On August 6, 1945, an atomic bomb was dropped on Hiroshima, instantly killing up to 80,000 civilians, with another 40,000 dying soon after from burns and radiation poisoning. The bombings of Hiroshima and Nagasaki led to the surrender of the Japanese Army, marking the end of the most destructive war in history. War has been a constant throughout history. Since the dawn of agriculture, humans have waged war against one another. Some argue that war is ingrained in human nature, from our ancestors battling over resources and empires seeking expansion, to biblical genocides and acts of human sacrifice—Homo sapiens are seemingly insatiable for conflict. Others, however, believe war is not inevitable and that we have the capacity for humility, justice, and kindness without resorting to armed conflict. We must remember that explaining war is not the same as justifying it. While pacifism, as exemplified by Jesus and Gandhi, is often seen as noble, is non-violence truly effective against regimes intent on ethnic cleansing? If not, how do we determine when war is justified and what defines proportional force? Can the killing of innocent civilians ever be justified? And, if not, how do they differ from innocent combatants? War, huh, good god, what is it good for? Links A.C. Grayling, War: An Enquiry (book) Richard Overy, Why War? (book) Jeff Mcmahan, Killing in War (book) Michael Walzer, Just and Unjust Wars (book) Carl von Clausewitz, On War (book) War, Stanford Encyclopedia of Philosophy

On August 6, 1945, an atomic bomb was dropped on Hiroshima, instantly killing up to 80,000 civilians, with another 40,000 dying soon after from burns and radiation poisoning. The bombings of Hiroshima and Nagasaki led to the surrender of the Japanese Army, marking the end of the most destructive war in history. War has been a constant throughout history. Since the dawn of agriculture, humans have waged war against one another. Some argue that war is ingrained in human nature, from our ancestors battling over resources and empires seeking expansion, to biblical genocides and acts of human sacrifice—Homo sapiens are seemingly insatiable for conflict. Others, however, believe war is not inevitable and that we have the capacity for humility, justice, and kindness without resorting to armed conflict. We must remember that explaining war is not the same as justifying it. While pacifism, as exemplified by Jesus and Gandhi, is often seen as noble, is non-violence truly effective against regimes intent on ethnic cleansing? If not, how do we determine when war is justified and what defines proportional force? Can the killing of innocent civilians ever be justified? And, if not, how do they differ from innocent combatants? War, huh, good god, what is it good for? Links A.C. Grayling, War: An Enquiry (book) Richard Overy, Why War? (book) Jeff Mcmahan, Killing in War (book) Michael Walzer, Just and Unjust Wars (book) Carl von Clausewitz, On War (book) War, Stanford Encyclopedia of Philosophy

On August 6, 1945, an atomic bomb was dropped on Hiroshima, instantly killing up to 80,000 civilians, with another 40,000 dying soon after from burns and radiation poisoning. The bombings of Hiroshima and Nagasaki led to the surrender of the Japanese Army, marking the end of the most destructive war in history. War has been a constant throughout history. Since the dawn of agriculture, humans have waged war against one another. Some argue that war is ingrained in human nature, from our ancestors battling over resources and empires seeking expansion, to biblical genocides and acts of human sacrifice—Homo sapiens are seemingly insatiable for conflict. Others, however, believe war is not inevitable and that we have the capacity for humility, justice, and kindness without resorting to armed conflict. We must remember that explaining war is not the same as justifying it. While pacifism, as exemplified by Jesus and Gandhi, is often seen as noble, is non-violence truly effective against regimes intent on ethnic cleansing? If not, how do we determine when war is justified and what defines proportional force? Can the killing of innocent civilians ever be justified? And, if not, how do they differ from innocent combatants? War, huh, good god, what is it good for? Links A.C. Grayling, War: An Enquiry (book) Richard Overy, Why War? (book) Jeff Mcmahan, Killing in War (book) Michael Walzer, Just and Unjust Wars (book) Carl von Clausewitz, On War (book) War, Stanford Encyclopedia of Philosophy

They say money can’t buy happiness, but it can buy power, freedom, and security. The one per cent – who control nearly half of the world’s wealth – understand this better than anyone. In capitalist democracies, corporations spend billions on political donations and lobbying to influence economic policies in line with their own interests. The trillions spent by governments in propping up the banks following the 2008 financial crash – and the bailing out of the largest corporations through the Covid Corporate Financing Facility – speak volumes: the state and the economy are not separate entities. The goal of the state is clear: “Steady the ship and maintain course.” Corporations don’t just pose a threat to our economic freedoms, but the future of the natural world. Just a handful of firms are responsible for over seventy per cent of carbon emissions, and despite public pressure, corporate action on the climate crisis has been largely ineffective. We shouldn’t be surprised; after all, industry holds the power, and turkeys don’t vote for Christmas. Links Grace Blakeley (website) Grace Blakeley (twitter) Grace Blakeley, Vulture Capitalism: Corporate Crimes, Backdoor Bailouts and the Death of Freedom

Philosophy is about concepts – what it is to be moral, to be in love, or belong to the human species – and these concepts pervade every aspect of our lives. Yet, what images come to mind when you think of Immanuel Kant, David Hume, or René Descartes? For many of us, we imagine Descartes in his armchair, Hume at his desk, and Kant on one of his solitary walks. We certainly don’t imagine these figures, wearing boiler suits… For Mary Midgley, the image of a philosopher withdrawn from the realities of everyday affairs represents precisely where philosophy has gone wrong. For Midgley, philosophy is best understood – not as an exercise of self-indulgent scholarship – but as a sort of plumbing. Our concepts run through our societies like the pipes through our homes, and it’s the job of the philosopher – that is, the plumber – to examine the pipes and keep the water from swamping the kitchen floor. For Midgley, we need philosophy, just as we need plumbing…philosophy’s not a luxury; it’s a necessity. Joining us to discuss the philosophy of Mary Midgley is Dr Ellie Robson. Dr Robson is a British Society for the History of Philosophy Postdoctoral Fellow and Teaching Associate at Nottingham University. Ellie – whose work primarily focuses on the history of philosophy and meta-ethics – is one of the leading scholars of philosophy on Mary Midgley’s life and work. In this episode, she’ll illustrate Midgley’s meta-philosophy and meta-ethics through her analysis of the concept of beastliness. Let’s dig up the floorboards and see what’s leaking. Contents Part I. The Roots of Human Nature Part II. Further Analysis and Discussion Links Ellie Robson (website) Ellie Robson, Mary Midgley’s Beast and Man: The Roots of Human Nature: a re-appraisal (paper) Ellie Robson, Mary Midgley on Water and Thought: Is Public Philosophy Like Plumbing? (article) Mary Midgley, The Concept of Beastliness (paper) Mary Midgley, Beast and Man (book) Mary Midgley, The Myths We Live By (book) Mary Midgley, What Is Philosophy For? (book) Gregory McElwain, Mary Midgley: An Introduction (book)

Philosophy is about concepts – what it is to be moral, to be in love, or belong to the human species – and these concepts pervade every aspect of our lives. Yet, what images come to mind when you think of Immanuel Kant, David Hume, or René Descartes? For many of us, we imagine Descartes in his armchair, Hume at his desk, and Kant on one of his solitary walks. We certainly don’t imagine these figures, wearing boiler suits… For Mary Midgley, the image of a philosopher withdrawn from the realities of everyday affairs represents precisely where philosophy has gone wrong. For Midgley, philosophy is best understood – not as an exercise of self-indulgent scholarship – but as a sort of plumbing. Our concepts run through our societies like the pipes through our homes, and it’s the job of the philosopher – that is, the plumber – to examine the pipes and keep the water from swamping the kitchen floor. For Midgley, we need philosophy, just as we need plumbing…philosophy’s not a luxury; it’s a necessity. Joining us to discuss the philosophy of Mary Midgley is Dr Ellie Robson. Dr Robson is a British Society for the History of Philosophy Postdoctoral Fellow and Teaching Associate at Nottingham University. Ellie – whose work primarily focuses on the history of philosophy and meta-ethics – is one of the leading scholars of philosophy on Mary Midgley’s life and work. In this episode, she’ll illustrate Midgley’s meta-philosophy and meta-ethics through her analysis of the concept of beastliness. Let’s dig up the floorboards and see what’s leaking. Contents Part I. The Roots of Human Nature Part II. Further Analysis and Discussion Links Ellie Robson (website) Ellie Robson, Mary Midgley’s Beast and Man: The Roots of Human Nature: a re-appraisal (paper) Ellie Robson, Mary Midgley on Water and Thought: Is Public Philosophy Like Plumbing? (article) Mary Midgley, The Concept of Beastliness (paper) Mary Midgley, Beast and Man (book) Mary Midgley, The Myths We Live By (book) Mary Midgley, What Is Philosophy For? (book) Gregory McElwain, Mary Midgley: An Introduction (book)

Birds sing joyfully, dogs smile as they fetch their sticks, and philosophers laugh at their own jokes on podcasts. It is a happy world after all. In fact, if we ponder upon such delights for long enough, it is possible to infer – even during our darkest days – that these are gifts bestowed by a benevolent creator, for these are not necessary for our survival but are gratuitous goods. Yet, says another, what if these delights are no more proof of a benevolent creator than they are a malevolent one? What if these goods are given just to amplify our suffering when they are inevitably taken from us? And, what if, for every reason given for believing in a good-god, there was room for an evil-god to just as easily take his place? In this episode, we’ll be exploring the evil-god challenge with Dr Jack Symes, teacher and researcher at Durham University and editor Bloomsbury’s popular book series, Talking about Philosophy. According to Symes, whilst the evil-god challenge has its merits, we should be sceptical about its attempts to draw parallel arguments to those in favour of god’s goodness. Ultimately, for Symes, there are enough asymmetries in these parallel arguments that we should consider the evil-god challenge defeated. Contents Part I. Defeating the Evil-God Challenge Part II. Further Analysis and Discussion Links Jack Symes (website) Jack Symes, Defeating the Evil-God Challenge: In Defence of God’s Goodness (book)

Birds sing joyfully, dogs smile as they fetch their sticks, and philosophers laugh at their own jokes on podcasts. It is a happy world after all. In fact, if we ponder upon such delights for long enough, it is possible to infer – even during our darkest days – that these are gifts bestowed by a benevolent creator, for these are not necessary for our survival but are gratuitous goods. Yet, says another, what if these delights are no more proof of a benevolent creator than they are a malevolent one? What if these goods are given just to amplify our suffering when they are inevitably taken from us? And, what if, for every reason given for believing in a good-god, there was room for an evil-god to just as easily take his place? In this episode, we’ll be exploring the evil-god challenge with Dr Jack Symes, teacher and researcher at Durham University and editor Bloomsbury’s popular book series, Talking about Philosophy. According to Symes, whilst the evil-god challenge has its merits, we should be sceptical about its attempts to draw parallel arguments to those in favour of god’s goodness. Ultimately, for Symes, there are enough asymmetries in these parallel arguments that we should consider the evil-god challenge defeated. Contents Part I. Defeating the Evil-God Challenge Part II. Further Analysis and Discussion Links Jack Symes (website) Jack Symes, Defeating the Evil-God Challenge: In Defence of God’s Goodness (book)

In the early part of the twentieth century, three thinkers – Nishida Kitarō, Tanabe Hajime, and Nishitani Keiji – founded the Kyoto School of Philosophy, a group of scholars working at the intersection of Japanese and European thought. The Kyoto School, deeply influenced by the German tradition, wrote extensively on the works of Kant, Hegel, and Heidegger exploring themes such as the limits of our reason and the nature of nothingness. Tanabe, himself a student of Heidegger, explored such topics at length, building on the rich body of thought and – as we shall see – igniting his own philosophy. In this episode, we’ll be investigating the profound insights of Tanabe’s philosophy with two of the world’s leading Tanabe scholars: Associate Professor of Philosophy at the Chinese University of Hong Kong, Gregory S. Moss and Lecturer in Non-Western Philosophy at the University of Edinburgh, Takeshi Morisato. As we explore Tanabe’s work, we’ll see Japan’s, Kyoto School’s, and Tanabe’s histories, unique philosophical paths, and the many questions they illuminate along the way. As we do so, we’ll uncover the invaluable insights of their work and the legacy they left behind. Contents Part I. The Kyoto School Part II. Further Analysis and Discussion Links Gregory S. Moss (website) Takeshi Morisato (website) The Dialectics of Absolute Nothingness: The Legacies of German Philosophy in the Kyoto School (book)

In the early part of the twentieth century, three thinkers – Nishida Kitarō, Tanabe Hajime, and Nishitani Keiji – founded the Kyoto School of Philosophy, a group of scholars working at the intersection of Japanese and European thought. The Kyoto School, deeply influenced by the German tradition, wrote extensively on the works of Kant, Hegel, and Heidegger exploring themes such as the limits of our reason and the nature of nothingness. Tanabe, himself a student of Heidegger, explored such topics at length, building on the rich body of thought and – as we shall see – igniting his own philosophy. In this episode, we’ll be investigating the profound insights of Tanabe’s philosophy with two of the world’s leading Tanabe scholars: Associate Professor of Philosophy at the Chinese University of Hong Kong, Gregory S. Moss and Lecturer in Non-Western Philosophy at the University of Edinburgh, Takeshi Morisato. As we explore Tanabe’s work, we’ll see Japan’s, Kyoto School’s, and Tanabe’s histories, unique philosophical paths, and the many questions they illuminate along the way. As we do so, we’ll uncover the invaluable insights of their work and the legacy they left behind. Contents Part I. The Kyoto School Part II. Further Analysis and Discussion Links Gregory S. Moss (website) Takeshi Morisato (website) The Dialectics of Absolute Nothingness: The Legacies of German Philosophy in the Kyoto School (book)

‘The clouds are grey, the sun obscured and you are walking through the countryside in the overcast of winter. Passing from field to woodland, the trees shed coats of frosty bark to celebrate the passing of another icy season. It feels too early for spring, but echoes of swallows in the canopies sing songs of new beginnings. You pause to catch a glimpse of your woodland companions. With effortless precision, your eyes track the birds as they zip between empty branches and, combining countless neurons, you forecast the birds’ trajectory each time they fall out of view. You walk on, emerging from the trees, and return to the open fields. You look back, appreciate the woods and see a river flowing into the trees from the east. Where does the river begin? Escaping the clouds, the sun will soon be free of the sky altogether; if you want to discover the river’s source, you had better get walking.’ Contents Part I. Out of Nothing Part II. Further Analysis and Discussion Links Philosophers on God: Talking about Existence (book)

‘The clouds are grey, the sun obscured and you are walking through the countryside in the overcast of winter. Passing from field to woodland, the trees shed coats of frosty bark to celebrate the passing of another icy season. It feels too early for spring, but echoes of swallows in the canopies sing songs of new beginnings. You pause to catch a glimpse of your woodland companions. With effortless precision, your eyes track the birds as they zip between empty branches and, combining countless neurons, you forecast the birds’ trajectory each time they fall out of view. You walk on, emerging from the trees, and return to the open fields. You look back, appreciate the woods and see a river flowing into the trees from the east. Where does the river begin? Escaping the clouds, the sun will soon be free of the sky altogether; if you want to discover the river’s source, you had better get walking.’ Contents Part I. Out of Nothing Part II. Further Analysis and Discussion Links Philosophers on God: Talking about Existence (book)

‘The kitchen needs cleaning, but only one of us seems to notice. I mean, he looked straight at the dishes in the sink…and just stacked his dish on top of them. How high does this precarious tower of crockery have to be until he decides to wash the dishes or, more likely, they collapse into an unrepairable heap? I suppose I’ll have to wash them. They won’t get washed otherwise, and I’d rather get them off my mind.’ The unequal distribution of household labour is a familiar concern amongst feminists. Despite the progress in women’s rights and freedoms, women across the world continue to bear the responsibility of domestic chores and childcare. This raises an important question: why do women in monogamous, opposite-sex relationships continue to shoulder a disproportionate amount of housework work despite their political gains? In this episode, we’ll be exploring this question with two outstanding philosophers of morality and mind: Paulina Sliwa (Professor of Philosophy at the University of Vienna) and Thomas McClelland (Lecturer in Philosophy at the University of Cambridge). According to Paulina and Tom, our disparities and perception of domestic labour are determined by our feelings, beliefs, and social norms. In other words, the way we perceive the world is radically different. The dishes don’t call out to some – in need of cleaning – in a moment of perception, as they do to others. So what can we do to change this disparity…that is, if it’s in need of changing at all. Contents Part I. Affordance Perception Part II. Further Analysis and Discussion Links Thomas McClelland and Paulina Sliwa, Gendered Affordance Perception and Unequal Domestic Labour (paper) Coverage of Gendered Addordance Perception in the media (website) Thomas McClelland (website) Paulina Sliwa (website)

‘The kitchen needs cleaning, but only one of us seems to notice. I mean, he looked straight at the dishes in the sink…and just stacked his dish on top of them. How high does this precarious tower of crockery have to be until he decides to wash the dishes or, more likely, they collapse into an unrepairable heap? I suppose I’ll have to wash them. They won’t get washed otherwise, and I’d rather get them off my mind.’ The unequal distribution of household labour is a familiar concern amongst feminists. Despite the progress in women’s rights and freedoms, women across the world continue to bear the responsibility of domestic chores and childcare. This raises an important question: why do women in monogamous, opposite-sex relationships continue to shoulder a disproportionate amount of housework work despite their political gains? In this episode, we’ll be exploring this question with two outstanding philosophers of morality and mind: Paulina Sliwa (Professor of Philosophy at the University of Vienna) and Thomas McClelland (Lecturer in Philosophy at the University of Cambridge). According to Paulina and Tom, our disparities and perception of domestic labour are determined by our feelings, beliefs, and social norms. In other words, the way we perceive the world is radically different. The dishes don’t call out to some – in need of cleaning – in a moment of perception, as they do to others. So what can we do to change this disparity…that is, if it’s in need of changing at all. Contents Part I. Affordance Perception Part II. Further Analysis and Discussion Links Thomas McClelland and Paulina Sliwa, Gendered Affordance Perception and Unequal Domestic Labour (paper) Coverage of Gendered Addordance Perception in the media (website) Thomas McClelland (website) Paulina Sliwa (website)

Alongside life and liberty, the Declaration of Independence marked the pursuit of happiness as the foundation of American democracy. Yet, as the history of philosophy has taught us, understanding happiness is no easy task. Pursuing happiness as the cessation of desire, a feeling of perpetual pleasure, or as a state of human flourishing are very different projects…so, which conception of happiness did America’s Founding Fathers take to be an ‘inalienable right’? In this episode, we’ll be exploring the nature of happiness with Professor Jeffrey Rosen, President and CEO of the National Constitution Center. According to Rosen, in tracing the Founding Fathers’ intellectual development – inspired by Greek and Roman philosophy – we see that the Founders understood happiness as a pursuit of moral excellence rather than immediate gratification. No doubt, Western understandings of happiness have shifted…today, happiness means something closer to feeling good than being good. Our question is whether this cultural shift was a mistake. In carving out our futures, ought we look to the past? In defining the purpose of our lives and the destination of our states, should we turn to America’s Founding Fathers and their ancient teachers? Contents Part I. The Founding Fathers Part II. Further Analysis and Discussion Links Jeffrey Rosen, Twitter The National Constitution Center, Website Jeffrey Rosen, The Pursuit of Happiness: How Classical Writers on Virtue Inspired the Lives of the Founders and Defined America (Amazon) Jeffrey Rosen, The Pursuit of Happiness: How Classical Writers on Virtue Inspired the Lives of the Founders and Defined America (Simon & Schuster)

Alongside life and liberty, the Declaration of Independence marked the pursuit of happiness as the foundation of American democracy. Yet, as the history of philosophy has taught us, understanding happiness is no easy task. Pursuing happiness as the cessation of desire, a feeling of perpetual pleasure, or as a state of human flourishing are very different projects…so, which conception of happiness did America’s Founding Fathers take to be an ‘inalienable right’? In this episode, we’ll be exploring the nature of happiness with Professor Jeffrey Rosen, President and CEO of the National Constitution Center. According to Rosen, in tracing the Founding Fathers’ intellectual development – inspired by Greek and Roman philosophy – we see that the Founders understood happiness as a pursuit of moral excellence rather than immediate gratification. No doubt, Western understandings of happiness have shifted…today, happiness means something closer to feeling good than being good. Our question is whether this cultural shift was a mistake. In carving out our futures, ought we look to the past? In defining the purpose of our lives and the destination of our states, should we turn to America’s Founding Fathers and their ancient teachers? Contents Part I. The Founding Fathers Part II. Further Analysis and Discussion Links Jeffrey Rosen, Twitter The National Constitution Center, Website Jeffrey Rosen, The Pursuit of Happiness: How Classical Writers on Virtue Inspired the Lives of the Founders and Defined America (Amazon) Jeffrey Rosen, The Pursuit of Happiness: How Classical Writers on Virtue Inspired the Lives of the Founders and Defined America (Simon & Schuster)

There’s great pleasure to be found in make-believe. Instantly shifting our perspectives and belief systems gives rise to new possibilities – possibilities that are unavailable to the serious and sober-minded. Yet, as time passes, so does our desire to play. Adults – and, perhaps more so, philosophers – are instructed to ‘grow up’, to build their lives and views on sensible grounds, and leave their disposition for laughter, disruption, and mischief in the playground. For C. T Nguyen – Professor of Philosophy at the University of Utah – this is a foolish mistake. C. T Nguyen is one of the most innovative aestheticians of our time. As well as being published across philosophy’s leading journals, Nguyen’s work – which focuses on art, games, and agency – has earned him several notable prizes, including the American Philosophical Association 2021 Award, for his book Games: Agency as Art. In this episode, we’ll be speaking to Nguyen about intellectual playfulness. For Nguyen, playfulness should be understood as a virtue and not a vice. When we explore philosophical ideas through our usual perspectives, we close ourselves off from a rich set of alternative possibilities, and risk re-directing good-faith inquiry into bad-faith results. Playfulness, however, allows us to escape these traps in our thinking, and open ourselves up to the possibility of creativity. This episode is produced in partnership with the Aesthetics and Political Epistemology Project at the University of Liverpool, led by Katherine Furman, Robin McKenna, and Vid Simoniti and funded by the British Society of Aesthetics. Contents Part I. The Ideal Thinker Part II. Further Analysis and Discussion Links C. Thi Nguyen, ‘Playfulness Versus Epistemic Traps’ (paper) C. Thi Nguyen, Games: Agency As Art (book) C. Thi Nguyen, website C. Thi Nguyen, X (Twitter) John Gierach, Fly Fishing Small Streams (book) Natasha Dow Schüll, Addiction by Design: Machine Gambling in Las Vegas (book) Monster Train (game)

There’s great pleasure to be found in make-believe. Instantly shifting our perspectives and belief systems gives rise to new possibilities – possibilities that are unavailable to the serious and sober-minded. Yet, as time passes, so does our desire to play. Adults – and, perhaps more so, philosophers – are instructed to ‘grow up’, to build their lives and views on sensible grounds, and leave their disposition for laughter, disruption, and mischief in the playground. For C. T Nguyen – Professor of Philosophy at the University of Utah – this is a foolish mistake. C. T Nguyen is one of the most innovative aestheticians of our time. As well as being published across philosophy’s leading journals, Nguyen’s work – which focuses on art, games, and agency – has earned him several notable prizes, including the American Philosophical Association 2021 Award, for his book Games: Agency as Art. In this episode, we’ll be speaking to Nguyen about intellectual playfulness. For Nguyen, playfulness should be understood as a virtue and not a vice. When we explore philosophical ideas through our usual perspectives, we close ourselves off from a rich set of alternative possibilities, and risk re-directing good-faith inquiry into bad-faith results. Playfulness, however, allows us to escape these traps in our thinking, and open ourselves up to the possibility of creativity. This episode is produced in partnership with the Aesthetics and Political Epistemology Project at the University of Liverpool, led by Katherine Furman, Robin McKenna, and Vid Simoniti and funded by the British Society of Aesthetics. Contents Part I. The Ideal Thinker Part II. Further Analysis and Discussion Links C. Thi Nguyen, ‘Playfulness Versus Epistemic Traps’ (paper) C. Thi Nguyen, Games: Agency As Art (book) C. Thi Nguyen, website C. Thi Nguyen, X (Twitter) Natasha Dow Schüll, Addiction by Design: Machine Gambling in Las Vegas (book) Monster Train (game)

Days grow shorter, rain turns to sleet, and nature’s creatures are forced into hibernation. Winter is here; when the world wages war on us, through darkness, danger, and impending depression. But from the clouds of winter’s despair, therein shines a light: gatherings among families and friends, spirits of fellowship and forgiveness, and scenes of feasts and festivities. It is Christmas, who shepherds us together – when we would otherwise be apart – and spares us from the cold, and into loving arms. As we shall see, the festival of Christmas has snowballed with the passing of many winters – from the early celebrations of the Romans and Vikings to the Christian nativity and commercialisation – but what has held this snowball together? Let us burn candles, logs, and line our homes with dancing lights; let us bring in trees and celebrate the hope of new life; and let us give generously and extend goodwill to our neighbours here, and around the world. Contents Part I. The Nativity Part II. The Nativity Continued Part III. Further Analysis and Discussion Links Pope Benedict XVI, Jesus of Nazareth: The Infancy Narratives (book) Raymond E. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke (book) Judith Flanders, Christmas: A History (book) Bruce Forbes, Christmas: A Candid History (book) Brent Landau, Revelation of the Magi: The Lost Tale of the Wise Men's Journey to Bethlehem (book) Robert J. Miller, Born Divine: The Births of Jesus and Other Sons of God (book) Richard C. Trexler, The Journey of the Magi: Meanings in History of a Christian Story (book) Attributions The following sounds were used with the permission of the copyright holder. Medieval City, OGsoundFX; Night Farmfields, klankbeeld; Baby Breath, m3fuss; all other sounds were produced by Epidemic Sound and The Panpsycast.

Days grow shorter, rain turns to sleet, and nature’s creatures are forced into hibernation. Winter is here; when the world wages war on us, through darkness, danger, and impending depression. But from the clouds of winter’s despair, therein shines a light: gatherings among families and friends, spirits of fellowship and forgiveness, and scenes of feasts and festivities. It is Christmas, who shepherds us together – when we would otherwise be apart – and spares us from the cold, and into loving arms. As we shall see, the festival of Christmas has snowballed with the passing of many winters – from the early celebrations of the Romans and Vikings to the Christian nativity and commercialisation – but what has held this snowball together? Let us burn candles, logs, and line our homes with dancing lights; let us bring in trees and celebrate the hope of new life; and let us give generously and extend goodwill to our neighbours here, and around the world. Contents Part I. The Nativity Part II. The Nativity Continued Part III. Further Analysis and Discussion Links Pope Benedict XVI, Jesus of Nazareth: The Infancy Narratives (book) Raymond E. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke (book) Judith Flanders, Christmas: A History (book) Bruce Forbes, Christmas: A Candid History (book) Brent Landau, Revelation of the Magi: The Lost Tale of the Wise Men's Journey to Bethlehem (book) Robert J. Miller, Born Divine: The Births of Jesus and Other Sons of God (book) Richard C. Trexler, The Journey of the Magi: Meanings in History of a Christian Story (book) Attributions The following sounds were used with the permission of the copyright holder. Medieval City, OGsoundFX; Night Farmfields, klankbeeld; Baby Breath, m3fuss; all other sounds were produced by Epidemic Sound and The Panpsycast.