kids all across the world talking about their particular faiths and their background and which aspera they're in, and all that kind of thing.Then, this sense of horror being very unavoidable that you wake up and it is there and you wake up and you think, "What am I doing? What am I doing here? I feel completely useless." Perhaps then you end up in a church, but I'm not sure.I think a bigger player in my head is the fact that we are more pluralistic as societies. That you are more likely to encounter other religions in schools. I think then the question is, well then maybe that'll be valuable for me as well. I think also, not having parents pushing religion on you makes kids, the fact of the generation above the British people, your parents' generations, not saying religion is important, you go to church, then it becomes something people can become more curious about in their own right as adults. I think that plays into it.I think isolation plays into it and that's just not about technology and the phone, but that's the sense of-- and again, I'm thinking about early 20s, mid 20s, so adults who are moving from place to place, who maybe feel very isolated and alone, who are doing jobs that make them feel isolated and alone, and there are this dearth of community spaces and then thinking, well, didn't people used to go to churches, it would be so nice to know someone older than me.I don't know how this fits in, but I was thinking about, I saw this documentary, The Encampments, like two days ago, which is about the Columbia University encampments and within that, Mahmood Khalil, who's the one who's imprisoned at the moment, who was this amazing leader within the movement and is from Palestine. The phone in that, the sense about how it was used to gather and collect people and keep people aware of what's happening and mean that everyone is more conscious and there's a point when they need more people in the encampments because the police are going to come. It's like, "Everyone, use your phone, call people now." I think I can often be like, "Oh no, phones are terrible," but this sense within protest, within communal activity, how valuable they can be as well.I haven't quite gotten into that thought. I don't know, basically. I think it's so hard. I've grown up with a phone. I have no sense of how much it plays a part in everything about me, but obviously, it is a huge amount. I do think it's something that we all think about and are horrified by whilst also seeing it as like this weird extension of ourselves. That definitely plays into then culturally, the decisions we make to either try and avoid them, find spaces where you can be without them.Henry: How old do you think a child should be when they're first given a phone? A smartphone, like an iPhone type thing?Lamorna: I think, 21.Henry: Yes?Lamorna: No, I don't know. I obviously wouldn't know that about a child.Henry: I might.Lamorna: I'd love to. I would really love to because, I don't know, I have a few friends who weren't allowed to watch TV until they were 18 and they are eminently smarter than me and lots of my other friends. There's something about, I don't know, I hate the idea that as I'm getting older, I'm becoming more scaremongering like, "Oh no, when I was young--" because I think my generation was backed in loads of ways. This thing of kids spending so much less time outside and so much less time being able to imagine things, I think I am quite happy to say that feels like a terrible loss.I read a piece recently about kids in New York and I think they were quite sort of middle-class Brooklyn-y kids, but they choose to go days without their phones and they all go off into the forest together. There is this sense of saying giving kids autonomy, but at the same time, their relationship with a phone is not one of agency. It's them versus tech bros who have designed things that are so deeply addictive, that no adult can let go of it. Let alone a child who's still forming how to work out self-control, discipline and stuff. I think a good parenting thing would be to limit massively these completely non-neutral objects that they're given, that are made like crack and impossible to let go of.Henry: Do you think religious education in schools should be different or should there be more of it?Lamorna: Yes, I think it should be much better. I don't know about you, but I just remember doing loads of diagrams of different religious spaces like, "This is what a mosque looks like," and then I'd draw the diagram. I knew nothing. I barely knew the difference between the Old Testament and the New Testament. In fact, I probably didn't as a teenager.I remember actually in sixth form, having this great philosophy teacher who was talking about the idea of proto antisemitism within the gospels. I was like, "Wait, what?" Because I just didn't really understand. I didn't know that it was in Greek, that the Old Testament was in Hebrew. I just didn't know. I think all these holy texts that we've been carrying with us for thousands of years across the world have so much in them that's worth reading and knowing.If I was in charge of our R.E., I would get kids to write on all holy texts, but really think about them and try and answer moral problems. You'd put philosophy back with religion and really connect them and think, what is Nietzsche reacting against? What does Freud about how is this form of Christianity different like this? I think that my sense is that since Gove, but also I'm sure way before that as well, the sense of just not taking young people seriously, when actually they're thoughtful, intelligent and able to wrestle with these things, it's good for them to have know what they're choosing against, if they're not interested in religion.Also, at base, those texts are beautiful, all of them are, and are foundational and if you want to be able to study English or history to know things about religious texts and the practices of religion and how those rituals came about and how it's changed over thousands of years, feels important.Henry: Which religious poets do you like other than Hopkins? Because you write very nicely about Hopkins in the book.Lamorna: He's my favorite. I like John Donne a lot. I remember reading lots of his sermons and Lancelot Andrews' sermons at university and thinking they were just astonishingly beautiful. There are certain John Donne sermons and it's this feeling of when he takes just maybe a line from one of Paul's letters and then is able to extend it and extend it, and it's like he's making it grow in material or it's like it's a root where suddenly all these branches are coming off it.Who else do I like? I like George Herbert. Gosh, my brain is going in terms of who else was useful when I was thinking about. Oh it's gone.Henry: Do you like W.H. Auden?Lamorna: Oh yes. I love Auden, yes. I was rereading his poems about, oh what's it called? The one about Spain?Henry: Oh yes.Lamorna: About the idea of tomorrow.Henry: I don't have a memory either, but I know the poem you mean, yes.Lamorna: Okay. Then I'm trying to think of earlier religious poets. I suppose things like The Dream of the Rood and fun ways of getting into it and if you're looking at medieval poetry.Henry: I also think Betjeman is underrated for this.Lamorna: I've barely read any Betjeman.Henry: There's a poem called Christmas. You might like it.Lamorna: Okay.Henry: It's this famous line and is it true and is it true? He really gets into this thing of, "We're all unwrapping tinsely presents and I'm sitting here trying to work out if God became man." It's really good. It's really good. The other one is called Norfolk and again, another famous line, "When did the devil first attack?" It talks about puberty as the arrival of the awareness of sin and so forth.Lamorna: Oh, yes.Henry: It's great. Really, really good stuff. Do you personally believe in the resurrection?Lamorna: [chuckles] I keep being asked this.Henry: I know. I'm sorry.Lamorna: My best answer is sometimes. Because I do sometimes in that way that-- someone I interviewed who's absolutely brilliant in the book, Robert, and he's a Cambridge professor. He's a pragmatist and he talks about the idea of saying I'm a disciplined person means nothing unless you're enacting that discipline daily or it falls away. For him, that belief in a Kierkegaardian leap way is something that needs to be reenacted in every moment to say, I believe and mean it.I think there are moments when my church attendance is better and I'm listening to a reading that's from Acts or whatever and understanding the sense of those moments, Paul traveling around Europe and Asia Minor, only because he fully believed that this is what's happened. Those letters and as you're reading those letters, the way I read literature or biblical writing is to believe in that moment because for that person, they believe too. I think there are points at which the resurrection can feel true to me, but it does feel like I'm accessing that idea of truth in a different way than I am accessing truth about-- it's close to how I think about love as something that's very, very real, but very different from experiential feelings.I had something else I wanted to say about that and it's just gone. Oh yes. I was at Hay Festival a couple of weeks ago. Do you know the Philosopher Agnes Callard?Henry: Oh, sure.Lamorna: She gave a really great talk about Socrates and her love of Socrates, but she also came to my talk and she and her husband, who I think met through arguing about Aristotle, told me they argued for about half a day about a line I'd said, which was that during writing the book, I'd learned to believe in the belief of other people, her husband was like, "You can't believe in the belief of other people if you don't believe it too. That doesn't work. That doesn't make sense." I was like, "That's so interesting." I can so feel that if we're taking that analytically, that if I say I don't believe in the resurrection, not just that I believe you believe it, but I believe in your belief in the resurrection. At what point is that any different from saying, I believe in the resurrection. I feel like I need to spend more time with it. What the slight gap is there that I don't have that someone else does, or as I say it, do I then believe in the resurrection that moment? I'm not sure.I think also what I'm doing right now is trying to sound all clever with it, whereas for other people it's this deep ingrained truth that governs every moment of their life and that they can feel everywhere, or perhaps they can't. Perhaps there's more doubt than they suggest, which I think is the case with lots of us. Say on the deathbed, someone saying that they fully believe in the resurrection because that means there's eternal salvation, and their family believe in that too. I don't think I have that kind of certainty, but I admire it.Henry: Tell me how you got the title for this book from an episode of The Simpsons.Lamorna: It's really good app. It's from When Maggie Makes Three, which is my favorite episode. I think titles are horribly hard. I really struck my first book. I would have these sleepless nights just thinking about words related to the sea, and be like, blue something. I don't know. There was a point where my editor wanted to call it Trawler Girl. I said, "We mustn't. That's awful. That's so bad. It makes me sound like a terrible superhero. I'm not a girl, I'm a woman."With this one, I think it was my fun title for ages. Yes, it's this plaque that Homer has put-- Mr. Burns puts up this plaque to remind him that he will never get to leave the power plant, "Don't forget you're here forever."I just think it's a strong and bonkers line. I think it had this element of play or silliness that I wanted, that I didn't think about too hard. I guess that's an evangelical Christian underneath what they're actually saying is saying-- not all evangelicals, but often is this sense of no, no, no, we are here forever. You are going to live forever. That is what heaven means.That sense of then saying it in this jokey way. I think church is often very funny spaces, and funny things happen. They make good comedy series when you talk about faith.Someone's saying she don't forget we're here forever. The don't forget makes it so colloquial and silly. I just thought it was a funny line for that reason.Then also that question people always ask, "Is religion going to die out?" I thought that played into it. This feeling that, yes, I write about it. There was a point when I was going to an Extinction Rebellion protest, and everyone was marching along with that symbol of the hourglass inside a circle next to a man who had a huge sign saying, "Stop, look, hell is real, the end of the world is coming." This sense of different forms of apocalyptic thinking that are everywhere at the moment. I felt like the title worked for that as well.Henry: I like that episode of The Simpsons because it's an expression of an old idea where he's doing something boring and his life is going to slip away bit by bit. The don't forget you're here forever is supposed to make that worse, but he turns it round into the live like you're going to die tomorrow philosophy and makes his own kind of meaning out of it.Lamorna: By papering it over here with pictures of Maggie. They love wordplay, the writers of The Simpsons, and so that it reads, "Do it for her," instead. That feeling of-- I think that with faith as well of, don't forget we're here forever, think about heaven when actually so much of our life is about papering it over with humanity and being like, "Does it matter? I'm with you right now, and that's what matters." That immediacy of human contact that church is also really about, that joy in the moment. Where it doesn't really matter in that second if you're going to heaven or hell, or if that exists. You're there together, and it's euphoric, or at least it's a relief or comforting.Henry: You did a lot of Bible study and bible reading to write this book. What were the big surprises for you?Lamorna: [chuckles] This is really the ending, but revelation, I don't really think it's very well written at all. It shouldn't be in there, possibly. It's just not [unintelligible 00:39:20] It got added right in the last minute. I guess it should be in there. I just don't know. What can I say?So much of it was a surprise. I think slowly reading the Psalms was a lovely surprise for me because they contain so much uncertainty and anguish, and doubt. Imagining those being read aloud to me always felt like a very exciting thing.Henry: Did you read them aloud?Lamorna: When I go to more Anglo Catholic services, they tend to do them-- I never know how to pronounce this. Antiphonally.Henry: Oh yes.Lamorna: Back and forth between you. It's very reverential, lovely experience to do that. I really think I was surprised by almost everything I was reading. At the start of Kierkegaard's Fear and Trembling, he does this amazing thing where he does four different versions of what could be happening in the Isaac and Abraham story underneath.There's this sense of in the Bible, and I'm going to get this wrong, but in Mimesis, Auerbach talks about the way that you're not given the psychological understanding within the Bible. There's so much space for readers to think with, because you're just being told things that happened, and the story moves on quickly, moment by moment. With Isaac and Abraham, what it would mean if Isaac actually had seen the fact that his father was planning to kill him. Would he then lose his faith? All these different scenarios.I suddenly realised that the Bible was not just a fixed text, but there was space to play with it as well. In the book, I use the story of Jacob and the angel and play around with the meaning of that and what would happen after this encounter between Jacob and an angel for both of them.Bits in the Gospels, I love the story of the Gerasene Demoniac. He was a knight. He was very unwell, and no one knew what to do with him. He was ostracised from his community. He would sit in this cave and scream and lacerate himself against the cave walls. Then Jesus comes to him and speaks to him and speaks to the demons inside him. There's this thing in Mark's Gospel that Harold Bloom talks about, where only demons are actually able to perceive. Most people have to ask Christ who he really is, but demons can perceive him immediately and know he's the son of God.The demons say that they are legion. Then Jesus puts them into 1,000 pigs. Is it more? I can't remember. Then they're sent off over the cliff edge. Then the man is made whole and is able to go back to his community. I just think there's just so much in that. It's so rich and strange. I think, yes, there's something about knowing you could sit down and just read a tiny bit of the Bible and find something strange and unusual that also might speak to something you've read that's from thousands of years later.I also didn't know that in Mark's Gospel, the last part of it is addended, added on to it. Before that, it ended with the women being afraid, seeing the empty tomb, but there's no resolution. There's no sense of Christ coming back as spirit. It ended in this deep uncertainty and fear. I thought that was so fascinating because then again, it reminds you that those texts have been played around with and thought with, and meddled with, and changed over time. It takes away from the idea that it's fixed and certain, the Bible.Henry: What did you think of Harold Bloom's book The Shadow of a Great Rock?Lamorna: I really loved it. He says that he treats Shakespeare more religiously and the Bible more like literature, which I found a funny, irreverent thing to say. There's lovely stuff in there where, I think it was Ruth, he was like, maybe it was written by a woman. He takes you through the different Hebrew writers for Genesis. Which again, becoming at this as such a novice in so many ways, realising that, okay, so when it's Yahweh, it's one particular writer, there's the priestly source for particular kinds of writing. The Yahwist is more ironic, or the God you get is more playful.That was this key into thinking about how each person trying to write about God, it's still them and their sense of the world, which is particular and idiosyncratic is forming the messages that they believe they're receiving from God. I found that exciting.Yes, he's got this line. He's talking about the blessings that God gives to men in Genesis. He's trying to understand, Bloom, what the meaning of a blessing is. He describes it as more life into a time without boundaries. That's a line that I just found so beautiful, and always think about what the meaning of that is. I write it in the book.My best friend, Sammy, who's just the most game person in the world, that you tell them anything, they're like, "Cool." I told them that line. They were like, "I'm getting it tattooed on my arm next week." Then got me to write in my handwriting. I can only write in my handwriting, but write down, "More time into life without boundaries." Now they've just got it on their arm.Henry: Nice.Lamorna: I really like. They're Jewish, non-practicing. They're not that really interested in it. They were like, "That's a good line to keep somewhere."Henry: I think it's actually one of Bloom's best books. There's a lot of discussion about, is he good? Is he not good? I love that book because it really just introduces people to the Bible and to different versions of the Bible. He does all that Harold Bloom stuff where he's like, "These are the only good lines in this particular translation of this section. The rest is so much dross.He's really attentive to the differences between the translations, both theologically but also aesthetically. I think a lot of people don't know the Bible. It's a really good way to get started on a-- sitting down and reading the Bible in order. It's going to fail for a lot of people. Harold Bloom is a good introduction that actually gives you a lot of the Bible itself.Lamorna: For sure, because it's got that midrash feeling of being like someone else working around it, which then helps you get inside it. I was reading that book whilst going to these Bible studies at a conservative evangelical church called All Souls. I wasn't understanding what on earth was going on in Mark through the way that we're being told to read it, which is kids' comprehension.Maybe it was useful to think about why would the people have been afraid when Christ quelled the storms? It was doing something, but there was no sense of getting inside the text. Then, to read alongside that, Bloom saying that the Christ in Mark is the most unknowable of all the versions of Christ. Then again, just thinking, "Oh, hang on." There's an author. The author of Mark's gospel is perceiving Christ in a particular way. This is the first of the gospels writing about Christ. What does it mean? He's unknowable. Suddenly thinking of him as a character, and therefore thinking about how people are relating to him. It totally cracks the text open for you.Henry: Do you think denominational differences are still important? Do most people have actual differences in dogma, or are they just more cultural distinctions?Lamorna: They're ritual distinctions. There really is little that you could compare between a Quaker meeting and a Catholic service. That silence is the fundamental aspect of all of it. There's a sense of enlighten.My Quaker mate, Lawrence, he's an atheist, but he wouldn't go to another church service because he's so against the idea of hierarchy and someone speaking from a pulpit. He's like, honestly, the reincarnated spirit of George Fox in many ways, in lots of ways he's not.I guess it becomes more blurry because, yes, there's this big thing in the early 20th century in Britain anyway, where the line that becomes more significant is conservative liberal. It's very strange that that's how our world gets divided. There's real simplification that perhaps then, a liberal Anglican church and a liberal Catholic church have more in relationship than a conservative Catholic church and a conservative evangelical church. The line that is often thinking about sexuality and marriage.I was interested, people have suddenly was called up in my book that I talk about sex a lot. I think it's because sex comes up so much, it feels hard not to. That does seem to be more important than denominational differences in some ways. I do think there's something really interesting in this idea of-- Oh, [unintelligible 00:48:17] got stung. God, this is a bit dramatic. Sorry, I choked on coffee earlier. Now I'm going to get stung by a bee.Henry: This is good. This is what makes a podcast fun. What next?Lamorna: You don't get this in the BBC studios. Maybe you do. Oh, what was I about to say? Oh, yes. I like the idea of church shopping. People saying that often it speaks to the person they are, what they're looking for in a church. I think it's delightful to me that there's such a broad church, and there's so many different spaces that you can go into to discover the church that's right for you. Sorry. I'm really distracted by this wasp or bee. Anyway.Henry: How easy was it to get people to be honest with you?Lamorna: I don't know. I think that there's certain questions that do tunnel right through to the heart of things. Faith seems to be one of them. When you talk about faith with people, you're getting rid of quite a lot of the chaff around with the politeness or whatever niceties that you'd usually speak about.I was talking about this with another friend who's been doing this. He's doing a play about Grindr. He was talking about how strange it is that when you ask to interview someone and you have a dictaphone there, you do get a deeper instant conversation. Again, it's a bit like a therapeutic conversation where someone has said to you, "I'm just going to sit and listen." You've already agreed, and you know it's going to be in a book. "Do you mind talking about this thing?"That just allows this opportunity for people to be more honest because they're aware that the person there is actually wanting to listen. It's so hard to create spaces. I create a cordon and say, "We're going to have a serious conversation now." Often, that feels very artificial. I think yes, the beauty of getting to sit there with a dictaphone on your notebook is you are like, "I really am interested in this. It really matters to me." I guess it feels easy in that way to get honesty.Obviously, we're all constructing a version of ourselves for each other all the time. It's hard for me to know to what extent they're responding to what they're getting from me, and what they think I want to hear. If someone else interviewed them, they would probably get something quite different. I don't know. I think if you come to be with openness, and you talk a bit about your journey, then often people want to speak about it as well.I'm trying to think. I've rarely interviewed someone where I haven't felt this slightly glowy, shimmery sense of it, or what I'm learning feels new and feels very true. I felt the same with Cornish Fisherman, that there was this real honesty in these conversations. Many years ago, I remember I got really obsessed with interviewing my mom. I think I was just always wanting to practice interviewing. The same thing that if there's this object between you, it shifts the dimensions of the conversation and tends towards seriousness.Henry: How sudden are most people's conversions?Lamorna: Really depends. I was in this conversation with someone the other day. When she was 14, 15, she got caught shoplifting. She literally went, "Oh, if there's a God up there, can you help get me out of the situation?" The guy let her go, and she's been a Christian ever since. She had an instantaneous conversion. Someone I interviewed in the book, and he was a really thoughtful card-carrying atheist. He had his [unintelligible 00:51:58] in his back pocket.He hated the Christians and would always have a go at them at school because he thought it was silly, their belief. Then he had this instant conversion that feels very charismatic in form, where he was just walking down an avenue of trees at school, and he felt the entire universe smiling at him and went, "Oh s**t, I better become a Christian."Again, I wonder if it depends. I could say it depends on the person you are, whether you are capable of having an instant conversion. Perhaps if I were in a religious frame of mind, I'd say it depends on what God would want from you. Do you need an instant conversion, or do you need to very slowly have the well filling up?I really liked when a priest said to me that people often go to church and expect to be changed in a moment. He's like, "No, you have to go for 20 years before anything happens." Something about that slow incremental conversion to me is more satisfying. It's funny, I was having a conversation with someone about if they believe in ghosts, and they were like, "Well, if I saw one, then I believe in ghosts." For some people, transcendental things happen instantaneously, and it does change them ultimately instantly.I don't know, I would love to see some stats about which kinds of conversions are more popular, probably more instant ones. I love, and I use it in the book, but William James' Varieties of Religious Experience. He talks about there's some people who are sick-souled or who are also more porous bordered people for whom strange things can more easily cross the borders of their person. They're more likely to convert and more likely to see things.I really like him describing it that way because often someone who's like that, it might just be described as well, you have a mental illness. That some people are-- I don't know, they've got sharper antennae than the rest of us. I think that is an interesting thought for why some people can convert instantly.Henry: I think all conversions take a long time. At the moment, there's often a pivotal moment, but there's something a long time before or after that, that may or may not look a conversion, but which is an inevitable part of the process. I'm slightly obsessed with the idea of quests, but I think all conversions are a quest or a pilgrimage. Your book is basically a quest narrative. As you go around in your Toyota, visiting these places. I'm suspicious, I think the immediate moment is bundled up with a longer-term thing very often, but it's not easy to see it.Lamorna: I love that. I've thought about the long tail afterwards, but I hadn't thought about the lead-up, the idea of that. Of what little things are changing. That's such a lovely thought. Their conversions began from birth, maybe.Henry: The shoplifter, it doesn't look like that's where they're heading. In retrospect, you can see that there weren't that many ways out of this path that they're on. Malcolm X is like this. One way of reading his autobiography is as a coming-of-age story. Another way of reading it is, when is this guy going to convert? This is going to happen.Lamorna: I really like that. Then there's also that sense of how fixed the conversion is, as well, from moment to moment. That Adam Phillips' book on wanting to change, he talks about our desire for change often outstrips our capacity for change. That sense of how changed am I afterwards? How much does my conversion last in every moment? It goes back to the do you believe in the resurrection thing.I find that that really weird thing about writing a book is, it is partly a construction. You've got the eye in there. You're creating something that is different from your reality and fixed, and you're in charge of it. It's stable, it remains, and you come to an ending. Then your life continues to divert and deviate in loads of different ways. It's such a strange thing in that way. Every conversion narrative we have fixed in writing, be it Augustine or Paul, whatever, is so far from the reality of that person's experience.Henry: What did the new atheists get wrong?Lamorna: Arrogance. They were arrogant. Although I wonder, I guess it was such a cultural moment, and perhaps in the same way that everyone is in the media, very excitedly talking about revival now. There was something that was created around them as well, which was delight in this sense of the end of something. I wonder how much of that was them and how much of it was, they were being carried along by this cultural media movement.I suppose the thing that always gets said, and I haven't read enough Dawkins to say this with any authority, but is that the form of religion that he was attempting to denigrate was a very basic form of Christianity, a real, simplified sense. That he did that with all forms of religion. Scientific progress shows us we've progressed beyond this point, and we don't need this, and it's silly and foolish.I guess he underestimated the depth and richness of religion, and also the fact of this idea of historical progress, when the people in the past were foolish, when they were as bright and stupid as we are now.Henry: I think they believed in the secularization idea. People like Rodney Stark and others were pointing out that it's not really true that we secularized a lot more consistency. John Gray, the whole world is actually very religious. This led them away from John Stuart Mill-type thinking about theism. I think everyone should read more John Stuart Mill, but they particularly should have read the theism essays. That would have been--Lamorna: I've only just got into him because I love the LRB Close Reading podcast. It's Jonathan Rée and James Wood. They did one on John Stuart Mill's autobiography, which I've since been reading. It's an-Henry: It's a great book.Lamorna: -amazing book. His crisis is one of-- He says, "The question of religion is not something that has been a part of my life, but the sense of being so deeply learned." His dad was like, "No poetry." In his crisis moment, suddenly realizing that that's what he needed. He was missing feeling, or he was missing a way of looking at the world that had questioning and doubt within it through poetry.There was a bit in the autobiography, and he talks about when he was in this deep depression, whenever he was at 19 or something. That he was so depressed that he thought if there's a certain number of musical notes, one day there will be no more new music because every single combination will have been done. The sense of, it's so sweetly awful thinking, but without the sense-- I'm not sure what I'm trying to say here.I found his crisis so fascinating to read about and how he comes out of that through this care and attention of beautiful literature and thinking, and through his love of-- What was his wife called again?Henry: Harriet.Lamorna: Harriet. He credits her for almost all his thinking. He wouldn't have moved towards socialism without her. Suddenly, humans are deeply important to him. He feels sorry for the fact that his dad could not express love or take love from him, and that that was such a terrible deficiency in his life.Henry: Mill's interesting on religion because he looks very secular. In fact, if you read his letters, he's often going into churches.Lamorna: Oh, really?Henry: Yes, when he's in Italy, because he had tuberculosis. He had to be abroad a lot. He's always going to services at Easter and going into the churches. For a secular person, he really appreciates all these aspects of religion. His stepdaughter was-- there's a diary of hers in their archives. She was very religious, very intense. As a young woman, when she's 16, 17, intensely Catholic or Anglo-Catholic. Really, it's quite startling.I was reading this thing, and I was like, "Wait, who in the Mill household is writing this? This is insane." There are actually references in his letters where he says, "Oh, we'll have to arrive in time for Good Friday so that she can go to church." He's very attentive to it. Then he writes these theism essays, right at the end of his life. He's very open-minded and very interrogatory of the idea. He really wants to understand. He's not a new atheist at all.Lamorna: Oh, okay. I need to read the deism essays.Henry: You're going to love it. It's very aligned. What hymns do you like?Lamorna: Oh, no.Henry: You can be not a hymn person.Lamorna: No. I'm not a massive hymn person. When I'm in church, the Anglican church that I go to in London now, I always think, "Remember that. That was a really nice one." I like to be a pilgrim. I really don't have the brain that can do this off the cuff. I'm not very musically. I'm deeply unmusical.There was one that I was thinking of. I think it's an Irish one. I feel like I wrote this down at one point, because I thought I might be asked in another interview. I had to write down what I thought in case a hymn that I liked. Which sounds a bit like a politician, when they're asked a question, they're like, "I love football." I actually can't think of any. I'm sorry.Henry: No, that's fine.Lamorna: What are your best? Maybe that will spark something in me.Henry: I like Tell Out My Soul. Do you know that one?Lamorna: Oh, [sings] Tell Out My Soul. That's a good one.Henry: If you have a full church and people are really going for it, that can be amazing. I like all the classics. I don't have any unusual choices. Tell Out My Soul, it's a great one. Lamorna Ash, this has been great. Thank you very much.Lamorna: Thank you.Henry: To close, I think you're going to read us a passage from your book.Lamorna: I am.Henry: This is near the end. It's about the Bible.Lamorna: Yes. Thank you so much. This has definitely been my favourite interview.Henry: Oh, good.Lamorna: I really enjoyed it. It's really fun.Henry: Thank you.Lamorna: Yes, this is right near the end. This is when I ended up at a church, St Luke's, West Holloway. It was a very small 9:00 AM service. Whilst the priest who'd stepped in to read because the actual priest had left, was reading, I just kept thinking about all the stories that I'd heard and wondering about the Bible and how the choices behind where it ends, where it ends.I don't think I understand why the Bible ends where it does. The final lines of the book of Revelation are, "He who testifies to these things says, Yes, I am coming soon. Amen. Come, Lord Jesus, the grace of the Lord Jesus be with God's people. Amen." Which does sound like a to-be-continued. I don't mean the Bible feels incomplete because it ends with Revelation. What I mean is, if we have continued to hear God and wrestle with him and his emissaries ever since the first overtures of the Christian faith sounded.Why do we not treat these encounters with the same reverence as the works assembled in the New Testament? Why have we let our holy text grow so antique and untouchable instead of allowing them to expand like a divine Wikipedia updated in perpetuity? That way, each angelic struggle and Damascene conversion that has ever occurred or one day will, would become part of its fabric.In this Borgesian Bible, we would have the Gospel of Mary, not a fictitious biography constructed by a man a century after her death, but her true words. We would have the conversion of the Ethiopian eunuch on the road between Jerusalem and Gaza from Acts, but this time given in the first person. We would have descriptions from the Picts on Iona of the Irish Saint Columba appearing in a rowboat over the horizon.We would have the Gospels of those from the early Eastern Orthodox churches, Assyrian Gospels, Syriac Orthodox Gospels. We would have records of the crusades from the Christian soldiers sent out through Europe to Jerusalem in order to massacre those of other faiths, both Muslim and Jewish. In reading these accounts, we would be forced to confront the ways in which scripture can be interpreted

There is a river of wisdom that's been flowing through human history in every culture since the beginning of civilization. It's the wise understandings of those rare individuals who were able to remember something we so often forget: who we really are as human beings. In this episode, we'll dip into that timeless stream, that many have called the Wisdom of the Ages, and explore how it flows directly into the  heart of our new project, NeuroHarmonics. This work is about more than just ideas; it's a guide that you can use to bring harmony into your own intelligence, an inner alignment that can quietly, yet profoundly transform your life. So, basically, what is the Wisdom of the Ages all about? Well, although the term may sound a bit lofty or poetic, it's far from just a throw away line. It points to something deeply real – an enduring thread of understanding that weaves through cultures, continents and centuries. It's timeless not because it ignores the changes of history, but because it speaks to something that never changes with the times; the essence of being human.  Let's look at it this way - throughout the long arc of human history, from the ancient river valleys of India and Mesopotamia to the mountains of China, the deserts of the Middle East, and the forests of the Americas, there have always been extraordinary men and women who saw the essence of life more clearly than the rest of us. They pierced the surface of things.  And even while living in the ever-shifting world of change and impermanence, they were able to reach something that they said was eternal. Their lives, their words, and often just their very presence spoke of something greater than themselves - something vast and invisible, and yet deeply and intimately known. Some became renowned spiritual teachers: Krishna, Ram, Buddha, Jesus, Moses, Mohammed. Others appeared as philosophers, sages, mystics, and shamans. Many left poems, stories, songs, and scriptures, depicting their glimpses into the higher realms of understanding. Some of their names may be less well known, but their examples are no less luminous. Of course, on the surface, these wise ones seemed vastly different. They spoke different languages, wore different clothes, lived in different lands, and practiced different rituals. But remarkably, the essence of their message was the same. To put their vast teachings into a few simple words: there is something beyond this world. Something infinite.     You can call it God. Or the Divine. Or Truth, Spirit, Source, or just the Infinite. There may be a thousand names for it—but the names don't matter. In fact, many of these teachers insisted that words can't matter. Because this Presence—this vast, formless essence—is beyond concept, beyond logic, and beyond the reach of ordinary human comprehension. Why? It's actually quite simple. For all its brilliance, human intelligence is still finite. And the finite, by its very nature, can never truly grasp the Infinite. It just can't be done. Test your own mind as an example. Try picturing a box that is so large, there is no space outside of it. Or try describing something that has no beginning and no end. Or tell me what biggest number in the world. You can't because there isn't one. Whatever number you come up with, you can always add one more and it gets bigger. So there's no such thing. That's the thing about infinity. There's no edge, no boundary, no final point. And when we try to wrap our minds around it, the circuits start to smoke and the brain just watts out. Because it's not built to contain the Infinite.    So according to the wisdom tradition, this thing that can't be understood or even named - exists. For our sake here, let's just call it the Infinite, a term that is relatively devoid of the tarnishing nature of human religious tribalism. But that's just one of the five thousand opinions my mind has churned out in the last hour. Now, what does the Wisdom of the Ages tell us about our relationship with this infinite presence, this reality that you can't define, draw or capture in a book? Well, in the simplest terms, it tells us this: we can experience it. And not only that, we can grow into it. Like a plant reaching toward sunlight, we are drawn toward that light, that warmth and that truth that seems to emanate from it.   And this idea of growth is where the Wisdom of the Ages begins. Because it's not just about belief – it's about transformation. It speaks of a journey toward inner realization, where you begin to see that you are not merely a body, not just a personality, not your thoughts, opinions, or accomplishments. You are something deeper. In essence, something sacred, something eternal that has temporarily taken human form—for the purpose of learning, of growing, of remembering. And ultimately, in a very real and quiet way... for returning. With that being said, the Wisdom of the Ages does rest on a set of core understandings—fundamental insights that form its foundation. And while these truths have appeared in every form of civilization throughout history, they are not relics of the past. Far from it. This wisdom is alive. It's woven from the highest human understandings about life—ancient, modern, and everything in between. So, let's take a brief look at some of its basic tenets. We'll touch on nine of them here, though the first one needs a little more attention than the rest.           The first core teaching is Impermanence—and at first, it can be a hard one to face. It simply says this: everything changes, and everything ends. Ourselves included. Look around with clear eyes, and it becomes obvious. From the rise and fall of empires to fleeting joys and sorrows, nothing stays the same. As the Buddha put it: “All conditioned things are impermanent. Work out your own salvation with diligence.” When we cling to what must pass, we suffer. But when we accept impermanence, we begin to live with Grace. Why does this matter? Because so much of our pain comes from forgetting that. We build our identities on outer things—titles, possessions, opinions, appearances, money—and we defend those identities as if they were permanent. But they're not. And this is what the sages warned us about. It's not that success, wealth, or recognition are wrong. It's that when we make them the foundation of who we are; we build on sand. All of it—status, stuff, praise, even the ego itself—rises and falls. Sparkles, then fades. Seems solid, then vanishes. And when our sense of self is tied to what vanishes, we suffer. We become anxious, greedy, and ultimately disappointed. We chase mirages, hoping they'll fulfill us—only to find out thatthey never really could. And worst of all, we miss the deeper reason we came here: to remember who we truly are, and to feel the joy that naturally comes with that remembrance. At least, that's what the wisdom says. Personally, I think it has a nice ring to it.   2. You Are Not Your Thoughts The second insight is deceptively simple, but not so easy to live: You are not your thoughts. From the Upanishads to modern psychology, the message is clear: You are not the mental chatter, the looping stories, or the voices of doubt and fear. You're not your résumé, your wounds, or the roles you've played. Beneath all that noise lives a deeper awareness that is luminous, spacious, and free. Most of what runs through our minds didn't originate with us anyway. We picked it up from parents, culture, trauma, media. But we end up thinking that these random thoughts are who we really are. And some of the major experts in the field haven't had such an elevated opinion of our abilities in navigating the thought field. William James for example, who is often called the father of modern psychology, once said: “Most people think they are thinking when they are merely rearranging their prejudices.” The deeper self lives in a realm beyond all that. And rediscovering it is part of waking up. 3. Stillness Is the Gateway to Higher Knowing Stillness isn't just the absence of noise. It's the presence of something greater. As the old biblical phrase goes, “Be still, and know…” In the Taoist tradition, stillness is the source of right action—what they call wu wei, or effortless movement that flows from deep inner alignment. This knowing is not vague spirituality. It's direct experience. Not a theory, but a felt presence. Stillness is where insight arises—gently, precisely, and often when we least expect it. And the Wisdom of the Ages doesn't ask for blind belief. It invites direct experience. We all know that there is a world of difference between actually eating a delicious meal and just reading the menu. 4. Love Is the Deepest Truth and Kindness Is the Highest Power  At the heart of every great tradition is this simple truth: Love is the essence of life. Not just romance or sentiment, but love as a radiant, unshakable presence. When that love moves into action, it manifests as kindness. And kindness doesn't mean weakness—it's strength under wisdom's guidance. To grow in this kind of love is to become more fully human, which is another term for more connected to the divine. 5. You Become What You Practice This one is carved into every tradition—and now verified by neuroscience: What you repeat gets stronger. In ancient terms: “As you sow, so shall you reap.” Modern neuroscience puts it this way: Neurons that fire together, wire together. This means that your attention—and your habits—literally shape the architecture of your brain. So, what you practice daily—whether it's judgement and fear, or gratitude and patience - becomes the blueprint of your inner life. 6. Gratitude Opens the Heart and Expands Consciousness The ancient ones knew it. And now neuroscience confirms it. When you begin to see life as a gift, everything starts to shift the more grateful you become of it. And Gratitude isn't just a virtue—it's a form of perception. It quiets the craving mind and awakens a deeper presence. Suddenly, you're not waiting for “more” to feel whole. You begin to see how much has already been given. And that soft opening of the heart that you feel within? That's consciousness expanding. 7. Life Is a School for the Soul This one can change your life. When you see life as a school, everything becomes part of the curriculum. Adversity isn't punishment—it's instruction. Each loss, betrayal, or hardship carries within it a hidden message, a deeper lesson.           The soul came here to grow. And when you see that, you start to see that Life isn't happening to you. It's happening for you. And nothing—absolutely nothing—is wasted on the soul. 8. Everything Is Connected—There Is No Real Separation We live in a world of apparent separateness. But beneath the surface, everything is woven together. Ancient mystics knew this. So did the early Native Americans. As Chief Seattle said: “Whatever befalls the Earth befalls the sons of the Earth. Man did not weave the web of life—he is merely a strand in it.” Modern science agrees. From quantum physics to ecology to trauma healing, it all points to one truth: There is no such thing as alone. Only all one. 9. Your Attention Is Your Greatest Power The final tenet is the hidden key: Where you place your attention, determines what grows for you. In a world full of noise, mastering your attention is an act of power—and peace. When you begin to master your attention, you begin to master your life. Whatever you feed with your focus becomes stronger. Fear? It grows. Anger? It grows. Gratitude? It grows. Love? Presence? Joy? These grow too. The game of life changes when you realize:You are the gardener. And your attention is the sun. So, in essence the Wisdom of the Ages tells us that everything outside is temporary. But what is real within you does not fade. It was never born. It will never die. It simply is. And the bottom line is that as human beings, we have far more intelligence, love, happiness, and joyful sense of purpose than we have been taught by our current culture. And the wise ones would tell us that the way to access it all is to pause, breathe and listen. The universal power of this wisdom in not far away. It is within you right now, right here. You don't have to become anyone else.You just have to become who you already are. Tune yourself into stop chasing the illusion and start honoring the real. The path is ancient. But that's not what matters. What matters is that it is alive within us now. It begins wherever we are, and whenever we are ready. At least that's what they say. For me, this wisdom has been in the winner's circle since the beginning of recorded history so – I'll take the odds… Well, I guess this is a good time for us to stop this episode. As always, keep your eyes, mind and heart open. And let's get together in the next one.  

Let's connect! Get free gifts when you join my “Abundant Life” newsletter here => https://bobbakerinspiration.com/free - Watch the YouTube video version of this podcast at https://youtu.be/CVWAlOlgLRwThis forgotten affirmation may have been lost to history, but it's extremely powerful today. When it comes to pioneers in the New Thought and mind power category, you may think of Napoleon Hill, William James, Joseph Murphy, Ernest Holmes, Wallace Wattles, Florence Scovel Shinn, and more. But there's one person you rarely hear mentioned anymore. But he had a huge influence in his time but has been otherwise mostly lost to history. Words and music by Bob Baker (c) 2025.All of my recordings appear first on YouTube. Please take a moment to subscribe to my channel.You'll also find many of my affirmations and guided meditations on Spotify, Amazon,  Apple Music, Insight Timer, and most streaming platforms under the artist name Bob Baker's Inspiration Project.Listen to my affirmation songs ...Money Is Coming to Me Now https://youtu.be/ILT_Ry0Gf_oI Am Capable Powerful Wonderful Strong https://youtu.be/MuGYU_aiYzcLife Is Good and I Am Grateful https://youtu.be/SPd4WRnStX0I Welcome Joy Into My Life https://youtu.be/c-sdgHwZDFUWake Up Happy! https://youtu.be/_1dTYL0RcE4Check out my Positive Music Playlist on YouTube. Hear more music like this at https://soulmassage.bandcamp.com/Send me a quick messageGet your free copy of my new guide, "The IMPACT Formula: 6 Steps to Grow an Audience, Make an Impact, and Leave a Legacy" at https://BobBakerInspiration.com/impact Get free gifts when you join the “Abundant Life” newsletter, where I share inspirational messages and go deeper with you than the affirmations on my YouTube channel and podcast https://bobbakerinspiration.com/freeSupport the show

How to find hope in these times? I spoke with political scientist Loren Goldman about the principle of political hope: why we should have hope, how to have hope in dark times, and how political hope differs from naïve optimism, faith in progress, or passive reliance on a hidden logic that will save us in the end. Goldman, who is Associate Professor of Political Science at the University of Pennsylvania, is the author of The Principle of Political Hope (Oxford University Press, 2023), where he reveals hope to be an indispensable aspect of much continental and American political thought, especially in the works of Immanuel Kant, John Dewey, Charles Sanders Peirce, William James, Ernst Bloch, Richard Rorty, and others. Our conversation on Goldman's study of hope ends with three concrete lessons to counter hopelessness, cynicism, and despair. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Link to more info: https://eggshelltherapy.com/podcast-blog/2025/05/29/drrondel/A CONVERSATION ON EXISTENTIAL ANXIETY I am pleased to share with you my recent conversation on a topic that haunts many of us: anxiety. Today, we dive into the connection between philosophy and anxiety with Dr. David Rondel, a philosophy professor and author of "A Danger, Which We Do Not Know: A Philosophical Journey into Anxiety." In his work, Dr. Rondel explores his journey through anxiety. From the wisdom of thinkers like Kierkegaard and William James to the challenges of modern anxieties like eco-anxiety and social media stress, Dr. Rondel shows us how embracing anxiety can lead to personal growth and a greater understanding of ourselves.I would be thrilled for you to join this poignant and perennially relevant discussion! About Dr. RondelDavid Rondel is Associate Professor in the Department of Philosophy at the University of Nevada. He is the author of Pragmatist Egalitarianism (Oxford University Press, 2018), and editor or co-editor of four additional books: Pessimism of the Intellect, Optimism of the Will: The Political Philosophy of Kai Nielsen (University of Calgary Press, 2012), Pragmatism and Justice (Oxford University Press, 2017), The Cambridge Companion to Rorty (Cambridge University Press, 2021), and The Moral Psychology of Anxiety (Lexington, 2024).His website: https://www.davidrondel.com/aboutThe book: https://www.amazon.com/Danger-Which-Not-Know-Philosophical/dp/0197767249Eggshell Therapy and Coaching: eggshelltherapy.com About Imi Lo: www.imiloimilo.comInstagram:https://www.instagram.com/eggshelltherapy_imilo/ Newsletters: https://eepurl.com/bykHRzDisclaimers: https://www.eggshelltherapy.com/disclaimers Trigger Warning: This episode may cover sensitive topics including but not limited to suicide, abuse, violence, severe mental illnesses, relationship challenges, sex, drugs, alcohol addiction, psychedelics, and the use of plant medicines. You are advised to refrain from watching or listening to the YouTube Channel or Podcast if you are likely to be offended or adversely impacted by any of these topics. Disclaimer: The content provided is for informational purposes only. Please do not consider any of the content clinical or professional advice. None of the content can substitute mental health intervention. Opinions and views expressed by the host and the guests are personal views and they reserve the right to change their opinions. We also cannot guarantee that everything mentioned is factual and completely accurate. Any action you take based on the information in this episode is taken at your own risk.

In philosophy of mind, panpsychism is the view that the mind or a mind-like aspect is a fundamental and ubiquitous feature of reality. It is also described as a theory that "the mind is a fundamental feature of the world which exists throughout the universe". It is one of the oldest philosophical theories, and has been ascribed in some form to philosophers including Thales, Plato, Spinoza, Leibniz, Schopenhauer, William James, Alfred North Whitehead, and Bertrand Russell. In the 19th century, panpsychism was the default philosophy of mind in Western thought, but it saw a decline in the mid-20th century with the rise of logical positivism. Recent interest in the hard problem of consciousness and developments in the fields of neuroscience, psychology, and quantum mechanics have revived interest in panpsychism in the 21st century because it addresses the hard problem directly.Become a supporter of this podcast: https://www.spreaker.com/podcast/monster-fuzz--4349429/support.

How to find hope in these times? I spoke with political scientist Loren Goldman about the principle of political hope: why we should have hope, how to have hope in dark times, and how political hope differs from naïve optimism, faith in progress, or passive reliance on a hidden logic that will save us in the end. Goldman, who is Associate Professor of Political Science at the University of Pennsylvania, is the author of The Principle of Political Hope (Oxford University Press, 2023), where he reveals hope to be an indispensable aspect of much continental and American political thought, especially in the works of Immanuel Kant, John Dewey, Charles Sanders Peirce, William James, Ernst Bloch, Richard Rorty, and others. Our conversation on Goldman's study of hope ends with three concrete lessons to counter hopelessness, cynicism, and despair. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

How to find hope in these times? I spoke with political scientist Loren Goldman about the principle of political hope: why we should have hope, how to have hope in dark times, and how political hope differs from naïve optimism, faith in progress, or passive reliance on a hidden logic that will save us in the end. Goldman, who is Associate Professor of Political Science at the University of Pennsylvania, is the author of The Principle of Political Hope (Oxford University Press, 2023), where he reveals hope to be an indispensable aspect of much continental and American political thought, especially in the works of Immanuel Kant, John Dewey, Charles Sanders Peirce, William James, Ernst Bloch, Richard Rorty, and others. Our conversation on Goldman's study of hope ends with three concrete lessons to counter hopelessness, cynicism, and despair. Learn more about your ad choices. Visit megaphone.fm/adchoices

How to find hope in these times? I spoke with political scientist Loren Goldman about the principle of political hope: why we should have hope, how to have hope in dark times, and how political hope differs from naïve optimism, faith in progress, or passive reliance on a hidden logic that will save us in the end. Goldman, who is Associate Professor of Political Science at the University of Pennsylvania, is the author of The Principle of Political Hope (Oxford University Press, 2023), where he reveals hope to be an indispensable aspect of much continental and American political thought, especially in the works of Immanuel Kant, John Dewey, Charles Sanders Peirce, William James, Ernst Bloch, Richard Rorty, and others. Our conversation on Goldman's study of hope ends with three concrete lessons to counter hopelessness, cynicism, and despair. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

How to find hope in these times? I spoke with political scientist Loren Goldman about the principle of political hope: why we should have hope, how to have hope in dark times, and how political hope differs from naïve optimism, faith in progress, or passive reliance on a hidden logic that will save us in the end. Goldman, who is Associate Professor of Political Science at the University of Pennsylvania, is the author of The Principle of Political Hope (Oxford University Press, 2023), where he reveals hope to be an indispensable aspect of much continental and American political thought, especially in the works of Immanuel Kant, John Dewey, Charles Sanders Peirce, William James, Ernst Bloch, Richard Rorty, and others. Our conversation on Goldman's study of hope ends with three concrete lessons to counter hopelessness, cynicism, and despair.

Un saludo queridos amigos y oyentes. Hoy estudiamos a este filósofo existencialista y simpatizante del marxismo que fue Sartre. Al final de su vida (años 60 y 70) su actividad fue infatigable: escritor de novelas, teatro, obras filosóficas y activista político, llegando a visitar a Fidel Castro, Che Guevara y viajó a la URSS. Una de sus últimas obras de carácter filosófico es "Crítica de la razón dialéctica" de 1960, donde hace un esfuerzo por conciliar el existencialismo y el marxismo. 📗ÍNDICE *. Resúmenes. 1. VIDA Y OBRAS. 2. LA NÁUSEA. 3. EL EN-SÍ Y EL PARA-SÍ. AQUÍ https://go.ivoox.com/rf/140832026 puedes escuchar una introducción al Existencialismo. Audio recomendado de la semana: William James, el pragmatismo creyente norteamericano. puedes escucharlo aquí>>> https://go.ivoox.com/rf/132691337 🎼Música de la época: 📀 Sintonía: Sinfonía Nº2 de Krzysztof Penderecki, que acabó de escribir en 1980. 🎨Imagen: Jean-Paul Sartre (París, 21 de junio de 1905-París, 15 de abril de 1980) fue un filósofo, escritor, novelista, dramaturgo, activista político y militante, biógrafo y crítico literario francés, exponente del existencialismo. 👍Pulsen un Me Gusta y colaboren a partir de 2,99 €/mes si se lo pueden permitir para asegurar la permanencia del programa ¡Muchas gracias a todos!

For episode 263 of the Metta Hour, we are continuing our Anxiety Series with a re-release of a conversation with Dr. Richie J. Davidson, PhD, that originally aired in 2023.In this series, Sharon is speaking with Mental Health experts, providers, and different researchers for tools to work with anxiety in increasingly challenging times. This is the fourth episode in the series. Richie Davidson is the William James and Vilas Professor of Psychology and Psychiatry at the University of Wisconsin–Madison and the Founder and Director of the Center for Healthy Minds. He is best known for his groundbreaking work studying emotion and the brain. A friend and confidante of the Dalai Lama, he is a highly sought-after expert and speaker, leading conversations on well-being on international stages such as the World Economic Forum, where he serves on the Global Council on Mental Health.Join Richie's upcoming course The Science of Flourishing: Well-Being Skills for Daily Life. Save 20% off the course using the coupon code METTA20.In this episode, Sharon and Richie discuss:• How Richie came to this path• Meeting Daniel Goleman and Ram Dass• How Danny Goleman brought Sharon to her first retreat• The term “Mental Health”• Innate Goodness• Believing in Growth Mindset• A vision of possibility for ourselves• The role of systemic oppression in mental well-being• Intergenerational Resilience• Richie's four pillars of well-being• Personal mental hygiene• “The road to Lhasa goes up and down” - Mingyur Rinpoche• The value of community and teachers in mental health • Richie driving Mingyur Rinpoche• Contemplative Neuroscience• The Science of Flourishing Course• Richie's new book project• The conversation closes with a guided meditation led by Richie.To learn more about Riche's work or his different books, you can visit his website and check out the Center for Healthy Minds.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This conversation discusses the similarities between Jonathan Pageau and John Vervaeke with regards to ontology, teleology, and epistemology. This is in preparation for a conversation in preparation for the midwestuary conference. I mention John Vervaeke (  @johnvervaeke  ), Jonathan Pageau (  @JonathanPageau  ), Mary Harrington, Aristotle, Plato, Socrates, Meno's Paradox, Gregory of Nyssa, Father John Behr, Hank, Immanuel Kant, John Locke, George Cybenko, Kurt Hornik, Charles Darwin, Jonathan Losos, The Timmaeus, Jordan Peterson (  @JordanBPeterson  ), Richard Dawkins, The Baldwin Effect, William James, Renes Descartes, Plotinus, and more. Midwestuary - https://www.midwestuary.com/Jonathan Pageau and Mary Harrington - https://www.youtube.com/watch?v=TJnGDEAka7I&t=1525sJonathan Losos - https://www.youtube.com/watch?v=70waxmiQa8I&t=1143sPeterson and Dawkins - https://www.youtube.com/watch?v=8wBtFNj_o5k&t=5364sSam and Vervaeke - https://www.youtube.com/watch?v=Y0RDjahsd1M&t=5176s

This series focuses on Harold Begbie's book Life Changers. Published in 1922 it describes key elements in Frank Buchman's program of radical change from which AA drew so many of its principles and practices. Studying the source material for the 12-Steps can give us insights into the transformational process the Group was trying to achieve both in individuals and in nations. They can prove invaluable to anyone whose recovery has lost its “zing” or to individuals unable to recover because of a “watered down” recovery approach. Fr. Bill focuses on chapters 3 through 9 of Life Changers drawing broadly from the stories of some who attended the 1922 house party and the elements that helped bring about their change. Show notes: Life Changers:https://www.amazon.com/Life-Changers-13th-Harold-Begbie/dp/1439232067War of the Gods in Addiction by David Schoen:https://www.amazon.com/War-Gods-Addiction-David-Schoen/dp/1882670574Varieties of Religious Experience by William James (free / pdf version)https://csrs.nd.edu/assets/59930/williams_1902.pdf

What if the future of philosophy isn't found in a new ideology — but in a return to our deepest discernment? In this episode, we explore a radical, living vision of metamodernism — not as an academic trend, but as a soul-level response to the failure of both modernity and postmodernity. Drawing from Nietzsche, William James, Benjamin Whorf, and beyond, this manifesto reclaims language, reverence, and the incarnated self as tools for meaning-making in an age of apathy and overload. This isn't theory — it's a call. A path. A practice.

April 18, 2025. Welcome back! In today's episode of Knowledge With Homage I go over what's new in the life of David, a documentary about Sea Gypsies, William James, psychology, Earl Nightingale, 9/11, politics, Trump, war, some current events and much more! Music in order of appearance: Nems - Go Fat Boy, Black Thought ft. CS Armstrong, OSHUN - We Could Be Good (United), Mase - Welcome Back, Black Milk ft. Royce da 5'9 - Losing Out, R.E.M - Shiny Happy People

In today's complex, fast-paced world, what can we learn from philosophers? John Kaag thinks we can learn a lot. He's created an audiobook Spring Training (for the Rest of Your Life), discussing his ideas highlighting Thoreau, Emerson and William James. He's also the co-founder of Rebind, an AI company transforming classic literature into interactive, guided experiences. Rebind pairs books with original interactive commentary from some of today's greatest thinkers who serve as expert guides,  featuring conversations, personal anecdotes, historical context, and reflections. Rebind was named to Fast Company's prestigious list of the World's Most Innovative Companies of 2025 and was a TIME Magazine "Best Invention of 2024." John Kaag joins us from Massachusetts. __________________ Bio John Kaag is a distinguished philosopher and author, widely recognized for his deep knowledge of Henry David Thoreau's classic Walden. He has authored several books, including American Philosophy: A Love Story and Hiking with Nietzsche, both of which were New York Times and NPR Best Books of the Year. In 2023, he published Henry at Work, a thorough examination of Thoreau's philosophy as it relates to post-pandemic work habits. Kaag has contributed to The New York Times, The Wall Street Journal, and Harper's Magazine, bringing timeless philosophical insights to a wider audience. ________________________ For More on John Kaag Spring Training (for the Rest of Your Life)  Rebind Try Rebind - Discount offer _________________________ Podcast Episodes You May Like Living for Pleasure – Emily Austin, PhD The Art of the Interesting – Lorraine Besser, PhD An Artful Life – John P. Weiss _________________________ About The Retirement Wisdom Podcast There are many podcasts on retirement, often hosted by financial advisors with their own financial motives, that cover the money side of the street. This podcast is different. You'll get smarter about the investment decisions you'll make about the most important asset you'll have in retirement: your time. About Retirement Wisdom I help people who are retiring, but aren't quite done yet, discover what's next and build their custom version of their next life. A meaningful retirement doesn't just happen by accident. Schedule a call today to discuss how The Designing Your Life process created by Bill Burnett & Dave Evans can help you make your life in retirement a great one – on your own terms. About Your Podcast Host  Joe Casey is an executive coach who also helps people design their next life after their primary career and create their version of The Multipurpose Retirement.™ He created his own next chapter after a twenty-six-year career at Merrill Lynch, where he was Senior Vice President and Head of HR for Global Markets & Investment Banking. Today, in addition to his work with clients, Joe hosts The Retirement Wisdom Podcast, which thanks to his guests and loyal listeners, ranks in the top 1 % globally in popularity by Listen Notes, with over 1.6 million downloads. Business Insider has recognized Joe as one of 23 innovative coaches who are making a difference. He's the author of Win the Retirement Game: How to Outsmart the 9 Forces Trying to Steal Your Joy. Connect on LinkedIn _________________________ Wise Quotes On Philosophers - and AI "I think it's interesting. I think that when it comes to the perennial questions of philosophy, like why am I here? What is the good life? Why is life worth living? These questions typically are answered in very personal settings, between friends, between family members, between, I teach at UMass Lowell, so my classes are relatively small within a classroom setting. But I think what's interesting is that when like lots of readers and lots of thinkers don't have the chance to interact with others in a sort of active way. My mother was one of these individuals. She retired when she was 68,

Lasers, fog machines, silent prayers…and don't forget the ecstasy! In episode 126 of Overthink, Ellie and David dive into the experience of ecstasy. They look at interpretations of ecstasy in the tradition of mysticism, where ecstasy has been figured as a loss of self. How common are experiences of ecstasy? Are they limited to religious contexts, or are there alternate avenues for entering ecstatic states? And what about MDMA and its relation to rave culture? In the bonus, they explore how well ecstasy fits into William James' framework for mystical states, and consider the relationship between ecstasy, reason, and age.Works Discussed:St. Teresa of Avila, The Life of St. Teresa of Jesus Simon Critchley, On Mysticism: The Experience of Ecstasy James Landau, “The Flesh of Raving” Marghanita Laski, Everyday Ecstasy Wilhelm Mayer-Gross, “The Phenomenology of Abnormal Emotions of Happiness” Simon Reynolds, Generation Ecstasy Summer Heights High (2007)Support the showPatreon | patreon.com/overthinkpodcast Website | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail | dearoverthink@gmail.comYouTube | Overthink podcast

Welcome to Episode 185 of The Darlington Podcast! In this episode, Jordan West, Upper School librarian and Senior Ventures program coordinator, talks with seniors Atlas Kosedag and Charlie Patel, along with Sarah Husser of the Floyd Healthcare Foundation and Cancer Navigators, and William James of Summit Quest. Together, they discuss Darlington's upcoming event, Light the Lake, a special evening that unites the Darlington Community to honor those who are fighting or have fought cancer. Light the Lake will take place by the Lakeside on Friday, April 4, from 6 to 9 p.m., with an Honor Walk at 8 p.m. Learn more about the event here.Click here for complete show notes >>

In this episode we explore the fascinating world of neuroscience with Dr. Jeremy Teissere, Stanley Road Professor of Neuroscience at Muhlenberg College, who introduces us to the discipline's key questions and recent developments. Then, we turn to the enduring legacy of William James, the early 20th century thinker at the intersection of psychology, philosophy, and religion. We consider how James's pioneering insights into mystical states, consciousness, and conversion continue to resonate with modern neuroscientific understanding.Send us a text

In this enlightening conversation, I sat down with Corey Jackson, a prominent figure in mindfulness research and emotional regulation, to explore the intricate world of mindfulness and metacognitive approaches to emotion. We traversed through the realms of Buddhist psychology, the impact of mindfulness on anxiety and depression, and the importance of attentional control. What You'll Learn: Mindfulness and Metacognitive Therapy: Corey discussed the differences between traditional cognitive-behavioural models and metacognitive models. He detailed how the latter focuses on metacognitive beliefs and how adjusting these beliefs can affect anxiety and depression more effectively. This model, often overlooked, offers a promising avenue for those dealing with mental health challenges. Attention and Its Role: Corey and I delved into the critical aspect of attention in shaping our reality. Drawing parallels with William James's theories and contemporary neuroscience, we examined how controlled attention can lead to better emotional regulation. Corey emphasised the importance of knowing not just what you pay attention to, but how you attend to it, and how this awareness can transform your emotional and psychological well-being. Traditional vs. Modern Mindfulness Practices: A significant portion of our conversation focused on comparing traditional Buddhist mindfulness practices with the modern, often simplified versions popularised in the West. Corey highlighted the rich history and depth of traditional practices, which often encompass a broader system of mental cultivation beyond just breath awareness. The Importance of Judgments: We explored the role of judgments in our mental and emotional lives. Corey challenged the popular Western notion of nonjudgmental awareness, explaining how traditional practices encouraged good judgment to guide behaviour aligned with personal goals and virtues. The Role of Emotions: Corey shared insights from his work with emotional balance, particularly how emotions serve as signposts indicating important events. We discussed strategies from both Eastern and Western philosophies to manage emotions, transform emotional states, and cultivate a balanced emotional life. Key Takeaways: Mindfulness as a Multifaceted Tool Attention and Emotional Control Judgment is Crucial Traditional Practices Hold Rich Insights Emotions are Indicative, Not the Enemy Resources: Visit Corey Jackson's website for more about his work and offerings. Explore Amishi Jha's research on mindfulness and attention for further insights into the neuroscience behind these practices Support and Share: If you found this conversation insightful, consider exploring Corey's online courses to further your understanding and practice of mindfulness and emotional balance. Cultivating emotional balance is a skill that benefits everyone, and Corey’s expert guidance offers a valuable path toward achieving it. 00:59 PhD Journey and Challenges 02:45 Exploring Mindfulness Mechanisms 04:30 Metacognitive Model and Therapy 08:15 Traditional vs. Modern Mindfulness 10:13 Brooding vs. Reflective Rumination 12:45 Contemplative Practices and Wisdom 17:26 Secularisation of Mindfulness 29:08 Acceptance Commitment Therapy and Observing Thoughts 29:59 Comparing Buddhist and Tibetan Views on Thought Observation 31:23 Attention and Attentional Control in Various Fields 33:20 The Role of Attention in Tibetan Buddhism 35:07 Managing Anger and Emotional Reactions 37:28 The Stoic Approach to Anger 39:14 Paul Ekman's Insights on Emotions 44:17 Controlled vs. Captured Attention 50:41 Brain Activity Patterns in Meditators 53:15 Corey Jackson's Work and Online Programs 55:13 Concluding Thoughts and Future ProjectsSee omnystudio.com/listener for privacy information.

William James, Harvard psychologist said, "If you wish to possess a qualification or an emotion, act "as if" you already had it!"

In this episode of Welcome to Cloudlandia, Dan and I explore technology and communication sparked by an unexpected conversation about cold snaps in Florida. We examine the evolution of communication technologies, from text to video, focusing on AI's emerging role. Our discussion highlights how innovations like television and the internet have paved the way for current technological developments, using the progression of airliners as a metaphorical framework for understanding technological advancement. Our conversation shifts to exploring human interaction and technological tools. We question whether platforms like Zoom have reached their full potential, emphasizing the importance of self-awareness and collaboration. We then journey back to 1967, reflecting on historical and cultural movements that continue to shape our current societal landscape. This retrospective provides insights into how past experiences inform our present understanding of technology and social dynamics. Personal anecdotes and political observations help connect these historical threads to contemporary discussions. SHOW HIGHLIGHTS In the episode, we discuss how an unexpected cold snap in Florida sparked a broader conversation about life's unpredictable nature and the evolution of communication technology. We delve into the role of AI in research and communication, specifically highlighting the contributions of Charlotte, our AI research assistant, as we explore historical and current communication mediums. The conversation includes an analysis of technological progress, using airliner technology as a metaphor to discuss potential saturation points and future trajectories for AI. We reflect on the balance between technology and human connection, considering whether tools like Zoom have reached their full potential or if there is still room for improvement. Our discussion covers the importance of self-awareness in collaboration, utilizing personality assessments to enhance interpersonal interactions. We share a personal narrative about the logistical challenges of expanding workshop spaces in Chicago, providing real-world insights into business growth. The episode takes a reflective journey back to 1967, examining cultural movements and their ongoing impact on modern societal issues, complemented by political commentary and personal anecdotes. Links: WelcomeToCloudlandia.com StrategicCoach.com DeanJackson.com ListingAgentLifestyle.com TRANSCRIPT (AI transcript provided as supporting material and may contain errors) Dean: Mr Sullivan, that would be me. Oh my goodness. Dan: I am not Do you have a cold? Dean: Do you have a cold? Dan: I do yeah. Dean: And is it freezing in Florida? Dan: It's very cold, it's unseasonably. Dean: Comparatively comparatively yes. Dan: It's unseasonably cold. Dean: Yeah. Yeah, well, we're getting our blast tomorrow, but it's colder than yeah. It's about 15 today with a 10 mile an hour wind which makes it 5, and tomorrow it's going down. It's going down even further. This is the joy of Canada in January. Dan: I don't know about the joy. Dean: But yeah, I like your voice I like your voice. Dan: I'm going to try and uh and make it all the way through, dad, but the uh just before you, I'm. Dean: You can put charlotte on. Dan: Yeah, exactly, yeah yeah, I'll tell you, I'm really realizing how, how incredible these conversations like. I really start to think and see how charlotte's um capabilities as a researcher. Dean: And uh, dean dean, I can't hear you. Dan: I'm trying to switch to my other uh headphones. But as long as you can hear me, can you hear me now? Dean: yeah, yeah, it's very good, okay good. Dan: Good, good good. Dean: I like this voice, though you know. Dan: It's got. Oh, really Okay, yeah, yeah, the baritone. Dean: Yeah, I mean you might create another version of yourself, you know which? Oh yeah, I should quick get on 11 Labs. I don't know if this would be your main course, but it would certainly be a nice seasoning. As a matter of fact, you could have on 11 Lab, you could go with them and you could have your normal voice as one of the partners and you could have this voice as the other partner. There you go, you could talk to each other. See, that makes a lot of sense right there. Yeah, it's so good. The reason the reason I'm saying this is I just had a whole chapter it is being done, I'll probably have it on tuesday, this being sunday of of one of the chapters of the book Casting Not Hiring, in two British voices, man and a woman, and it's charming, it's very charming. Dan: Really Wow. Dean: I really like it and they're more articulate. You know, brits, they invented the language, so I guess they're better at it. Yeah, that's what I really like about Charlotte's voice is the reassuring right, yeah, yeah, you get a sense that she's had proper upbringing. Dan: Mm-hmm, exactly, worldly wisdom. Well, certainly she's got command of the language yeah, the uh I was mentioning before I cut off there that uh, I was. I'm really coming to the realization how valuable charlotte is as a research partner. You, you know, a conversational, like exploration, like getting to the bottom of things, like I was. I've just fascinated how I told you last week that I, you know, reached the limit of our talk, you know capacity for a day and, but we had, we'd had over an hour conversation just going back and talking about, you know, the evolution of text, of words, um, and, and then we got up to the same. We got about halfway through uh, audio and uh, and then we got cut off. But I really like this framework of having her go back. I'm going to do the all four. I'm going to do audio and our text and audio and pictures and movies. You know, moving pictures, video, because there's there that's the order that we sort of evolved them and I think I think we don't know whether I guess we have pictures. First I think it was words, and then pictures, and then sound and then and then moving pictures. But you look at, I really I think I was on to something. Dean: You're talking about the ability to record and pass on From a communication standpoint. Dan: Yeah, and I'm kind of tracing. The first step is the capability to do it like the technology that allowed it, like the printing press. Okay, now we've had a capability, or once we had an alphabet and we had a unified way of doing it. That opened up for, uh, you know, I was going looking at the capability and then what was the kind of distribution of that? What was? How did that end up? You know, moving forward, how did we use that to advance? And then what were the? What were the business, you know, the capitalization of it going forward, who were the people who capitalized on? this it's a very interesting thing. That's why I think that where we are right now with AI, that we're probably at the stage of, you know, television 1950 and internet 1996, kind of thing, you know, and by over the next 25 years I think we're it's just going to be there. I mean, it's just it's going to be soaking in it. Dean: It's hard to know. I mean, there's some technologies that more or less come to an end, and I'll give you airliners. For example, the speed at which the fastest airliner can go today was already available in the 1960s the 707, the Boeing 707. Dan: Well, we've actually gone backwards because we had the Concorde in the 70s, you know. Dean: Yeah, but not widespread. That was just a novelty you know a novelty airline, but I mean in terms of general daily use, you know, I think we're probably a little lower. We're below the sound barrier. I suspect that some of the first airliners were breaking windows and everything like that and then they put in the law that you overlay and you cannot travel. I think it's around 550, maybe 550. I think sound barrier is somewhere early 600 miles an hour. I'm not quite sure what the exact number is, but we've not advanced. I mean they've advanced certainly in terms of the comfort and the safety. They've certainly advanced. I mean it's been. I think in the United States it goes back 16 years since they've had a crash. A crash, yeah, and you know what. Dan: I heard that the actual thing, the leading cause of death in airline travel, is missiles. That's it is. That's the thing. Over the last 10 years there have been more airliners shot down. Dean: Yeah, yeah, yeah. You don't want to be on a plane where you don't want to be in missile territory. You don't want to be on a plane where you don't want to be in missile territory. Dan: You don't want to be flying over missile territory. Dean: That's not good. No, do not get on that flight. Yeah, yeah Anyway, but I was just thinking about that. We were in Chicago for the week, came home on Friday night and you know I was on a 747, one of the last years that they were using 747s Wow, they're almost all cargo planes now. I think the only airline that I've noticed that's using still has A747 is Lufthansa. Oh, okay. Because we're at Toronto. They're all. They have the 380s. You know the huge. Dan: Yeah, they fly those to Australia, the A380. Dean: Well, yeah, this one is Emirates. Emirates their airline is a 380. But the only airline. You know that I noticed when we're departing from the terminal here in Toronto. The only one that I've seen is but they have in Chicago. There's a whole freight area. You know from freight area, Some days there's seven, seven 747s there, yeah, and they're a beautiful plane. I think, as beautifulness, beauty of planes goes to. 747 is my favorite. I think it's the most beautiful plane in any way. But they didn't go any faster, they didn't go any further. And you know our cars, you know the gas cars could do. They have the capability of doing 70, miles per gallon now, but they don't have to, they don't have to they have to, they have to, you know. So if they don't have to, they don't do it. You know all technology if they, if they don't have to do it. So it's an interesting idea. I mean, we're so used to technology being constantly open. But the big question is is there a customer for it? I mean like virtual reality, you know, was all the thing about five years ago. You had Mark Zuckerberg doing very, very. I think he will look back and say that that was a very embarrassing video. That I did the metaverse and everything else. It's just dropped like a stone. Dan: People just haven't bought into it even though the technology is. Dean: Don't like it. Dan: So my friend Ed Dale was here and he had the Apple, um, you know, the, the vision pro, uh, goggles or whatever. And so I got to, you know, try that and experience it. And it really is like uncanny how it feels, like you're completely immersed, you know and I and. I think that, for what it is, it is going to be amazing, but it's pretty clear that we're not nobody's like flocking to put on these big headgear, you know. Dean: You know why? Our favorite experiences with other people and it cuts you off from other people. It's a dehumanizing activity. Dan: Did you ever see the Lex Friedman podcast with Mark Zuckerberg in the metaverse? Dean: No, I didn't. Dan: It was a demo of the thing they were. It was kind of like uh, do you remember charlie rose? You remember the charlie rose? Sure, that's not the black curtain in the background, okay. Well, it was kind of set up like that, but mark and lex friedman were in completely different areas a a completely different you know, lex was in Austin or whatever and Mark was in California and they met in this you know metaverse environment with just a black background like that, and you could visibly see that Lex Friedman was a little bit like shaken by how real it seemed like, how it felt like he was really there and could reach out and touch him. You know, and you could really tell it was authentically awestruck by, by this technology you know, so I don't. Dean: I don't doubt that, but the yeah, but I don't want that feeling, I mean. Zoom has taken it as far as I really want to go with it. Dan: That's true, I agree 100%. Dean: I have no complaints with what Zoom isn't doing? Dan: Yeah, complaints with what Zoom? Dean: isn't doing yeah, yeah, it's. You know, it's very clear, you know they add little features like you can even heighten the portrait quality of yourself. That's fine, that's fine, but it's you know. You know I was thinking. The other day I was on a Zoom. I've been on a lot of Zoom calls in the last two weeks for different reasons and I just, you know, I said this is good. You know, I don't need anything particularly more than I'm getting. Dan: Right. Dean: So I wonder, if we get a point of technological saturation and you say I don't want any more technology, I just yeah, I want to squirrel it with a nut right? Dan: yeah, I think once I get more, the more I talk with Charlotte, the more it feels like a real collaboration. Dean: You know, like it feels, like you don't need a second. Dan: I don't need to see her or to, but you don't need a second. I don't need to see her or to, uh, I don't need. No, you don't, but you don't need a second person. Dean: You got, you got the one that'll get smarter absolutely yeah, exactly yeah, and so it's. Dan: I mean it's pretty, it's pretty amazing this whole uh, you know I was saying thinking back, like you know, the last 25 years we're 25 years into this, this hundred years, you know this millennia, and you know, looking because that's a real, you know, 2000 was not that long ago. When you look backwards at it, you know, and looking forward, it's pretty. Uh, I, that's, I'm trying to align myself to look more forward than uh than back right now and realize what it is like. I think. I think that through line, I think that the big four are going to be the thing. Words like text and pictures and sound and video, those are at the core. But all of those require on, they're just a conveyance for ideas, you know. Dean: Yeah. Yeah, it's very interesting because we have other senses, we have touch, we have taste, we have smell, but I don't see any movement at all. Dan: In the physical world, right exactly. Dean: Yeah, yeah, I don't see it that. I think we want to keep. You know, we want to keep mainland, we want to keep those things mainland. Dan: Yeah. Dean: And I think that. Dan: That's really. You know, if you think about the spirit of what we started, Welcome to Cloudlandia, for was really exploring that migration and thehabitation of the mainland and Cloudlandia. Dean: Yeah. Dan: Because so much of these things? Dean: But I think, and I'm just wondering, Harry and I'm not, making a statement. I'm just wondering whether each human has a unique nervous system and we have different preferences on how our nervous system interacts with different kinds of experiences. I think it's a very idiosyncratic world in the sense that everybody's up to something different. Dan: Mm-hmm. Dean: Yeah. Dan: And I think you're right. But that's where these self-awareness things, like knowing you're Colby and you're a working genius and you're Myers-Briggs and all these self-awareness things, are very valuable, and even more valuable when pairing for collaboration, realizing in a who-not-how world that there's so many we're connected to everybody, you know. Dean: Yeah, and we've got our purposes for interacting. You know I mean we have. You know I'm pretty extroverted when it comes to business, but I'm very, very introverted when it comes to personal life. Dan: I think I'd be the same thing. Dean: Yeah, yeah, and in other words, I really enjoy. We had, we were in Chicago and we had nine workshops in five days there and they were big workshops. They were you know each. We have a big, we have a big, huge room. Now we can technically we can put a hundred in. Now we can put a hundred person workshop. Oh, in Chicago, yeah. Dan: In Chicago yeah. Dean: We've taken over large amounts of the floor. I think there's just one small area of that floor that we don't have. It's a. It's a weird thing. It looks like some sort of deep state government building. We've never seen anyone in it and we've never seen anyone in it. But it's lit up and it's got an American flag and it's got some strange name that I don't know, and that's the only thing that's on the forest. It's not been known that a human actually came to the office there, anyway, but we've taken over 6,000 square feet, six more thousand. Oh wow, yeah, which is quite nice. Dan: That's pretty crazy. How's the studio project? Dean: coming Jim's starting, we had great, great difference of opinion on what the insurance is for it. Oh, that's a problem Insurance companies are not in the business of paying out claims. That's not their business model, Anyway. So our team, two of our team members, Mitch and Alex great, great people. They got the evidence of the original designer of the studio. They got the evidence of the original owner of the studio and how much he paid. They got the specifications. They brought in a third person, Third person. They got all this. These people all had records and we brought it to the insurance company. You know and you know what it, what it was valued at, and I think it's 2000, I think it was in 2000 that it was created. It was rated the number one post-production studio in Canada in the year 2000. Dan: Wow. Dean: Yeah, you know and everything. So they you know. And then, strangely enough, the insurance company said well, you got to get a public adjuster. We got a public adjuster and he had been in coach for 20 years. He favors us. Uh-huh, well, that's great, he favors us. Dan: He favors us? Dean: Yeah, Exactly yeah, but the first check is they give the checks out in the free. You know, there's a first check, there's a middle check and there's a final check. So, but I think we'll have complete studios by october, october, november that's which will be great yeah, yeah, we should be great. Yeah, you know, uh, the interesting thing. Here's a thought for you, and I'm not sure it's the topic for today. Um, uh, it has to do with how technology doesn't develop wisdom, doesn't develop. The use of technology doesn't develop wisdom. It develops power, it develops control, it develops ambition, but it doesn't develop wisdom. And I think the reason is because wisdom is only developed over time. Dan: Yes, and that wisdom is yeah, I think from real experience. Dean: And wisdom is about what's always going to be true, and technology isn't about what's always going to be true. It's about what's next. It's not about what's always the same they're actually opposed. Technology and wisdom are Well, they're not opposed. They operate in different worlds. Dan: Yeah, it feels like wisdom is based on experience, right? Dean: Yeah, which happens over time. Dan: Mm-hmm. Yeah, which happens over time. Yeah, yeah, because it's not theoretical at that. I think it's got to be experiential. Dean: Yeah. Yeah, it's very interesting. I heard a great quote. I don't know who it was. It might be a philosopher by the name of William James and his definition of reality, you know what his definition of reality is no, I don't, it's a great definition. Reality is that which, if you don't believe in it, still exists. Dan: Oh yeah, that's exactly right, and that's the kind of things that just because you don't know it, you know that's exactly right and that's what you know. Dean: That's the kind of things that, just because you don't know it, you know that doesn't mean it doesn't mean it can't bite you, but when, when you get hit by it, then that then, you've big day, you know, and yeah, and you know, with Trump. He said he's got 100 executive orders For day one. Yeah, and the only question is you know, inauguration, does day one start the moment he's sworn in, is it? Does it start the moment he's? Dan: sworn in. Is it? Does it start the day he's sworn in? Dean: Yeah. Dan: Yeah, okay, so let's see yeah. Dean: The moment the Chief Justice. You know he finishes the oath. He finishes the oath, he's the president and Joe's officially on the beach. Dan: Right yeah, shady acres. Dean: Right, exactly, yeah, yeah, yeah, you know what's happened this past week, since we actually we haven't talked for two weeks but the fires in Los Angeles. I think this in political affairs and I think it is because it's the first time that the newest 10,000 homeless people in Los Angeles are rich. Dan: Oh man, yeah, I've heard Adam Carolla was talking about that. There's going to be a red wave that comes over California now because all these, the Democratic elite, which would be all of those people who live on those oceanfront homes and all that they were so rallying. No, they were so rallying to be on the side of regulation so that people couldn't build around them, and they made it so. You know, now that they've got theirs, they made it very, very difficult for other people to eclipse them or to do the things, eclipse them or to do the things, and they're gonna run straight into the wall of All these regulations when they start to rebuild what they had. Dean: You know it's gonna be years and years of going through regulation and Coastal Commission and you know all that to get approvals yeah, and they're going to be frustrated with that whole thing, but I've been hearing that there was some arson involved. Somebody's been. Well, yeah, you know, have you ever seen or heard of Michael Schellenberger? He's really, he's great. He's a scientist who's gone public. You know, he's sort of a public intellectual now, but he was, and he was very much on the left and very much with the global warming people, much with the global warming people. Then he began to realize so much of the global warming movement is really an attempt. Exactly what you said about the California rich. These are rich people who don't want the rest of the world to get rich. The way you keep them from not getting rich is you don't give them access to energy. And you've got your energy and you can pay for more, but they don't have energy. So you prevent them. And so he became a big fan of nuclear power. He said, you know, the best thing we can do so that people can catch up quickly is we should get nuclear in, because they may be a place where there really isn't easy access to oil, gas and coal, africa being, you know, africa being a place and, uh, he just has gradually just gone deeper and deeper into actual reality and now he's completely you know, he's completely against the you know, against the people who want to get rid of fossil fuels. Dan: But, anyway. Dean: he said what nobody wants to touch with a 10 foot pole in California is that in addition to rich people, there were homeless people in the Pacific Palisades and he said, and a lot of them are meth addicts. And he said meth addicts' favorite activity is to set fires. He says different drugs have different. In other words, you take heroin and you want to do this, you take cocaine. You want to do this With methamphetamines. What you want to do is you want to set fires. So he said and nobody wants to talk about the homeless meth addicts who are starting fires that burn down 10,000 homes. You know, because they're actually welcome in Los Angeles. They actually get government benefits. Yeah, there's a lot of what they stand for that collides with reality. Dan: A lot of what they stand for that collides with reality. Yeah, it is going to be crazy. I think. Dean: Gavin should forget it. I think Gavin should forget about the presidency. Dan: Oh man, yeah, they're going to have him. He's going to have some explaining to do. Dean: Yeah, you do. Yeah, you know. Yeah, you know. It was very interesting. When I got out of the Army, which was 1967, may of 1967, I was in Korea and they put us on a big plane, they flew us to Seattle and they discharged us in Seattle. So, and but you had money to get home. You know, they gave you, you know, your discharge money. So I had a brother who was teaching at the University of San Francisco and and, and so I went down and I visited with him. He was a philosophy teacher, dead now, and so it was 1967. And he said there's this neat part of the city I want to take you to, and it was Haight-Ashbury. And it was right in the beginning of that movement, the hippie movement, and I had just been in the army for two years, so there was a collision of daily discipline there and anyway. But we were walking down the street and I said what's that smell? Weird smell. He says, oh yeah, you want to try some marijuana. Well, what you saw with was what you saw last week with the fires is the philosophy of hippieism moved into government control over a period of 60 years. It ends up with fires where there's no water in the reservoirs yeah, that's. Dan: Yeah, I mean so many uh cascading, so many cascading problems. Right, that came yeah when you think about all the um, all the other things, it's crazy. Yeah, yeah, all the factors that had to go into it, yeah, it's so. This is what the Internet, you know, this, this whole thing now is so many, like all the conspiracy theories now about all of these. Every time, anything you know, there's always the that they were artificially. You know there's some scientists talking about how the barometric pressure has been artificially low for yeah period. Dean: Yeah well, yeah, it's very, it's very interesting how energy you know, just energy plays into every other discussion. You know, just to have the power to do what you want to do. That day is a central human issue and and who you do it with and what you have. You know what, what it is that you can do, and you know and I was having a conversation I was in Chicago for the week and there was a lot of lunch times where other clients not. I had just the one workshop, but there were eight other workshops. So people would come into the cafe for lunch and they'd say, if you had to name three things that Trump's going to emphasize over the next four years, what do you think they would be? And I said energy, energy, energy. Dan: Yeah. Dean: Three things just energy. Drill drill drill, Drill, drill, drill. Yeah, and Greenland, Canada and Panama. Dan: Take them over. Dean: Yeah exactly hey Canada we're out of wood Get out. Yeah, things are strange up here. Dan: Yeah, what's the what's the Well, he's gone. Dean: But he's still around for two months but he resigned. He's resigned as prime minister, he's resigning as party leader and I think it was on Wednesday he said he's not running in the election, so he's out as a. And then he'll go to Harvard because that's where all the liberal failures go. They become professors at Harvard I suspect, I suspect, yeah, or he may just go back to Whistler and he'll be a snowboard instructor, wouldn't that? Dan: be cool. Dean: Or he may just go back to. Dan: Whistler, and he'll be a snowboard instructor. Dean: That'd be kind of cool, wouldn't that be cool? Get the former prime minister as your snowboard instructor. Dan: Yeah, really Exactly yeah, is there. I don't even know, is he rich? Is their family? Dean: rich. Well, I think it's a trust fund. I mean, his dad didn't work. His dad was in politics Not as you and I would recognize work, but it was gas station. Trudeau had a lot of gas station, which is ironic. Dan: It is kind of ironic, isn't it yeah? Dean: Yeah, but I don't think he has that much. You know, I saw some figures. Maybe he's got a couple of million, which which you know, probably what was available, that you know those trust funds, they don't perpetuate themselves, right, yeah, but he's. Yeah, there's just two people are running. That's the woman who knifed him. You know Christia Freeland. She's just two people running. That's the woman who knifed him. You know, chrystia Freeland, she's running. And then the former governor of the Bank of Canada and the former governor Bank of England. He was both governor and he's really very much of a wackadoodle intellectual, really believes that people have too much freedom. We have to restrict freedom and we have to redesign. Davos is sort of a Davos world economic firm. We've got ours, you don't get ours. We've got ours, you don't get ours. We've got ours, you don't get yours. Strange man, very strange man. She's a strange woman. Dan: Is it pretty much green lights for Polyev right now? Dean: Yeah, he's not doing anything to ruin his chances either. He's actually. He had a great interview with jordan peterson about two weeks ago. He was very, very impressive. Dan: I'm very impressed about it yeah, yeah oh, that's great, yeah, oh did you go to? This Christmas party, by the way. Dean: No, I didn't. They didn't follow through, Uh-oh. So you know, I'm just going to sit in this chair and wait, you know. Dan: Yeah, exactly. Dean: I mean, he'll be told, you know that you've missed a huge opportunity here. You know Mm-hmm. Dan: Yes, exactly, yeah, oh man, yeah, that's funny, dan, I'm. You know, after four years of being no further, I didn't go north of I-4, I'm in this crazy little vortex of travel right now coming up. I was just in Longboat Key. I was speaking at JJ Virgin's Mindshare Summit, so I was there Wednesday till yesterday and then I'm home. I got hit with this cold. I think it was like a. You know, whenever you're in a group of people in a big thing, it's always it becomes a super spreader kind of event. You know, there's a lot of people with this kind of event, there's a lot of people with this kind of lung gunk thing going around. So I ended up getting it. But I've got now until Tuesday to get better. Then I'm going to speak at Paris Lampropolis here in Orlando and then I go to Miami for Giovanni Marseco's event the following week, and then I've got my Breakthrough Blueprint in Orlando the week after that and then Scottsdale for FreeZone the week after that. Every week, the number of nights in my own bed is we're going to Scottsdale or not Scottsdale, but week after next. Dean: I'll be here next Sunday, Then I go on Tuesday. We go to Phoenix and we'll be at Carefree. Dan: What's Carefree? Oh, that's where. Dean: No, no, carefree is north and east of Scottsdale in Phoenix yeah. And so we're at Richard Rossi's. Dan: Da. Dean: Vinci 50. Then we take off for there, we drive to Tucson for Canyon Ranch, we drive back and we have the summit, we have the Free Zone Summit Then, then we have 100K, and then we have 100K. So that's it. So are you coming to the summit too? I am of course, and what I'm doing this time is I have three speakers in the morning and three speakers in the afternoon, and I have Stephen Poulter, Leslie Fall and Sonny Kalia, and then in the afternoon I have Charlie Epstein, Chris Johnson and Steve Crine. I have Charlie. Epstein, chris Johnson and Steve Crang. And what I did is I did a triple play on the three in the morning, three in the afternoon. I did a triple play and then I'm talking to each of them, the names of the three speakers, three columns, and then you write down what you got from these three columns, right? And then you get your three insights and then you talk in the morning in groups and then you do the same thing in the afternoon. I think that would be neat, nice. Dan: Very nice. It's always a good time, always a great event. Yeah, two parties. Dean: Yep, we have sort of a party every night with Richard. It's about three parties Two parties with me and then probably two parties with Joe so seven parties, seven parties, seven parties, yeah, yeah Well. I hope your editor. Can, you know, modulate your voice delivery? Dan: I'm so sorry, yeah, exactly. Dean: Yeah, you got it. What a couple days you've been with it. Dan: Yeah, yesterday was like peak I can already feel that you know surrounded by doctors at JJ's thing. So I got some. Dean: Where's? Dan: Lawn. Dean: Boat Tea. Dan: Sarasota. Dean: Oh, okay. Dan: Yeah, it's just an island right off of Sarasota and so, you know, surrounded by doctors, and so I got some glutathione and vitamin C. I got some glutathione and vitamin C and some. Then I got home and JJ's team had sent some bone broth and some you know, some echinacea tea and all the little care package for nipping it in the bud and a Z-Pak for I've got a great pancake power pancake recipe that I created. Dean: I actually created this. You're talking to an originator. Dan: It's a world premiere here. Dean: Yeah, so you take about six ounces of egg white Egg white, okay and you put it in a blender, and then you take about a handful of walnuts. You put it in a blender and then you take about a handful of walnuts, you put it in and you take a full scoop of bone broth and put it in. Then you just take a little bit of oatmeal, just give it a little bit of starch, then a little bit of salt, then you veggie mix it, veggie mix it, you know. Then you put it in a pie pan, okay. And then you put frozen raspberries oh yeah, raspberries, bacon bits and onions. Raspberries and bacon bits Yep, yep, okay, yep, yep, bacon bits makes everything taste better. Yep, okay yeah, bacon bits makes everything taste better. Dan: It really does. I don't think about that with the raspberries, but that's great. Dean: Yeah, I told people in the coach, you know the triple play. I said triple play is my bacon tool. I said whatever other, whatever other tool you did, you do the triple play and it's like adding bacon to it. Adding bacon, that's the best. Yeah, it makes it good. And then you just put it in the microwave for five and a half minutes and it comes out as a really nice pancake. Oh, that's great. Yeah, and it's protein. I call it my protein pie, protein pie. Dan: That's great. Dan Sullivan's triple play protein pie. Yeah, yeah, the recipe recipe cards handed out. Will they show up in the breakfast buffet? Dean: No, no, it's, you know, I think it's. I think it takes a developed taste, you know, to get it, you know, but it's got a lot of protein. It's got, you know, egg white in the protein. The bone broth has a ton of protein in it, yeah, so it's good. Yeah, I'm down. Good, yeah, I'm at, probably since I was 20, maybe in the Army my present weight. I'm probably down there and I got about another 10 to go, and then it's my linebacker weight when I was in high school. Dan: Oh, that's great. Dean: Going back to linebacker Mm-hmm. Dan: Well, you'll have those new young teenage knees that you'll be able to suit up One of them. Dean: One of them anyway. Dan: If your Cleveland Browns need you. Yeah, if your. Dean: Cleveland Browns need you. Yeah, well, if you want to play professional football, play for the Browns, because you always get January off. That's funny. Yeah, kansas City yesterday, you know it was about zero. You know I mean boy, oh boy. You know you got to you know, I mean. Did Kansas City win yesterday? Yeah, they won, you know, 23, 23-14, something like that, you know. And you know they're just smarter. You know, it's not even that they're better athletes. I think their coach is just smarter and everything like that. Jim, I watch. I'm more interested in college football than I am. Ohio State and Notre Dame, Two historically classical. Dan: I've really gotten into Colorado football because just watching what Deion Sanders has done in two seasons basically went from the last worst team in college football. Yeah To a good one to a good yeah To nine and three and a bowl game, and you know, and Travis Hunter won the Heisman and they could potentially have the number one and two draft picks in the NFL this year. Dean: You know that's, that's something. Did he get both? Dan: of them draft picks in the NFL. This year that's something. Dean: Did he get both of them? I know he got his son because his son came with him. Was he a transfer Hunter? I don't know if he was a transfer. Dan: He brought him from Jackson State because before, before dion went to uh colorado, he spent three years in yeah at jackson state and turned that whole program around yeah and then came uh and now she was talking to the cowboys this this week I. I don't know whether he is or that's. Uh, I mean, they're everybody's speculating that. That's true. I don't know whether he is or that's. I mean everybody's speculating that that's true, I don't know how I feel about that Like I think it would be interesting. You know I'm rooting that he stays at Colorado and builds an empire, you know, yeah. Dean: Of course you know it used to screw the athletes because the coach, would you know, drop them. They would come to the university and then they would leave. Dan: That's what I mean, that's what? Dean: I think that he would no, but now they have the transfer portal, so you know if the university, yeah, but still I think it would leave a lot of. Dan: I think it would leave a really bad taste in people's mouths if he, if he left now. Dean: Yeah. Dan: Yeah, Like. Dean: I think, that would. Dan: I would. I wouldn't feel good about what about that either, cause I think about all the people that he's brought there with promises. You know, like everybody's joint he's, he's building momentum. All these top recruits are coming there because of him, yeah, and now you know, if he leaves, that's just. You know that. That's too. I don't know. I don't feel good about that, I don't feel good. Dean: Yeah, yeah, yeah, anyway, I've got, I got a jump, I've got. Jeff. We're deep into the writing of the book we have to chat for about 10 minutes. Dan: I'm happy. Dean: I hope your cold goes away. I'll be here in Toronto next week and I'll call and we'll see each other. We'll see each other within the next couple of weeks. Dan: That's exactly right Okay. Dean: Okay, bye, talk to you soon. Bye.

Tommaso Tuppini"Senza gli altri"Anders / Solferinowww.solferinolibri.it«Solo» è una parola simile ad «assoluto»: vuol dire che qualcuno è senza gli altri. Aristotele ha detto che l'uomo è un animale politico, che ha sempre bisogno degli altri, e noi gli abbiamo creduto. Però appena il lavoro ci lascia mezz'ora libera vogliamo starcene per i fatti nostri, al mare piantiamo l'ombrellone lontano dalla folla, fin da bambini sappiamo che la cosa più bella dell'essere malati è stare finalmente a casa, da soli. Afferrati dal «demone meridiano» i pastori greci sprofondano nel sonno in pieno giorno, l'acedia costringe il monaco del Medioevo a ritirarsi nella propria cella dove maledice la vita in comune del monastero, la recente pandemia ci ha rinchiuso in stanze dove gli altri non erano più ammessi, ma è stato davvero così intollerabile? Quelle elencate sono diventate esperienze sempre più rare perché le maglie di un collettivismo burocratico d'acciaio stanno sottraendo spazio e tempo alla solitudine. Eppure, una pioggia di atomi nel vuoto, i libri dimenticati nel limbo delle biblioteche, un fuoco che brucia senza essere visto sono tutte cose che esistono senza gli altri. Nonostante le prediche quotidiane sulla «condivisione», la «partecipazione», la «relazione», sopravvivono luoghi di resistenza, trincee che non si fanno espugnare facilmente, esperienze dove l'assenza degli altri rende possibile qualcosa che fino a quel momento sembrava impossibile: vivere momenti senza inizio e senza fine in cui stringiamo fra le mani un brandello di assoluto.Tommaso Tuppini (1974) insegna Filosofia teoretica all'Università di Verona.I suoi studi si sono concentrati soprattutto su Kant, Heidegger e il pensiero francese della «differenza». Ha pubblicato La caduta. Fascismo e macchina da guerra (2019), Vortici. Forme dell'esperienza (2020) e, per il «Corriere della Sera», monografie introduttive al pensiero di vari filosofi.Oggi le sue ricerche riguardano in prevalenza ciò che William James chiama «esperienza assoluta».IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

Language Failure: How Words Shape Our RealityA Long-Form Summary of the PodcastOpening Hook: The Illusion of RealityImagine walking through downtown San Francisco. On your phone, you see pristine streets and a bustling city. But when you look up, the reality is starkly different—crumbling infrastructure, vacant storefronts, and widespread urban decay. This isn't an episode of Black Mirror; it's what happened in 2023 when San Francisco created a Potemkin village—a facade meant to impress foreign dignitaries while hiding the city's deeper issues.This phenomenon isn't just about urban aesthetics; it signals something deeper: the failure of language to accurately reflect reality. When we manipulate language, we manipulate perception, and when perception detaches from truth, society begins to collapse.The San Francisco example proves that we know what a functional city looks like—we can manufacture an illusion of order when necessary—but we don't maintain it. Instead, we mask the problem rather than solving it. This mirrors the broader theme of the podcast: language, like infrastructure, is breaking down, and instead of repairing it, we disguise its failure with illusions.The Problem: The Breakdown of RealityWhat happens when our words and perceptions no longer match reality?We see this in:Infrastructure decay: Baltimore's bridge collapse, failing subway systems, and deteriorating roads.Media and distraction: Instead of addressing problems, we divert our attention—scrolling through TikTok instead of engaging with real-world issues.Social and political discourse: Headlines inflame emotions, but we rarely engage with the underlying facts.We live in a loop of anxiety and escape, toggling between existential threats and dopamine-fueled distractions. This is not just modern life—it's a historical pattern that has preceded societal collapse before.Historical Warning Signs: Orwell, Cuenco, and the Soviet UnionMost people remember 1984 for its themes of surveillance and thought control. But Orwell also illustrated a world where physical reality itself was decaying—the elevators don't work, the food rations shrink, and yet, the Party insists everything is improving.Michael Cuenco builds on this idea in his 2021 essay, Victory Is Not Possible, arguing that today's culture wars function in the same way as Orwell's language control. The ruling elite isn't just lying—it's actively shrinking language, making dissent impossible because people lack the vocabulary to express opposition.The Soviet Union offers another chilling parallel. Adam Curtis's documentary, HyperNormalisation, explores how, in the USSR's final years, everyone knew the official narrative was false—record-breaking harvests were announced while store shelves were empty. But rather than resist, people played along, creating a world where fantasy replaced reality.The result? A world where illusions become more real than facts. People, exhausted by the gap between truth and propaganda, retreated into cynicism, vodka, and pop culture.Today, we are experiencing a similar detachment from reality—not through authoritarian control, but through semantic drift, emotional manipulation, and digital distractions.The Mechanism: How Language Becomes UntetheredHow does language lose its connection to reality? Through concept creep and false logic.Concept Creep (Semantic Drift)Words broaden in meaning, diluting their original precision.Example: Trauma once meant a physical wound (1850s), but by 1895, William James and Freud extended it to psychological wounds. Today, it describes any discomfort—I was traumatized by cold coffee.Hyperbole and Semantic InflationOveruse weakens terms: Abuse now includes neglect, fascism is applied to trivial disagreements, bullying can refer to mere criticism.Example: Courage once meant facing real danger, but now can mean avoiding offense.Semantic InversionWords flip in meaning—what was once good can become bad and vice versa.Example: Freedom increasingly means freedom from reality and consequences rather than actual agency.When words become unanchored from objective meaning, they create ideological vacuums—leaving us drifting like astronauts in space, weightless, disconnected, and incapable of grappling with reality.The Ladder of False Logic: How We Convince Ourselves of LiesThe Ladder of Inference, or false logic, explains how we trick ourselves into believing distorted realities:Observable Facts – A politician says, Education is declining despite higher spending.Selected Data – You focus on a single phrase that confirms your bias.Interpretation – This sounds like something a dictator would say.Assumption – They must have a hidden agenda.Conclusion – They're trying to destroy public education.Belief – They are evil and must be stopped.Action – Post an outraged rant online, comparing them to Hitler.Each step takes you further from reality—until your worldview becomes purely ideological, detached from objective facts.At this point, we are radicals—not because of some external manipulation, but because we self-radicalized through unchecked emotional reasoning.The Philosophical Root: Kant's Detachment from RealityMatthew Crawford critiques Immanuel Kant, arguing that his philosophy set the stage for modern detachment from reality.Kant suggested true freedom means acting according to self-imposed rational laws, independent of external influences.This led to a view of reality as subjective—where internal logic overrides external truth.Instead of grounding ourselves in the real world, we live in a mental space station, floating free but becoming increasingly weak and incapable of dealing with reality.Astronauts in zero gravity may enjoy their detachment, but their bones and muscles deteriorate. Likewise, the more detached we are from reality, the weaker our ability to engage with it becomes.Contemporary Crisis: The Illusion EconomyModern financial markets and politics operate not on productivity or value, but on perception and emotion.Stocks rise and fall based on optimism, not output.Presidential campaigns are waged on vibes, not policy.Social movements focus on interpretations rather than material outcomes.In San Francisco, the government hid homelessness rather than solving it. This is how language manipulation replaces action.When words detach from material reality, truth becomes contingent, and society drifts into ideological orbit.The Challenge of Re-Entry: Reclaiming RealityHow do we return from orbit and reconnect words with truth?Verify personally – Base beliefs on direct observation, not media narratives.Reality-check assumptions – Climb down the ladder of inference before reacting.Resist semantic drift – Demand precision in language.Closing: The Fight for TruthWe are at a turning point. We can either continue floating in ideological orbit, or we can re-enter reality.Re-entry is painful. It requires effort, humility, and engagement with the material world—but it's necessary.In the next episode, we'll explore specific tools for resisting semantic drift and maintaining a clear connection to reality.Until then, stay grounded.

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.comRoss is a writer and a dear old colleague, back when we were both bloggers at The Atlantic. Since then he's been a columnist at the New York Times — and, in my mind, he's the best columnist in the country. The author of many books, including Grand New Party and The Decadent Society, his new one is Believe: Why Everyone Should Be Religious (which you can pre-order now). So in this podcast, I play — literally — Devil's advocate. Forgive me for getting stuck on the meaning of the universe in the first 20 minutes or so. It picks up after that.For two clips of our convo — on the difference between proselytizing and evangelizing, and the “hallucinations of the sane” — see our YouTube page.Other topics: Creation; the improbable parameters of the Big Bang; the “fine-tuning” argument I cannot understand; extraterrestrial life; Hitchhiker's Guide to the Galaxy; Hitch; the atheist/materialist view; the multiverse; quantum physics; consciousness; John von Neumann; Isaac Newton; human evolution; tribal survival; the exponential unity of global knowledge; Stephen Barr's Modern Physics and Ancient Faith; the substack Bentham's Bulldog; why humans wonder; miracles; Sebastian Junger and near-death experiences; the scientific method; William James; religious individualists; cults; Vatican II; Pope Francis; the sex-abuse crisis in the Church; suffering and theodicy; Lyme Disease; the AIDS crisis; Jesus and the Resurrection; Peter J Williams' Can We Trust the Gospels?; and the natural selection of religions.Browse the Dishcast archive for an episode you might enjoy (the first 102 are free in their entirety — subscribe to get everything else). Coming up: Jon Rauch on the tribalism of white evangelicals; Evan Wolfson on the history of marriage equality, Yoni Appelbaum on how America stopped building things, Chris Caldwell on the political shifts in Europe, Nick Denton on the evolution of new media, Francis Collins on faith and science, and Mike White of White Lotus fame. Please send any guest recs, dissents, and other comments to dish@andrewsullivan.com.

A new Craftwork episode featuring a conversation with John Kaag, a philosopher and author who is also now the co-founder and chief creative officer of Rebind, a company that creates interactive reading experiences using AI and featuring leading authors and scholars like Margaret Atwood, Clancy Martin, John Banville, Roxane Gay, Deepak Chopra, and others. Kaag is professor of Philosophy at the University of Massachusetts, Lowell. Kaag specializes in American philosophy and is the Donohue Professor of Ethics and the Arts at UMass Lowell, External Professor at the Santa Fe Institute and Advisor at Outlier.org. In February 2023, Kaag delivered the lecture "William James and the Sick Soul" for Harvard Divinity School's William James Lectures on Religious Experience series. He lives in Carlisle, MA with his wife, Kathleen, and their two children. *** Otherppl with Brad Listi is a weekly literary podcast featuring in-depth interviews with today's leading writers. Available where podcasts are available: Apple Podcasts, Spotify, YouTube, etc. Subscribe to Brad Listi's email newsletter. Support the show on Patreon Merch Instagram  TikTok Bluesky Email the show: letters [at] otherppl [dot] com The podcast is a proud affiliate partner of Bookshop, working to support local, independent bookstores. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today, we are joined by Dr. Wendy Wood. Dr. Wendy Wood is Provost Professor of Psychology and Business at the University of Southern California, where she teaches classes on behavior change. Given her research over the past 30 years, she is widely considered the world scientific expert on habit formation and change. She has published over 100 articles, and her research has been supported by Proctor & Gamble, National Science Foundation, the Templeton Foundation, and the Radcliffe Institute. She is the author of Good Habits, Bad Habits. Dr. Wood is a popular speaker at scientific conferences and with a broad range of professional groups. In 2018, she gave the inaugural address in Paris for the Sorbonne-INSEAD Distinguished Chair in Behavioral Science. Her work has been featured in The New York Times, NPR, Washington Post, on radio shows like Freakanomics, and in podcasts like the People's Pharmacy. In this episode, we cover the science behind our habits and how they influence our daily behaviors. Wendy highlights the significant role of the non-conscious brain and the habit part of our brain that drives much of what we do without our conscious awareness. We also explore the differences between habits and one-off decisions driven by willpower, the process of habit formation through repetition and rewards, and the concept of ideomotor action introduced by William James. This episode touches on the introspection illusion, the critical role of environmental context in shaping our habits, and practical strategies for forming and disrupting habits. Join us for this masterclass on habits! Dr. Wendy Wood's Website: https://dornsife.usc.edu/wendy-wood/ - Website and live online programs: http://ims-online.com Blog: https://blog.ims-online.com/ Podcast: https://ims-online.com/podcasts/ LinkedIn: https://www.linkedin.com/in/charlesagood/ Twitter: https://twitter.com/charlesgood99 Chapters: (00:00) Introduction (02:37) Tool: The Power of Habits vs. Willpower (06:38) Tool: The Role of Environment in Habit Formation (10:51) Tip: Defining and Recognizing Habits (12:11) Tip: The Introspection Illusion (14:43) Tip: Situational Control vs. Self Control (20:16) Tool: Context and Habit Formation (23:47) Tip: Debunking Habit Formation Myths (25:25) Technique: The Importance of Immediate Rewards (27:52) Conclusion

¡Bienvenidos a La Teoría de la Mente, el podcast donde exploramos los rincones más profundos de nuestra psicología para entendernos y crecer como personas! En este episodio en directo, nos adentramos en la importancia de la autoestima, esa fuerza interna que puede ser nuestro mayor impulso… o nuestra mayor limitación. Comenzamos con una historia que te hará reflexionar: la metáfora del elefante y la estaca, un relato que revela cómo nuestras creencias limitantes nos atan y nos impiden avanzar. ¿Cuántas veces te has sentido como ese elefante? Acompañados de nuestros invitados especiales: Alberto, psicólogo y experto en desarrollo personal, quien nos ayudará a entender qué es realmente la autoestima desde un punto de vista psicológico. Lucía, psicologa de AMADAG, que nos compartirá herramientas prácticas para cuidarla y fortalecerla en el día a día. En este fascinante recorrido, trataremos temas como: ¿Qué es la autoestima y por qué es tan importante? Desentrañamos las claves de Nathaniel Branden, William James y otros grandes pensadores. ¿La autoestima cambia con el tiempo? Reflexionamos sobre cómo fluctúa según el contexto, las relaciones y nuestras emociones. El diálogo interno: Aprende a identificar y transformar esa "voz interior" que a veces nos limita. ️ Consejos prácticos para fortalecer tu autoestima: Ejercicios sencillos y efectivos para conectar contigo mismo/a, reconocer tus fortalezas y desarrollar tu confianza personal. Además, plantearemos preguntas clave para reflexionar, como: ¿Quién soy realmente? ¿Qué me impide ser mi yo auténtico? ¿Qué creencias me están frenando? La autoestima es mucho más que un concepto; es un sistema dinámico que afecta todas las áreas de nuestra vida, desde nuestras decisiones hasta nuestras relaciones. Este episodio es una invitación a romper con esas cadenas invisibles, conocerte mejor y comenzar a construir una autoestima sana y sólida. No te lo pierdas y acompáñanos en este viaje hacia el autoconocimiento. ¡Tu mejor versión está más cerca de lo que crees! Enlaces importantes Nuestra escuela de ansiedad: www.escuelaansiedad.com Nuestro nuevo libro: www.elmapadelaansiedad.com ✨ Visita nuestra página web: www.amadag.com Facebook: https://www.facebook.com/Asociacion.Agorafobia/ Instagram: https://www.instagram.com/amadag.psico/ YouTube Amadag TV: https://www.youtube.com/channel/UC22fPGPhEhgiXCM7PGl68rw autoestima, autoconocimiento, creencias limitantes, diálogo interno, Nathaniel Branden, William James, desarrollo personal, coaching emocional, mindfulness, confianza, autoestima dinámica, psicología, bienestar emocional, crecimiento personal, identidad, resiliencia, felicidad, valores, autoeficacia, respeto propio, prácticas diarias, autocrítica, fortalezas personales, transformación personal, salud mental. Hashtags #Autoestima #DesarrolloPersonal #CrecimientoEmocional #Psicología #Mindfulness #Bienestar

If it were up to Agnes Callard, she would be having a lot more philosophical encounters in her life. But conversational norms lean towards agreeability, surface-level interactions, and, in some contexts, a polarizing battlefield of ideologies that is near impossible to penetrate. Her preference is for the Socratic Method of inquiry that requires participants to embody specific roles (believing truths vs avoiding falsehoods), with specific rules to follow, and committing to the possibility of having one's beliefs or skepticism radically transformed. This allows for the prospect of overcoming blind spots and co-creating knowledge in a collaborative fashion where one thinks with someone rather than thinking for someone. Socratic inquiry doesn't just happen, so Callard wrote a book called Open Socrates: The Case for a Philosophical Life explaining the process in great detail. She even created an entirely new ethical framework arguing that striving for knowledge is a moral imperative per Socrates' aphorism "the unexamined life is not worth living." Callard argues in her book that while achieving knowledge requires following the two rules of believing truths and avoiding falsehoods, it's impossible for one person to follow both rules simultaneously. To do so requires a collaborative and dialectical process like the Socratic Method. She cites William James' 1896 The Will to Believe as the source of the insight that believing truths and avoiding falsehoods are apparently two different mutually-exclusive algorithms: We must know the truth; and we must avoiderror,—these are our first and great commandments as would-be knowers; but they are not two ways of stating an identical commandment, they are two separable laws. James, W. (1907). The Will to Believe and Other Essays in Popular Philosophy. page 17. Longmans Green and Co. For a quick 5-minute overview on why believing truths and avoiding falsehoods are two separate algorithms requiring a dialectical process, check out this short 5-minute video where Callard explains the crux of the Socratic Method: https://www.youtube.com/watch?v=6yjjYq-Z-z0 It's not immediately obvious to me that the path towards knowledge requires believing truths and avoiding falsehoods, or that it would be impossible for one person to commit to both. If Callard is right, the path towards knowledge requires a collaborative and deliberative process similar to the path towards justice where the prosecution prosecutes the guilty and the defense acquits the innocent. Once again, a lawyer cannot represent both sides, however, in this instance, the debate is mediated by a judge with an independent jury deciding the verdict. Callard contends that pure Socratic Inquiry needs no moderator as long as both parties are open-minded enough to have their blind spots challenged and potentially be radically transformed. What it does require is a good faith commitment to work collaboratively with a certain amount of epistemic humility. This underlying dialectical nature of knowledge applies in many and varied contexts, especially around conversations focusing on "What is Truth?" or "What is Reality?" Close listeners to the Voices of VR podcast have heard me mention this tension between "believing truths" vs "avoiding falsehoods" in at least a dozen podcasts going back to November 2019 (#846, 860, 912, 927, 932, 959, 971, 1055, 1092, 1144, 1147, & 1353). Dialectical polarities are a core pillar of my experiential design framework, and I've been seeing more immersive stories and experiences use the principles of the Socratic Method as a core mechanic. See my interviews about Horizon (one-on-one Socratic dialogue with an immersive theatre actor within a speculative futures context), Mandala (group Socratic dialectic about philosophical ideas), and The Collider (asymmetrical two-person experience about power and boundaries where one person embodies power-over dynamics with the other embodying power-unde...

In this episode I continue my exploration of William James' The Varieties of Religious Experience, with a focus on the conversion process and the subconscious mind.

In this episode I dive into the healthy mind and the sick soul, the foundational concepts of William James' masterpiece, The Varieties of Religious Experience. This is the first of a two-part series.

durée : 00:58:15 - Avec philosophie - par : Géraldine Muhlmann, Antoine Ravon - Le pragmatisme évalue les idées selon leurs effets pratiques, en rejetant les spéculations sur l'au-delà de l'expérience. Cependant, William James s'est intéressé à Dieu, laissant place à une dimension métaphysique dans ce courant. - réalisation : Riyad Cairat - invités : Stéphane Madelrieux Professeur de philosophie à l'Université Jean Moulin-Lyon 3, auteur d'ouvrages consacrés à certaines grandes figures de la philosophie pragmatiste américaine telles que William James et John Dewey. ; Didier Debaise Chercheur au Fonds National de la Recherche Scientifique (FNRS), et enseignant en philosophie contemporaine à l'Université Libre de Bruxelles

Why are Black families struggling, and what's the real story behind systemic racism, welfare policies, and education? In this powerful episode of DailyRapUpCrew, Dr. William James unpacks Black resilience, reparations, and the truth behind Black history that's been hidden for too long. We're diving deep into hot topics like Dr. Umar's controversial opinions, the destruction of the nuclear family, and what ‘Black Supremacy' really means. Don't miss this thought-provoking discussion—watch now and join the conversation in the comments! https://www.amazon.com/Black-Supremacy-William-Deon-James/dp/B0CL8P92CY?fbclid=PAZXh0bgNhZW0CMTEAAaYUPnkL3MzT-F8p3rm_jhkz5jaM7hPSiamYWTVb2RviCdvOUZszcfrIih0_aem_6uZJG9jPn-GJK9KMmXr_lw *Enhance Your Experience with #Dailyrapupcrew

In this episode I look at the contrast, ruptures, and uncertainties among three early Pragmatists: Charles Peirce, William James, and John Dewey, as detailed in Louis Menand's bestselling The Metaphysical Club. I also examine Randolph Bourne's use of Pragmatism to justify cosmopolitan immigration and the unaccountable bureaucracy of the American Association of University Professors.

The greatest weapon against stress is our ability to choose one thought over another. - William James / separating ourselves from our thoughts / yoga means choosing what goes on in my mind / pushing out low level thinking with ritual / the average person has 60,000 thoughts a day 45,000 of those thoughts are negative / only love moves Krishna / the guru does not manufacture a new process / making the ritual more effective through regularity and focus / are senses are only able to pick up crummy, low level energy / there's a whole little city going on inside a cell / Raghu's survivalist experiments  SB 8.16.22-24 ********************************************************************* LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 CONNECT ON INSTAGRAM: https://www.instagram.com/wisdom_of_the_sages

In this episode, I got to talk with Simon Critchley about his new book Mysticism. We delve into Critchley's journey towards exploring mysticism, his reflections on modernity, and his discussions on key figures like William James, Julian of Norwich, and Meister Eckhart. We also discuss the importance of reading and understanding mystical texts, the role of prayer, and how modernity has impacted our perception of faith and spirituality. His engagement with mysticism beyond the confessional boundaries in which it so often emerges makes the topic and the book a timely reflection for our contemporary spiritual crisis. Simon Critchley has written over twenty books, including studies of Greek tragedy, David Bowie, football, suicide, Shakespeare, how philosophers die, and a novella. He is the Hans Jonas Professor of Philosophy at the New School for Social Research in New York and a Director of the Onassis Foundation. As co-editor of The Stone at the New York Times, Critchley showed that philosophy plays a vital role in the public realm. You can WATCH the conversation on YouTube _____________________ This DECEMBER, we will be exploring the 'Theologians of Crisis' in our online Advent class - Breaking into the Broken World. Join us to learn about Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Rudolph Bultmann as we explore their thoughts and timely reflections in their Advent/Christmas sermons. Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Famed psychologist William James once said, “Nothing is so fatiguing as the eternal hanging on of an uncompleted task.” And that really true isn't it. We know that we should strive to get more accomplished but so often we find ourselves frustrated by an inability to get off our butts! Perhaps we just need some good advice. Don't put this off any longer, listen in as Scott and I discuss Stop Delaying and Get Going and other substantial subjects on Episode 641 of the Winning at Selling podcast.

In this episode, Joe interviews Dr. Peter Sjöstedt-Hughes: philosopher, lecturer at the University of Exeter, co-director of the Breaking Convention conference, and author who most recently co-edited Philosophy and Psychedelics: Frameworks for Exceptional Experience. He discusses how the work of William James and an early psilocybin experience led him to an interest in philosophy and psychedelics, and he dives deep into several philosophical concepts: panpsychism, pantheism, ethical pluralism, teleology, process theology, Whitehead's fallacy of misplaced concreteness, and more. He believes that science has lost touch with metaphysics – the branch of philosophy that examines the basic structure of reality – and that studying metaphysics will lead to more beneficial experiences with the non-ordinary: If you can understand and frame the experience, you'll have a much better chance of being able to integrate its lessons. He discusses: The complexity of ethics and the need to ask more philosophical questions His book, Neo-Nihilism, which argued that there are no shared objective morals The West's' obsession with scientism and believing only what can be reducible to matter: Is science honest if it ignores the ineffable? The connections between philosophical frameworks and religion: Would studying comparative religion help us better understand each other? The need for more experiential research and more!  Sjöstedt-Hughes is the co-lead on Exeter's 12-month postgraduate certificate course, “Psychedelics: Mind, Medicine, and Culture,” and is finalizing his next book, a manual on psychedelics and metaphysics. For links, head to the show notes page.

This episode explores the fascinating intersection of science and the supernatural during the Victorian era, highlighting how prominent scientists like Michael Faraday, William James, and the Curies engaged with spiritualism. It delves into the rise of spiritualism as a social movement, the scientific investigations that sought to debunk or understand paranormal phenomena, and the legacy of these explorations in contemporary science.Keywords: Victorian era, spiritualism, science, supernatural, Michael Faraday, William James, Alfred Russell Wallace, Curies, Eleanor Sidgwick, idiomotor effect Become a patron of Breaking Math for as little as a buck a monthFollow Breaking Math on Twitter, Instagram, LinkedIn, Website, YouTube, TikTokFollow Autumn on Twitter and InstagramFollow Gabe on Twitter.Become a guest hereemail: breakingmathpodcast@gmail.com

In the second episode of our "Shook by a Book" series, Kelly connects with Pulitzer Prize-winning reporter and bestselling author Charles Duhigg about a century-old book assigned to him in college which influenced his thinking and life choices.  Charles is the author of Supercommunicators, and The Power of Habit.  (He and Kelly actually share the same editor at Random House.)  This book Charlie picked, William James's The Varieties of Religious Experience, gets at the psychological need for religion, the power of choice and how context influences our behavior.  It also serves as a springboard for Kelly and Charlie to go deep on their careers, families and life decisions.Special thanks to The Teagle Foundation for their generous support of this series. This episode was recorded at the Aspen Ideas Festival. 

Paul Bloom is a renowned psychologist and writer specializing in moral psychology, particularly how moral thoughts and actions develop in children. But his interests and books explore a wide range of topics, including the science of pleasure, the morality of empathy, dehumanization, immoral vs moral punishments, and our feelings about animals and robots. Bloom is a professor at the University of Toronto and previously taught at Yale for over 20 years. Together Paul and Tyler explore whether psychologists understand day-to-day human behavior any better than normal folk, how babies can tell if you're a jerk, at what age children have the capacity to believe in God, why the trend in religion is toward monotheism, the morality of getting paid to strangle cats, whether disgust should be built into LLMs, the possibilities of AI therapists, the best test for a theory of mind, why people overestimate Paul's (and Tyler's) intelligence, why flattery is undersupplied, why we should train flattery and tax empathy, Carl Jung, Big Five personality theory, Principles of Psychology by William James, the social psychology of the Hebrew Bible, his most successful unusual work habit, what he'll work on next, and more.     Read a full transcript enhanced with helpful links, or watch the full video. Recorded May 13th, 2024. Other ways to connect Follow us on X and Instagram Follow Tyler on X Follow Paul on X Sign up for our newsletter Join our Discord Email us: cowenconvos@mercatus.gmu.edu Learn more about Conversations with Tyler and other Mercatus Center podcasts here.