Podcasts about yale center

Marc Brackett is the founding director of the Yale Center for Emotional Intelligence and a professor in the Child Study Center at Yale. He's also the best-selling author of Permission to Feel, translated into 25 languages, and a pioneering researcher with over 25 years of work in emotional intelligence, decision-making, creativity, and mental health. As the lead developer of RULER, an evidence-based approach to social and emotional learning, Marc has helped transform over 5,000 schools worldwide. His insights have been featured in The New York Times, Good Morning America, and The Today Show, and he's advised organizations from the White House to Fortune 500 companies. Marc also recently launched Dealing with Feelings, a YouTube webcast exploring how emotions shape success and relationships.    In this episode, host Shay Beider speaks with Marc on emotional intelligence and embracing emotions by approaching them with curiosity. Marc talks about the RULER framework he developed which organizes emotional intelligence into five core skills: recognizing, understanding, labeling, expressing, and regulating emotions. The duo discuss his latest book, Permission to Feel. In this book Marc explores the barriers that prevent us from fully experiencing emotions—like suppressing feelings due to childhood experiences or reacting impulsively when triggered. Marc also shares a free app he co-created called How We Feel, designed to help users track and improve their emotional well-being. This episode is filled with insights on emotional regulation and the importance of approaching our feelings with openness and tools for empowerment.   Transcripts for this episode are available at: https://www.integrativetouch.org/conversations-on-healing    Show Notes: Learn more about Marc Brackett here Check out the Yale Center for Emotional Intelligence here Read Permission to Feel Check out Dealing with Feelings here Download the How We Feel app here   This podcast was created by Integrative Touch (InTouch), which is changing healthcare through human connectivity. A leader in the field of integrative medicine, InTouch exists to alleviate pain and isolation for anyone affected by illness, disability or trauma. This includes kids and adults with cancers, genetic conditions, autism, cerebral palsy, traumatic stress, and other serious health issues. The founder, Shay Beider, pioneered a new therapy called Integrative Touch™Therapy that supports healing from trauma and serious illness. The organization provides proven integrative medicine therapies, education and support that fill critical healthcare gaps. Their success is driven by deep compassion, community and integrity.  Each year, InTouch reaches thousands of people at the Integrative Touch Healing Center, both in person and through Telehealth. Thanks to the incredible support of volunteers and contributors, InTouch created a unique scholarship model called Heal it Forward that brings services to people in need at little or no cost to them. To learn more or donate to Heal it Forward, please visit IntegrativeTouch.org  

"Do not be afraid of your fears, but cope with them—learn how to deal with them—because unless you do, you cannot live your life abundantly and fully." (Fyodor Raychynets)Evoking courage, resilience, and faith in the face of overwhelming uncertainty, Ukrainian pastor and theologian Fyodor Raychynets returns to For the Life of the World three years after the Russian invasion of Ukraine. In conversation with Evan Rosa, Fyodor shares his reflections on fear, freedom, and the emotional and spiritual challenges of living fully in a time of war. He discusses his response to recent global political developments, the struggle of holding onto hope, and the importance of confronting fear rather than suppressing it. Drawing from the Gospel of Mark's iteration of Jesus walking on water, his own personal grief and therapy, and the lived experience of war, Fyodor sees fear not as something to be avoided or gotten rid of, but as something to understand and face with courage."We are in a situation where we are scared to hope.""Do not be afraid of your fears, but cope with them—learn how to deal with them—because unless you do, you cannot live your life abundantly and fully.""If I want to say to someone, ‘I love you,' I say it. If I want to forgive, I forgive. If I want to do something meaningful, I do it now—because tomorrow is never guaranteed.""The enemy wants us to live in fear, to be paralyzed by it. But to live fully is to resist.""When Jesus scared his disciples on the water, he was bringing their fears to the surface—so that they could face them and find true freedom."Show NotesImage: “Walking on Water”, by Ivan Aivazovsky, Russia, 1888Episode SummaryUkrainian pastor and theologian Fyodor Raychynets reflects on faith, fear, and hope after three years of war.The role of fear in spiritual and personal transformation.A biblical perspective on confronting fear, drawn from the Gospel of Mark.Political and emotional reactions to recent global events impacting Ukraine.Living fully in the present as an act of resistance against fear and oppression.Faith, Fear, and FreedomFyodor Raychynets returns to discuss Ukraine's ongoing struggle and his evolving faith."Fear to hope"—the challenge of holding onto hope when the world is falling apart.Why fear should be faced rather than suppressed.The spiritual wisdom of encountering fear: “When Jesus scared his disciples, it was for their good.”The difference between being reckless, cowardly, or courageous—all of which share the common state of fear.The Ukrainian Perspective on Global PoliticsHow Ukraine perceives the shifting stance of U.S. foreign policy.The impact of Zelenskyy's visit to the Oval Office and international reactions.The challenge of fighting for democracy when global powers redefine the terms of war.The fear that democratic values are no longer upheld by those who once championed them.Biblical and Psychological Perspectives on FearMark's Gospel and the fear of encountering God in unexpected ways.Fyodor quotes Carl Jung: "Where our fears lie, that is where change is most needed."Facing fear as a practice of faith and emotional resilience.The importance of naming fears, localizing them, and even “inviting them in for tea.”How unprocessed fear can lead to paralysis or aggression.Living in the Present: The Antidote to FearWhy Fyodor refuses to postpone life until after the war."We don't know what tomorrow brings. So I live today, fully."A powerful response to fear: doing good, loving openly, and forgiving freely.The lesson of war: never get used to abnormal things.Holding onto humanity in the face of devastation.Linked Media ReferencesMark 6L: 45-52 Jesus Walks on WaterEpisode 110 of For the Life of the World A Voice from KyivEpisode 138 of For the Life of the World / Ukrainian Pastor Speaks Out: Resist Evil, Be Present, and Remember How Little You ControlUkraine War Updates - BBC NewsAbout Fyodor RaychynetsFyodor Raychynets is a theologian and pastor in Kyiv, Ukraine. He is Head of the Department of Theology at Ukrainian Evangelical Theological Seminary, where he teaches courses in Leadership and Biblical Studies, particularly the Gospel of Matthew. He studied with Miroslav Volf at Evangelical Theological Seminary in Osijek, Croatia.Follow him on Facebook here.Production NotesThis podcast featured Fyodor RaychinetsEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

The food and nutrition landscape in our schools is really important. School meals affect the health, wellbeing, energy, vitality, and ability to learn for millions and millions of children. And for those whose family struggled to buy food, the importance of school meals cannot be overstated. This makes decisions about what foods are served in schools and where they come from. Highly consequential and raises issues about national and state nutrition policies, the influence of big food companies in shaping this picture and lots more.  It's a good time to unravel all this, which we can do today. Thanks to two experts with us. Dr. Marlene Schwartz is Professor of Human Development and Family Sciences and Director of the Rudd Center for Food Policy health at the University of Connecticut. Mara Fleishman is CEO of the Chef Ann Foundation, where she has been a leader advancing school food change, advocating for scratch cook meals that promote children's health and for more sustainable food systems.   Interview Summary In discussions about school food, it seems there first came a nutrition part, which in more recent years has been joined with a concern about where foods come from. Better connections, say between schools and low whole food systems. Let's talk about both, Marlene, let's start with nutrition. You have been a pioneer in working with schools, an interest that goes back a number of years. What was this food environment like in schools before change began to occur? It was my impression it was sort of a free for all. So, yes, I would agree that it was a free for all. The actual school lunch, what we call the reimbursable school lunch, which is the meal that the federal government gives states and then states give the local food service directors funds to support, that has actually always had nutrition standards. But historically the problem was under nutrition. The standards were very focused on making sure students had enough to eat. There were no maximums. It was really all about making sure that there was at least the minimum number of calories and foods available. But the other foods that were sold in schools, which we call competitive foods, so these are foods that were vending machines and school stores and fundraisers and things like that, were hardly regulated at all. And that is really where we saw a complete free for all. We saw ice cream and chips and soda and sports drinks and things like that. And I remember going to one school here in Connecticut and counting 13 vending machines in the high school. It really was remarkable the amount of unhealthy food that was being sold in schools. You know, I was thinking of that same thing when I was living in Connecticut, I went to my son's high school, a different school than what you're talking about. And I forget the number of soft drink machines they had around the school, but it was in the teens. And when I was a boy, I don't remember any soft drink machines in my schools. Maybe they hadn't been invented yet. I'm so old. But it was really pretty remarkable how much access children had to these things. And as I understand, the importance of those machines in the schools to the companies was more than just what food was being sold. There was a real branding opportunity. Is that right? I think that's exactly right. And I remember over 20 years ago when we were talking to some of the soft drink companies about the vending machines, they were quick to point out that they didn't make all that much money selling soft drinks in schools. Which I felt was them basically admitting that they weren't there because of the income from the sales in schools. But rather it was a hundred percent branding. And that was also really evident by the fact that you had to have a contract. So, the school districts had to have contracts with Coke or Pepsi or Cadbury Schwepps to only sell that company's products. It was blatantly obvious that this was all about marketing and marketing to an audience that they had to go to school, and they were going to be exposed to those logos every time they walked past one of those machines. Yeah. I remember in those days it felt like a victory when the companies agreed to change what was in the machines, but it was what was on the machines that was more important. So, you know, once again, that was a sign of the industry having upper hand. Let me ask you a different question. So there have been some important systemic changes discussed in context to school meals, ones that really could affect the nutrition landscape nationwide. And I'm thinking in particular universal free school meals. Can you tell us what this means and why it's important and what do you think ought to be done? Sure. So universal free school meals, or as the advocates call it Healthy School Meals for All, is a policy that is providing meals at no cost to all students. So typically the way it works in most school districts is there's three categories of payment. There are students who pay quote, full price. There are students who pay a reduced price and there are students who receive the meal at no cost, and it has to do with the income of their household. But what has been shown, interestingly most significantly during the pandemic, there was a policy from the USDA that all students would receive meals at no cost because we were clearly in a national crisis. And in some ways, it was this silver lining of that time because what it showed, those of us who study school meals, is how wonderful it is to be able to provide meals at no cost for everyone there. There are a lot of benefits. Some of it is just the administrative burden of having to figure out each and every household and which category they're in is lifted. You don't have to track which student is which as they're picking up their lunch. But it also really removed the stigma. One of the most surprising things that we've seen in our data is that even students who would have gotten their meal at no cost already were more likely to take a meal when it was provided at no cost for everyone. Because it just became part of what you did. Everybody was eating the school meal. And I think that it always leads to higher rates of participation among all of those sorts of categories of kids. And I think it also really allows the people running the food service to focus on preparing the food and making it the best it can be and not having that burden of the paperwork. And will there come a day, in your belief where this will happen? I hope so. What we've seen is that a number of states, I think it's eight right now, actually passed state policy to keep universal free school meals after the federal guidance that had been out there was lifted after the pandemic was over. And so my hope is that they'll really demonstrate the benefits and that other states will join in. There's certainly a lot of advocacy in a lot of other states to try to do this. And some of the benefits that have also been shown are outcomes like attendance and academic achievement and just really showing that just like we use our public funds to fund the teachers and the building and the water and the library books. It's sort of seen as a basic tool that the school needs to make available to students so that they can succeed academically. And I think that shift in attitude as opposed to seeing the lunchroom as this sort of separate thing from the rest of the school building. I think that shift in attitude will be really helpful overall. That makes good sense. Mara, let's turn to you. I'm really eager to hear about the work of the Chef Ann Foundation. I've followed its work for a number of years, but I'm eager to hear what the most recent iteration of this. So, I'm hoping you can tell us, and also give us some sense of why you got interested in these issues.   Well, the Chef Ann Foundation is actually celebrating its 15th birthday this year. And we help school food programs move from serving more processed heat and serve food to serving more freshly prepared scratch made meals in schools. And we do that through looking at what are the barriers to school food programs actually serving this freshly prepared meal. And there are a number of barriers: training, skill sets, equipment, access to healthier food, local farmers. The reimbursement rate, you know, how much money they get actually for serving these meals. What about the power of the companies that are providing the prepared foods to schools? Yes, that's a big piece. So those are very loud voices that have a [00:09:00] lot of power behind them. Through the passing of the Healthy Hunger-Free Kids Act in 2010, there was an increase in nutrition standards change and what Marlene was saying is that while there was some basic before that, after Healthy Hunger Free Kids Act, we had saturated fat standard, sodium, whole grain. But what happened was these big food companies just kind of R&D'd their food to meet these standards. So, we are in a better place today, right? Because we are serving more whole grains. We are serving less saturated fat, less sodium. But one of the big things that the passage of that Child Nutrition Reauthorization did not do was really reduce ultra processed food in school. And that I think is the next horizon for school food, is how to actually help them reduce that ultra processed food. Because there is, you know, a lot of research out there, I'm sure Marlene is familiar with this, that is linking more ultra processed food to diet related disease. So, we go in and really help these school food programs with more culinary training, we do assessments to tell them what kind of equipment they need to serve fresh food. A lot of it is financial training. So, when you're serving a chicken nugget. One chicken nugget that meets the standards. You bring it in frozen. All you have to do is reheat it and put it on the line. If you're making a chicken strip from scratch, you know you have to buy the chicken, you have to buy the breadcrumbs. You have to buy all the ingredients. You have to start looking at your program through a different lens. Your financial modeling is different. Your labor resources are different. Meeting meals per labor hour is different. We provide training on all these fronts to help them run that program. Well, it sounds enormously beneficial. How much do, in the modern day, how much do schools care about these things and how much do parents care about them? Well, I think something that's really exciting, and I think we have the best vantage point for it, is that schools, parents, communities, even government cares way more about it today than they did when the Chef Ann Foundation was launched. We were definitely considered more of a niche nonprofit organization that only worked with kind of districts that were very progressive. But today, we have, waiting lists for our grants. we work in every state in the country. And we now have a cooperative agreement with the USDA, which would never have really been possible 15 years ago. They just weren't looking for partnerships with organizations that were pushing the envelope to this level. So, I think now's our time. It's so nice to hear that because I remember back when the Chef Ann Foundation got started. And that niche role that it played was clear, but there was so much hope that it would expand and it's really nice that it has. And the fact that you're in every state and the USDA is working with you, those are all really good signs. Well, let me ask you another question. This one about equity. How does this work fit into an equity point of view? I mean, that's pretty much the heart of the matter, I think in many ways. I started this work because I worked for Whole Foods Market for 13 years and I was very interested in food systems work. I have three children and my oldest, who's now 23, when she started in kindergarten, I went to lunch with her. They were serving, this was before the Healthy Hunger Free Kids Act, they were serving a very highly processed, high sugar, low protein meal. And I was looking around at the cafeteria really looking at who is eating this meal and thinking to myself, what are we doing here? We are not providing the same springboard for every kindergartner to thrive and meet their true potential, right? There were kids coming to school with their very healthy packed lunches and little baby organic carrots and whole wheat bread and no-nitrate turkey sandwiches. And then there was a whole host of kids eating this very ultra processed high sugar, low fiber, no protein meal. And the equity issue that you're speaking of was right there and very blatant. And if we're not going to provide children that same springboard to thrive from, which, you know, is what K 12 is about, right? That's what we're trying to do for everyone then we have some big issues. And to Marlene's point, we disregard food in that equity issue. So, we don't make higher income kids pay for their bus rides or anything else. And we don't kind of create that divide. We don't devalue anything as significantly as we do food. And it's what makes you thrive. I heard once a very interesting statement from a physician who worked on brain development. And he said that if children are not fed correctly during critical stages of their development amounts to a life sentence. That there are just certain things that will never recover no matter what happens. Having a better school food environment helps erase some of that for sure. Not all of it, but at least some of it. And then each of the children are more on a level playing field in terms of their academic achievement because some aren't so much more burdened by a terrible food environment. I can see why this would, would really be so important. Marlene, let's talk about what changes have been made. Both you and Mara have alluded to this, but specifically what's happened over the years in terms of school meals and have there been studies on the impacts on children? Sure. Well, I completely agree with Mara that the Healthy Hunger Free Kids Act was a really bright spot, certainly in, in my career, in terms of seeing changes to school meals. So, as I mentioned before, we used to have only minimum calories and things like that. And now we finally have maximum calories based on the age of the child as well as sodium, saturated fat, increasing whole grains, low fat dairy, things like that. The other thing with the smart snacks, so the competitive foods that started to have nutrition regulations. That was a perfect example though of where the companies use their research and development dollars to essentially make a Dorito that fit the standards and a cookie that fit the standards. And I think in some ways that has highlighted the fact that our society is starting to look much more skeptically at highly processed foods. Because I remember standing in my kids' high school a number of years ago after smart snacks went into a fat, and I was in front of the vending machine, and a parent came up to me who knew this was what I studied and said: 'What are you talking about? That school food is healthier. Look at that!' And sort of pointing to all the packaged chips and cookies and other snacks. And I tried, I was like, well, but those are reduced fat Doritos and those cookies are lower in sugar and probably have some whole grains and nobody cared. Parents basically can recognize junk food when they see it. I one hundred percent agree that processed food is the next dimension that we need to really be able to assess, measure it so that we can start to regulate it. And to have that be a new way in which we try to manage the quality of school meals. Before we get to the issue of what sort of research has been done to show the impact on kids, let me follow up on the Doritos example. Well, it sounds like what we were talking about earlier with a Coke machine being so important because of the logo and branding and stuff like that. Sounds like exactly the same things that work here. That the company wants to have Doritos in the school, not because they sell so much or make so much money. But that they brand, it's a chance to brand that particular product or that particular company. And then of course, kids want those when they get out of school and they talk to their parents about getting them. So, it seems like the fact that they get reformulated to be a tad healthier isn't much of a victory is it. No, and I feel like it's almost like the worst of all situations. So, we've done some research on this at the Rudd Center and have a graphic where we show like the school version and then the grocery store version. And it's completely clear that it's the same branding. Nobody would mistake or not think it was the same product. But the grocery store version is not as healthy as the school version. So you're simultaneously - if someone were to know, for example, that about smart snacks and the nutrition standards they could say, well, they sell it in schools maybe it's better. They might be more likely to buy it in the grocery store, but of course what they're buying in the grocery store is worse. And then if you ask folks from the food industry, which I've done, well, why don't you just reformulate all of it? Why don't you only sell the school version in the grocery store? They say, 'oh, well, we are just worried that people won't like it because it's not, you know, as palatable.' It's like a lose-lose proposition. I would like, personally, to see all of those foods removed from schools. And to answer your question about the research though, it's really promising. I mean, there have been a couple of studies that I always go to, to sort of document the positive impact of the regulations that came from the Healthy Hunger Free Kids Act. One was a study showing that basically the meals that students eat in school for most American children are the healthiest meals that they eat all day. So that it's sort of the best source of nutrition. And then another study that was looking at BMI trajectories over time and found that particularly among lower income children there was a measurable impact on BMI in terms of reducing the risk of childhood obesity after the Healthy Hunger-Free Kids Act regulations were put into place. So, I feel like when you have those sort of large national data sets and you can look at impact across the country, it's pretty clear that even though we of course, want to see more change and keep going forward, even the changes we've made so far have had an important impact. Do you think the changes are sufficient to produce impacts on learning and academic achievement and things like that? We have a hard time having enough data to really get at that very specific outcome because so many things have impact on academic achievement. But there definitely have been some studies that have been able to show some impact. But it's a tricky thing to measure. Mara, let's talk a little bit about how the school can be part of a vital and healthy food system overall. Tell us about your work in that space. We look at health in its kind of larger capacity, right? So direct related nutrition results with kids eating certain foods. But in addition, the school lunch program is funded to the tune of $17 billion a year, right? So, if we think about spending those dollars in the food system and how we're going to change the food system we have to really think about how we empower these school food professionals to make the best choices they can to affect change. With approximately about a $4.30 reimbursable rate price of a lunch, it's not easy right now. Labor prices are going up and you have to pay for labor out of that. You have to pay for food cost out of that. But you can prioritize your choices. Some of the things that we work with districts on are what are their top 20 highest volume purchases in the school food program. And how can we look at that top 20 and make some adjustments to purchase things that can impact the environment in a more significant way. Often it is animal protein that's in their top 20. That is really an opportunity for districts to make better choices. Local choices. Higher quality choices. You know, choices that impact not only the health of the environment, but the health of their local economy. But it is challenging because your district has to be able to manage raw animal protein. A lot of the processed animal protein products coming to the districts are pre-cooked, and so they don't have to always know how to manage in a kitchen raw animal protein. And that's usually this barrier that we help districts get over. But once we do, there is this huge opportunity for them to purchase higher quality animal protein. Also fruits and vegetables, right? I always get asked this from parent groups who are looking to change school food. Why can't we just purchase everything organic in schools, right? So that's hard on $4.30, right? You can't. But you can make choices and you can look at the highest volume products or the products that are more affected by pesticides, right? So, if you have a salad bar you know you're serving lettuce every day. You can move to serving an organic lettuce, and that is a huge opportunity to move forward. I think things like that are how we look at the food system in terms of school food. But it's really important not just for us food systems people to be looking at it like this, but for us to be training and teaching the school food professionals about their job and the impact they can make, both on student nutrition and environmental impact. And that's a lot of what we do in our workforce development initiatives. How does seasonal things figure in? Because schools are in session during the months when it's colder in most parts of the country, and the agricultural system isn't going full bore like it might in the summer months. How do you deal with that?  It's really a great point. I know whenever I bring up any kind of exemplary food program in California, people say to me, 'Ugh, California. You can do a lot in California, but what can you do elsewhere?' Well, here where I live in Boulder, the Boulder Valley School district serves close to 15,000 lunches a day. They have 55 schools. It's kind of that perfect midsize district example. And they purchase 40% of their products locally. This is a Northern Climate District. This is Colorado. It takes time. It takes a real steadfast plan. But you, you know, you can purchase potatoes through December. There's a lot of indoor growing right now locally too. So that's also this great opportunity to purchase things like if you have a salad bar purchase, things like lettuce locally, all year long. There's, there's a lot of local wheat production that is happening these days in northern climates and then it's getting milled and processed into different products that you can buy locally. It's very much possible. Can you get to a hundred percent local procurement? Not right now, not at the current reimbursable rate, but there's a lot of room for improvement even in northern climates. When the schools are buying such foods that come from local sources, are they buying directly from the farmers or is there some agent in the middle? It depends. Mostly for local farmers, small local farmers, they're buying direct. And that's a challenge for small and even some midsize districts because of their capacity, their procurement capacity, their administrative capacity. But it is possible. Obviously, it's in some ways easier for big districts like, you know, LAUSD (Los Angeles Unified School District). We work with LAUSD. It's an amazing district that buys a lot locally. But they have the volume, they have the capacity, they have the administrative support. That's why a lot of our work focuses on small and midsize districts to actually provide them with that kind of structure and support to do it. And to really prioritize the buying processes through their local purveyors. There are some local distributors that have more local products than others. You know, gold Star is a distributor on the West coast that has more local products. But in reality, the prime vendors for these districts are mostly Sysco or US Foods. And they don't carry a ton of local farm product for these districts. So, they're really going to have to create those partnerships. I'm thinking of the farmers and what impact it might have on them. And I could imagine for some farmers at least, it would provide a reliable income source and a reliable customer for their products, which would be helpful financially. And I imagine, although I don't know that there are probably cases where the schools are inviting the farmers to come in and meet the kids, and that's probably good for everybody. Does that kind of thing happen? Yeah, I mean that is huge and as I kind of talked about ultra processed food being the next horizon to look at reducing in school food, I also think how we work with school food programs to connect them and actually have them be stronger customers of local farmers is also this next horizon. One of the new projects that we're working on is called Values Align Purchasing Collectives. So, we're currently doing assessments to determine how we can group small and mid-size districts together to form buying cohorts, basically, to purchase from local farmers. So how can we get them to look at serving some of the same menu items, purchasing together, working together to relieve some of the administrative stress on the districts, but also on the farmer side. So how do we create hubs to do and look at creating a process that can better support? And I think that's the future. Oh boy. That sounds like a very exciting development. Marlene, just you have something you wanted add? Yeah, I'm just so exciting to hear all of that. I was going to mention that we have a new project in Connecticut looking at farm-to-school practices across the state, and really trying to work with districts on both the procurement part of it as well as incorporating more into the classroom. So having that connection with local farmers, having that being part of the sort of educational curriculum. And then really what I've always thought was the goal was to have the cafeteria more of a learning lab. Not having it as this, I guess I said before, separate part of the school, but rather incorporating nutrition education, incorporating this is where that apple came from and teaching students where the food is from and particularly if it's from a local producer. I think there's a lot of excitement around there. I think the USDA is funding a lot of states to do more work in this area, and so it's a pretty exciting time. You know, connecting up what the two of you have just said, Marlene, I remember in the time I was living in Connecticut. Connecticut has a lot of small to midsize towns that are feeding kids and the collaborative that Mara was talking about sounds like it might be a really interesting solution in that kind of a context. I completely agree. I know some of the New England states, and maybe this happens in other parts of the country too, but it does feel like each school food authority is tiny. I mean, we have towns with one high school and to try to have any kind of buying power when you're so small, I think, is a real challenge. So, I know there are some collaboratives in Connecticut, but absolutely supporting, bringing people together to try to negotiate the best prices and things like that, and make those relationships with the local farmers. It feels like a really great strategy to pursue. I'd like to ask you both, what is it going to take or what does it take to make these things happen? You're talking about some very good things when they do happen, but what does it take to make them happen? And Mara, let's start with you. What are the factors you think are really important? We approach our work from a systems perspective. What is the system and what is the biggest barriers in the system that we can kind of selectively tackle, and kind of dig into from a programmatic engineering perspective. For us, and Marlene, I love that you brought up the lunchroom as a classroom, because I think that is really important. I think that's the kind of the ultimate goal and we're so grateful for programs across the country that are working on that kind of thing. What we want to stay focused on at the Chef Ann Foundation is school food professionals. We want to actually educate them. We want to figure out how to provide more professional development, learning, education so that they can start looking at their jobs differently. And the country can start looking at what they're doing differently; and start really looking at the value that they're providing during a school day. So, what it takes, back to your question, is it really takes breaking down the problem to understand how to put some pieces together to test out programs that can look at breaking down that barrier. And for us right now, we're doing a lot with workforce because what we believe is that in 10 years from now, if we have a workforce in school food that has a different perspective of their job, has different skill sets, is a kind of a different workforce than is right now, than a lot of these things we want to tackle as food systems people will be a lot easier. That makes good sense. And Marlene, you've been involved for many years in local and state and national policies. In your mind, what sort of things lead to change? So, that's a good question. I would love to be able to say, oh, it's the research, clearly. That people do studies and they document, this is what we need to do. I think that's necessary, but not sufficient. I think the real answer is parents and people. I had a similar experience going to my daughter's when she was in first grade going and having lunch at her school and looking around and thinking, oh my goodness, what are we doing? I think that it's the fact that even though this is my profession, this is something I study, It's deeply personal. And I think there's a lot of passion behind the importance of making sure our children are healthy. And if I think about the policy makers along the way who have really been the ones that have made the biggest difference, it was off often because they cared about this deeply, personally. And so, I think continuing to tap into that and reminding people how important this is, is how you get the political will to pass the policies that make the real changes. Well, you know, you both made that really important point about how important parents can be. But really impressive that this started as a personal thing, and you were caring for the welfare of your children and that helped inspire your professional work and look where it's gone. It's really very impressive. I'd like to end with a following question. Are you hopeful for the future? Mara, let's start with you. I am very hopeful for the future. I think when you look at what's important to our society, school food is often the answer. I feel like when you look at achievement, school food is often the answer. When you look at diet related illness, school food is often the answer. When you look at building local economies, school food is often the answer. And I am really hopeful because I think there's a lot of incredible work being done right now, and we are moving past piloting and we're moving into research. And we're moving into institutionalizing the work. And I think you can see that through policies, through USDA cooperative agreements with organizations and work that they're doing and through the guidelines. And through the excitement and integration you're seeing in communities with superintendents, school food directors, parents, and advocates. And Marlene, are you hopeful? I am hopeful. I mean, if I think back to, you know, kind of the early days of working on this issue, I feel like we were met with a lot of skepticism. People felt like, oh, the industry's so powerful, you'll never be able to do anything. I feel like there have been a lot of changes. And I think another shift that I've sort of seen over the course of my career is early on, because of the rates of childhood obesity increasing, a lot of these initiatives that was the hook, that was sort of the anchor. And there were positive things about that because it was such a dramatic change that had occurred that you could point to. But sort of the downside is it wasn't just about that. It's about all children. It doesn't matter what your body weight is, it's about diet quality and having food security and getting adequate nutrition. I feel like we've broadened a lot in the field in terms of how we think about the reason why we're doing that. And that has made it much more inclusive, and we've been able to talk about, as Mara said, how it's affecting lots and lots of things outside of individual children. Bios Marlene Schwartz Marlene Schwartz, Ph.D. is Director of the Rudd Center for Food Policy & Health and Professor of Human Development and Family Sciences at UConn. Dr. Schwartz studies how nutrition and wellness policies implemented in schools, food banks, and local communities can improve food security, diet quality, and health outcomes. Dr. Schwartz earned her Ph.D. in Psychology from Yale University in 1996. Prior to joining the Rudd Center, she served as Co-Director of the Yale Center for Eating and Weight Disorders from 1996 to 2006. She has received research grants from a variety of funders including the Robert Wood Johnson Foundation, the United States Department of Agriculture, and the National Institutes of Health to study federal food programs, school wellness policies, the effect of food marketing on children, and strategies to address food insecurity and diet quality. She is also the recipient of the 2014 Sarah Samuels Award from the Food and Nutrition Section of the American Public Health Association; the 2020 Faculty Service Award from the Department of Human Development and Family Sciences; and the 2021 Community-Engaged Health Research Excellence Award from the Institute for Collaboration on Health, Intervention and Policy at UConn. Mara Fleishman Mara Fleishman's career in food systems advocacy started in her early 20's when she looked to the power of food after being diagnosed with an autoimmune disease. Mara has over 20 years of experience in leading systems change initiatives in the for-profit and non-profit sectors including over a decade at Whole Foods Market where she served as Global Director of Partnerships. In Mara's current role, CEO of the Chef Ann Foundation, she has spent the last 10 years fighting for healthier food for our nation's kids. Mara's niche is system-based change and although she takes on many roles as a leader, her favorite is programmatic engineering; breaking down problems to their foundation and building programmatic solutions through dynamic and integrated approaches. This type of programmatic engineering can be seen through the work of the Chef Ann Foundation, an organization recognized as the national leader in driving fresh, healthy scratch cook food in schools. Mara also serves on regional and national boards, has spoken at conferences and academic institutions across the country, and has been recognized in publications as a champion and national advocate for change.  

During this episode of The Evolving Leader podcast, co-hosts Jean Gomes and Scott Allender are in conversation with Dr Marc Brackett. As the founding director of the Yale Center for Emotional Intelligence, Marc is professor in the Child Study Center at Yale, and author of the best-selling book 'Permission to Feel'. Marc's next book ‘Dealing With Feeling – Use Your Emotions to Create the Life You Want' is due for release in September 2025.An award-winning researcher for 25 years, Marc has published 175 scholarly articles on the role of Emotional Intelligence in learning, decision making, creativity, relationships, physical and mental health, and workplace performance. He is also the lead developer of RULER, an evidence-based approach to social and emotional learning (SEL) that has been adopted by over 5,000 schools across the globe, improving the lives of millions of children and adults. In addition to being featured frequently across media outlets such as the New York Times, Washington Post, Good Morning America and more, Marc is also in demand as a keynote speaker and is co-founder of Oji Life Lab, a corporate learning firm that develops innovative digital learning systems for emotional intelligence.Referenced during this episode:‘How We Feel' app: https://howwefeel.org/‘Dealing With Feelings' webcast: https://youtube.com/playlist?list=PLRM-kVGeBRqdXAf7q7ut91HZQlfZSx_VX&si=oLRQ11SXM1GqTEgC‘Permission to Feel: Unlock the power of emotions to help yourself and your children thrive' (Quercus, 2019) https://www.amazon.co.uk/Permission-Feel-emotions-yourself-children/dp/1787478815/ Other reading from Jean Gomes and Scott Allender: Leading In A Non-Linear World (J Gomes, 2023)The Enneagram of Emotional Intelligence (S Allender, 2023)  Social:Instagram           @evolvingleaderLinkedIn             The Evolving Leader PodcastTwitter               @Evolving_LeaderBluesky            @evolvingleader.bsky.socialYouTube           @evolvingleader The Evolving Leader is researched, written and presented by Jean Gomes and Scott Allender with production by Phil Kerby. It is an Outside production.Send a message to The Evolving Leader team

Mystics and prophets have reported receiving visions from the Divine for centuries—”Thus saith the Lord…”—Hildegard of Bingen, Teresa of Avila, Ignatius of Loyola, Catherine of Siena, or Julian of Norwich. The list goes on.But what would you think if you met a seer of visions in the present day? Maybe you have.What about a prophet whose visions came like a movie screen unfurled before him, the images grotesque and vivid, all in the unsuspecting backwoods setting of Lookout Mountain, deep in the south of Tennessee.Would you believe it? Would you believe him? The beauty of fiction allows the reader to join the author in asking: What if?That's exactly what Jamie Quatro has allowed us to do in her newest work of literary fiction, Two-Step Devil.What if an earnest and wildly misunderstood Christian is left alone on Lookout Mountain? What if the receiver of visions makes art that reaches a girl who's stuck in the darkest grip of a fraught world? What if the Devil really did sit in the corner of the kitchen, wearing a cowboy hat, and what if he got to tell his own side of the Biblical story?On today's episode novelist Jamie Quatro joins Macie Bridge to share about her relationship to the theological exploration within her latest novel, Two-Step Devil; her experience of being a Christian and a writer, but not a “Christian Writer”; and how the trinity of main characters in the novel speak to and open up her own deepest concerns about the state of our country and the world we inhabit.Jamie Quatro is the New York Times Notable author of I Want to Show You More, and Fire Sermon. *Two-Step Devil* is her latest work and is the winner of the 2024 Willie Morris Award for Southern Writing, and it's also been named a New York Times Editor's Choice, among other accolades. Jamie teaches in the Sewanee School of Letters MFA program.SPOILER ALERT! This episode contains substantial spoilers to the novel's plot, so if you'd like to read it for yourself, first grab a copy from your local bookstore, then two-step on back over here to listen to this conversation!About Jamie QuatroJamie Quatro is the New York Times Notable author of I Want to Show You More, a finalist for the Los Angeles Times Art Seidenbaum Award and the National Book Critics Circle's John Leonard Prize, and Fire Sermon, a Book of the Year for the Economist, San Francisco Chronicle, LitHub, Bloomberg, and the Times Literary Supplement. Her most recent novel, Two-Step Devil, is the winner of the 2024 Willie Morris Award for Southern Writing. It has also been named a New York Times Editor's Choice, a 2025 ALA Notable Book, and a Best Book of 2024 by the Paris Review and the Atlanta Journal Constitution. A new story collection is forthcoming from Grove Press.Quatro's fiction has appeared or is forthcoming in The New Yorker, The Paris Review, Harper's, the New York Review of Books, Ploughshares, and elsewhere. She is the recipient of fellowships from MacDowell, Yaddo, Bread Loaf, and La Maison Dora Maar in Ménerbes, France, where she will be in residence in 2025. Quatro holds an MA in English from the College of William and Mary and an MFA in fiction from the Bennington College Writing Seminars. She teaches in the Sewanee School of Letters MFA program, and lives with her family in Chattanooga, Tennessee.Show NotesGet your copy of Two-Step Devil by Jamie QuatroClick here to view the art that inspired Jamie Quatro's Two-Step DevilProduction NotesThis podcast featured Jamie Quatro with Macie BridgeEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

It's easy to forget how utterly scandalous the concepts of grace and forgiveness are. Grace is an absolutely unmerited, undeserved benevolence. Forgiveness is an intentional miscarriage of retributive justice, ignoring of the wrong by a wrongdoer.In Miroslav Volf's understanding, forgiveness “decouples the deed from the doer.”Today's episode features some highlights from Miroslav's personal reflections about each chapter of his book Free of Charge: Giving and Forgiving in a Culture Stripped of Grace, including his thoughts about one of the most painful moments in his family's history, the death of his 5-year-old brother Daniel when Miroslav was just a small boy.Free of Charge was published in 2006, and we just released a 10-video curriculum series through faith.yale.edu/free-of-charge. It also includes a 48-page discussion guide with new material to help facilitate not just deeper reflection about giving and forgiving, but a viable, livable path toward these core Christian practices.This series is free for Yale Center for Faith & Culture email subscribers. So head over to faith.yale.edu/free-of-charge to sign up today.Production NotesThis podcast featured Miroslav VolfEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett, and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Super Bowl LIX was amazing, but not because of the football, or the commercials. It was the 13-minute half-time tour de force of political theology and protest art, brought to you by Kendrick Lamar. Acting like a parable to offer more to those who already get it, and to take away from those who don't get it at all, the performance was so much more than a petty way to settle a rap beef.But what exactly was going on? Today's episode is an introduction to the political theology of Kendrick Lamar. Evan Rosa welcomes Femi Olutade, arguably the living expert on the theology of Kendrick Lamar. A lifelong fan of hip hop and student of theology, he's deeply familiar not just with music Kendrick made, but the influences that made Kendrick, as well as Christian scripture and moral theology. Femi has written incredibly nuanced theological musicological reflections about Kendrick Lamar's 2017 album DAMN., which won the Pulitzer Prize for Music.Femi joined Dissect Podcast host Cole Cushna as lead writer for a 20-episode analysis of DAMN., offering incredible insight into the theological, moral, and political richness of Kendrick Lamar.About Femi OlutadeFemi Olutade is the lead writer for Season 5 of Dissect, an analysis of Kendrick Lamar's Pulitzer Prize-winning album DAMN. He's arguably the living expert on the theology of Kendrick Lamar. A lifelong fan of hip hop and student of theology, he's deeply familiar not just with music Kendrick made, but the influences that made Kendrick, as well as Christian scripture and moral theology. Femi has written incredibly nuanced theological musicological reflections about Kendrick Lamar's 2017 album DAMN., which won the Pulitzer Prize for Music.Femi joined host Cole Cushna as lead writer for a 20-episode analysis of DAMN., offering incredible insight into the theological, moral, and political richness of Kendrick Lamar.Show NotesFemi Olutade's Theology of Kendrick LamarKendrick Lamar's Super Bowl LIX Half-Time Show (Video)Kendrick Lamar's Half-time Show Lyrics (Full)Season 5 of Dissect: Kendrick Lamar's DAMN.Kendrick Lamar's Political Theology as a Diss Track to AmericaSuper Bowl LIX was amazing, but not because of the football, or the commercials. It was the 13 minute half-time tour de force that Kendrick Lamar offered the world.Uncle Sam introduces the show, the quote “Great American Game.” A playstation controller appears. Is the game football? Video game? Or some other game? Kendrick appears crouched on a car—dozens of red, white, and blue dancers emerge, evoking both the American flag which they eventually form, as well as the gang wars between bloods and crips—or as Kendrick says in Hood Politics, “Demo-crips” and “Re-blood-icans”And what ensues is an intricately choreographed set of layered meanings, allusions, hidden references and Easter eggs—not all of which have been noticed, not to mention explained or understood.You can find links to the performance and the lyrics in the show notes.Femi Olutade on the Theology of Kendrick LamarToday's episode is an introduction to the political theology of Kendrick Lamar. And joining me is Femi Olutade, arguably the living expert on the theology of Kendrick Lamar. As a lifelong fan of hip hop, he's deeply familiar not just with music Kendrick made, but the influences that made Kendrick. Femi has written incredibly nuanced theological musicological reflections about Kendrick Lamar's 2017 album DAMN., which won the Pulitzer Prize for Music.And I became familiar with Femi's work in 2021, while listening to a podcast called Dissect—which analyzes albums line by line, note by note. They cover mostly hip hop, but the season on Radiohead's In Rainbows is also incredible. Femi joined host Cole Cushna to co-write a 20-episode analysis of DAMN., offering incredible insight into the theological, moral, and political richness of Kendrick Lamar, which repays so many replays. Forward, AND backward. Yes, you can play the album backwards and forwards like a mirror and they tell two different stories, one about wickedness and pride, and the other about weakness, love, and humility.If you want to jump to my conversation with Femi about Kendrick Lamar's Political Theology, please do, just jump ahead a few minutes.Not Just a Diss Track to Drake, but a Diss Track to AmericaBut I wanted to offer a few preliminaries of my own to help with this most recent context of the Super Bowl halftime performance.Because almost immediately, it was interpreted as nothing more than one of the pettiest, egotistical, and overkill ways to settle a rap beef between Kendrick and another hip hop artist, Drake. Some fans celebrated this. Others found it at best irrelevant and confusing, and at worst an offensive waste of an opportunity to make a larger statement before an audience of 133 million viewers.In my humble opinion, both get it wrong. Kendrick Lamar simply does not work this way.If it was the biggest diss track of all time, it wasn't aimed merely at Drake, but America. And if it was offensive, it was because of its moral clarity and force, striking a prophetic chord operating similar to a parable.Jesus and Kendrick on Prophecy and ParablesParables, according to Jesus, are meant to give more to those who already have, and take away from those who already have nothing (Matthew 13:13). Because, as the prophet Isaiah says, “seeing they do not perceive, and hearing they do not listen, nor do they understand” (Isaiah 6:9).At this point, it's possible that you're entirely confused, and if so, I'd invite you to hang with me and lean in. Watch it again, listen more closely. Because rap, according to Jay Z, is a lean-in genre. You can't understand it without close examination, without contextual, bottom-up, historical appreciation, or without a willingness to be educated about what it's like to be Black in America.But I guarantee you that in Kendrick Lamar's outstanding choreographed prophetic theatre, there's much more going on—”there's levels to it”—to quote Lamar.You Picked the Right Time, but the Wrong GuyAnd if you want it clearly spelled out for you—a cleaner, smoother, tighter, more palatable, less subtle social commentary that can be abstracted from history, circumstance, and the genre of rap itself so that it can be rationally evaluated—well, you're occupying the exact position Kendrick is critiquing, which he prophetically predicts in the very performance itself. As he warns us:The revolution 'bout to be televised You picked the right time, but the wrong guyStill, what was that?? First, it's public performance art, so just let it land. Watch it again. Notice something new. Submit yourself to it. Let it change you.The Black American Experience in Hip Hop and Kendrick LamarAnd if you really want to understand it, you need to be open to the possibility that some social commentary can only be understood in light of certain lived experiences. In this case, at least the Black American experience. And then, rather than demanding that Kendrick explain it to you in your own vernacular, listen to what he's already said. Lean in an listen to his whole body of work, learn his story, expertly rendered in jaw-dropping lyrical performance. Drive with him through his childhood streets of Compton on Good Kid M.A.A.D. City. Journey with him from caterpillar to butterfly on To Pimp a Butterfly, look in the mirror presented before you in the Pulitzer-prize winning DAMN., hear out his messy psyche laid bare in Mr. Morale and the Big Steppers, take a ride with him in GNX…In the days following Kendrick's super bowl performance, J Kameron Carter, Professor of African American Studies, Comparative Literature, and Religion at the University of California at Irvine, called for a more in-depth study of the 13-minute performance, noting that:“[B]lack performance carries within it an interrogation of the question of country as the problem and question of US political theology and the legacy of Christian empire.”This episode isn't meant to close any books or offer a full explanation of Kendrick's performance, let alone his music, but just to lean in, and to quote Kendrick, “salute truth and the prophecy.”Production NotesThis podcast featured Femi OlutadeEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Disaster preparedness is sort of an oxymoron. Disaster is the kind of indiscriminate calamity that only ever finds us ill-equipped to manage. And if you are truly prepared, you've probably averted disaster.There's a big difference between the impact of disaster on physical, material life—and its outsized impact on mental, emotional, and spiritual life.Personal disasters like a terminal illness, natural disasters like the recent fires that razed southern Californian communities, the impact of endless, senseless wars … these all cause a pain and physical damage that can be mitigated or rebuilt. But the worst of these cases threaten to destroy the very meaning of our lives.No wonder disaster takes such a psychological and spiritual toll. There's an urgent need to find or even make meaning from it. To somehow explain it, justify why God would allow it, and tell a grand story that makes sense from the senseless.These are difficult questions, and my guests today both have personal experience with disaster. Dr. Pam King is the Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology, and the Executive Director the Thrive Center. She's an ordained Presbyterian minister, and she hosts a podcast on psychology and spirituality called With & For. Dr. Jamie Aten is a disaster psychologist and disaster ministry expert, helping others navigate mass, humanitarian, and personal disasters with scientific and spiritual insights. He is the Founder and Executive Director of the Humanitarian Disaster Institute Wheaton College, where he holds the Blanchard Chair of Humanitarian & Disaster Leadership. He is author of *A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and Resilience.*In this conversation, Pam King and Jamie Aten join Evan Rosa to discuss:Each of their personal encounters with disasters—both fire and cancerThe psychological study of disasterThe personal impact of disaster on mental, emotional, and spiritual healthThe difference between resilience and fortitudeAnd the theological and practical considerations for how to live through disastrous events.About Pam KingPam King is Executive Director the Thrive Center and is Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology & Marriage and Family Therapy. She hosts the With & For podcast, and you can follow her @drpamking.About Jamie AtenJamie D. Aten is a disaster psychologist and disaster ministry expert. He helps others navigate mass, humanitarian, and personal disasters with scientific and spiritual insights. He is the Founder and Executive Director of the Humanitarian Disaster Institute and Disaster Ministry Conference and holds the Blanchard Chair of Humanitarian & Disaster Leadership at Wheaton College. And he's the author of *A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and Resilience.*Show NotesHumanitarian Disaster InstituteSpiritual First AidJamie Aten's A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and ResilienceThe Thrive Center at Fuller SeminaryPam King's personal experience fighting fires in the Eaton Fire in January 20255,000 homes destroyed55 schools and houses of worship are gone“Neighborhoods are annihilated …”Jamie Aten offers an overview of the impact of disasters on humanity, and the human response1985: 400% increase in natural disasters globallyJapan 2011 Tōhoku earthquake and tsunamiHaiti 2010 earthquakePhysical, emotional, spiritualInfrastructural impacts that set up disastersUSAID supportJamie Aten's experience during Hurricane KatrinaPersonal disastersJamie Aten's experience with prostate cancer“Evacuation Impossible”Impact of disaster on personal sense of thrivingThriving vs survivingUnderstanding traumaCollective traumatic eventsThe historically Black multigenerational community in AltadenaWhat constitutes thriving?Thriving as adaptive growth: with and for othersSelf-care is not just me-care, but we-care.Trauma brain and the cognitive impacts of disasterThe psychological study of disaster: grapefruit vs beachballHumanitarian Disaster InstituteSpiritual First AidA rupture of meaning makingPlace and spirituality and the impact of disaster on sense of placeBethlehem pastor Munther Isaac's “Christ in the Rubble”Finding meaning in both the restructuring or rebuilding, but also in the rubble itselfHope embodied in serviceEverything is a cognitive loadMiroslav Volf and Ryan McAnnally-Linz's The Home of God: A Brief Story of EverythingPsychological and trauma-informed care”One of the things that we found was that when people received positive spiritual support, that they reported lower levels of trauma, lower levels of depression and lower levels of anxiety.”Bless CPRBLESS: Biological, Livelihood, Emotional, Social, Spiritual“What's the most pressing need?”Spiritual healthSpirituality and our ultimate sources of meaningTranscendenceLament as a practice for dealing with disasterPrayer or sacred readingsMeaning making and suffering:  Elizabeth Hall (Biola University) and Crystal Park (University of Connecticut)Baton Rouge Flood 2016Navigating sufferingReligion in disaster mental healthFaith as a predictor for resilienceMeaning making outside of religionMr. Rogers: “Look for the helpers”Best disaster preparedness: “Get to know your neighbor.”“Proximity alone is not what it takes to become a neighbor.”Neighbors helping neighborsManaging burnout in helpers“Spiritual self-aid” instead of “self-care”Self-care is like surfing“God holding the fragmented pieces of me”“God's love is with me.”Spiritual fortitude in personal and natural disastersProduction NotesThis podcast featured Jamie Aten and Pam KingEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

“Meaning making is so fundamental to who we are as humans, and when that's ruptured, it's devastating.” (Dr. Pam King, from this episode)“Spiritual fortitude is different from resilience … it helps us to realize that we still learn to live in the midst of suffering. … It helps us metabolize our suffering.” (Dr. Jamie Aten, from this episode)One of the hopeful things in the aftermath of the Los Angeles fires is how I have seen people within L.A. show up with and for each other. And I'm especially grateful for this audience because I know you are all people who care to show up with people, and for people. Thank you for being light in these hard times.And I was talking with Evan Rosa. The producer and host of For the Life of the World (Yale Center for Faith & Culture) about the turbulent times that we are experiencing in Los Angeles.And I was also speaking about experts who deal with trauma, disaster, psychological first aid, spiritual first aid, and also reflecting on my own experiences of watching the community around me evaporate. Evan had the great idea to invite me and Dr. Jamie Aten, the head of Wheaton's Humanitarian Disaster Institute, for an interview.And I think you'll resonate with a lot of the themes of this episode, even if you aren't living in the midst of a disaster.We all have challenges, and these are great moments to dig deep and live connected with each other and for each other in purposeful ways.So what follows is sharing our interview with Evan Rosa. Thanks for listening.Show Notes (from the episode page of For the Life of the World)Disaster preparedness is sort of an oxymoron. Disaster is the kind of indiscriminate calamity that only ever finds us ill-equipped to manage. And if you are truly prepared, you've probably averted disaster.There's a big difference between the impact of disaster on physical, material life—and its outsized impact on mental, emotional, and spiritual life.Personal disasters like a terminal illness, natural disasters like the recent fires that razed southern Californian communities, the impact of endless, senseless wars … these all cause a pain and physical damage that can be mitigated or rebuilt. But the worst of these cases threaten to destroy the very meaning of our lives.No wonder disaster takes such a psychological and spiritual toll. There's an urgent need to find or even make meaning from it. To somehow explain it, justify why God would allow it, and tell a grand story that makes sense from the senseless.These are difficult questions, and my guests today both have personal experience with disaster. Dr. Pam King is the Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology, and the Executive Director the Thrive Center. She's an ordained Presbyterian minister, and she hosts a podcast on psychology and spirituality called With & For. Dr. Jamie Aten is a disaster psychologist and disaster ministry expert, helping others navigate mass, humanitarian, and personal disasters with scientific and spiritual insights. He is the Founder and Executive Director of the Humanitarian Disaster Institute Wheaton College, where he holds the Blanchard Chair of Humanitarian & Disaster Leadership. He is author of A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and Resilience.In this conversation, Pam King and Jamie Aten join Evan Rosa to discuss:Each of their personal encounters with disasters—both fire and cancerThe psychological study of disasterThe personal impact of disaster on mental, emotional, and spiritual healthThe difference between resilience and fortitudeAnd the theological and practical considerations for how to live through disastrous events.About Pam KingPam King is Executive Director the Thrive Center and is Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology & Marriage and Family Therapy. She hosts the With & For podcast, and you can follow her @drpamking.About Jamie AtenJamie D. Aten is a disaster psychologist and disaster ministry expert. He helps others navigate mass, humanitarian, and personal disasters with scientific and spiritual insights. He is the Founder and Executive Director of the Humanitarian Disaster Institute and Disaster Ministry Conference and holds the Blanchard Chair of Humanitarian & Disaster Leadership at Wheaton College. And he's the author of A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and Resilience.Show NotesHumanitarian Disaster InstituteSpiritual First AidJamie Aten's A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and ResilienceThe Thrive Center at Fuller SeminaryPam King's personal experience fighting fires in the Eaton Fire in January 20255,000 homes destroyed55 schools and houses of worship are gone“Neighborhoods are annihilated …”Jamie Aten offers an overview of the impact of disasters on humanity, and the human response1985: 400% increase in natural disasters globallyJapan 2011 Tōhoku earthquake and tsunamiHaiti 2010 earthquakePhysical, emotional, spiritualInfrastructural impacts that set up disastersUSAID supportJamie Aten's experience during Hurricane KatrinaPersonal disastersJamie Aten's experience with prostate cancer“Evacuation Impossible”Impact of disaster on personal sense of thrivingThriving vs survivingUnderstanding traumaCollective traumatic eventsThe historically Black multigenerational community in AltadenaWhat constitutes thriving?Thriving as adaptive growth: with and for othersSelf-care is not just me-care, but we-care.Trauma brain and the cognitive impacts of disasterThe psychological study of disaster: grapefruit vs beachballHumanitarian Disaster InstituteSpiritual First AidA rupture of meaning makingPlace and spirituality and the impact of disaster on sense of placeBethlehem pastor Munther Isaac's “Christ in the Rubble”Finding meaning in both the restructuring or rebuilding, but also in the rubble itselfHope embodied in serviceEverything is a cognitive loadMiroslav Volf and Ryan McAnnally-Linz's The Home of God: A Brief Story of EverythingPsychological and trauma-informed care”One of the things that we found was that when people received positive spiritual support, that they reported lower levels of trauma, lower levels of depression and lower levels of anxiety.”Bless CPRBLESS: Biological, Livelihood, Emotional, Social, Spiritual“What's the most pressing need?”Spiritual healthSpirituality and our ultimate sources of meaningTranscendenceLament as a practice for dealing with disasterPrayer or sacred readingsMeaning making and suffering: Elizabeth Hall (Biola University) and Crystal Park (University of Connecticut)Baton Rouge Flood 2016Navigating sufferingReligion in disaster mental healthFaith as a predictor for resilienceMeaning making outside of religionMr. Rogers: “Look for the helpers”Best disaster preparedness: “Get to know your neighbor.”“Proximity alone is not what it takes to become a neighbor.”Neighbors helping neighborsManaging burnout in helpers“Spiritual self-aid” instead of “self-care”Self-care is like surfing“God holding the fragmented pieces of me”“God's love is with me.”Spiritual fortitude in personal and natural disastersProduction NotesThis podcast featured Jamie Aten and Pam KingEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School **https://faith.yale.edu/about**Support For the Life of the World podcast by giving to the Yale Center for Faith & Culture: **https://faith.yale.edu/give** About the Thrive CenterLearn more at thethrivecenter.org.Follow us on Instagram @thrivecenterFollow us on X @thrivecenterFollow us on LinkedIn @thethrivecenter About Dr. Pam KingDr. Pam King is Executive Director the Thrive Center and is Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology & Marriage and Family Therapy. Follow her @drpamking. About With & ForHost: Pam KingSenior Director and Producer: Jill WestbrookOperations Manager: Lauren KimSocial Media Graphic Designer: Wren JuergensenConsulting Producer: Evan RosaSpecial thanks to the team at Fuller Studio and the Fuller School of Psychology & Marriage and Family Therapy.

How should we treat our one and only home, Earth? What obligations do we have to other living or non-living things? How should we think about climate change and its denial? How does biodiversity and species extinction impact human beings? And how should we think about environmental justice, the rights of animals, and the ways we consume the natural world?In this episode, Ryan McAnnally-Linz welcomes Ryan Darr (Assistant Professor, Yale Divinity School) to reflect on some of the most pressing issues in environmental ethics and consider them through philosophical, ecological, and theological frameworks.Together they discuss:What and who matters in environmental ethics: Only humans? Only sentient animals? Every life form? The inorganic natural world?The significance and difference between global and individual scale of climate issuesThe ethics of climate change denialEnvironmental justice and moral obligations to the environment—the question of what we owe to animals and the rest of the natural worldThe importance of biodiversity and the impact of species loss and extinctionThe ethics of eating animalsThe problems with human consumption of the natural worldAnd the impact of cultivating a wider moral imagination of our ecological futureAbout Ryan DarrRyan Darr Ryan Darr is Assistant Professor of Religion, Ethics, and Environment at Yale Divinity School. His research interests include environmental ethics, multispecies justice, structural injustice, ethical theory, and the history of religious and philosophical ethics. He is currently writing a book that defends an account of environmental and multispecies justice as a framework for thinking ethically about the crisis of biodiversity loss and mass extinction. He is also developing an ongoing research project exploring the relationship between individual agency and responsibility and structural justice and injustice with a particular focus on environmental and climate issues.His first book, The Best Effect: Theology and the Origins of Consequentialism, was published by the University of Chicago Press in 2023. The book offers a new, robustly theological story of the origin of consequentialism, one of the most influential views in modern moral theory. It uses the new historical account to intervene in contemporary ethical debates about consequentialism and about how ethicists conceive of goods, ends, agency, and causality.Prior to joining the YDS faculty, Ryan held postdoctoral fellowships at the Princeton University Center for Human Values (2019-22) and the Yale Institute of Sacred Music (2022-24).Show NotesGet your copy of Ryan Darr's The Best Effect: Theology and the Origins of ConsequentialismComplex ethical questions about climate changeEnmeshed in environmental systemsA crash course in environmental ethicsWhich entities should we be thinking about ethically?Are human beings the most important morally and ethically speaking?What about animals, plants, or other kinds of life?What about other species of animalsAnthropocentrism: Only humans matter.Sentientism: Only sentient animals matterBiocentrism: Every life form mattersCan we apply justice and rights to animals?The polar bear on melting ice was the poster child for climate change; but this was a mistake because the effects on human beings is massive.“All of us are affected.”“We're all vulnerable to climate change. …. kidding themselves and need to think more about this.”Global southClimate negotiations: Who needs to lower emissions and how? And how do we adapt?Massive overwhelm at the scope of environmental problems: “Only massive changes can make a difference.” But “I have to change my life.”How should we navigate the scale issue?Don't let large scale or small scale issues or changes eclipse the other.Political action is crucial“We need people willing to respond in the ways they can, where they are.”Climate change denial“There's a lot of money flowing here.” Fossil fuel interests and others muddy the waters and create conflicts“If it's the case that millions of lives are at stake … I don't see how some doubtReasons why people might deny climate change“It'd be nice if climate change wasn't real, but …”Environmental justice and injusticeToxicities released into the natural environmentConservation and biodiversity lossApproximately 8 million species on earthIt's standard to lose a handful per million per yearGenerally, you're supposed to get more species on earth, short of a mass extinction eventBut extinction rate is something like 100x to 1000x fasterDefaunation—reduction of fauna on earthMeasuring the biomass of various species (Humans make up 30% of the world's biomass.)Changes linked to colonialism and global capitalismWhy would God have created such a diverse speciesThomas Aquinas on why God created a world full of biodiversity: to reflect God's extensive perfection“On this view, the world is show lessWhat are the ethics ofExample: Wolves were intentionally eradicated in America, because “who wants a wolf in their neighborhood.”Justice-oriented “Rights” and what we owe to each other, versus non-justiceDo we have obligations to animals?Example: Kicking a Cat“The Incredulous Stare”Jainism and “ahiṃsā” (non-injury, no-harm, or non-violence toward all life forms, down to microbes)“I'm inclined to think that I have obligations to almost all animals.”At least “animals who are sentient”—desires, frustration of desires, pain, etc.Is it permissible to eat meat?Factory-farmed meat (effectively tormented)Animal life has become commodity—valuable solely because of its use and with no regard for their well-being.Consumers, Producers, and Wendell Berry: How should social roles relate to each other?“Any question about justice have to begin from concrete social positions.”Maintaining action and creativityPractical recommendation for action to align our lives with our values“I read fiction and short stories that tell stories of human beings in futures drastically affected by climate change as a way to open up my imagination to what's possible.”Dystopian narratives: leading to a sense of futility and hopelessness.“I don't think we know where anything is headed.”“Humans have lived through upheaval so many times, and have found ways. … ‘People kept on baking bread as the Roman Empire fell.'”Yale Divinity School class: “Eco-Futures”—imagining lives lived well in painful situationsIf not hope, a sense of determination to do what can be done with the time that we have.Kim Stanley Robinson's The Ministry for the Future: a technocratic novel about politics and policy solutionsShort fiction on Grist—Imagine 2200: Write the FutureMargaret Atwood, Everything ChangeProduction NotesThis podcast featured Ryan Darr and Ryan McAnnally-LinzEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett, and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Virtual reality isn't just for video games anymore. How do you feel about VR being used to train our future doctors? Dr. Samreen Vora from the Yale Center for Healthcare Simulation shared more details about the type of training happening, who is benefiting from VR training and whether it's comparable to simulation rooms with dummies. Image Credit: Getty Images 

Are you there God? It's me…Why is God hidden? Why is God silent? And why does that matter in light of faith, hope, and love?In this episode, philosopher Deborah Casewell joins Evan Rosa for a discussion of divine hiddenness. Together, they reflect on:Simone Weil's distinction between abdication and abandonmentMartin Luther's theology of the crossThe differences between the epistemic, moral, and existential problems with the hiddenness of GodThe terror, horror, and fear that emerges from the human experience of divine hiddennessThe realities of seeing through a glass darkly and pursuing faith, hope, and loveAnd finally, what it means to live bravely in the tension or contracdition between the hiddenness of God and the faith in God's presence.About Deborah CasewellDeborah Casewell is Associate Professor in Philosophy at the University of Chester. She works in the areas of philosophy and culture, philosophy of religion, and theology & religion, in particular on existentialism and religion, questions of ethics and self-formation in relation to asceticism and the German cultural ideal of Bildung. She has given a number of public talks and published on these topics in a range of settings.Her first book. Eberhard Jüngel and Existence, Being Before the Cross, was published in 2021: it explores the theologian Eberhard Jüngel's philosophical inheritance and how his thought provides a useful paradigm for the relation between philosophy and theology. Her second book, Monotheism and Existentialism, was published in 2022 by Cambridge University Press as a Cambridge Element.She is Co-Director of the AHRC-funded Simone Weil Research Network UK, and previously held a Humboldt Research Fellowship at the University of Bonn. Prior to her appointment in Bonn, she was Lecturer in Philosophy at Liverpool Hope University and a Teaching Fellow at King's College, London. She received her PhD from the University of Edinburgh, my MSt from the University of Oxford, and spent time researching and studying at the University of Tübingen and the Institut Catholique de Paris.Show NotesMother Teresa on God's hiddennessMother Teresa: Come Be My Light, edited by the Rev. Brian KolodiejchukWhat does it mean for God to be hidden?Perceived absenceSimone Weil on God's abdication of the world for the sake of the worldThe presence of God. This should be understood in two ways. As Creator, God is present in everything which exists as soon as it exists. The presence for which God needs the co-operation of the creature is the presence of God, not as Creator but as Spirit. The first presence is the presence of creation. The second is the presence of decreation. (He who created us without our help will not save us without our consent. Saint Augustine.) God could create only by hiding himself. Otherwise there would be nothing but himself. — Simone Weil, in Gravity and Grace, “Decreation”Abdication vs. AbandonmentA longing for God, who is hidden, unknown, unperceived, and mysteriousMartin Luther's theology of the cross“Hidden in the suffering and ignominy of the cross.”“God is powerful but chooses not to be in relation to us.”Human experiences of divine hiddennessThree ways to talk about hiddenness of God epistemic hiddenness:  ”if we were to grasp God with our minds, then we'd be denying the power of God.”Making ourselves an idolThe Cloud of Unknowing and “apophatic” or “negative” theology (only saying what God is not) Moral hiddenness of God: “this is what people find very troubling. … a moral terror to it.” Existential hiddenness of God: “where the hiddenness of God makes you feel terrified”Revelation and the story of human encounter or engagement with God“Luther is the authority on the hiddenness of God in the existential and moral sense.”The power of God revealed in terror.“God never becomes comfortable or accommodated into our measure.””We never make God into an object of our reason and comfort.”Terror, horror, and fear: reverence of GodMarilyn McCord Adams, *Christ & Horrors—*meaning-destroying events“That which is hidden terrifies us.”Martin Luther: “God is terrifying, because God does save some of us, and God does damn some of us.”The “alien work of God”“Is Luther right in saying that God has to remain hidden, and the way in which God has to remain hidden  has to be terrifying? So there has to be this kind  of background of the terrifying God in all of our relations with the God of love that is the God of grace that, that saves us.”Preserving the mystery of GodWe're unable to commodify or trivialize God.Francis Schaeffer's He Is There and He Is Not Silent“Luther construes it as a good thing.”Suffering, anxiety, despair, meaninglessnessHumanity's encounter with nothingness—the void“Interest in the demonic, or terror, as a preliminary step into a  full religious or a proper religious experience of God.”Longing for God in the BibleNoah, Moses, David“The other side of divine hiddenness is human loneliness.”Loneliness and despair as “what your life is going to be like without God.” (Barton Newell)Tension in the experience of faith1 Corinthians 13:12:  ”Now we see through a glass darkly, but then face to face. Now I know in part, but then I shall know even as I also am known.”Faith, hope, and love abides in the face of epistemic, moral, and existential hiddenness of God.The meaning of struggling with the hiddenness of God for the human pursuit of faith, hope, and love“Let tensions be.””But you've always got to keep the reality of faith, hope, and love, keep hold of the fact that that is a reality, and that can and will be a reality. It's, it's, not to try and justify it, not to try and harmonize it, but just to hold it, I suppose. And hold it even in its contradiction.”Production NotesThis podcast featured Deborah CasewellEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Emily Brookfield, Alexa Rollow, & Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Is America a nation Chosen by God? A New Jerusalem and Shining City on a Hill? What is the shape of Christian Nationalism today?Now 4 years past Jan 6, 2021 and anticipating the next term of presidential office, Yale professors Eliyahu Stern and Philip Gorski join Evan Rosa for a conversation about religion, politics, and the shape of Christian nationalism now.Together they discuss what religion really means in sociological and historical terms; the difference between religions of power and religions of law or morality; the American syncretism of pagan Christianity (perhaps captured in the Qnon Shaman with the horns and facepaint); the connection between nationalism and the desire to be a Chosen People; the supersessionism at the root of seeing the Christian conquest of America as a New Jerusalem; and how ordinary citizens come to adopt the tenets of Christian Nationalism.Eliyahu Stern is Professor of Modern Jewish Intellectual and Cultural History in the Departments of Religious Studies and History and his current project is entitled No Where Left to Go: Jews and the Global Right from 1977 to October 7.Philip Gorski is Frederick and Laura Goff Professor of Sociology at Yale University and is author of The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy (with Samuel Perry) as well as American Covenant: A History of Civil Religion from the Puritans to the Present.Special thanks to our production assistant Zoë Halaban for pitching this conversation.About Eliyahu SternEliyahu Stern is Professor of Modern Jewish Intellectual and Cultural History in the Departments of Religious Studies and History. Previously, he was Junior William Golding Fellow in the Humanities at Brasenose College and the Oriental Institute, University of Oxford. He is the author of the award-winning, The Genius: Elijah of Vilna and the Making of Modern Judaism (Yale University Press in 2012). His second monograph Jewish Materialism: The Intellectual Revolution of the 1870s (Yale University Press, 2018) details the ideological background to Jews' involvement in Zionism, Capitalism, and Communism. His courses include The Global Right: From the French Revolution to the American Insurrection, Secularism: From the Enlightenment to the Present, Modern Jewish Intellectual History, The Holocaust in Culture and Politics. He has served as a term member on the Council on Foreign Relations and a consultant to the Museum of the History of Polish Jews in Warsaw, Poland. Currently, he is a member of the Academic Advisory Board of the Center of Jewish History.His latest project is entitled No Where Left to Go: Jews and the Global Right from 1977 to October 7.About Philip GorskiPhilip S. Gorski is a comparative-historical sociologist with strong interests in theory and methods and in modern and early modern Europe. He is Frederick and Laura Goff Professor of Sociology at Yale University. His empirical work focuses on topics such as state-formation, nationalism, revolution, economic development and secularization with particular attention to the interaction of religion and politics. Other current interests include the philosophy and methodology of the social sciences and the nature and role of rationality in social life. He's author with Samuel L. Perry of The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy, as well as American Covenant: A History of Civil Religion from the Puritans to the Present.Show NotesTrump: “I'm a nationalist.”Increased ownership and proud identification as Christian NationalismEliyahu Stern, No Where Left to Go: Jews and the Global Right from 1977 to October 7The human practice of religion“ The way one person will invoke Christianity will be something very different than say the way a church or the way another person or another religious figure is going to invoke that term.”Humility and a leap“ The History of the Sacred from Babylon to Beyoncé”Religion vs “The Sacred””Western nationalism itself is, the offspring of a Christian supersessionist appropriation of Judaism.”“A new chosen people”The Deep Story Philip Gorski tells in The Flag and the CrossPagan understandings of nationalism“The Deep Story runs something like this. America was founded as a Christian nation. The founders were Orthodox Christians. The founding documents were based on quote, biblical principles or perhaps even divinely inspired. The United States has a special role to play. In history as an exceptional or chosen nation in order to carry out that mission, it's been blessed with unique power and prosperity. But the project, the mission, and also the prosperity and the power are all increasingly endangered by the presence of non-whites, non-native born people, non-Christians on American soil.”Covenantal logicThe tendency to see oneself as “Chosen”England, Netherlands claiming the mantle of Chosenness for political purposes“Jews are sitting around the world and they're trying to figure out how to unchosen themselves.”Supersessionism and the interpretation of the Old TestamentThe Promised Land Story: American ConquestThe Exemplary Story: A Shining City on a HillHow do we gather and absorb political narratives like Christian Nationalism?How is Christian Nationalism passed on?Larger network of international Christian NationalismsThe Arms Race or Game of Thrones that Nationalisms assumeRussian Christian Nationalism and recovering a “Christian Civilization”Christian Nationalism is a political strategy“ I don't think anybody … believes for a second that Donald Trump, or Vladimir Putin, or for that matter, Viktor Orban are serious Christians by any reasonable definition of that term.”“White-supremicism in more acceptable garb.”Losers of free market economicsFree Market Capitalism and erosion of social bonds and relationshipsStrong borders, blood and soilFear of immigrantsTrustWhat is the deeply felt need of someone who comes to identify as a Christian Nationalist?Human needs threatened by social instability and inequalityLip service for the sake of powerWhat “Christian” does next to “Nationalism”Trump embraces Nationalism for himselfGlobalism vs NationalismSecond Iraq War as a mistake“Proponents are not religious in the conventional sense”“ When we're talking about Christian nationalism, we have to first and foremost recognize that we're talking about a different understanding of Christianity than what Americans are accustomed to seeing as the dominant understanding of what that term signifies.”The crucial distinction between Religions of Power and Religions of MoralityPowerful protector“Modern-day Cyrus”—The comparison between Trump and the biblical figure of CyrusWhat is religion? What kind of religion is operative in Christian Nationalism?”It is not just centered in evangelicalism anymore.”First Things and Catholic IntegralismNew Apostolic ReformationDominion Theology“This is about occupying institutions, seizing power, and using the state to impose a particular vision and a particular hierarchy.”Jan 6, 2021Rising paganism in America“How could Christians embrace Trump?”Merging of Shamanism and Christianity on Jan 6Trancendental versus immanent versions of ChristianityNeo-paganism and magical understandings of the worldConcerns and hope as Trump takes office in January 2025Further toward the politics of grievance and victimization“Trump as a backstop”Israel's relianceCan Trump negotiate international peace?“The cynical side of me says  my greatest hope lies in Trump's failures.”Hope for more careful, nuanced conversations about Christian NationalismProduction NotesThis podcast featured Eliyahu Stern and Philip GorskiEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Zoë Halaban, Macie Bridge, Alexa Rollow, and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

“All the natural movements of the soul are controlled by laws analogous to those of physical gravity. Grace is the only exception.” … “It is necessary to uproot oneself. To cut down the tree and make of it a cross, and then to carry it every day.” … “I have to imitate God who infinitely loves finite things in that they are finite things.” … “To know that what is most precious is not rooted in existence—that is beautiful. Why? It projects the soul beyond time.”(Simone Weil, Gravity & Grace)“That's how the figure of Christ comes into this idea of the madness of love. It's that kind of mad, self emptying act completely. And it's the  one thing, she says, it's the only thing that means that you  are able to love properly. Because to love properly, and therefore to be just properly, you have to love like Christ does. Which is love to the extent that you, that you empty yourself and, you know, die on a cross.” (Deborah Casewell, from this episode)This is the third installment of a short series on How to Read Simone Weil—as the Mystic, the Activist, and the Existentialist.This week, Evan Rosa invites Deborah Casewell, Associate Professor of Philosophy at the University of Chester, author of Monotheism & Existentialism, and Co-Director of the Simone Weil Research Network in the U.K.—to explore how to read Simone Weil the Existentialist.Together they discuss how her life of extreme self-sacrifice importantly comes before her philosophy; how to understand her central, but often confusing concept of decreation; her approach to beauty as the essential human response for finding meaning in a world of force and necessity; the madness of Jesus Christ as the only way to engage in struggle for justice and how she connects that to the Greek tragedy of Antigone, which is the continuation of the Oedipus story; and, the connection between love, justice, and living a life of madness.About Simone WeilSimone Weil (1909–1943) was a French philosopher, mystic, and political activist. She's the author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes.About Deborah CasewellDeborah Casewell is Associate Professor of Philosophy at the University of Chester, author of Monotheism & Existentialism, and is Co-Director of the Simone Weil Research Network in the U.K.Show NotesSimone Weil's Gravity & Grace (1947) (Available Online)Deborah Casewell's Monotheism & ExistentialismSimone de Beauvoir's anecdote in Memories of a Beautiful Daughter: “Shouldn't we also get people's minds, not just their bodies? Weil: “You've never been hungry have you?”Leon Trotsky yells violently at WeilThe odd idolizing of Weil without paying attention to her writing”You get a kind of, as you say, a kind of odd idolization of her, or a sense in which  you can't then interact so critically   or systematically with her philosophy, because her figure stands in the way so much, and the kind of the respect that people have.”Anti-Semitism despite JewishnessSimone Weil's relationship to food: an unhealthy role model“She'd reject anything that wasn't perfect.”Extreme germophobeExpression of solidarity with the unfortunateHer life comes before her philosophy. Being, you might say, comes before thinking.Weil's life of extreme self-sacrifice as “mad”—alienating, insane, strange to the outside world.“ I think an essential part of, to an essential part of understanding her is to understand that   world is kind of structured and  set up in such a way that it runs without God, without the supernatural, God's kind of abdicated through the act of creation. And as a result, the universe operates through necessity and through force. So left to its own devices, the universe, I think, tends towards crushing people.”Abandonment vs abdicationPeople possess power and ability and action—a tension between activity and passivityWeil's Marxism and theory of labor and workActivity becomes sustained passivityConsent, power, and the social dynamics of force and necessityI think she sees the best human existence is to be in a state of obedience instead. And so what you have to do is relinquish power over people.The complexity of human relationships“She was a very individual person … a singular, individual life.”The Need for Roots“And this is what I do like about Simone Weil—is that she's always happy to let contradictions exist. And so when she describes human nature and the needs of the soul, they're contradictory. They all contradict each other. It's freedom and obedience.”Creating dualismsShe is a dualistSimone Weil on Beauty and Decreation”Decreation is essentially your way to exist in the world ruled by force and necessity without succumbing  to force and necessity, because in a way there's less  of you to succumb to force and necessity.”Platonic idea of MetaxuWeil on the human experience of beauty—” people need beautiful things and they need experiences of beauty in order to exist in the world, fundamentally… if this world is ruled by force and necessity.”The unity of the transcendentals of beauty and truth and goodness—anchored in GodWeil's PlatonismWeil as religious existentialist, as opposed to French atheistic existentialist“ For her, God is the ultimate reality, but also God is love. And so the goal of human existence, I think, is to return to God and consent to God. That's the goal of human life.”“What are you paying attention to?”The madness of ChristThe struggle for justice“Only a few people have this desire for justice, this madness to love.”Existentialism and Humanism: “Sartre says that  man is nothing but what he makes of himself.”Making oneself an example“The real supernatural law, which is mad and unreasonable, and it doesn't try to make accommodations and get on with the world and deal with tricky situations. It's just mad.”Simone Weil on Antigone and the continuation of the Oedipus storySummary of the Greek tragedy, Antigone“And so Antigone says, the justice that I owe is not to the city. It's not so that the city can, you know, continue its life and move on. The justice that I owe is to the supernatural law, to these more important primordial laws that actually govern the  life and death situations and the situation of your soul as well. And that's why she does what she does. She's obedient to the unwritten law rather than the written law.”“The love of God and the justice of God is always going to be mad in the eyes of the world.””The spirit of justice is nothing other than the supreme and perfect flower of the madness of love.”The mad, self-emptying love of Christ“That's how the figure of Christ comes into this idea of the madness of love. It's that kind of mad, self emptying act completely. And it's the  one thing, she says, it's the only thing that means that you  are able to love properly. Because to love properly, and therefore to be just properly, you have to love like Christ does. Which is love to the extent that you, that you empty yourself and, you know, die on a cross.”Does Weil suggest an unhealthy desire to suffer?“ It hurls one into risks one cannot run. If one has given one's heart to anything at all that belongs to this world. Um, and the outcome to which the madness of love led Christ is, after all, no recommendation for it.”“But if the order of the universe is a wise order, there must sometimes be moments when, from the point of view of earthly reason, only the madness of love is reasonable. Such moments can only be those when, as today, mankind has become mad from want of love. Is it certain today that the madness of love may not be capable of providing the unhappy masses, hungry in body and soul, with a food far easier for them to digest than our inspirations to a less lofty source? So then, being what we are, is it certain that we are at our post in the camp of justice?”“ From a loftier view, only the madness of love is reasonable.”“Only the madness of love can be the kind of love that actually helps people in the world. Fundamentally, that people, even though they know it's mad, and they find it mad, and they would sometimes rather not see it, they need that kind of love, and they need people who love in that kind of way. Even if it's not the majority, people still  need that. And so in some way, the way in which  she is, and the way in which she sees Christ being, is indispensable. Even though the path that you have to go down has nothing to recommend, as she says, in the eyes of the reasonable world, nothing to recommend it. It's the only just thing to do. It's the only just and loving thing to do in the end.”Production NotesThis podcast featured Deborah CasewellEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Emily Brookfield, and Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

What if Emotional Intelligence Was as Essential as Math? Are We Truly Preparing our peers to Lead with Emotional Intelligence?In this special episode of The Learning Future Podcast, host Louka Parry welcomes back the podcast's inaugural guest, Professor Marc Brackett, a global authority on emotional intelligence and founder of Yale University's Center for Emotional Intelligence. They dive deep into the significance of emotional education, reflecting on how far the field has come and the challenges that lie ahead in embedding emotional intelligence into schools, workplaces, and communities.Marc shares personal stories, research insights, and practical strategies to build emotional intelligence systems, such as the RULER framework. Together, they explore questions like why emotions matter more than ever in today's world, the importance of implementation in education reform, and how to create environments where people feel truly cared for.What You'll Learn: • The origins and evolution of the RULER emotional intelligence framework. • Why emotional intelligence is a necessity, not a luxury, for navigating life's challenges. • How to create emotionally intelligent schools and workplaces. • The critical role of adult emotional education in shaping young minds. • Marc's reflections on technology's impact on emotional health and practical strategies to address it. • Inspiring stories about how emotional intelligence transforms communities.Key Quotes: • “Every child deserves one adult who is irrationally crazy about them.” – Uri Bronfenbrenner, shared by Marc. • “Emotions aren't gendered—they're what make us human.” • “It's not about fixing people; it's about creating environments where they feel seen and heard.”About Marc Brackett:Marc Brackett is the founding director of the Yale Center for Emotional Intelligence, a professor at Yale University, and author of the bestselling book Permission to Feel. His work focuses on integrating emotional intelligence into education systems and organizations to improve outcomes for children and adults worldwide.Resources Mentioned: • RULER Framework for Emotional Intelligence • Book: Permission to Feel by Marc Brackett • Studies on social-emotional learning and their impactJoin the Conversation:What resonated most with you about emotional intelligence and its role in education and life? Share your thoughts with us on social media or visit our website www.thelearningfuture.com.

What is gaslighting REALLY and what isn't?  Plus, how to know if you're in a relationship with a gaslighter, the three types of gaslighters, and how to break free from a gaslighter and reclaim yourself.  About Dr. Stern:  Robin Stern, Ph.D., is the co-founder and associate director for the Yale Center for Emotional Intelligence and an associate research scientist at the Child Study Center at Yale. She is a licensed psychoanalyst with 30 years of experience treating individuals, couples, and families. She is the author of The Gaslight Effect Recovery Guide: Your Personal Journey Toward Healing from Emotional Abuse.  TW: @RobinSStern IG: @dr.robinstern To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

“What are you going through?” This was one of the central animating questions in Simone Weil's thought that pushed her beyond philosophy into action. Weil believed that genuinely asking this question of the other, particularly the afflicted other, then truly listening and prayerfully attending, would move us toward an enactment of justice and love.Simone Weil believed that any suffering that can be ameliorated, should be.In this episode, Part 2 of our short series on How to Read Simone Weil, Cynthia Wallace (Associate Professor of English at St. Thomas More College at the University of Saskatchewan), and author of The Literary Afterlives of Simone Weil: Feminism, Justice, and the Challenge of Religion and Evan Rosa discuss the risky self-giving way of Simone Weil; her incredible literary influence, particularly on late 20th century feminist writers; the possibility of redemptive suffering; the morally complicated territory of self-sacrificial care and the way that has traditionally fallen to women and minorities; what it means to make room and practicing hospitality for the afflicted other; hunger; the beauty of vulnerability; and that grounding question for Simone Weil political ethics, “What are you going through?”We're in our second episode of a short series exploring How to Read Simone Weil. She's the author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes—and a deep and lasting influence that continues today.In this series, we're exploring Simone Weil the Mystic, Simone Weil the Activist, Simone Weil the Existentialist. And what we'll see is that so much of her spiritual, political, and philosophical life, are deeply unified in her way of being and living and dying.And on that note, before we go any further, I need to issue a correction from our previous episode in which I erroneously stated that Weil died in France. And I want to thank subscriber and listener Michael for writing and correcting me.Actually she died in England in 1943, having ambivalently fled France in 1942 when it was already under Nazi occupation—first to New York, then to London to work with the Free French movement and be closer to her home.And as I went back to fix my research, I began to realize just how important her place of death was. She died in a nursing home outside London. In Kent, Ashford to be precise. She had become very sick, and in August 1943 was moved to the Grosvenor Sanitorium.The manner and location of her death matter because it's arguable that her death by heart failure was not a self-starving suicide (as the coroner reported), but rather, her inability to eat was a complication rising from tuberculosis, combined with her practice of eating no more than the meager rations her fellow Frenchmen lived on under Nazi occupation.Her biographer Richard Rees wrote: "As for her death, whatever explanation one may give of it will amount in the end to saying that she died of love.In going back over the details of her death, I found a 1977 New York Times article by Elizabeth Hardwick, and I'll quote at length, as it offers a very fitting entry into this week's episode on her life of action, solidarity, and identification with and attention to the affliction of others.“Simone Weil, one of the most brilliant, and original minds of 20th century France, died at the age of 34 in a nursing home near London. The coroner issued a verdict of suicide, due to voluntary starvation—an action undertaken at least in part out of wish not to eat more than the rations given her compatriots in France under the German occupation. The year of her death was 1943.“The willed deprivation of her last period was not new; indeed refusal seems to have been a part of her character since infancy. What sets her apart from our current ascetics with their practice of transcendental meditation, diet, vegetarianism, ashram simplicities, yoga is that with them the deprivations and rigors‐are undergone for the pay‐off—for tranquility, for thinness, for the hope of a long life—or frequently, it seems, to fill the hole of emptiness so painful to the narcissist. With Simone Well it was entirely the opposite.“It was her wish, or her need, to undergo misery, affliction and deprivation because such had been the lot of mankind throughout history. Her wish was not to feel better, but to honor the sufferings of the lowest. Thus around 1935, when she was 25 years old, this woman of transcendent intellectual gifts and the widest learning, already very frail and suffering from severe headaches, was determined to undertake a year of work in a factory. The factories, the assembly lines, were then the modem equivalent of “slavery,” and she survived in her own words as “forever a slave.” What she went through at the factory “marked me in so lasting a manner that still today when any human being, whoever he may be and in whatever circumstances, speaks to me without brutality, I cannot help having the impression teat there must be a mistake....”[Her contemporary] “Simone de Beauvoir tells of meeting her when they were preparing for examinations to enter a prestigious private school. ‘She intrigued me because of her great reputation for intelligence and her bizarre outfits. ... A great famine had broken out in China, and I was told that when she heard the news she had wept. . . . I envied her for having a heart that could beat round the world.'“In London her health vanished, even though the great amount of writing she did right up to the time she went to the hospital must have come from those energies of the dying we do not understand—the energies of certain chosen dying ones, that is. Her behavior in the hospital, her refusal and by now her Inability to eat, vexed and bewildered the staff. Her sense of personal accountability to the world's suffering had reached farther than sense could follow.”Last week, we heard from Eric Springsted, one of the co-founders of the American Weil Society and author of Simone Weil for the Twenty-First Century.Next week, we'll explore Simone Weil the Existentialist—with philosopher Deborah Casewell, author of Monotheism & Existentialism and Co-Director of the Simone Weil Research Network in the UK.But this week we're looking at Simone Weil the Activist—her perspectives on redemptive suffering, her longing for justice, and her lasting influence on feminist writers. With me is Cynthia Wallace, associate professor of English at St. Thomas More College at the University of Saskatchewan, and author of The Literary Afterlives of Simone Weil: Feminism, Justice, and the Challenge of Religion.This is unique because it's learning how to read Simone Weil from some of her closest readers and those she influenced, including poets and writers such as Adrienne Rich, Denise Levertov, and Annie Dillard.About Cynthia WallaceCynthia Wallace is Associate Professor of English at St. Thomas More College at the University of Saskatchewan, and author of The Literary Afterlives of Simone Weil: Feminism, Justice, and the Challenge of Religion, as well as **Of Women Borne: A Literary Ethics of Suffering.About Simone WeilSimone Weil (1909–1943) was a French philosopher, mystic, and political activist. She's the author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes.Show NotesCynthia Wallace (Associate Professor of English at St. Thomas More College at the University of Saskatchewan), and author of The Literary Afterlives of Simone Weil: Feminism, Justice, and the Challenge of ReligionElizabeth Hardwick, “A woman of transcendent intellect who assumed the sufferings of humanity” (New York Times, Jan 23, 1977)Of Women Borne: A Literary Ethics of SufferingThe hard work of productive tensionSimone Weil on homework: “Reflections on the Right Use of School Studies with a View to the Love of God”Open, patient, receptive waiting in school studies — same skill as prayer“What are you going through?” Then you listen.Union organizerWaiting for God and Gravity & GraceVulnerability and tendernessJustice and Feminism, and “making room for the other”Denise Levertov's  ”Mass for the Day of St. Thomas Didymus”“Levertov wrote herself into Catholic conversion”“after pages and pages of struggle, she finally says: “So be it. Come rag of pungent quiverings,  dim star, let's try  if something human still can shield you, spark of remote light.”“And so she  argues that God isn't  particularly active in the world that we have, except for when we open ourselves to these chances of divine encounter.”“ Her imagination of God is different from how I think  a lot of contemporary Western   people think about an all powerful, all knowing God. Vae thinks about God as having done exactly what she's asking us to do, which is to make room for the other to exist in a way that requires us to give up power.”Exploiting self-emptying, particularly of women“Exposing the degree to which women have been disproportionately expected to sacrifice themselves.”Disproportionate self-sacrifice of women and in particular women of colorAdrienne Rich, Of Woman Borne: ethics that care for the otherThe distinction between suffering and afflictionAdrienne Rich's poem, “Hunger”Embodiment“ You have to follow both sides to the kind of limit of their capacity for thought, and then see what you find in that untidy both-and-ness.”Annie Dillard's expansive attentivenessPilgrim at Tinker Creek and attending to the world: “ to bear witness to the world in a way that tells the truth about what is brutal in the world, while also telling the truth about what is glorious  in the world.”“She's suspicious of our imaginations because she doesn't want us to distract  ourselves from contemplating the void.”Dillard, For the Time Being (1999) on natural evil and injusticeGoing from attention to creation“Reading writers writing about writing”Joan Didion: “I write entirely to find out what I'm thinking, what I'm looking at, what I see and what it means, what I want and what I fear.”Writing as both creation and discoveryFriendship and “ we let the other person be who they are instead of trying to make them who we want them to be.”The joy of creativity—pleasure and desire“ Simone Weil argues that suffering that can be ameliorated should be.”“ What is possible through shared practices of attention?”The beauty of vulnerability and the blossoms of fruit trees“What it takes for us to be fed”Need for ourselves, each other, and the divineProduction NotesThis podcast featured Cynthia WallaceEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Emily Brookfield, Liz Vukovic, and Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

I need your help! My book is behind on pre-sales and I'm trying to make up a lot of ground before release on January 28th, 2025. If you love the podcast, please consider preordering—it's the best way to support me right now. If you don't typically read parenting books, I also have the audiobook version! Thank you so much!Preorder the Book Preorder the Audiobook Episode Description:In this episode of the Whole Parent Podcast, Jon welcomes Dr. Marc Brackett, the founding director of the Yale Center for Emotional Intelligence and author of Permission to Feel. Together, they dive into why emotions matter, how to raise emotionally intelligent children, and the essential skills parents need to model emotional regulation effectively.Jon and Marc discuss the misconceptions around emotions—especially the temptation to suppress unpleasant feelings—and how these unresolved emotions often resurface in unhealthy ways. Marc shares his guiding principle of giving ourselves “permission to feel” and explains the difference between being an emotion scientist and an emotion judge. Whether you're navigating tough parenting moments or learning to process your own feelings, this episode will equip you with practical tools for building emotional intelligence at home.Key Takeaways:Why Emotions Matter:Emotions are critical for attention, decision-making, relationships, mental health, and overall performance.Suppressed emotions don't go away—they often intensify over time.The Role of Emotional Intelligence:Developing emotional awareness and regulation starts with parents.Kids learn emotional intelligence when parents model vulnerability, self-reflection, and healthy coping strategies.Becoming an Emotion Scientist vs. Emotion Judge:Emotion Scientists: Curious, open, and exploratory when processing feelings.Emotion Judges: Critical, dismissive, and reactive to emotions.Marc introduces his How We Feel app to help individuals and families develop emotional awareness and vocabulary.Practical Regulation Strategies:Proactive emotional regulation (e.g., pausing at the “doorknob moment” to prepare for emotional triggers).Modeling emotional honesty with kids, even during challenging moments.Other Amazing Resources from Marc:Book: Permission to Feel by Dr. Marc BrackettApp: How We Feel – Free emotional intelligence app Web Series: Dealing with Feelings Connect with Dr. Marc Brackett:Website: marcbrackett.comInstagram: @markbrackettConnect with Jon and the Whole Parent Podcast:Instagram: @wholeparentUpcoming Book: Punishment-Free Parenting (January 2025)Call to Action:If you loved this episode, don't forget to:✅ Subscribe to the podcast.✅ Leave a 5-star rating and write a review—it helps more parents find this resource.✅ Share this episode with a parent who would benefit from learning hoSend us a text

Recognizing, understanding and regulating your emotions is key to success in every aspect of life—career, parenting, and personal growth.  Emotional intelligence expert, Dr. Marc Brackett, joins Mo News to discuss his new book, Permission to Feel, and how mastering emotions can transform relationships, decision-making, and your health.  Mo News recently partnered with Brackett's Yale Center for Emotional Intelligence to survey our community about their emotions going into and out of the election, with some surprising findings. We explore how emotions played a role in shaping perspectives before and after the 2024 election. — Mosheh Oinounou (@mosheh) is an Emmy and Murrow award-winning journalist. He has 20 years of experience at networks including Fox News, Bloomberg Television and CBS News, where he was the executièe producer of the CBS Evening News and launched the network's 24 hour news channel. He founded the @mosheh Instagram news account in 2020 and the Mo News podcast and newsletter in 2022. Follow Mo News on all platforms: Website: www.mo.news Instagram: https://www.instagram.com/mosheh/ Daily Newsletter: https://www.mo.news/newsletter Youtube: https://www.youtube.com/@monews Twitter: https://twitter.com/mosheh TikTok: https://www.tiktok.com/@mosheh Facebook: https://www.facebook.com/MoshehNews Snapchat: https://t.snapchat.com/pO9xpLY9 Learn more about your ad choices. Visit megaphone.fm/adchoices

This episode is the first of a short series exploring How to Read Simone Weil. The author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes, Weil has been an inspiration to philosophers, poets, priests, and politicians for the last century—almost all of it after her untimely death. She understood, perhaps more than many other armchair philosophers from the same period, the risk of philosophy—the demands it made on a human life.In this series, we'll feature three guests who look at this magnificent and mysterious thinker in interesting and refreshing, and theologically and morally challenging ways.We'll look at Simone Weil the Mystic, Simone Weil the Activist, Simone Weil the Existentialist.First we'll be hearing from Eric Springsted, a co-founder of the American Weil Society and its long-time president—who wrote Simone Weil: Late Philosophical Writings and Simone Weil for the Twenty-First Century.In this conversation, Eric O. Springsted and Evan Rosa discuss Simone Weil's personal biography, intellectual life, and the nature of her spiritual and religious and moral ideas; pursuing philosophy as a way of life; her encounter with Christ, affliction, and mystery; her views on attention and prayer; her concept of the void, and the call to self-emptying; and much more.About Simone WeilSimone Weil (1909–1943) was a French philosopher, mystic, and political activist. She's the author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes.About Eric O. SpringstedEric O. Springsted is the co-founder of the American Weil Society and served as its president for thirty-three years. After a career as a teacher, scholar, and pastor, he is retired and lives in Santa Fe, NM. He is the author and editor of a dozen previous books, including Simone Weil: Late Philosophical Writings and Simone Weil for the Twenty-First Century.Show NotesEric O. Springsted's Simone Weil for the Twenty-First CenturyHow to get hooked on Simone Weil“All poets are exiles.”Andre WeilEmile ChartierTaking ideas seriously enough to impact your lifeWeil's critique of Marxism: “Reflections on the Cause of Liberty and Social Oppression”:  ”an attempt to try and figure out how there can be freedom and dignity in human labor and action”“Unfortunately she found affliction.”Ludwig Wittgenstein: “Philosophy is a matter of working on yourself.”Philosophy “isn't simply objective. It's a matter of personal morality as well.””Not only is the unexamined life not worth living, but virtue and intellect go hand in hand. Yeah. You don't have one without the other.”An experiment in how work and labor is doneThe demeaning and inherently degrading nature of factory workChristianity as “the religion of slaves.”Christianity can't take away suffering; but it can take away the meaninglessness.George Herbert: “Love bade me welcome / But my soul drew back guilty of dust and sin”Weil's vision/visit of Christ during Holy Week in Solemn, France: “It was like the smile on a beloved face.”The role of mysteryWeil's definition of mystery:  ”What she felt mystery was, and she gets a definition of it, it's when two necessary lines of thought cross and are irreconcilable, yet if you suppress one of them, somehow light is lost.”Her point is that whatever good comes out of this personal contact with Christ, does not erase the evil of the suffering.What is “involvement in contradiction”“She thought contradiction was an inescapable mark of truth.”Contradictions that shed light on life.Why mysticism is important for Weil: “The universe cannot be put into a box with techniques or tricks or our own scientific methods or philosophical methods. … Mystery instills humility and it takes the question of the knowing ego out of the picture. … And it challenges modern society to resist the idea that faith could be reduced to a dogmatic system.”“Faith is not a matter of the intellect.”“Intellect is not the highest faculty. Love is.”“The Right Use of School Studies”“Muscular effort of attention”She wanted to convert her Dominican priest friend into the universality of grace—that Plato was a pre-Chrisitan.” (e.g., her essay, “ Intimations of Christianity Among the Ancient Greeks”)“Grace is universal.”How school studies contribute to the love of GodPrayer as attentionWeil on Attention: “Attention consists of suspending our thought, leaving it detached, empty, and ready to be penetrated by the object. It means holding in our minds within the reach of this thought, but on the lower level and not in contact with it. The diverse knowledge we have acquired. Which we are forced to make use of. Above all our thought should be empty waiting, not seeking anything but ready to receive in its naked truth. The object that is to penetrate it.”Not “detached,” but “available and ready for use”Making space for the afflicted other by “attending” to themLove that isn't compensatory“The void as a space where love can go”What is prayer for Simone Weil?Prayer as listening all night long“Voiding oneself of secondary desires and letting oneself be spoken to.”Is Simone Weil “ a self-abnegating, melancholy revolutionary” (Leon Trotsky)Humility in Simone Weil“The Terrible Prayer”Was Simone Weil anorexic?Refusing comfort on the grounds of solidaritySelf-emptying and graceAccepting the entire creation as God's willSimone Weil on patience and waiting“With time, attention blooms into waiting.”“She's resistant to the Church, but drawing from Christ's self-emptying.”God's withdrawal from the world (which is not deism)“A sacramental view of the world”“ The very creation of the world is by this withdrawal and simultaneous crucifixion of the sun in time and space.”(Obsessive) pursuit of purity in morals and thoughtIris Murdoch's The Nice and the Good“Nothing productive needs to come from this effort.”“ She put her finger on what's really the heart of Christian spirituality. … We live by the Word … by our being open to listening to the Word and having that transformed into God's word.”Production NotesThis podcast featured Eric O. SpringstedEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Emily Brookfield, Alexa Rollow, Zoë Halaban, & Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Why do we have countries? Why do we mark this land and these people as distinct from that land and those people? What are countries for? Yii-Jan Lin (Associate Professor of New Testament, Yale Divinity School) joins Matt Croasmun to discuss her new book, Immigration and Apocalypse, which traces the development of distinctly American ideas about the meaning of a country, its borders, and crossing those borders through immigration—exploring how the biblical book of Revelation has influenced our modern geopolitical map.Together they discuss the eschatological vision of Christopher Columbus; the Puritanical founding of New Haven, Connecticut to be the New Jerusalem; Ronald Reagan's America as “City on a Hill”; the politics of COVID; the experience of Asian American immigrants in the 19th century; and how scripture shapes the American imagination in surprising and sometimes troubling ways.About Yii-Jan LinYii-Jan Lin is Associate Professor of New Testament at Yale Divinity School. She specializes in immigration, textual criticism, the Revelation of John, critical race theory, and gender and sexuality. Her book *Immigration and Apocalypse: How the Book of Revelation Shaped American Immigration* (Yale University Press 2024), focuses on the use of Revelation in political discourse surrounding American immigration—in conceptions of America as the New Jerusalem and of unwanted immigrants as the filthy, idolatrous horde outside the city walls.Her book The Erotic Life of Manuscripts (Oxford 2016), examines how metaphors of race, family, evolution, and genetic inheritance have shaped the goals and assumptions of New Testament textual criticism from the eighteenth century to the present.Professor Lin has been published in journals such as the Journal of Biblical Literature, Early Christianity, and TC: A Journal of Biblical Textual Criticism. She is co-chair of the Minoritized Criticism and Biblical Interpretation section of the Society of Biblical Literature, on the steering committee for the Ethnic Chinese Biblical Colloquium, and on the steering committees for the New Testament Textual Criticism and the Bible in America sections of SBL. She also serves on the editorial board of the Journal of Biblical Literature. Professor Lin is a member of the Society of Asian Biblical Studies, the European Association of Biblical Studies, and an elected member of Studiorum Novi Testamenti Societas.Show NotesGet your copy of *Immigration and Apocalypse: How the Book of Revelation Shaped American Immigration, by* Yii-Jan LinIllustration: “John of Patmos watches the descent of New Jerusalem from God in a 14th-century tapestry”—modified and collaged by Evan RosaChristopher Columbus's eschatological visionThe Book of Revelation and the heavenly cityThe meaning of “apocalypse”New Haven as New JerusalemJohn Davenport (April 9, 1597 – May 30, 1670) was an English Puritan clergyman and co-founder of the American colony of New Haven.Ronald Reagan and America as a “shining city on a hill”America as God's cityRevelation 21, The New Jerusalem“A door that's always open”1983 as the “Year of the Bible”Exclusion, open gates, and America's immigration policyHospitalityOutside the gates“For some reason, the seer doesn't see just an open  landscape. He sees these definite walls and definite  gates, even though they're open.”The book of deeds and the book of lifeBureaucracy, and entry and exclusion into heavenThe Good PlaceWhat was immigration like in the Greco-Roman world?Citizenship lists, registrations, and ways of keeping people out“If Heaven Has a Gate, a Wall, and Extreme Vetting, Why Can't America?“Steve King's tweet in  2019, “Heaven Has a Wall, a Gate, and Strict Immigration Policy, Hell Has Open Borders.”Disease and exclusion (COVID-19)Disease came from colonizers“Disease as a divine act to clear the land”Chinese exclusion from AmericaMexican exclusion from AmericaICE was created to enforce laws explicitly excluding Chinese immigrantsFilm: An American Tail“The British Invasion”China, Enemy of the West, and the Dragon of Revelation 12Buddha and the dragon vs the whore of Babylon riding a beast“Do American political ideas about immigration start to frame American theological imaginations about the world to come?”God's kingdom and “Empire”Fears that feed from theological to political registers“What should a Christian posture towards contemporary questions of immigration be?”Xenophobia and fear of the strangerFinality and satisfactionThe theological error of identifying America with the New JerusalemProduction NotesThis podcast featured Yii-Jan LinEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, Zoë Halaban, and Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

What role do emotions play in creativity, and how can emotional intelligence transform the way we innovate? In this episode of Matters of Experience, Abby and Brenda talk with Dr. Zorana Ivcevic Pringle, Senior Research Scientist at the Yale Center for Emotional Intelligence.Zorana shares insights from her groundbreaking research on emotional intelligence, creativity, and the power of art to deepen understanding. Discover how emotional intelligence can drive creative problem-solving, help us embrace uncertainty, and transform the way we design for others.This episode is a must-listen for creative professionals, designers, and anyone interested in the role of emotions in shaping experiences.Produced by Lorem Ipsum.Show Notes:Zorana Ivcevic Pringle, Ph.d.Yale Center for Emotional Intelligence (YCEI)The Creativity Choice by Dr. Zorana Ivcevic Pringle | Hachette Book GroupAR-Powered Interactive ArtifactsIf you have any comments, suggestions or questions about the show please send an email to ask@loremipsumcorp.com.A transcript of this episode can be found at loremipsumcorp.com/matters-of-experience.

“For those of us who are drawn into church  history and church tradition and to reading theology,  there is very little as transformative as realizing that history is populated by women and men like us who tried to follow Christ in their own time and place and culture and circumstances,  some of whom succeeded. … Looking at the saints, they make me want to be a better Christian. They make me want to be a saint.” (Brad East, from the episode)In his recent book, Letters to a Future Saint: Foundations of Faith for the Spiritually Hungry, theologian Brad East addresses future generations of the Church, offering a transmission of Christian faith from society today to society tomorrow. Written as a fellow pilgrim and looking into the lives of saints in the past, he's writing to that post-literate, post-Christian society, where the highest recommendation of faith is in the transformed life.Today, Drew Collins welcomes Brad East to the show, and together they discuss: the importance of being passed and passing on Christian faith—its transmission; the post-literacy of digital natives (Gen Z and Gen Alpha) and the role of literacy in the acquisition and development of faith; the significance of community in a vibrant Christian faith; the question of apologetics and its effectiveness as a mode of Christian discourse; the need for beauty and love, not just truth, in Christian witness; how to talk about holiness in a world that believes less and less in the reality of sin; the difference between Judas and Peter; and what it means to study the saints and to be a saint.About Brad EastBrad East (PhD, Yale University) is an associate professor of theology in the College of Biblical Studies at Abilene Christian University in Abilene, Texas. In addition to editing Robert Jenson's The Triune Story: Collected Essays on Scripture (Oxford University Press, 2019), he is the author of four books: The Doctrine of Scripture (Cascade, 2021), The Church's Book: Theology of Scripture in Ecclesial Context (Eerdmans, 2022), The Church: A Guide to the People of God (Lexham, 2024), and Letters to a Future Saint: Foundations of Faith for the Spiritually Hungry (Eerdmans, 2024).His articles have been published in Modern Theology, International Journal of Systematic Theology, Scottish Journal of Theology, Journal of Theological Interpretation, Anglican Theological Review, Pro Ecclesia, Political Theology, Religions, Restoration Quarterly, and The Other Journal; his essays and reviews have appeared in The Christian Century, Christianity Today, Comment, Commonweal, First Things, Front Porch Republic, The Hedgehog Review, Living Church, Los Angeles Review of Books, Marginalia Review of Books, Mere Orthodoxy, The New Atlantis, Plough, and The Point. You can found out more, including links to his writing, podcast appearances, and blog, on his personal website: https://www.bradeast.org/.Show NotesLetters to a Future Saint: Foundations of Faith for the Spiritually Hungry  by Brad EastThe importance of being passed and passing on Christian faith—its transmissionSpencer Bogle, the reason Brad East is a theologianThe post-literacy of Gen Z and Gen Alpha and the role of literacy in the acquisition and development of faithThe question of apologetics and its effectiveness as a mode of Christian discourseThe need for beauty and love, not just truth, in Christian witnessChristianity pre-exists you, and pre-existed literate society. So it can survive post-literacyTik-Tok and getting off it“We have to have a much broader vision of the Christian life.”The Doctrine of Scripture, by Brad East, Foreword by Katherine SondereggerCartesian Christianity: me alone in a room, maybe with a flashlight and a bibleSpiritual but not religious (H/T Tara Isabella Burton)We're not saved individuallyAlice in Wonderland and “believing 17 absurd things every day”Is Christian apologetics sub-intellectual and effective?Gavin Ortlund, taking seriously spiritual and moral questions with pastoral warmth and intellectual integrity—”a ministry of Q&A”Bishop Robert Barron and William Lane Craig“People are not going to  be won to the faith through argument. They're going to be won by beauty.”Beauty of lives well-lived, integrity, virtue, and martyrdom“What lies beyond this world is available in part in this world and so good it's worth dying for.”Is Christian apologetics actually for Christians, rather than evangelism?“A person's life can be an apologetic argument.”James K.A. Smith: “We don't want to be brains on sticks.”“You're just going to look bizarre.”“Come and see. … If you see something unique or uniquely powerful here, then stick around.”Saintliness and a cloud of witnessesWhy do the saints matter?The protagonist of Augustine's Confessions is actually St. Monica.“I want to be like Monica…”“For those of us who are drawn into church  history and church tradition and to reading theology,  there is very little as transformative as realizing that history is populated by women and men like us who tried to follow Christ in their own time and place and culture and circumstances,  some of whom succeeded. … Looking at the saints, they make me want to be a better Christian. They make me want to be a saint.”How to talk about holiness in a world that believes less and less in the reality of sin.Is holiness just connected to purity culture?Holiness is very difficult to describe.Hauerwas: “Humans aren't holy. Only God is holy.”Holiness as being like God and being set apart and conformed to his likenessHoliness is, by rights, God's alone.Appreciating the “everyday saints” among usSanctification as an utterly passive actThe final words of Joseph Ratzinger (Pope Benedict), “Jesus, ich liebe dich!” (”Jesus, I love you.”)Peter and JudasLucy Shaw poem, “Judas, Peter” (see below)“There is a way to fail as a Christian. It's to  despair of the possibility of Christ forgiving you.”What it means to journey as a pilgrim towards holiness is, is not to get everything right.Shusaku Endo, Silence“What I say is we're all Kichichiro. We're all Peter and Judas. We're all bad Christians. There are no good Christians.”Kester Smith and returning to baptism“Sometimes it might be difficult for me to believe that God loves me.”“Judas, Peter”by Lucy Shawbecause we are all betrayers, taking silver and eating body and blood and asking (guilty) is it I and hearing him say yes it would be simple for us all to rush out and hang ourselvesbut if we find grace to cry and wait after the voice of morning has crowed in our ears clearly enough to break out hearts he will be there to ask us each again do you love me?Production NotesThis podcast featured Brad East & Drew CollinsEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Zoë Halaban, Alexa Rollow, Emily Brookfield, and Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

In a fascinating interview on the Leaders Coaching Leaders Podcast, Marc Brackett, the founding director of the Yale Center for Emotional Intelligence and author of the bestselling book Permission to Feel, delves into the profound importance of emotional intelligence and self-regulation in both personal and professional realms. In this conversation with co-hosts Peter DeWitt and Michael Nelson, Brackett emphasizes the necessity of understanding and managing emotions to achieve goals and maintain well-being and discusses the challenges posed by political polarization and the misconceptions surrounding social-emotional learning, advocating for clear definitions and practical applications. Brackett's insights are particularly relevant for leaders, highlighting the critical role of emotional intelligence in creating a positive school culture and climate. He shares compelling research findings, including the significant impact of emotionally intelligent leadership on teacher satisfaction and retention. Through engaging anecdotes and evidence-based strategies, Brackett provides actionable advice for educators and leaders to foster emotional intelligence, enhance communication, and build supportive environments. This interview is a must-listen for professionals seeking to understand the transformative power of emotions in education and leadership.Let us know what you think!

Chapter 1:Summary of Permission to Feel"Permission to Feel" by Marc Brackett explores the importance of emotional intelligence in enhancing well-being and personal relationships. Brackett, a psychologist and director of the Yale Center for Emotional Intelligence, argues that understanding and managing emotions is crucial for success in various areas of life, including work and personal relationships.The book introduces the RULER approach to emotional intelligence, which stands for Recognizing, Understanding, Labeling, Expressing, and Regulating emotions. Brackett emphasizes the need to give ourselves and others permission to feel emotions, stating that acknowledging feelings is the first step toward effectively managing them.Throughout the book, Brackett shares personal experiences and scientific research to illustrate how emotions influence our actions and decisions. He provides practical strategies for improving emotional literacy and creating supportive environments, whether at home, in schools, or in workplaces.Ultimately, "Permission to Feel" encourages readers to embrace their emotions as a vital aspect of the human experience, promoting greater empathy, resilience, and connection with oneself and others.Chapter 2:The Theme of Permission to Feel"Permission to Feel" by Marc Brackett explores the importance of emotional intelligence and the role emotions play in our personal and professional lives. While it is not a traditional narrative with a plot structure, it does follow key thematic ideas and character developments centered around understanding and managing emotions. Key Plot Points1. Introduction to the Concept of Emotions: Brackett introduces the idea that emotions are central to our everyday lives, influencing our behavior, decision-making, and relationships.2. The Mood Meter: A significant section of the book is dedicated to the "Mood Meter," a tool designed to help individuals recognize and articulate their emotions. This framework classifies emotions into four color-coded quadrants.3. Real-Life Applications: Brackett provides examples from various settings—schools, workplaces, and personal relationships—highlighting how understanding emotions can improve communication, collaboration, and well-being.4. Challenges to Emotional Expression: The book discusses societal norms and personal barriers that inhibit emotional expression and the potential consequences of such repression.5. Practical Strategies: Brackett offers actionable strategies for developing emotional intelligence, including practices for self-awareness, emotion regulation, and empathy.6. Emotions in Education: A significant focus is placed on how recognizing and managing emotions can create healthier and more effective learning environments in schools. Character DevelopmentWhile "Permission to Feel" is not character-driven in the conventional sense, Marc Brackett shares personal anecdotes and stories from his life and work. His journey highlights:- Vulnerability: Brackett emphasizes the importance of being open about one's own emotions and the courage it takes to do so.- Empathy and Understanding: Throughout the book, he grows in his understanding of others' emotional experiences and becomes a more effective advocate for emotional intelligence.- Leadership in Emotional Intelligence: Brackett evolves into a thought leader in the space of emotional education, inspiring others to embrace vulnerability and emotional awareness. Thematic Ideas1. Emotional Awareness: The book emphasizes the necessity of recognizing and understanding one's own emotions and those of others.2. Normalizing Emotional Expression: Brackett advocates for a cultural shift where expressing emotions is seen as a strength rather than a weakness.3. Impact on Well-Being: The...

"I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practice resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life.” (Henry David Thoreau, Walden)In 1845, when he was 27 years old, Henry David Thoreau walked a ways from his home in Concord, MA and built a small house on a small lake—Walden Pond. He lived there for two years, two months, and two days, and he wrote about it. Walden has since become a classic. A treasure to naturalists and philosophers, historians and hipsters, conservationists and non-violent resistors. Something about abstaining from society and its affordances, reconnecting with the land, searching for something beyond the ordinary, living independently, self-reliantly, intentionally, deliberately.Since then, Thoreau has risen to a kind of secular sainthood. Perhaps the first of now many spiritual but not religious, how should we understand Thoreau's thought, writing, actions, and way of life?In this episode, Evan Rosa welcomes Lawrence Buell (Powell M. Cabot Professor of American Literature Emeritus, Harvard University) for a conversation about how to read Thoreau. He is the author of many books on transcendentalism, ecology, and American literature. And his latest book is Henry David Thoreau: Thinking Disobediently, a brief philosophical biography and introduction to the thought of Thoreau through his two most classic works: “Walden” and “Civil Disobedience.”In today's episode Larry Buell and I discuss Thoreau's geographical, historical, social, and intellectual contexts; his friendship with Ralph Waldo Emerson; why he went out to live on a pond for 2 years, 2 months, and 2 days and how it changed him; the difference between wildness and wilderness; why we're drawn to the simplicity of wild natural landscapes and the ideals of moral perfection; the body, the senses, attunement and attention; the connection between solitude and contemplation; the importance of individual moral conscience and the concept of civil disobedience; Thoreau's one night in jail and the legacy of his political witness; and ultimately, what it means to think disobediently.About Lawrence BuellLawrence Buell is Powell M. Cabot Professor of American Literature Emeritus at Harvard University. Considered one of the founders of the ecocriticism movement, he has written and lectured worldwide on Transcendentalism, American studies, and the environmental humanities. He is the author of many books, including Literary Transcendentalism, The Environmental Imagination: Thoreau, Nature Writing, and the Invention of American Culture, Writing for an Endangered World, and Emerson. His latest book is Henry David Thoreau: Thinking Disobediently, a brief introduction to the thought of Thoreau to his two most classic works: Walden and “Civil Disobedience.”Show NotesHenry David Thoreau: Thinking Disobediently (Oxford 2023) by Lawrence BuellRead Walden and “Civil Disobedience” online (via Project Gutenberg)Production NotesThis podcast featured Lawrence BuellEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Zoë Halaban, Alexa Rollow, Emily Brookfield, and Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

In this History of Western Prints (HoP) episode, Tru and I begin to explore the life and work of William Hogarth, the first British artist featured on Platemark's HoP series. Hogarth, renowned as the father of Western sequential art, is discussed through detailed analyses of three of his best known series: A Harlot's Progress, A Rake's Progress, and Marriage A-la-Mode. The episode delves into 18th-century London's morality, capturing the societal and artistic context of Hogarth's work. Highlights include discussions on the intricacies of Hogarth's prints, his depiction of social issues, the impact of his work on English law (copyright laws finally established!), and his mixed successes in various art forms. This first of two episodes on Hogarth sets the stage for part two when we look at his images around elections in Enlightenment England. Harlot's Progress video from Paul Mellon Centre for Studies in British Art. https://youtu.be/VPQze0EbpdQ  Harlot's Progress video from Reading the Past. https://youtu.be/u1rtBD0qvPY?si=DkVatOJ5-vEyrIqF  Beer Street and Gin Lane video from Reading the Past. https://youtu.be/A3-Je-lSKrE?si=C9igJSDSvYVyRabY Platemark website Sign-up for Platemark emails Leave a 5-star review Support the show Get your Platemark merch Check out Platemark on Instagram Join our Platemark group on Facebook   After Anton von Maron (Austrian, 1733–1808). Johann Winkelmann, after 1768. Engraving. After Allan Ramsay (British, 1713–1784). Portrait of William Hunter, 1760. Engraving. Wellcome Collection. William Hogarth (British, 1697–1764). The Painter and his Pug, 1745. Oil on canvas. 35.4 x 27.5 cm. Tate Britain, London. Jean-Baptiste-Siméon Chardin (French, 1699–1779). Saying Grace, c. 1740. Oil on canvas. 49.5 × 38.5 cm. (19.5 in × 15.2 in.). Louvre, Paris. Jean-Baptiste Greuze (French, 1725–1805). The Village Bride, 1761. Oil on canvas. 92 x 117 cm. Louvre, Paris. The Banqueting House, London. Saint Paul's Church, London. William Hogarth (British, 1697–1764). Self-Portrait, c. 1735. Oil on canvas. 21 1/2 x 20 in. (54.6 x 50.8 cm.). Yale Center for British Art, New Haven. William Hogarth (British, 1697–1764). An Emblematic Print on the South Sea, late 18th century. Engraving and Etching. Plate: 10 13/16 x 13 3/8 in. (27.4 x 33.9 cm.); sheet: 11 5/16 x 14 in. (28.7 x 35.6 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Harlot's Progress, Plate 1, 1732 or before. Etching and engraving. Sheet: 12 5/16 x 15 1/8 in. (31.3 x 38.4 cm.). Metropolitan Museum of Art, New York. Chart identifying elements in Harlot's Progress Plate 1. William Hogarth (British, 1697–1764). A Harlot's Progress, Plate 2, 1732 or before. Etching and engraving. Sheet: 12 3/8 x 14 13/16 in. (31.4 x 37.7 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Harlot's Progress, Plate 3, 1732 or before. Etching and engraving. Sheet: 12 11/16 x 15 3/8 in. (32.2 x 39 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Harlot's Progress, Plate 4, 1732 or before. Etching and engraving. Sheet: 13 1/8 x 15 3/16 in. (33.3 x 40.4 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Harlot's Progress, Plate 5, 1732 or before. Etching and engraving. Sheet: 13 3/8 x 16 3/16 in. (34 x 41.1 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Harlot's Progress, Plate 6, 1732 or before. Etching and engraving. Sheet: 12 1/2 x 15 3/16 in. (31.7 x 38.6 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Rake's Progress, Plate 1, 1735. Etching and engraving. Sheet: 15 13/16 x 19 1/16 in. (40.2 x 48.4 cm.). Metropolitan Museum of Art, New York. Gérard Jean-Baptiste Scotin (French, Paris 1698–after 1755), after William Hogarth (British, 1697–1764). A Rake's Progress, Plate 2, 1735. Etching and engraving. Sheet: 14 3/16 x 16 1/4 in. (36 x 41.3 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Rake's Progress, Plate 3, 1735. Etching and engraving. Sheet: 13 7/8 x 15 7/8 in. (35.2 x 40.4 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Rake's Progress, Plate 4, 1735. Etching and engraving. Sheet: 14 3/16 x 16 1/4 in. (36.1 x 41.3 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Rake's Progress, Plate 5, 1735. Etching and engraving. Sheet: 15 5/8 x 18 13/16 in. (39.7 x 47.8 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Rake's Progress, Plate 6, 1735. Etching and engraving. Sheet: 14 x 16 in. (35.5 x 40.7 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Rake's Progress, Plate 7, 1735. Etching and engraving. Sheet: 15 5/8 x 18 3/4 in. (39.7 x 47.7 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Rake's Progress, Plate 8, 1735. Etching and engraving. Sheet: 15 9/16 x 18 13/16 in. (39.6 x 47.8 cm). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). A Rake's Progress, 1735. Eight oil on canvas paintings. Sir John Soane's Museum, London. Louis-François Roubiliac (French, 1702–1762). William Hogarth, c. 1741. Terracotta bust. Overall: 28 1/2 x 17 3/4 in. (72.4 x 45.2 cm.). National Portrait Gallery, London. William Hogarth (British, 1697–1764). Marriage A-la-Mode: 1, The Marriage Settlement, c. 1743. Oil on canvas. 66.9 x 90.8 cm. The National Gallery, London. William Hogarth (British, 1697–1764). Marriage A-la-Mode: 2, The Tête-à-Tête, c. 1743. Oil on canvas. 66.9 x 90.8 cm. The National Gallery, London. William Hogarth (British, 1697–1764). Marriage A-la-Mode: 3, The Inspection, c. 1743. Oil on canvas. 66.9 x 90.8 cm. The National Gallery, London. William Hogarth (British, 1697–1764). Marriage A-la-Mode: 4, The Toilette, c. 1743. Oil on canvas. 66.9 x 90.8 cm. The National Gallery, London. William Hogarth (British, 1697–1764). Marriage A-la-Mode: 5, The Bagnio, c. 1743. Oil on canvas. 66.9 x 90.8 cm. The National Gallery, London. William Hogarth (British, 1697–1764). Marriage A-la-Mode: 6, The Lady's Death, c. 1743. Oil on canvas. 66.9 x 90.8 cm. The National Gallery, London. Gérard Jean-Baptiste Scotin (French, 1698–after 1755), after William Hogarth (British, 1697–1764). Marriage A-la-Mode: Plate 1, 1745. Etching and engraving. Sheet: 15 3/16 x 18 5/16 in. (38.5 x 46.5 cm.). Metropolitan Museum of Art, New York. Bernard Baron (French, 1969–1762), after William Hogarth (British, 1697–1764). Marriage A-la-Mode: Plate 2, 1745. Etching and engraving. Sheet: 15 1/16 x 18 1/4 in. (38.3 x 46.3 cm.). Metropolitan Museum of Art, New York. Bernard Baron (French, 1969–1762), after William Hogarth (British, 1697–1764). Marriage A-la-Mode: Plate 3, 1745. Etching and engraving. Plate: 15 3/8 x 18 1/2 in. (39 x 47 cm.). Metropolitan Museum of Art, New York. Simon Francis Ravenet, the elder (French, 1706–1774), after William Hogarth (British, 1697–1764). Marriage A-la-Mode: Plate 4, 1745. Etching and engraving. Plate: 15 1/4 x 18 1/2 in. (38.7 x 47 cm.). Metropolitan Museum of Art, New York. Simon Francis Ravenet, the elder (French, 1706–1774), after William Hogarth (British, 1697–1764). Marriage A-la-Mode: Plate 5, 1745. Etching and engraving. Plate: 15 1/4 x 18 7/16 in. (38.8 x 46.9 cm.). Metropolitan Museum of Art, New York. Simon Francis Ravenet, the elder (French, 1706–1774), after William Hogarth (British, 1697–1764). Marriage A-la-Mode: Plate 6, 1745. Engraving. Plate: 15 3/16 x 18 3/8 in. (38.6 x 46.7 cm). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). Beer Street, 1751. Engraving. Sheet: 15 1/8 x 12 11/16 in. (38.4 x 32.2 cm.). Metropolitan Museum of Art, New York. William Hogarth (British, 1697–1764). Gin Lane, 1751. Etching and engraving. Sheet: 15 1/16 x 12 1/2 in. (38.3 x 31.7 cm.). Metropolitan Museum of Art, New York.

“How do I grow as a fully differentiated person in relationship and increasing intimacy, increasing contribution with the world around me?” (Dr. Pam King, from the episode)Dr. Pam King joins the Yale Center for Faith & Culture podcast, For the Life of the World, for a discussion of human development, purpose, relational intimacy, and spiritual connection—all through the integration of developmental psychology and theology.With host Evan Rosa (Yale Center for Faith & Culture), she reflects on human change and plasticity in the midst of a whole complex life; relational attachment for the sake of intimacy and exploration and ultimate purpose or meaning; the proper place of self-love; God's enabling and loving presence as the ultimate secure attachment figure; the importance of learning, gaining skills, and the pursuit of expertise; the prospects of regaining emotional regulation through relationships; the game changing impact of deliberate psychological and spiritual practices to move us well beyond surviving to a life of thriving.Announcement! With & For Season 2 is dropping on January 6, 2025! And until then, every Monday from September to December, we're sharing some shorter clips, practical features, and other talks or interviews featuring Dr. Pam King, to offer insight into what it means to thrive and pursue spiritual health.Show NotesMartin Buber's I and ThouJohn Bowlby and Attachment TheoryTrolick's Still Face Experiment (Video)Justin Barrett & Pamela Ebstyne King, Thriving with Stone Age Minds: Evolutionary Psychology, Christian Faith, and the Quest for Human FlourishingDevelopmental psych as the observational study of human change in the midst of a whole life of complexityPlasticity of the human speciesRelational attachment for the sake of intimacy and explorationThe Impact of environment on genetic expressionLaw if reciprocityFullness of creation, redemption and consummationTheology as establishing ends, and psychology as developing towards gods purposesHow psychology aids in the process of becoming our full selves as selfhoodThe proper place of self-loveGod's enabling and loving presenceThriving as psychological, vs Flourishing as philosophicalMeaningful life in eudaimonic and hedonistic termsImago dei“Back to the future”—understanding the end toward the beginningReading psychology through a teleological lensLinear stage theories of developmentLife as a series of cyclesWe can have a telos as a dynamic processThriving as pursuing the fullness of selfReciprocity beyond ourselves when life is hardColossians and Jesus as the perfect image of GodConformity is not uniformityParenting as helping children to become their unique selvesTelos as inhabiting the self, the relational, and the aspirational—purpose is found at the intersection of all threeWilliam Damon on purposePurpose as enduring actionable goal, meaningful to the self and contributing beyond the selfLearning, gaining skills, and pursuit of expertiseMeaning making as a dynamic life-long projectOrienting life in the present moment by tethering to a consummate vision of the futureSociality as inherent to human natureGoals: self, expertise acquisition, and what we aspire toRoles: who we are in our social networksSouls: what ideals are most dearly held and most meaningfulThe fundamental rejection of pre autonomy and independence; embrace of our relational selvesHow malleable our brains are through intentional practicesMaking meaning can change your brainsSurviving vs thrivingAttachment and regulationRegaining emotional regulation through relationshipsThe game changing impact of deliberate psychological and spiritual practices—intention, motivation, and goalsPossible cutoff point — The relation of psychological science and theologyPsychology as a God-given tool to enable thriving and flourishingKnown, loved, and loving othersThe role of suffering and loss as part of the thriving processFor the cynical and jaded: thriving that is real to loss, grief, vulnerability, and daring to thriveProduction NotesThis podcast featured Pamela Ebstyne KingEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge and Kaylen YunA Production of the Yale Center for Faith & Culture at Yale Divinity School  https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give‍This episode was made possible in part by the generous support of Blueprint 1543. For more information, visit Blueprint1543.org. About the Thrive CenterLearn more at thethrivecenter.org.Follow us on Instagram @thrivecenterFollow us on X @thrivecenterFollow us on LinkedIn @thethrivecenter About Dr. Pam KingDr. Pam King is Executive Director the Thrive Center and is Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology & Marriage and Family Therapy. Follow her @drpamking. About With & ForHost: Pam KingSenior Director and Producer: Jill WestbrookOperations Manager: Lauren KimSocial Media Graphic Designer: Wren JuergensenConsulting Producer: Evan RosaSpecial thanks to the team at Fuller Studio and the Fuller School of Psychology & Marriage and Family Therapy.

Has modern humanity lost its connection to the world outside our heads? And can our experience of art and poetry help train us for a more elevated resonance with the cosmos?In today's episode, theologian Miroslav Volf interviews philosopher Charles Taylor about his latest book, Cosmic Connections: Poetry in the Age of Disenchantment. In it he turns to poetry to help articulate the human experience of the cosmos we're a part of.Together they discuss the modern Enlightenment view of our relation to the world and its shortcomings; modern disenchantment and the prospects of reenchantment through art and poetry; Annie Dillard and the readiness to experience the world and what it's always offering; how to hold the horrors of natural life with the transcendent joys; Charles recites some of William Wordsworth's “Tintern Abbey” and Gerard Manley Hopkins's “The Windhover”; how to become fully arrested by beauty; and the value we find in human experience of the world.Production NotesThis podcast featured Charles Taylor and Miroslav VolfEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Emily Brookfield, Alexa Rollow, Kacie Barrett, and Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Michel Gelobter is the Executive Director of the Yale Center for Environmental Justice. He is a lifelong environmental advocate, policy analyst, and entrepreneur. In this episode, we discuss his journey as a change-maker, champion for climate justice and how to make positive change.

St. Teresa of Ávila (1515-1582) was a sixteenth-century Spanish nun and one of the most influential mystics in all of Church history, writing two spiritual classics still read today: The Way of Perfection and The Interior Castle. Her autobiography (more accurately, a confession to Spanish Inquisitors) is The Life of St. Teresa of Avila, detailing her spiritual experiences of the love of God.In this episode, Evan Rosa welcomes Carlos Eire (T. Lawrason Riggs Professor of History and Religious Studies at Yale University) for a discussion of how to read St. Teresa of Ávila, exploring the historical, cultural, philosophical, and theological aspects of her life and writing, and offering insights and close readings of several selections from her classic confession-slash-autobiography, known as La Vida, or The Life.About Carlos EireCarlos Eire is T. Lawrason Riggs Professor of History and Religious Studies at Yale University. All of his books are banned in Cuba, where he has been proclaimed an enemy of the state. He was awarded the 2024 Harwood F. Byrnes/Richard B. Sewall Teaching Prize by Yale College, received his PhD from Yale in 1979. He specializes in the social, intellectual, religious, and cultural history of late medieval and early modern Europe, with a focus on both the Protestant and Catholic Reformations; the history of popular piety; the history of the supernatural, and the history of death. Before joining the Yale faculty in 1996, he taught at St. John's University in Minnesota and the University of Virginia, and was a member of the Institute for Advanced Study in Princeton. He is the author of War Against the Idols (1986); From Madrid to Purgatory (1995); A Very Brief History of Eternity (2010); Reformations: The Early Modern World (2016); The Life of Saint Teresa of Ávila: A Biography (2019); and They Flew: A History of the Impossible (2023). He is also co-author of Jews, Christians, Muslims: An Introduction to Monotheistic Religions (1997); and ventured into the twentieth century and the Cuban Revolution in the memoir Waiting for Snow in Havana (2003), which won the National Book Award in Nonfiction in the United States and has been translated into more than a dozen languages. His second memoir, Learning to Die in Miami (2010), explores the exile experience. A past president of the Society for Reformation Research, he is currently researching various topics in the history of the supernatural. His book Reformations won the R.R. Hawkins Prize for Best Book of the Year from the American Publishers Association, as well as the award for Best Book in the Humanities in 2017. It was also awarded the Jaroslav Pelikan Prize by Yale University Press. The Life of Saint Teresa of Ávila by Carlos Eire (https://press.princeton.edu/books/hardcover/9780691164939/the-life-of-saint-teresa-of-avila )The Book of My Life by Teresa of Ávila (https://www.icspublications.org/products/the-collected-works-of-st-teresa-of-avila-vol-1 or https://www.shambhala.com/teresa-of-avila-1518.html )A long confession to the Inquisition which had placed her under investigation and read by those who were curious and believed her mysticism might be a fraudThe Spanish Inquisition in the 16th CenturyAutobiography v. Auto-hagiographyThe chief virtue of sainthood was humilityMedieval mysticism in the asceticism of monastic communitiesThe Reformation's rejection of monastic communities and their practices“You can fast as much as you want, and you can punish yourself as much as you want. That's not going to, uh, make God love you any more than he already does. And it's not going to wipe out your sins. Christ has wiped out your sins. So, all of this, uh, Oh, self obsession and posturing, uh, the very concept of holiness is redefined.”Direct experience of the divine in mysticism: purgation (cleansing), feedback from God (illumination), and union with the divine.On Loving God by Bernard of Clairvaux (https://litpress.org/Products/CF013B/On-Loving-God)Surrendering of the self in order to find oneself, and in turn GodInterior Castle by Teresa of Ávila (https://www.icspublications.org/products/st-teresa-of-avila-the-interior-castle-study-edition)Recogimiento - a prayer in which one lets go of their senses; a form a prayer in which you are just in a chat with a friendThe Cloud of Unknowing by Anonymous (https://paracletepress.com/products/the-cloud-of-unknowing )Meaning that is found without words - recollection and recogimientoFrancisco Jiménez de Cisneros, Archbishop of Toledo - translation of Rhineland mysticism into SpanishStaged approach and a development of spirituality“You're doing some transforming of your own, of course, by, you know, being engaged in this, but it's, it's really a gift from God progress and progress. Uh, progress and progress, or, uh, pretty much like an athlete whose skills become better and better and better. Or any artist whose skills improve and improve and improve and improve.Except in this case, there's someone else involved. You're not just working out or rehearsing. It's the other party involved in, in this, uh, phenomenon of prayer.”The Four Waters as an image for the progression of prayerThe irony of Teresa's writing and her nods to the inquisition found within her writingsThe experience of mysticism and God cannot be understood - it is beyond languageRepetition in prayer and meditationEdith Stein was inspired by Teresa of ÁvilaMonastic life was very isolated and was filled with hard workThe doubt of her confessors that her visions of Jesus were realResponding to the devil with crudenessMystical marriage with ChristThe Life of Catherine of Siena by Raymond of Capua ( https://tanbooks.com/products/books/the-life-of-saint-catherine-of-siena-the-classic-on-her-life-and-accomplishments-as-recorded-by-her-spiritual-director/ )Physical visions and intellectual visionsHer visions were beyond her controlTransverberation - a vision of an angel with a spear that she is struck with; pain and bliss simultaneously in the woundingGod as a very clear diamondTeresa of Ávila and the Rhetoric of Femininity by Alison Weber (https://press.princeton.edu/books/paperback/9780691027449/teresa-of-avila-and-the-rhetoric-of-femininity) - Constant self-humbling of TeresaDevotion to heart imagery in mysticism, Catholicism, and Teresa's spiritualityThey Flew: A History of the Impossible by Carlos Eire (https://yalebooks.yale.edu/book/9780300280074/they-flew/)The bodily effects and physical nature of Teresa's mysticismmysticism for the masses and books for the laityMysticism is a double edged sword - this is also what makes Jesus threatening in the gospelsSteven Ozment (Mysticism and Dissent: Religious Ideology and Social Protest in the Sixteenth Century?) https://archive.org/details/mysticismdissent0000ozme/page/n295/mode/2upHuman nature and our potentialGreat detail and charming in her writingProduction NotesThis podcast featured Carlos EireEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, Kacie Barrett, & Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

History reveals a lot of things about human nature: our innate drive towards progress, discovery, relationship, community. Often motivated by a drive to feel safe and flourish. But despite this instinct, history also shows that we're prone to inflicting and being complicit to grave and violent injustices. We fail, regularly, at living well with our neighbors.In his new book, The Spirit of Justice, Jemar Tisby opens the centuries long history of resistance to racism in the United States through the mode of story, and with the lens of the Spirit moving for justice. He asks, what manner of people are those who courageously confront racism? Presenting the lives and witness of over 50 individuals, Tisby examines the way faith threads the life work of these advocates together: not only inspiring their resistance in the first place, but continuing to move through the weariness that so often arises in this work.In this episode, Jemar Tisby joins Macie Bridge on the podcast to discuss the manifestations of the Spirit of Justice in figures such as H. Ford Douglas, Sister Thea Bowman, David Walker, Myrlie Evers-Williams, and many more; the problem of historical appropriation with figures such as Martin Luther King Jr.; the women whose stories too often fall into the shadow of their husbands' legacies, like Anna Murray Douglas or Coretta Scott King; and the ever-present question of why we might look to history as we determine our own ways forward.Jemar Tisby is the New York Times bestselling author of The Color of Compromise and How to Fight Racism. He is a public historian, speaker, and advocate, and is Professor of History at Simmons College, an HBCU in Kentucky.Photo Credits: Fannie Lou Hamer, Phyllis Wheatley, Charles Morgan Jr., Anna Murray Douglass, David Walker, Sister Thea Bowman, Myrlie & Darrell Evers.Where to Find Jemar Tisby's BooksThe Spirit of Justice *Available nowI Am the Spirit of Justice *Picture book releasing January 7, 2025Stories of the Spirit of Justice *Middle-grade children's book releasing January 7, 2025Production NotesThis podcast featured Jemar TisbyHosted by Macie BridgeEdited and Produced by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, Kacie Barrett, & Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

It's not only ADHD Awareness Month, it is also Dyslexia Awareness Month! So today, let's revisit a conversation with Dr. Sally Shaywitz about overcoming dyslexia and addressing the reading crisis, which is still relevant and a huge concern. We are in the midst of a reading crisis in the United States. This problem has existed for a long time, but it was exacerbated by the COVID-19 pandemic. It has been said that the pandemic has caused the loss of 2 decades worth of progress made in reading. We have the knowledge, research, and science to address this issue, but we are lacking action. Today's guest is Dr. Sally Shaywitz, one of the world's preeminent experts on reading and dyslexia and author of Overcoming Dyslexia. Dyslexia is the most common learning disorder on the planet, affecting about one in five individuals, regardless of age or gender. In today's episode, Dr. Shaywitz shares what is known about dyslexia, the 40 years of data to show what works in overcoming dyslexia, and the sad reality that there is little action being taken to improve screening students and providing the appropriate interventions. There is so much we can do and it all starts with understanding.  Show Notes: [3:31] - Regardless of decades of research, there are still a lot of misconceptions. [4:44] - Dyslexia is a very specific learning disability, but the term “learning disability” is very vague. [6:21] - Through brain imaging, Dr. Shaywitz was able to determine the neuro signature of dyslexia. [8:21] - Educators, parents, and the individual with dyslexia need to know that they are intelligent and have the intelligence to read, but dyslexia makes it a struggle. [9:58] - Dyslexia is common in all areas of the world. The consequences are similar in all cultures. [11:06] - Those with dyslexia can be good readers while still reading slowly. [12:02] - The most important step is for the student to be identified as dyslexic. [13:34] - Through her studies, Dr. Shaywitz has nearly 40 years worth of data for both typical readers and dyslexic readers from childhood to adulthood. [14:50] - Indicators of dyslexia can be seen as early as first grade. Identifying those at risk for developing dyslexia and intervening early can accelerate reading growth. [16:06] - Screening can take place later, but by then, the window of time for the most reading growth has passed. [18:03] - Currently, we are scoring worse in previous years in identifying dyslexia in young students. [19:09] - Dr. Shaywitz describes the screener used to determine the risk of dyslexia. [21:08] - A universal screener is a solution to this reading crisis. [22:13] - Given that we know a great deal about dyslexia, it is disgraceful that more isn't being done to support students. [23:14] - ADHD and anxiety often co-occur with dyslexia. [24:36] - We often hyperfocus on the struggles, but what are the common strengths for those with dyslexia? [25:42] - School policies and teacher training surrounding dyslexia need to be changed. [26:46] - There is also research on individuals incarcerated who are also dyslexic. [28:06] - Dr. Shaywitz offers a course on Coursera that can be found here. [30:36] - We need screening, intervention, and education for parents, teachers, and students. About Our Guest: Sally E. Shaywitz, M.D. is the Audrey G. Ratner Professor in Learning Development at Yale University and Co-Founder and Co-Director of the Yale Center for Dyslexia & Creativity. She is a world renowned scientist and dedicated, compassionate physician who is devoted to bringing ground-breaking scientific advances to benefit dyslexic children and adults. Connect with Dr. Shaywitz: Overcoming Dyslexia by Sally Shaywitz, MD Overcoming Dyslexia Online Course with Sally Shaywitz, MD Links and Related Resources: What is Dyslexia? 6 Quick Questions for Parents Concerned About Dyslexia ChildNEXUS Dyslexia Mini Course for Parents Join our email list so that you can receive information about upcoming webinars - ChildNEXUS.com The Diverse Thinking Different Learning podcast is intended for informational purposes only and is not a substitute for medical or legal advice, diagnosis, or treatment. Additionally, the views and opinions expressed by the host and guests are not considered treatment and do not necessarily reflect those of ChildNEXUS, Inc or the host, Dr. Karen Wilson.  

Ever wonder if you're being gaslit by a partner, friend, or even a politician? Dr. Robin Stern is here to explain how to recognize the signs of gaslighting and take back control of your reality.  Robin Stern, Ph.D. is the co-founder and senior advisor to the director of the Yale Center for Emotional Intelligence. With 30 years of experience as a licensed psychoanalyst, Robin is the leading expert on gaslighting. She's also the author of The Gaslight Effect and The Gaslight Effect Recovery Guide. In this episode, Robin helps us unpack the complexities of gaslighting and its stages, explains political gaslighting, and offers some steps toward reclaiming your power. You'll hear: The three stages of gaslighting: disbelief, defense, and depression (5:55) How gaslighters use precise manipulation to control their targets (12:44) The five key signs that a politician is using gaslighting tactics (19:34) How to reclaim your power when you feel like you're being gaslit (22:50) The overuse of words like "trauma" and "gaslighting" is diluting their impact (30:13) Advice on staying gaslight-free by trusting your instincts and setting clear boundaries (34:44) Resources: Sign up for early notification for the next Daring Way™ retreat Robin's website Misuse of therapy words Political Gaslighting Book recommendations: I love a good personal development book, and you do too, right? I've compiled a list of book recommendations, as mentioned in past episodes. Check out these amazing book recommendations here. Happy reading!   MSN is supported by: We love the sponsors that make our show possible! You can always find all the special deals and codes for all our current sponsors on our website: andreaowen.com/sponsors/ Episode link: http://andreaowen.com/633 Learn more about your ad choices. Visit megaphone.fm/adchoices

In our American quest for a more perfect union, we often mistake unity for sameness. We mistake unity for conformity. But the functional unity of a system—seems to actually require diversity, distinction, and difference.In this episode, Christy Vines (Founder/ CEO, Ideos Institute) reflects on the problem of division today; how we increasingly invest our identity in politics instead of faith or spirituality; humility and privilege; the definition of unity and the assumption of diversity in it; the centrality of empathy; and how to cultivate an empathic wisdom grounded in the life and witness of Christ.The Ideos Institute is currently sponsoring 31 days of Unity leading up to the 2024 election. Visit thereunionproject.us or ideosinstitute.org/31-days-of-unity to learn how to participate.About Christy VinesChristy Vines is the founder, President and CEO of Ideos Institute where she leads the organization's research on the burgeoning field of Empathic Intelligence and its application to the fields of conflict transformation, social cohesion, and social renewal.Prior to founding Ideos Institute, she was the Senior Vice President for Global Initiatives and Strategy at the Institute for Global Engagement (IGE) where she served as the managing and coordinating lead for the development of strategic institutional partnerships and global initiatives in support of the IGE mission to encourage flourishing societies and stable states, and promote sustainable religious freedom, human rights and the rule of law globally. During her tenure at IGE she helped expand the organization's Center for Women, Faith & Leadership which supports, equips and convenes religious women peacemakers around the globe.Christy has held senior roles with the RAND Corporation, where she worked with the RAND Centers for Middle East Public Policy, Asia Pacific Public Policy, Global Risk and Security, and the Center for Justice, Infrastructure, and Environment, finally transitioning to interim project manager for the RAND African First Ladies Initiative (now located at the Bush Presidential Center). Christy also held the role of senior fellow at The American Security Project and served as an advisor to the Carter's Center's inaugural Forum on Women, Religion, Violence and Power.Christy is a published writer, speaker, and the executive producer of the 2022 documentary film, "Dialogue Lab: America," a moving take on the current state of division and polarization in the U.S. She has appeared on podcasts like Comment Magazine's “**Whole Person Revolution Podcast”, “**How Do We Fix It” and Bob Goff's “Dream Big Podcast”. She has published numerous articles and op-eds with news outlets and publications, including the **Washington Post, Christianity Today,** and Capital Commentary.Christy received her Master's Degree in Public Administration from the Harvard Kennedy School. She attended both Stanford University and the University of CA, Riverside where she received her B.A. in Sociology and Qualitative Analysis. She currently resides in Pasadena, CA.Show NotesHoward Thurman on Unity, Meditations of the Heart (Beacon Press: 1981), 120–121“Plotinus [205–270 CE] wrote, “If we are in unity with the Spirit, we are in unity with each other, and so we are all one.” (Plotinus, Enneads, VI.5.7.)Sign up for 31 Days of Unity https://www.ideosinstitute.org/31-days-of-unity(Re)Union Project and Ideos InstituteChristy Vines's experience with diversity and unity in her family: differences in faith, race, gender, sexuality, and religionHow Christy Vines came to faithThe problem of divisionHow neuroscience illuminates scripture and offers insight into empathic wisdom“There are so many ways to love God.” (David Dark)How we invest our identity in politics instead of religionMoral absolutism vs moral relativismAbdicating our faith identity for a political identityTechnology and relationships“Loving God differently”“In the cosmic Christ, you have all of the space you need for the kind of diversity in unity that you're talking about.”“It's the expectation that in order to work together, we really do have to look exactly the same, that we have to think the same things. That's the only way to collaborate. So until we can get past those of disagreements, there's just no way to work across the aisle. And that is disastrous to the concept of a democracy and the concept of the church.““There's so many ways to be an American. There's so many ways to be human.”Humility and privilege“There is something about desperation and need that brings, that illuminates God's beauty, majesty, and importance in such a powerful way that I think so many of us that are born into plenty will never experience until the other side of heaven.”The definition of unity: grounded in empathy“Unity is about finding ways to be the body of Christ with all of our diversity and difference and saying that with humility, Here is my perspective. Here's how I understand God. Here's how I live out my faith. Here's what that might mean culturally or politically and all of the other ways we express our faith. And to be unified means maybe we can all be moving in the same direction on different paths, coming at it from different directions, but recognizing we're all trying to reach the same goal. And that maybe in that shared experience, And that rubbing against one another is, our pastor used to say, heavenly sandpaper, refining one another. We may never be on the exact same path, But over time, you find that we get closer and closer together as we share our lives with one another and we influence each other from a position of trust and care. And that can only be done when we actually show up recognizing with humility that we can learn and benefit from others.”Empathy and how to build itEmpathic Intelligence Dr. Rosalind Arnold (University of Tasmania)Empathic intelligence (empathic wisdom) is the lived experience of JesusJesus's empathy“Most of the time we take our own understanding of Jesus and try to impose that on somebody without ever knowing their story.”“What is it like to be you?”“Why is this so hard to do?”Jesus and the woman at the wellAsking questions and listeningEmpathy is contagiousVulnerability, openness, and a space of relational trust(Re)Union Project for Churches—Building unity in the church across lines of differencethereunionproject.usideosinstitute.orgProduction NotesThis podcast featured Christy VinesEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, Kacie Barrett, and Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

To true fans, baseball is so much more than a sport. Some call it the perfect game. Some see it as a field of dreams. A portal to another dimension. Some see it as a road to God. Others—”heathen” we might call them—find the game unutterably boring. Too confusing, too long, too nit-picky about rules.In this episode, Yankee fan John Sexton (President Emeritus of New York University and Benjamin F. Butler Professor of Law) joins Red Sox fan Evan Rosa to discuss the philosophical and spiritual aspects of baseball. John is the author of the 2013 bestselling book Baseball as a Road to God, which is based on a course he has taught at NYU for over twenty years.Image Credit: “The American National Game of Base Ball: Grand Match for the Championship at the Elysian Fields, Hoboken, N. J.” Published by Currier & Ives, 1866About John SextonJohn Sexton hasn't always been a Yankee fan. He once was a proud acolyte of Jackie Robinson and the Brooklyn Dodgers. A legal scholar by training, he served as president of New York University from 2001 through 2015. He is now NYU's Benjamin F. Butler Professor of Law and dean emeritus of the Law School, having served as dean from 1988 through 2002.He is author of Standing for Reason: The University in a Dogmatic Age (Yale University Press, 2019) and Baseball as a Road to God: Seeing Beyond the Game (Gotham Books, 2013) (with Thomas Oliphant and Peter J. Schwartz), among other books in legal studies.A fellow of the American Academy of Arts and Sciences and a recipient of 24 honorary degrees, President Emeritus Sexton is past chair of the American Council on Education, the Independent Colleges of NY, the New York Academy of Science, and the Federal Reserve Board of NY.In 2016, Commonweal Magazine honored Sexton as the Catholic in the Public Square. The previous year, the Arab-American League awarded him its Khalil Gibran Spirit of Humanity Award; and the Open University of Israel gave him it's Alon Prize for “inspired leadership in the field of education.” In 2013, Citizens Union designated him as “an outstanding leader who enhances the value of New York City.”He received a BA in history and a PhD in the history of American religion from Fordham University, and a JD magna cum laude from Harvard Law School. Before coming to NYU in 1981, he clerked for Judges Harold Leventhal and David Bazelon of the DC Circuit and Chief Justice Warren Burger.He married Lisa Goldberg in 1976. Their two children are Jed and Katie Sexton. And their grandchildren are Julia, Ava, and Natalie.Production NotesThis podcast featured John SextonEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, Kacie Barrett, and Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Episode No. 675 is a holiday weekend clips episode featuring artist Ken Gonzales-Day.  The Yale Center for British Art is presenting "Ken Gonzales-Day: Composition in Black and Brown" a two-part public art project informed by Gonzales-Day's investigation of YCBA's collections. Both works, a billboard along Interstate 95 in West Haven, Conn., and a site-specific vinyl work on the museum, feature Gonzales-Day's interrogations of historical constructions of race and the limits of representation. The billboard is on view into October 2024; the work at YCBA is on view until December 2024.  Gonzales-Day's work considers the historical construction of race and the limits of representational systems, such as photographs of lynchings and museum displays. His book “Lynching in the West: 1850-1935” expanded our understanding of racialized violence in the United States through the discovery of photographs of lynchings of Latinos, Native Americans, Asians and African-Americans in California. His work has been the subject of solo or two-person exhibitions at museums such as the Smithsonian's National Portrait Gallery and the Palais de Tokyo in Paris. This episode was taped in 2021 on the occasion of Gonzales-Day's inclusion in at the J. Paul Getty Museum, Los Angeles. For images, see Episode No. 498. 

How do different emotions impact everyday life? And what are the kinds of experiences we want and need—in the classroom, at work, and in our own developmental trajectories—to be able to deepen our emotional wisdom so we can make better decisions and have healthier relationships? In this episode of Learning Through Experience, we dig deep into feelings with Dr. Marc Brackett. As he underscored during our conversation, “We all have emotions, whether we want them or not, and they can either help us achieve our goals or derail us.” The founding director of the Yale Center for Emotional Intelligence and professor in the Child Study Center at Yale, Marc is on a mission to ensure everyone gets an education in emotion and learns to navigate emotion effectively. After all, emotions are not going away; we have to learn to work with them wisely. Watch this episode on YouTube. Key Topics 2:54 An Emotional Journey – Marc reflects on his childhood experiences, including bullying and abuse, and an uncle who came into his life “at the right time, at the right place, with the right context,” greatly impacting his professional trajectory. 5:55 Learning Emotion Across the Lifespan – There's a need for emotional education at every stage of life. 9:47 Emotions in the Workplace: A New Perspective – Organizations can create spaces for emotional expression. And they must; emotions influence performance and satisfaction at work. 20:51 The RULER Framework for Emotional Intelligence – Helping people develop emotional intelligence and fosters healthier emotional interactions in relationships and workplaces 32:29 Building Connection Through Listening – Getting to know people's stories to build true emotional understanding is paramount. 34:05 Cultivating Emotional Well-being – Practical strategies for enhancing emotional well-being at work, including intentional scheduling and creating spaces where people feel appreciated and heard. 39:45 The Future of Tech and Emotional Intelligence: There's an app for that. AI can help us track our emotions and receive personalized suggestions for emotional regulation. Additional Resources from Marc Permission to Feel: Unlocking the Power of Emotions to Help Our Kids, Ourselves, and Our Society Thrive How We Feel app Dealing with Feelings webcast Yale Center for Emotional Intelligence  RULER Selected scholarly articles   

There's a common misconception that Judaism is a religion of law and Christianity is a religion of love. But the very love commandments at the heart of Jesus's teaching are direct quotes from Deuteronomy 6. Jesus, after all, was Jewish.Joining Miroslav Volf in this episode is one of the most important Jewish thinkers alive today: Rabbi Shai Held—theologian, educator, author—is President, Dean, and Chair in Jewish Thought at the Hadar Institute in New York City. He is the author of Abraham Joshua Heschel: The Call of Transcendence and The Heart of Torah, a collection of essays on the Torah in two volumes. His latest book is Judaism is about Love: Recovering the Heart of Jewish Life.Image Credit: “Vienna Genesis”, 6th century, Manuscript (Codex Vindobonensis theol. graec. 31), 333 x 270 mm, Österreichische Nationalbibliothek, ViennaFollow us on Instagram: @forthelifepod @yalefaithandculture @lifeworthliving.yaleFollow us on YouTube: Yale Center for Faith & Culture Life Worth LivingAbout Shai HeldRabbi Shai Held—theologian, educator, author—is President, Dean, and Chair in Jewish Thought at the Hadar Institute in New York City. He is the author of Abraham Joshua Heschel: The Call of Transcendence and The Heart of Torah, a collection of essays on the Torah in two volumes. His most recent book is Judaism Is About Love: Recovering the Heart of Jewish Life.Show NotesGet your copy of Judaism Is About Love: Recovering the Heart of Jewish LifeTwo stories that set the course for Judaism Is About LoveDeuteronomy 6 and the Love CommandsIs Judaism really a “loveless religion”?Christian students who don't realize what wells Jesus drank from“The very inclination to dichotomize between love and law leads almost, I think, ineluctably to a misunderstanding of traditional Jewish spirituality, for which law is never an alternative to love,  but a manifestation of love.”“The deed is an expression of a posture of love. The deed cannot replace the posture. It has to express it.”“A majority culture telling a minority  culture that it is inferior and loveless.”Interpreting both Judaism and Christianity through a moral or ethical lens, rather than the mystical, affective, and spiritual dimensions of bothUnconditionality of God's loveObedience to law vs unconditionality of love“My argument is that divine love, biblically speaking, comes without conditions, but with expectations. God does not say, do this or I will stop loving you. God says, I love you and I want you to do this.”Analogy to parental love for children“God believes in the centrality and urgency of human agency.”Eliezer Berkovits: embrace of human agency in JudaismZero sum games and God's will and human agencyPerformance-oriented society, and “measuring up”Competition and being better than othersNot earning, but striving to live up toGraceWhat objectives exist for us toJohn LevinsonChosenessMoshe Weinfeld: “you were not chosen because you were wonderful.”Election isn't earned, but don't let grace become capricious.Abraham's blessing and God's love for IsraelRabbi Akiva: “Every human being on the face of the earth is loved simply by being created in the divine image.”Centering theology around creationNoah's flood and a universal covenant with humanity as a wholeGod and Moses's chutzpah to ask for forgiveness because Israel is so stubbornGrace is a Jewish idea, not invented by Christianity or the New Testament“Culture stripped of grace”Arbitrariness of electionExodus 34Psalm 145:9 God is good to  all. God's mercies are upon all of God's  creations.Mercy on everything that God has made, including animals and all sentient beings“Very good” and God's assessment of creationLove for stranger and love for the enemyJudaism and expanding circles of concern“The temptation  to dehumanize is one that must always and everywhere be resisted. … every human being on the face of the earth is infinitely valuable without exception.”John Levinson's “universal horizon of biblical particularism”Just War Theory“At the end of the If the Middle East and the land of Israel are ever to become less blood soaked,  what will be required is two  peoples engaging in profoundly empathic listening to one another's stories. There is no other way.”Moshe Una and the Religious Zionist Peace Movement“Jews dreamed of this place for thousands of years, and that this is a unique place where God's commandments can be fulfilled, and this is a place of religious yearning, religious aspiration, historical connection. And the second is, we have to teach our children that there is another people who feels the same way.”“So much of the protest of this war has, it seemed to me, really lacked empathy and actually perpetuated really destructive ways of thinking about this conflict.”What is Rabbi Shai Held's vision of a life worth living?Medieval Mishnah on Genesis 1:27: “The human being  is created in God's image, but whether we become God's likeness is a function of the choices we make.”Production NotesThis podcast featured Shai HeldEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Kacie Barrett, and Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Problem-solving the crises of the modern world is often characterized by an economy and architecture of exploitation and instrumentalization, viewing relationships as transactional, efficient, and calculative. But this sort of thinking leaves a remainder of emptiness.Finding hope in a time of crises requires a more human work of covenant and commitment. Based in agrarian principles of stability, place, connection, dependence, interwoven relatedness, and a rooted economy, we can find hope in “Love's Braided Dance” of telling the truth, keeping our promises, showing mercy, and bearing with one another.In this episode, Evan Rosa welcomes Norman Wirzba, the Gilbert T. Rowe Distinguished Professor of Christian Theology at Duke Divinity School, to discuss his recent book Love's Braided Dance: Hope in a Time of Crisis.Together they discuss love and hope through the agrarian principles that acknowledge our physiology and materiality; how the crises of the moment boil down to one factor: whether young people want to have kids of their own; God's love as erotic and how that impacts our sense of self-worth; the “sympathetic attunement” that comes from being loved by a community, a place, and a land; transactional versus covenantal relationships; the meaning of giving and receiving forgiveness in an economy of mercy; and finally the difficult truth that transformation or moral perfection can never replace reconciliation.About Norman WirzbaNorman Wirzba is the Gilbert T. Rowe Distinguished Professor of Christian Theology at Duke Divinity School, as well as director of research at Duke University's Office of Climate and Sustainability. His books include Love's Braided Dance: Hope in a Time of Crisis, Agrarian Spirit: Cultivating Faith, Community, and the Land;This Sacred Life: Humanity's Place in a Wounded World; and Food & Faith.Listen to Norman Wirzba on Food & Faith in Episode 49: "God's Love Made Delicious"Show NotesNorman Wirzba, Love's Braided Dance: Hope in a Time of CrisisHow the crises of the moment boil down to one expression: whether young people want to have kids of their own.How Norman Wirzba became friends with Wendell BerryWendell Berry, The Unsettling of America“Love's Braided Dance” from “In Rain”, a poem by Wendell Berry“You shouldn't forget the land, and you shouldn't forget your grandfather.”Return to agricultural practicesSacred gifts“An agricultural life can afford doesn't guarantee, I think, but it affords the opportunity for you to really handle the fundamentals of life, air, water, soil, plant, tactile  connection that has to, at the same time, be  a practical connection, which means you have to to bring into your handling of things the attempt to understand what you're handling.”AnonymityNorman Wirzba reads Wendell Berry's “In Rain”Hyperconnectivity and the meaning of being “braided together”Love as Erotic Hope—”the first of God's love is an erotic love, which is an outbound love that wants  something other than God to be and to  flourish. And that outbound movement is generated by God's desire for For others to be beautiful, to be good, and I think that's the basis of our lives, right?”Audre Lorde and patriarchyAffirming the goodness of ourselves and the world as created and loved by GodHow the pornographic gaze distorts the meaning of erotic loveDancing as a metaphor for God's erotic loveDeep sympathy and anticipation, and the improvisational movement of danceWoodworking: taking time and negotiation“Sympathetic attunement” and improvisationManaging the unpredictable nature of our worldRevelation of who you are and who the other is—it's hard to reveal ourselves to each otherHonesty and depth that is missing from relationshipsLearning the skill of self-revealingBelonging and Robin Wall Kimmerer's sense that a people could be “loved by the land”Physiological, material reality of our dependence on each other, from womb to tomb“The illusion that we could ever be alone or stand alone or survive alone is so dishonest about our living.”Denying our needs, acknowledging our needs, and inhabiting trust to work through struggle together“It's not about solutions.”“Some of the needs  are profound and deep and they take time and they are  never fully resolved. But it's this experience of knowing that you're not alone, that you're in a context where you are going to be cared for, you'll be nurtured, and you'll be forgiven when you make mistakes means that you can carry on together. And that's often enough.”Transactional vs covenantal approach to relationshipsGranting forgiveness and receiving forgivenessTransformation is not a replacement for reconciliationRather than denying wrongdoing or seeking to eliminate it, focusing on a renewed effort to be merciful with each other.Economy and architecture“So how is the land supposed to love you back if it has in fact been turned into a toxic dumping zone?”“Think about how much fear is in our architecture.”Building was vernacular—people were involved in the development of physical structuresJ. R. R. Tolkein, The Lord of the Rings, The Two Towers: Ents vs Saruman, natural agrarianism vs technological dominationJoy Clarkson, You Are a TreeRooted economy“Is anything worthy of our care?”When a parent chooses a phone and loses a moment of presence with children“Go to some one and tell them, ‘I want to try to be better at being in the presence of those around me.'”Be deliberateProduction NotesThis podcast featured Norman WirzbaEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Kacie Barrett, Emily Brookfield, and Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

This conversation explores the challenges teachers face in supporting students who feel overwhelmed. Experts discuss the importance of understanding emotions as data, the need for emotional education for both students and teachers, and practical strategies for navigating the hidden struggles students bring to class. The discussion emphasizes the significance of co-regulation and the necessity of addressing adult emotional skills to foster a healthier learning atmosphere. Follow on Twitter: @marcbrackett @jonHarper70bd @bamradionetwork @mrswendymturner Dr. Lori Desautels has been an assistant professor at Butler University since 2016, where she teaches both undergraduate and graduate programs at the College of Education. Lori was also an Assistant Professor at Marian University in Indianapolis for eight years, where she founded the Educational Neuroscience Symposium, which has now reached thousands of educators and is in its 16th year. Lori's passion is engaging her students through social and relational neurosciences, which apply to education. She does this by integrating the tier one trauma accommodating Applied Educational Neuroscience framework, and its learning principles and practices into her coursework at Butler. Lori is the author of 4 books with more to come. Her most recent books are: Intentional Neuroplasticity, Our Educational Journey Towards Post Traumatic Growth, Connections over Compliance: Rewiring our Perceptions of Discipline. Her newest book will be a manual coming out in 2024 titled Body and Brain Brilliance: A manual to cultivate Awareness and Practices for our Nervous System. Wendy Turner is not just a teacher. She is an experienced elementary educator, author, and teacher leader with a passion for social-emotional learning. Wendy currently teaches 3rd grade in Wilmington, Delaware, and regularly contributes to blogs, podcasts, and other education spaces with the goals of sharing ideas and supporting everyday educators. Her first book, Embracing Adult SEL (December 2023). Marc Brackett, Ph.D., is the founding director of the Yale Center for Emotional Intelligence and a professor in the Child Study Center at Yale University. His research focuses on the role of emotional intelligence in learning, decision-making, creativity, relationships, health, and performance. He has published over 150 scholarly articles, received numerous awards, and is featured regularly in popular media outlets such as the New York Times, Good Morning America, CBS This Morning, and The Today Show. Marc serves on a number of boards, including the Collaborative for Academic, Social, and Emotional Learning (CASEL), the nonprofit that founded the field of social and emotional learning (SEL). Marc also regularly consults with corporations, including Facebook, General Electric, Google, Microsoft, and Pinterest, on integrating emotional intelligence principles into employee training and product design, and is co-founder of Oji Life Lab, a digital emotional intelligence learning system for businesses. Marc is the author of Permission to Feel: Unlocking the Power of Emotions to Help our Kids, Ourselves, and our Society Thrive, published by Celadon (Macmillan), which is being translated into 15 languages.

In this episode, my guest is Dr. Marc Brackett, Ph.D., professor of psychology at Yale University, director of the Yale Center for Emotional Intelligence, and a world expert on what emotions are, how to interpret them, and how to work with emotions to yield a more impactful, meaningful and healthier life. We explore differences between introverts and extroverts, in-person and text-based emotional communication, and how emotional suppression impacts us. We discuss emotional intelligence and describe tools to improve emotional regulation and communication in personal and professional relationships. We also explore the role of emotions in learning, resolving conflicts, and decision-making. We also discuss bullying in kids and adults, both in person and online. This episode provides a clear and novel framework for thinking about emotions and data-supported tools to improve emotion regulation, self-awareness, and empathic attunement. Access the full show notes, including referenced articles, books, people mentioned, and additional resources at hubermanlab.com. Pre-Order Andrew's New Book Protocols: An Operating Manual for the Human Body: https://protocolsbook.com Thank you to our sponsors AG1: https://drinkag1.com/huberman  BetterHelp: https://betterhelp.com/huberman Eight Sleep: https://eightsleep.com/huberman Eudēmonia: https://eudemonia.net LMNT: https://drinklmnt.com/huberman Timestamps 00:00:00 Dr. Marc Brackett 00:02:02 Sponsors: BetterHelp, Eight Sleep & Eudēmonia 00:06:03 What is Emotional Intelligence?; Self & Others 00:11:18 Language & Emotion 00:18:52 Emojis; Anger vs. Disappointment; Behavior & Emotion 00:24:35 Sponsor: AG1 00:26:05 Parent/Teacher Support; Online Etiquette 00:31:24 Anonymity, Online Comments 00:35:46 Happiness vs. Contentment; Knowing Oneself 00:41:33 Introversion & Extroversion; Personality & Emotional Intelligence 00:51:28 Sponsor: LMNT 00:52:40 Texting & Relationships 01:00:37 Tool: Mood Meter, Energy & Pleasantness Scale 01:06:28 Emotion Suppression; Permission to Feel, Emotions Mentor 01:19:42 Discussing Feelings; Emotional Self-Awareness 01:25:00 Understanding Cause of Emotions, Stress, Envy 01:33:40 Framing Empathy, Compassionate Empathy 01:42:28 Asking Question; Tools: Reframing, Hot Air Balloon; Distancing 01:49:44 Stereotypes, “Emotional” 01:53:49 Emotions, Learning & Decision Making; Intention 02:02:43 Emotion App & Self-Awareness; Gratitude Practice 02:07:13 Bullying 02:18:06 Courage & Bullying; Emotion Education 02:25:33 Punishment; Uncle Marvin 02:31:59 Zero-Cost Support, YouTube, Spotify & Apple Follow & Reviews, Sponsors, YouTube Feedback, Protocols Book, Social Media, Neural Network Newsletter Disclaimer & Disclosures

A recent survey found that nearly a quarter of middle school students and a third of high school students feel they don't belong. This conversation explores the concept of belonging uncertainty and its impact on students' well-being and academic success. The guests discuss the importance of creating a sense of belonging in schools and offer strategies for addressing this issue. They emphasize the need for adults to have conversations about identity, race, gender, and sexual orientation with students, and to validate their experiences. Small interventions, such as assigning buddies to new students and using value-affirmation activities, can also help reduce belonging uncertainty. Daniel Leonard is a journalist and assistant editor at Edutopia, a division of the George Lucas Educational Foundation. He writes about classroom tips, tech tools, and the latest research in education. Prior to Edutopia, Daniel wrote for outlets including Scientific American and Scienceline, and has a master's degree in science journalism from New York University. 2024 National Teacher of the Year Missy Testerman is a kindergarten through eighth grade English as a second language (ESL) teacher who is a staunch advocate for students, teachers and families. She served as a first and second-grade teacher at Rogersville City School in Rogersville, Tennessee, for three decades before taking advantage of the state's Grow Your Own initiative and adding an ESL endorsement three years ago. Jen Cort is a counselor, author, podcast host, and former school administrator in many roles, including principal and senior administrator. She works around the United States and multiple countries on advisory program support, diversity, and skill building for navigating challenging topics. Christina Cipriano, Ph.D., is an Assistant Professor at the Yale Child Study Center and Director of Research at the Yale Center for Emotional Intelligence (YCEI). Dr. Cipriano's research focuses on the systematic examination of social and emotional learning (SEL) to promote pathways to optimal developmental outcomes for the traditionally marginalized student and teacher populations.

“The whole of human existence is like some sweet parable told in the most improbable place and circumstances. … God values our humanity. … One of the things that's fascinating about the Hebrew Bible is that it declared and was loyal to the fact that God is good and creation is good.”Novelist and essayist Marilynne Robinson joins Miroslav Volf to discuss her latest book, Reading Genesis. Together they discuss why she took up this project of biblical commentary and what scripture and theological reflection means to her; how she thinks of Genesis as a theodicy (or a defense against the problem of evil and suffering); the grace of God; the question of humanity's goodness; how to understand the flood; the relationship between divine providence and working for moral progress; and much more.About Marilynne RobinsonMarilynne Robinson is an award-winning American novelist and essayist. Her fictional and non-fictional work includes recurring themes of Christian spirituality and American political life. In a 2008 interview with the Paris Review, Robinson said, "Religion is a framing mechanism. It is a language of orientation that presents itself as a series of questions. It talks about the arc of life and the quality of experience in ways that I've found fruitful to think about."Her novels include: Housekeeping (1980, Hemingway Foundation/Pen Award, Pulitzer Prize finalist), Gilead (2004, Pulitzer Prize), Home (2008, National Book Award Finalist), Lila (2014, National Book Award Finalist), and most recently, Jack (2020). Robinson's non-fiction works include Mother Country: Britain, the Welfare State, and Nuclear Pollution (1989), The Death of Adam: Essays on Modern Thought (1998), Absence of Mind: The Dispelling of Inwardness from the Modern Myth of the Self (2010), When I was a Child I Read Books: Essays (2012), The Givenness of Things: Essays (2015), and What Are We Doing Here?: Essays (2018). Her latest book is Reading Genesis (2024).Marilynne Robinson received a B.A., magna cum laude, from Brown University in 1966 and a Ph.D. in English from the University of Washington in 1977. She has served as a writer-in-residence or visiting professor at a variety universities, included Yale Divinity School in Spring 2020. She currently teaches at the Iowa Writers' Workshop at the University of Iowa. She has served as a deacon for the Congregational United Church of Christ. Robinson was born and raised in Sandpoint, Idaho and now lives in Iowa City.Show NotesGet your copy of Reading Genesis by Marilynne RobinsonMarilynne Robinson's New York Times article, “What Literature Owes the Bible” (2011)Reading Genesis as the singular ancient literature that it isThe Bible (and Genesis) as theodicyHow Calvin and Luther influenced Robinson's approach to GenesisThe benefit of reading Genesis as a wholeThe story of JosephThe fractal nature of the bibleUnsparing, honest descriptions of the characters“I think that the fact that they are recognizably flawed creatures is, what that reflects is the grace of God. He is enthralled by these people that must have been a fairly continuous disappointment, you know? We have to understand humankind better, I think, in order to understand what overplus there is in a human being that God loves them despite their being so human.”“An amazing little theater of domestic dysfunction.”Abraham and Isaac: “Poor Isaac … or he could just be a plain old disappointing child.”“The Bible is a theodicy.”God's goodness, and a defense of GodGod's value of humanity and the conservation of the human self“God stands by creation.”Humanism in Genesis“Humanity sinks so deep into evil. that they become near incarnations of evil.”Genesis 6: “Every inclination of the thoughts of their hearts was Only evil and continually.”Total depravity and the bleak view of humanityNoah and the Flood“… there's a kind of a strange lawlessness of Genesis.”“When God remakes the world after Noah, after the flood, he does not change human beings. He gives them exactly the same blessings and instructions that he did originally, which is simply another statement of his very deeply tested loyalty to us as we are.”“Finding a humane way to deal with the inhumanity of human beings.”Genesis 8: “Because human beings are evil, I will never destroy them.”Grace as a condition of possibility for all lifeThe similarities between Hebrew Bible as a philosophic text, drawing influences from cultures around them“what is a greater question of theodicy than the fact that populations are wiped off the face of the earth every so often—it must have been so common in the ancient world with plagues and wars and all the rest of it.”“Every human, every thought, all the time: evil.”“Genesis is a preparation for Exodus because the solution to human wickedness, which nevertheless does not violate human nature, is law.”What is the moral purpose of humanity?The roaring cosmos and modern atheisms: Schopenhauer and Nietzsche on moral purpose is gone, humanity is just a little boat amidst a storm“The whole of human existence is like some sweet parable told in the most improbable place and circumstances.”Charles Taylor's Cosmic Connections: Poetry in the Age of DisenchantmentProvidence and moral progress“We're still terribly violent. Terribly violent people.” “And terribly blind to our violence.”Revelation and God's control of an otherwise nasty worldThe possibility of human encounterProduction NotesThis podcast featured Marilynne Robinson and Miroslav VolfEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

What makes a life worth living? This question has animated great thinkers and faith traditions for millennia. Interestingly enough, in our time of rapid globalization, technological advancement, and material abundance, we often seem more unmoored from our conception of the self and its relation to the world than ever before.Our guest on this episode, Miroslav Volf, has spent his life wrestling with this question of questions and helping others to do the same. Volf is a professor of theology at Yale Divinity School and founding director of the Yale Center for Faith and Culture, and his work explores the intersections of faith, identity, and public life. He is the author of more than 10 books, including the bestselling Life Worth Living: A Guide to What Matters Most (2023), based on one of the most popular courses at Yale University, which he co-teaches. The book, an inquiry into the nature of human flourishing, invites readers to consider wisdom drawn from various religious, philosophical, and literary traditions. He challenges the often superficial metrics of happiness promoted by modern society, urging readers to reflect deeply on the kind of life they want to lead — one that is not just pleasurable or successful by conventional standards, but that is positively shaped by adversity, contemplation, and interconnectedness.In our conversation, we discuss how growing up as the son of a Pentecostal minister in Former Yugoslavia influenced Volf's relationship with Christian theology, why faith is a “comfortably difficult” thing, why “finding your authentic self” is a problematic concept in modern culture, how social media, divisive political currents, and the relentless drive for productivity distract us from what matters most, and the nobility in pursuing a richer, more intentioned, and just life.In this episode, you'll hear about:3:12 - What Volf's work as a systematic theologian entails, and key childhood experiences that shaped his relationship with faith12:18 - The philosophical basis for the Yale class that inspired the book Life Worth Living 20:23 - Why Volf uses Smokey Bear as a representation of the pursuit of a meaningful life26:53 - Shifting the focus of life from personal desires toward the quest to live by “truth”40:38 - The inherent challenge in shifting focus away from “I, Me, and Mine”45:49 - How the search for a meaningful life relates to the experiences of a medical professional51:42 - Advice for how to add philosophical practices to a busy modern lifeMiroslav Volf is the author of 17 books, including Life Worth Living (2023)Past episodes discussed in this episode:Episode 95: Shaping a Soul, Building a Self | William DeresiewiczEpisode 21: Pain, Pleasure, and Finding Balance | Anna Lembke, MDVisit www.TheDoctorsArt.com for transcripts of all episodes. If you enjoyed this episode, please subscribe, rate, and review our show, available for free on Spotify, Apple Podcasts, or wherever you get your podcasts. If you know of anyone working in health care who would love to explore meaning in medicine with us on the show, send an email to info@thedoctorsart.com.Copyright The Doctor's Art Podcast 2024

Rev. William Barber and Jonathan Wilson-Hartgrove discuss the political, moral, and spiritual dimensions of poverty. Together, they co-authored White Poverty: How Exposing Myths About Race and Class Can Reconstruct American Democracy, and they're collaborators at the Center for Public Theology and Public Policy at Yale Divinity School.About Rev. William BarberBishop William J. Barber II, DMin, is a Professor in the Practice of Public Theology and Public Policy and Founding Director of the Center for Public Theology and Public Policy at Yale Divinity School. He serves as President and Senior Lecturer of Repairers of the Breach, Co-Chair of the Poor People's Campaign: A National Call For Moral Revival, Bishop with The Fellowship of Affirming Ministries, and has been Pastor of Greenleaf Christian Church (Disciples of Christ), Goldsboro, NC, for the past 29 years.He is the author of four books: We Are Called To Be A Movement; Revive Us Again: Vision and Action in Moral Organizing; The Third Reconstruction: Moral Mondays, Fusion Politics, and The Rise of a New Justice Movement; and Forward Together: A Moral Message For The Nation.Bishop Barber served as president of the North Carolina NAACP from 2006-2017 and on the National NAACP Board of Directors from 2008-2020. He is the architect of the Forward Together Moral Movement that gained national acclaim in 2013 with its Moral Monday protests at the North Carolina General Assembly. In 2015, he established Repairers of the Breach to train communities in moral movement building through the Moral Political Organizing Leadership Institute and Summit Trainings (MPOLIS). In 2018, he co-anchored the relaunch of the Poor People's Campaign: A National Call for Moral Revival— reviving the SCLC's Poor People's Campaign, which was originally organized by the Rev. Dr. Martin Luther King, Jr., welfare rights leaders, workers' rights advocates, religious leaders, and people of all races to fight poverty in the U.S.A highly sought-after speaker, Bishop Barber has given keynote addresses at hundreds of national and state conferences, including the 2016 Democratic National Convention, the 59th Inaugural Prayer Service for President Joe Biden and Vice President Kamala Harris, and the Vatican's conference on Pope Francis's encyclical “Laudato Si': On Care for Our Common Home.He is a 2018 MacArthur Foundation Genius Award recipient and a 2015 recipient of the Franklin D. Roosevelt Four Freedoms Award and the Puffin Award.Bishop Barber earned a Bachelor's Degree from North Carolina Central University, a Master of Divinity from Duke University, and a Doctor of Ministry from Drew University with a concentration in Public Policy and Pastoral Care. He has had ten honorary doctorates conferred upon him.About Jonathan Wilson-HartgroveJonathan Wilson-Hartgrove is an author, preacher, and community-builder who has worked with faith-rooted movements for social change for more than two decades. He is the founder of School for Conversion, a popular education center in Durham, North Carolina, and co-founder of the Rutba House, a house of hospitality in Durham's Walltown neighborhood.Mr. Wilson-Hartgrove is the author of more than a dozen books, including the daily prayer guide, Common Prayer: A Liturgy for Ordinary Radicals, New Monasticism, The Wisdom of Stability, Reconstructing the Gospel, and Revolution of Values. He is a regular preacher and teacher in churches across the US and Canada and a member of the Red Letter Christian Communicators network.Show NotesCenter for Public Theology and Public Policy's ten-session online course: https://www.theologyandpolicy.yale.edu/inaugural-conferenceGet your copy of White Poverty: How Exposing Myths About Race and Class Can Reconstruct American Democracy: https://wwnorton.com/books/9781324094876Production NotesThis podcast featured Rev. William Barber and Jonathan Wilson-Hartgrove, with Ryan McAnnally-LinzEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Julian of Norwich is known and loved for the lines revealed to her by God, “All shall be well and all shall be well, and all manner of thing shall be well.” But beyond the comfort of this understandably uplifting phrase, what are theological and philosophical insights we might learn from this anonymous medieval Christian mystic and anchoress?Ryan McAnnally-Linz joins Evan Rosa to discuss the historical context of Julian of Norwich, her life and vocation as an anchoress, and the story of near-death experience and subsequent mystical visions that led her to write such theologically rich and uplifting words—which comprise the earliest known writing by a woman in English. Together they have an extended discussion of a rather marvelous segment from the Long Text of the Revelation of Divine Love, sections 46-58, and in particular we look at the revelation Julian herself was most puzzled and mystified by during her own life, discovering understanding only decades after having received the vision: Section 51, the Parable of the Lord and the Servant.Image Credit: adapted from The Lives of the Saints Gallus, Magnus, Otmar and Wiboradain German, 1451–60. St. Gallen, Stiftsbibliothek, Cod. Sang. 602, p. 303.Show Notes“All shall be well” as an introduction to Julian for manyRowan Williams on Julian as one of the greatest English language theologiansWho was Julian? How she thinks and what we can draw from her for the purposes of theological insight and spiritual maturity?Found Julian in a medieval survey course and she has remained with himWhat caught you in Julian? Why did it stick with you?She synthesizes a visionary experience with deep theological reflection: subtle and sophisticated theologian; simplicity, earnestness, and virtuositySo give us a little bit of her biography. I know that we know precious little, but what do we know? And maybe give us some of the historical context of her?Couple of manuscripts of her writing; the short and the long textMargery Kempe visits Julian to make a request in The Book of Margery Kempe (https://d.lib.rochester.edu/teams/publication/staley-the-book-of-margery-kempe)Anchoress and is attached to a church in Norwich; 1340s first and second waves of the Black Death; mass loss and traumaThe text is less focused on herself outside of the visions that happen on what she believes is her death bed.What is the spiritual occupation of an anchoress or anchorite?Anchorite as isolated spiritual calling different from monks and hermits; life is in this one cellDo you know what motivations are there for that spiritual vocation in the church? Why would anyone do this?Anchorite ceremonies are like funeral rites; a death to the world, living only for prayerThe showings - 16 visions; prays for mind of the passion, bodily sickness, and three wounds (contrition, compassion, and willful longing for God)The suffering of Christ and his wounds and their popularity in medieval devotional practice16 showings that are intertwined and vary in form (visual, auditory, bodily, mental)The last showing, which she ponders for the rest of her life.What are some of the core philosophical, theological, or other concepts that are most salient for understanding Julian?Julian understands herself as beholden to the church, its teachings, and its tradition - wrestling with these and her visions.A Vision Shown to a Devout Woman by Julian (https://www.psupress.org/books/titles/0-271-02547-6.html)A Revelation of Love by Julian (https://www.penguinrandomhouse.com/books/261039/revelations-of-divine-love-by-julian-of-norwich-translated-by-elizabeth-spearing-introduction-and-notes-by-a-c-spearing/)Augustinian tradition is appealed to—his teachings on evil and sin, Christian PlatonismJulian as a Trinitarian thinkerWhat would you say about her understanding of love?Later visions in life and praying for many years for understanding —Love is THE thing for Julian, it's the whole thing.Love as joyful communion but also a passionate willingness to sacrifice for one's belovedA Short Play: The Lord and the Servant (from the long text)Chapter 51 of the Long TextRed herrings in Julian; the medieval trope of enumeratingThe perplexing vision of the servant in the hole ?Reconciling the goodness of the world with sin; dealing with what she is seeing from God and what the church teaches about sin—wresting with the detailsThe Fall, the “Felix Culpa” or the “Happy Fault,” and the servant in the holeGod looks without blame and that complicates church teaching on sin; layers in the narrative, God, humanity, ChristBeing drawn into the puzzling and the pondering experienced by Julian inspired by her writing; finding comfort in a loving God that we cannot see clearlyHow God sees“Our life and our being are in God.”Chapter 49 of Julian's Showings“She's saying, sorry sin, good creatures are good creatures and their goodness qua creatures of God is kept safe and whole in God, regardless of what their concrete existential messed-upness might be.”Julian says: “Jesus is all who shall be saved. And all who shall be saved are Jesus and all through God's love along with the obedience, humility and patience and other virtues which pertain to us.”Totus Christi: Jesus as both head and body of the churchJulian says: “All people who shall be saved while we are in this world have in us a marvelous mixture of both weal and woe. We have in us our risen Lord Jesus. We have in us the misery of the harm of Adam's falling and dying. We are steadfastly protected by Christ, and by the touch of His grace, we are raised into sure trust of salvation. And by Adam's fall, our perceptions are so shattered in various ways, by sins and by different sufferings, that we are so darkened and blinded that we can hardly find any comfort. But inwardly, we wait for God and trust faithfully that we shall receive mercy and grace, for this is God's own operation within us. And in His goodness, He opens the eye of our understanding, and by this we gain sight, sometimes more, sometimes less, according to the ability that God gives us to receive it.”The servant out of the hole; the mixture of weal and woe within us“She says at some point, ‘Peace and love are always at work in us, but we are not always in peace and love.'”Even when we don't feel God, Julian wants us to know the comfort that he is there.Julian writes: “There neither can, nor shall be anything at all between God and man's soul. He wants us to know that the noblest thing he ever made is humankind and its supreme essence and highest virtue is the blessed soul of Christ. And furthermore, he wants us to know that his precious soul was beautifully bound to him in the making. With a knot which is so subtle and so strong that it is joined into God, and in this joining, it is made eternally holy. … Furthermore, he wants us to know that all the souls which will be eternally saved in heaven are bound and united in this union and made holy in this holiness.”The Beauty of the Middle English it was originally written in: “one-ing”“Christ's union with God is our union with God by virtue of Christ's union with us.”The meaning of atonement for Julian of NorwichThe soul as an intricately woven knot; one knot that is interwoven with those of others by and through God—atonement, the one-ing of humans and God; being tied together and pulled in by the incarnation“It's Julian reminding me that my blindness doesn't have the final say, doesn't actually say anything about what's real and true and how God sees.”Production NotesThis podcast featured Ryan McAnnally-LinzEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Kacie Barrett, and Macie BridgeA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Dallas Willard (1935-2013) was an influential philosopher and beloved author and speaker on Christian spiritual formation. He had the unique gift of being able to speak eloquently to academic and popular audiences, and it's fascinating to observe the ways his philosophical thought pervades and influences his spiritual writings—and vice versa.In this episode, Steve Porter (Senior Research Fellow and Executive Director of the Martin Institute, Westmont College / Affiliate Professor of Spiritual Formation at Biola University) joins Evan Rosa to explore the key concepts and ideas that appear throughout Dallas Willard's philosophical and spiritual writings, including: epistemological realism; a relational view of knowledge; how knowledge makes love possible; phenomenology and how the mind experiences, represents, and comes into contact with reality; how the human mind can approach the reality of God with a love for the truth; moral psychology; and Dallas's concerns about the recent resistance, loss, and disappearance of moral knowledge.About Dallas WillardDallas Willard (1935-2013) was a philosopher, minister and beloved author and speaker on Christian philosophy and spiritual formation. For a full biography, visit Dallas Willard Ministries online.About Steve PorterDr. Steve Porter is Senior Research Fellow and Executive Director of the Martin Institute for Christianity & Culture at Westmont College, and an affiliate Professor of Theology and Spiritual Formation at the Institute for Spiritual Formation and Rosemead School of Psychology (Biola University). Steve received his Ph.D. in philosophy at the University of Southern California and M.Phil. in philosophical theology at the University of Oxford.Steve teaches and writes in Christian spiritual formation, the doctrine of sanctification, the integration of psychology and theology, and philosophical theology. He co-edited Until Christ is Formed in You: Dallas Willard and Spiritual Formation, Psychology and Spiritual Formation in Dialogue, and Dallas's final academic book: The Disappearance of Moral Knowledge. He is the author of Restoring the Foundations of Epistemic Justification: A Direct Realist and Conceptualist Theory of Foundationalism, and co-editor of Christian Scholarship in the 21st Century: Prospects and Perils. In addition to various book chapters, he has contributed articles to the Journal of the Evangelical Theological Society, Journal of Spiritual Formation and Soul Care, Philosophia Christi, Faith and Philosophy, Journal of Psychology and Theology, Themelios, Christian Scholar's Review, etc. Steve and his wife Alicia live with their son Luke and daughter Siena in Long Beach, CA.Show NotesThe Martin Institute for Christianity & Culture at Westmont CollegeDallas Willard Ministries (Free Online Resources)Dallas Willard, The Spirit of DisciplinesWillard as both spiritual formation teacher/pastor and intellectual/philosopherGary Moon, Becoming Dallas WillardDallas Willard MinistriesConversatio DivinaPhenomenology—“One of the principles of phenomenology is you want to kind of help others come to see what you've seen.”Willard “presenting himself to God” while teaching“The kingdom of God was in the room.”The importance of finding your own way into your spiritual practicesAn ontology of knowing and epistemological realism: “We can come to know things the way they are.”What does it mean to say that being precedes knowledge or that metaphysics precedes epistemology? What does that imply for spiritutal formation?What is real?Operating on accurate information about realityDallas Willard on Husserl: “What is most intriguing in Husserl's thought to me, the always hopeful realist, is the way he works out a theory of the substance and nature of consciousness and knowledge, which allows that knowledge to grasp a world that it does not make.”The Cambridge Companion to HusserlThe philosophical tradition of “saving the appearances”Mind-world relationshipThe affinity between concepts and their objectsDallas Willard on concepts and objects: “On my view, thoughts and their concepts do not modify the objects which make up reality. They merely match up or fail to match up with them in a certain way. Thus, there would be a way things are, and the realism there would be vindicated along with the possibility at least of a God's eye view.”Lying as a disconnection from the truth and therefore from the worldAgency in our choice to know God and pursue knowing GodThe role of sincerity and honesty in shared realityRichard Rorty, “Solidarity or Objectivity”: “breaking free of the shackles of objectivity”Dallas Willard in “Where Is Moral Knowledge?”: “One way of characterizing the condition of North American society at present is to say that moral knowledge, knowledge of good and evil, of what is morally admirable and despicable, right and wrong, is no longer available in our world to people generally. It has disappeared as a reliable resource for living.”Knowledge used to justify violence versus knowledge used to counter injusticeMoral relativism vs moral absolutism—which is the problem today?Moral absolutism is often not rooted in knowledge, but a feeling of certaintyDallas Willard, *The Disappearance of Moral Knowledge* (also available here)Social causes for moral knowledge having disappeared from public lifeMoral knowledge provides the place to stand for justiceWhat is it to be a good person?Emmanuel Levinas and the face of the otherDallas Willard in The Divine Conspiracy, “The life and words that Jesus brought into the world came in the form of information and reality.”Becoming a student of JesusWillard's four fundamental questions: What is real? What is the good life? Who is the good person? How does one become good?Dallas Willard on how to understand Jesus's words: “It is the failure to understand Jesus and his words as reality and vital information about life. That explains why today we do not routinely teach those who profess allegiance to him, how to do what he said was best. We lead them to profess allegiance to him, or we expect them to, and we leave them there devoting our remaining efforts to attracting them to this or that.”The contemporary issue of exchanging becoming more like Jesus for other ways of life.The real cost of changing one's lifeFrederica Matthewes Green: “Everyone wants transformation, but no one likes to change.”“The good news of Jesus is the availability of the Kingdom of God.”Sociologist Max Picard, *The Flight From God* and philosopher Charles Taylor on “the buffered self.”Dallas Willard on taking Jesus seriously as a reliable path to growth“In many ways, I believe that we are at a turning point among the people of Christ today, one way of describing that turning point is that people are increasingly serious about living the life that Jesus gives to us. And not just having services, words, and rituals. But a life that is full of the goodness and power of Christ. There is a way of doing that. There is knowledge of spiritual growth and of spiritual life that can be taught and practiced. Spiritual growth is not like lightning that hits for no reason you can think of. Many of us come out of a tradition of religion that is revivalistic and experiential. But often the mixture of theological understanding and history that has come down to us has presented spiritual growth as if somehow it were not a thing that you could have understanding of. That you could know, that you could teach, that made sense. And so, we have often slipped into a kind of practical mysticism. The idea that if we just keep doing certain things, then maybe something will happen. We have not had an understanding of a reliable process of growth.”Jesus on “The Cure for Anxiety”Production NotesThis podcast featured Steve PorterEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow & Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Following decades of economic integration, the costs of clean energy technology have fallen sharply. But the rising costs of fragmentation, industry-friendly policies, and geopolitical tensions risk slowing the energy transition.  With the recent launch of the Trade and Clean Energy Transition initiative, the Center on Global Energy Policy has prioritized navigating the tensions between climate and trade and focused on the potential to use trade policy as a tool to accelerate the pace of clean energy deployment. So how can the rules of trade be better aligned with climate goals and policies? How can the international trading system be modernized to tackle a challenge like climate change? And how can countries reconcile low-cost, clean energy technologies, often made in China, with concerns about economic competitiveness, security, and supply chain resilience? This week, we return to a conversation from earlier this year between host Jason Bordoff and Dan Esty focused on Dan's career, his recent work at the World Trade Organization, and the intersection of climate policy and trade policy. Dan is the Hillhouse Professor at Yale University and director of the Yale Center for Environmental Law and Policy. He has written numerous books on environmental responsibility and economic progress, including Green to Gold and Greening the GATT. Dan also served as commissioner of Connecticut's Department of Energy and Environmental Protection from 2011 to 2014.

What does it mean to be fully alive and at peace with ourselves and our neighbors in the anxiety and fear of contemporary life?Joining Evan Rosa in this episode is Elizabeth Oldfield—a journalist, communicator, and podcast host of The Sacred. She's author of Fully Alive: Tending to the Soul in Turbulent Times.Together they discuss life in her micro-monastery in south London; the meaning of liturgical and sacramental life embedded in a fast-paced, technological, capitalistic, obsessively popular society; the concept of personal encounter and Martin Buber's idea that “all living is meeting”; the fundamentally disconnecting power of sin that works against the fully aliveness of truly meeting the other; including discussions of wrath or contempt that drives us toward violence; greed or avarice and the incessant insatiable accumulation of wealth; the attention-training benefits of gratitude and the identify forming power of our attention; throughout it all, working through the spiritual psychology of sin and topography of the soul—and the fact that we are, all of us, in Elizabeth's words, “unutterably beloved.”About Elizabeth OldfieldElizabeth Oldfield is a journalist, communicator, and author. She hosts a beautiful podcast called The Sacred. And she's author of Fully Alive: Tending to the Soul in Turbulent Times. Follow her @esoldfield, and visit her website elizabetholdfield.comShow NotesIntentional living community; pulling on monastic lifestyle and framework; read more about Elizabeth Oldfield's micro-monastery here.People passing through the micro-monastery and the sharing of a meal and sitting in silence with othersCeltic prayer book - The Aidan Compline (https://www.northumbriacommunity.org/offices/monday-the-aidan-compline/)Fully Alive: Tending to the Soul in Turbulent Times by Elizabeth Oldfield (http://bakerpublishinggroup.com/books/fully-alive/421701)How you see your liturgical life, the rhythms of your life however else you might describe you spirituality as providing the soil of this book?A personal writing experience - communicating something of her tradition with the outside worldWhat it means to be fully alive to you?Everything is about relationships and connection; to be fully alive is to be fully connected with the soulBetween Man and Man (https://www.routledge.com/Between-Man-and-Man/Buber/p/book/9780415278270) and I and Thou by Martin Buber - “all living is meeting” (https://www.maximusveritas.com/wp-content/uploads/2016/04/iandthou.pdf)If all living is meeting, how are we failing in that regard?Unapologetic: Why, Despite Everything, Christianity Can Still Make Surprising Emotional Sense by Francis Spufford (https://www.harpercollins.com/products/unapologetic-francis-spufford?variant=32207439626274)Sin is disconnection; a turning inward“Elegy on the Lady Markham” by John Donne (https://www.poetrynook.com/poem/elegy-lady-markham-0)“As I Walked Out One Evening” by W.H. Auden (https://poets.org/poem/i-walked-out-one-evening)The Sacred podcast (https://www.theosthinktank.co.uk/comment/2017/12/06/introducing-the-sacred-podcast)Polarization, division, and the splitting of people - homophily and fight or flight responseJesus going to the margins, ignoring tribal boundaries and turning the other cheekSin and ReconciliationThe Givenness of Things: Essays by Marilynne Robinson, “I find the soul a valuable concept, a statement of the dignity of human life” (https://www.brethrenpress.com/product_p/9781250097316.htm)The soul is interesting and difficult to name but is so valuableRoom for uncertainty and poetry—we beat up our souls, keep ourselves distractedContemporary life is angry and greedyContempt is a poison for our souls and relationships and humanityStress and anxiety as a constantChristian non-violence traditionWe must feel our emotions - process them through the shared rituals of our communitiesDesire by Micheal O'Siadhail (https://www.baylorpress.com/9781481320061/desire/)Would you like to introduce your take on greed?Phyllis Tickle, dogged commitment of the scripture - the love of money is the root of all evilThe Parable of the Sower - Mark 4:19 (https://www.biblegateway.com/passage/?search=Mark 4%3A19&version=NIV)Made gods of wealth, greed, comfort, and connivenceGratitude is a medicine for greedOf Gratitude by Thomas Traherne? (https://www.cambridge.org/core/books/abs/works-of-thomas-traherne-vii/of-gratitude/161CCCE8293EE4034F65AB436AB4D3F9)“These are the Days We Prayed For” by Guvna B (https://genius.com/Guvna-b-these-are-the-days-lyrics)Notice and give thanks; misplaced desireAcadia, spiritual apathy, and heavy distractionAttention and discipline are formationThe Anxious Generation: How the Great Rewiring of Childhood is Causing an Epidemic of Mental Illness by Jonathan Haidt (https://www.anxiousgeneration.com/book)Community as accountability and rituals and set rhythms of lifeDivine Love, ultimate loveBaptism as a reminder of our death - love remainsQuiet space shared with others; honesty, vulnerability, emotional processingProduction NotesThis podcast featured Elizabeth OldfieldEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Kacie Barrett and Alexa RollowA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give