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The majority of Americans believe that every human being has an immaterial soul, and they tend to base their sense of human dignity and equality on this belief. Yet the culture at large often operates under the assumption that physical reality is all there is. Which view is correct? In this episode of The Permanent Questions, self-described “spookiest” David Brooks talks with Shelly Kagan, a best-selling philosopher who insists souls do not exist—and that we don’t need them in order to embrace the wonder and mystery of human experience.

The following is a transcript of the episode:

David Brooks: I think the essayist Meghan O’Gieblyn was accurately capturing parts of America when, in her book God, Human, Animal, Machine, she wrote, “It is meaningless to speak of the soul in the 21st century. It has become a dead metaphor, one of those words that survive in language long after a culture has lost faith in the concept."

Yet here’s the funny thing: According to the Pew Research Center, 85 percent of Americans say that they have a soul. They really do believe they have a mystical, immaterial, spooky, ghostlike thing at the center of who they are. And I have a confession to make: I’m one of those people. Furthermore, this metaphorical and spiritual meaning of the word soul is pretty central to the way I see the world. Long before I ever believed in God, I was firmly convinced that each person you meet has some piece of themselves that has no size, weight, color, or shape, but gives them infinite value and dignity.

In today’s conversation, we’re gonna address the question: Do humans have souls? I’ve laid my cards on the table. I think they do. We’re gonna be joined by Shelly Kagan, and he does not think we do. Kagan is the Clark Professor of Philosophy at Yale University. For over 40 years, stretching back to his days at the University of Illinois, Chicago, he has taught a course on death to undergrads, which, naturally enough, takes up the subject of the soul.

Shelly Kagan (from lecture): Last time, I distinguished between two ways in which thinking about the facts about the nature of death could influence our behavior. On the one hand, it could give us reasons to behave or respond differently, and on the other hand, it could merely cause us to behave differently.

The course has become globally famous because it’s on YouTube. Those lectures have been seen 33 million times in China alone. Part of his success is his intellect, but part derives from the fact that for a guy who doesn’t believe in enchantment, he’s a completely enchanting guy.

I’m pleased to welcome Shelly Kagan to this table.

Shelly Kagan, welcome to The Permanent Questions. We are honored to have you here. Now, there’s a chapter in your life I’m confused about. It concerns the time you go to Wesleyan in 1972. You grew up in Skokie, Illinois, right?

Shelly Kagan: That’s correct.

Brooks: And you go to Wesleyan, and you’re a religion major for some period of that time. But you also read John Stuart Mill’s Utilitarianism, which suggests to me that you’re trending in the direction you’re trending, which we’ll talk about. But then in your senior year, you apply to rabbinic school. So in my mind, you’re trending toward a utilitarian, maybe non-believing form of life, and then you apply to become a rabbi. What’s up with that?

Kagan: I had planned to be a rabbi starting at some point in high school, and that was what I anticipated all through college. As you say, I applied to rabbinical school, a particular rabbinical school, in fall of my senior year. I got the rejection letter, spring of my senior year. So I graduated from college and was suddenly in the situation that most of my friends had been in for four years, asking myself, So what do I want to do with my life? I thought I had known what I wanted to do with my life. But I had already come into college knowing I was also interested in philosophy, which, as it happens, I’d gotten into through Judaica.

Brooks: I guess my question is: Did you believe in God, and you thought, Well, I’d like to serve God by being a rabbi?

Kagan: Well, I believed in the importance of Judaism, and I suppose any traditional Jew will say something like, “I believe in God.” But what it is to believe in God—as I imagine you know—from the Jewish point of view, that’s left much more up to you. Judaism doesn’t have a central set of religious dogmas. How you interpret this, as well as other central Jewish thoughts, like revelation—there are rival thinkers.

Judaism was important to me through college. Judaism stayed important to me after I got rejected from rabbinical school. After college, I asked myself, Should I reapply to rabbinical school? Should I get a secular Judaic degree? Or—and this was literally the very first time the question ever crossed my mind—Maybe I should become a philosopher. Since I thought I had known what I was going to do, the question had literally never occurred to me.

Brooks: When you thought about philosophy, did you think, I just wanna talk about big ideas, or is it, Like being a rabbi, I’m sort of ministering to people’s minds?

Kagan: I think it’s not a coincidence that of all the different topics in philosophy, the area I ended up specializing in is ethics and moral philosophy. I continue to think about questions about value, which were certainly the things that most drove me to wanting to be a rabbi as well.

Brooks: Now you teach this famous course on death, which has become internationally known. It’s unlike a lot of courses, where the professor offers: “Here’s this person’s view, here’s that person’s view, here’s this person’s view.” As I understand the course on death, and I’ve seen it on YouTube, you say, “Here’s my point of view. What do you think?” Could you summarize the argument of that course?

Kagan: As you say, in a number of classes, including several of my own classes, when I teach introductory ethics, I say, “Here’s four or five prominent views. Here are the arguments for; here’s the arguments against." I try to keep my cards pretty close to my chest. In the death class, as I began to put it together, I decided that wasn’t the way to go. I wasn’t going to pretend. I say on the very first day, “Here’s a bunch of things that lots of people believe about death, and I’m going to spend the semester arguing, trying to convince you that they’re not so.” I try to be fair—I hope I’m fair—to the views that I’m rejecting, but I don’t hide what my considered conclusions are.

So as I say, most people, at least lots of people, believe in a soul. By that term, using it as a piece of jargon, I mean that we have some immaterial, nonphysical part of us, maybe the essence of what we really are, and that thing can survive the death of our body. It’s good to believe in such a thing because mortality is bad. It would be good to live forever. If it’s not true, then death is something terrifying. Suicide never makes sense. There’s a variety of views like this. Death is very mysterious. What exactly is it? Something we can’t know, can’t really get our head around.

Over the course of the semester, I try to argue that there is no soul, that there’s nothing especially mysterious about death or dying, that immortality would not be desirable, that fear of death does not make sense, that there are circumstances in which suicide can be rational. I work through the various positions and try to lay out what strike me as the most promising arguments for the views before turning around and explaining why I think those arguments aren’t compelling.

Brooks: I want to get into the substance of this, but I’m just curious: These are undergrads; they’re 20 years old, 21, 19. Why are they interested in death? It’s so far away.

Kagan: When I first started teaching the class—that was before I came to Yale. I was at the University of Illinois Chicago. I taught the class a handful of times there, maybe four times in the nine years I was there, and almost nobody took it. But when I came to Yale, I thought, Well, it’s worth trying it again. Now, at the time, this is more than 30 years ago, because there was no preregistration, I had no idea how many people would show up. I thought, Maybe 50 people will show up. To be safe, I’ll run off 75 copies of the syllabus. Three hundred and twenty odd people showed up, and I realized I’ve hit a nerve here in ways that I really hadn’t anticipated. Of course, it’s a subject that everybody cares about. It’s a subject that everybody thinks about.

Interestingly enough, from the pedagogical perspective, as a philosophy professor, it’s a wonderful subject for an introductory class because it allows you to move from questions in metaphysics and epistemology and value theory and ethics and philosophy of mind and the like.

Brooks: Do they push back? Are they offended by what you’re saying? Do they embrace what you’re saying?

Kagan: I tell them that my goal in the class—although in some sense is to persuade them of a variety of claims, what’s most important to me is that they end up thinking through these issues. If they’ve genuinely given the matter thought and have come away disagreeing with me, that’s great. Philosophical questions are ones in which—this is a theme throughout all of my classes—reasonable people can disagree. So the class is really an invitation to think about some really important questions.

Brooks: We reasonably disagree whether people have souls. Even when I didn’t believe in God, which was most of my adult life, the way I would put it is that each of us has a piece of us that has no size, weight, color, or shape, but gives us infinite value and dignity. That accords with my sense of just looking around the world—that everybody I meet seems to have some sacred dignity. So if that’s my sense of where human dignity comes from …

Kagan: Let’s start with no size. What was it? No size, no shape?

Brooks: Color or shape.

Kagan: So let’s start with something totally trivial. You believe that seven times eight equals 56.

Does that thought have color? Does it have weight? Does it have shape? Well, presumably not. In philosopher jargon, that’s some sort of category mistake to think that things like that have to have color and shape, like this glass of water.

The very first thing we have to understand is that you can believe, as I do believe, that I’m just a material object and that you’re just a material object—the people watching this show are just material objects—and so we have size, color, shape. Not everything that’s true of us is helpfully described in those terms. What I think is that you’re a material object that is able to think. You’re able to think about simple mathematical facts, and depending on how far you got in your math education—

Brooks: You hit the limit of it right there.

Kagan: You’re able to think about more complicated facts. You’re able to make plans. You’re able to communicate with me. And the question is: Can we point to various properties like that and explain how a material object can have the ability to think, to be creative, to fall in love, and so forth?

There are aspects about us which give us a special kind of—you used the Kantian phrase— dignity. I’m happy to talk that way. I don’t think that’s a mistake. I don’t think that gives us reason to think that there’s something nonphysical about us. You would then have to ask the question: By virtue of what is it true that we count morally? And this is a contested philosophical question.  If you want, I can rattle off three theories, but I’m not sure how much in the weeds you wanna get.

Brooks: Yeah, let’s go there.

Kagan: Let me start with one that I think is probably part of the story but won’t get you all the way to dignity—at least all the way to dignity in the sense I think you mean it.

As I say to my intro ethics students, if I were to bring in a cat, douse it with gasoline, and then set it on fire, and then it shrieks in agony, most of us would agree—maybe not everybody, but most of us would agree—that that would be wrong. It counts morally. It’s a stray cat, let’s pretend, so I’m not hurting its owner, right? I’m doing something wrong to the cat. The cat counts in its own right. By virtue of what?

A natural plausible thought is that it counts by virtue of the fact that it can feel pleasure and pain. I think that’s true about cats. One might think it isn’t true about animals. That’s up to you. But suppose it’s what most of us do think, that cats feel pleasure and pain. That makes them count in a certain way, and it would explain why it would be wrong for me to douse one in gasoline and set it on fire. In part, it would also explain why it would be wrong for me to douse you with gasoline and set you on fire.

So that’s one story. I don’t think that’s probably the whole story and maybe not the most important part of the story. You used the Kantian word dignity. Immanuel Kant, a great German philosopher, thought that our moral standing, which differentiates us from animals—Kantians have a hard time explaining why animals should count, too—but Kantians basically think it has something to do with our freedom, with our rationality, with our autonomy, with the ability to set ends for ourselves, to decide how we wanna act, and to reason about what goals and actions make sense.

I find that a very plausible and attractive idea. You’re an autonomous being. The etymology here is “auto,” self, “nomos,” law. You’re the kind of being that can give laws to yourself, decide for yourself how you wanna live. By virtue of your being an autonomous being, you count in a special way. Animals that merely feel pleasure and pain but don’t have that kind of freedom; they count, I think, in a lesser way.

So I think that you have that special moral status. We can use the word dignity to try to mark it. There’d be more wrong about setting you on fire than merely the fact that it would hurt. If I killed you painlessly, it would still be wrong, because as an autonomous being, you’ve set various goals for yourself. There are things you want to accomplish with your life.

It’s a controversial philosophical question, but I don’t see why bringing that in necessarily means you have to bring in a soul, if by a soul we mean something nonphysical, immaterial, distinct from our body. Just like we need to be able to tell a story about how a material object can believe seven times eight equals 56, we’ll need a story—it’ll be more complicated—about how a material being can come to set goals and reconsider them and reevaluate them and so forth.

Brooks: You said Kant believes humans have dignity. Do you? Would you say that humans have—I used the term “infinite dignity,” which is going up to 11?

Kagan: I will confess, dignity is not one of the words that typically I’ll find myself using. But I’m not troubled by using it. What is it that one means when one talks about a person having dignity? I’m perfectly comfortable talking that way, but it’s just a placeholder. Then we have to start talking about what are the sorts of things that come with being a creature with dignity. How it can be treated, how it should not be treated, what things it’s permissible to do to it, what things you have to do for it, what things you may not do to it.

To throw out more jargon, Kant was a deontologist. He thought that if you took these notions of morality being grounded in autonomy, generating a certain kind of dignity that demands respect, that this leads to a family of theories within moral philosophy called deontological views. According to deontologists, there are certain actions that it would be wrong to do to somebody even if the results would be better if you were to do them.

Against that, there are rival schools of thought that say, “No, if results really would be better, it becomes permissible." My own view is that Kant was right about morality being grounded in autonomy, freedom, rationality. He was wrong in believing that this leads to deontology as opposed to—to introduce another piece of jargon—a more consequence-oriented approach. But I’m happy to go with Kant about the foundations of ethics, because not everybody thinks autonomy is the core of ethics.

Brooks: I was gonna go there.

Kagan: Thomas Hobbes, another great philosopher. He’s British—1650, I think that’s when Leviathan gets published, something like that. Hobbes thought the ultimate basis of morality has to do with the fact that, roughly speaking, we can hurt each other, and we need help from one another. If we try to imagine a world with no moral requirements, we’ll all be at each other’s throats. You have some food, I’ll cut your throat, if I can. When you’re looking the other way, I’ll steal your food, but then when I’m falling asleep, somebody else will come along and steal my throat.

As Hobbes famously put it, in the absence of morality, we’d be in the state of nature. We’d be in the war of all against all. Now let’s see if I can get the quote right: “Life would be nasty, poor, brutish, solitary and short.” A friend of mine who teaches moral philosophy at Michigan said, “If life’s gonna be nasty, poor, solitary, and brutish, being short isn’t so bad." But Hobbes’s thought was, This is what morality is about, the social contract. Hobbes is a kind of contractarian, at least in the interpretation I accept.

Basically, we all strike a deal: I agree not to slit your throat in exchange for your agreeing not to slit my throat. Autonomy is not crucial there. What’s crucial there is our finitude, the fact that any one person can be killed by enough other people. Nobody’s Superman; nobody can do it by themselves. That’s a quite different story from the Kantian story about what ethics is all about. As it happens, I’m more sympathetic to the Kantian story.

Brooks: Now I’m gonna ask you a few questions that people like me always ask people like you. I’m sure you’ve heard them a zillion times, but I’m just curious what you would say. The first is: Why is rape worse than a punch in the nose? To me, a rape is worse than a punch in the nose because a person contains a soul, and rape is an insult to the soul in a way that the punch in the nose is not.

Kagan: I agree, rape seems like an especially horrific thought. To make it even easier: Why is rape a horrible thing to happen to you in a way that your backache is not? The backache could be a more intense pain, but it wouldn’t normally be nearly as psychologically overwhelming, because rape is a direct attack on your autonomy, on your ability to decide for yourself, in central ways, how you want your life to go. Your sexual decisions are among the most central decisions. Rape overrides that in an especially horrific way. Another thing that I think is similar in that way is torture. Torture is deliberately trying to break the person as opposed to merely trying to cause them pain. Certain truths that are central to organizing our worldview shouldn’t be beaten out of us.

I believe all of that, but I don’t see why one needs to bring in a soul. When I torture you, or if I were to rape you—there are probably other things of a similar sort—what I would be doing in the most fundamental way is undermining your ability to choose for yourself how your life wants to go. That’s where the autonomy comes in.

So the question just gets pushed off. To get ethics going in the way I want it to get going, we need a story about how you can have a creature that is able to set its own goals, to step back. Lots and lots of animals have pretty accurate beliefs about their environment. They make reasonable decisions about how to satisfy their desires in light of the immediate environment. What seems special about us—maybe not unique about us, but certainly special about us—is that we can step back from that. We can say, Yes, I want this. Does it make sense to want that? Yes, doing this would satisfy that desire. Does it make sense to satisfy it in that way or not? That’s where rationality comes in, and rationality and autonomy are tightly connected. So the question becomes: Do you need to believe in anything immaterial in order to believe in this kind of ability?

If we were having this conversation 100 years ago or even 50 years ago or maybe even 20 years ago and asked, “Could we really have machines that could reason?,” we’d say, “I don’t know. The jury’s out.” I don’t think the jury’s yet quite come back. But I think it becomes more and more credible to think a physical object is probably capable of reasoning.

Brooks: I’m going to try another reason why the concept of a soul appeals to me, aside from my experience of it. My view is that we’re not equal in our level of brain power, and we’re not equal in our level of muscle power. But we are all equal on the level of the soul. We all have the soul of infinite and equal dignity. To me, that’s the basis of human equality.

Kagan: I do think it’s an interesting question. If you’ve got a story about the ultimate basis of having moral standing—my own view is that animals count, but they don’t count as much as people do. I owe anybody who’s gonna be on my side a story about what is it that gives you standing that can come in varying degrees. As you say, it’s going then to be an interesting question: Will people differ in that regard? Because if they do, then they maybe will also have different strength rights, or something like that.

Suppose you accepted the Hobbesian story. Then it doesn’t matter that you’re stronger than me because I can get three other people and together we can beat you up. You still have to fall asleep. Hobbes, perfectly cognizant of this point, talked about—another piece of jargon—a kind of practical or rough equality. For all practical purposes, any one of us needs the moral contract and so will hold out. It doesn’t matter that you’re smarter than I am, or it doesn’t matter that you’re stronger than I am, or it doesn’t matter that you’re more creative than I am, or whatever it might be—or that I’m needier than you are. I’m not going to agree to avoid killing you and taking your food unless you agree to give me the same rights that you have.

Hobbesians have one kind answer. Kant thinks about it in terms of autonomy, and then one might wonder: Are we all equally autonomous? I suspect not.

Brooks: Not even close.

Kagan: No, not even close. Anybody who’s a deontologist and thinks that it’s ultimately based on autonomy needs to recognize that animals also have autonomy to varying degrees. So maybe they have weaker rights than we have.

So you’re going to bring in a soul. You believe in souls. So one question would be: By virtue of what is it true that souls are a plausible story about why we count morally? Second, even if you could tell me a story about that, do souls come in degrees? I take it as a part of the assumption that they don’t. Is that true?

St. Francis of Assisi famously preaches to the birds because he believes animals have souls. I haven’t read enough about him to know: Did he think that the birds had souls of a grade-A type? Or did they have grade-B souls? Once you start allowing souls, then maybe all humans have grade-A souls, but maybe you’ve got an A-minus soul, but St. Francis of Assisi had an A-plus soul. Tell me, do you think that souls come in only one-size-fits-all?

Brooks: Yes, absolutely.

Kagan: Based on what?

Brooks: Based on the idea that it would be horrific to think that I was superior to the homeless guy on the street. That would be a morally reprehensible belief. If that’s a morally reprehensible belief, then it must be we all have some level that’s equal, and I think it’s our spiritual natures.

Kagan: That’s not bad. Some people would say that’s an illegitimate argument, where you want it to be the case that we all count morally, so you’re going to believe whatever it is that you need metaphysically speaking in order to get that to fall out. I’m not hostile to that kind of argument.

Famously, Kant also argues this way. Kant thinks you can argue from moral conclusions to belief in a soul, belief in an afterlife, belief in a God, belief in reward and punishment. It’s loaded—How much does one need to assume in order to get the ethical? Hobbes, as I suggested a moment ago, thinks you don’t need to believe in the soul at all. There might be other ways that you could get that conclusion.

If you set yourself the goal of designing a moral system, one thing you need to take into account is: What are people like? And: Are people very good at sussing out micro differences in intelligence or degrees of autonomy or what have you? I think from the point of view of designing moral rules, were I God giving rules to all of mankind, I would think there’s gonna be limits to people’s abilities to understand very complicated rules—rules with too many exception clauses or too many subclauses, or rules that the left-handed people get to do this. There’ll be a kind of pressure to have the rules be similar for everybody. And that might give us equal rights without needing to bring in souls.

Brooks: Let me ask you the grandfather of all questions that people like me ask people like you, which is: How did consciousness arise in the brain?

Kagan: When people like you ask people like me, I say that’s not my area of philosophy. There’s a whole subarea of philosophy called philosophy of mind. One of the big debates in philosophy of mind is: How do you explain consciousness? Immediately, I’m gonna ask: What do you mean by consciousness? Because people, even philosophers, will use this term for different things.

Let me draw two broad categories of things. Sometimes what ordinary people mean by consciousness is having thoughts, beliefs, desires—putting these things together to make plans and so consequently having intentions. Your thermostat can turn the furnace on and off when it’s warm or cold, but it’s not conscious. It doesn’t have thoughts. It doesn’t have beliefs. If that’s what you mean by consciousness, the question becomes: Can we tell a story about how a physical object can have beliefs, have desires?

I think we’ve got the beginnings of a pretty good story, because we can already build machines that can represent environments. To take the trivial example, because it’s as complicated as I get, a chess-playing computer. When you’re playing that program on your computer, it represents the chessboard in a certain way. So it has what I’m perfectly content to say are beliefs about where your bishop is—and does it threaten or does it not threaten its king?—and so forth.

Brooks: That strikes me as a very weird definition of consciousness. We program certain algorithms into it, or in AI we’ve programmed the ability to predict the next words or whatever it is.

Kagan: No, I’m not sure that the ability to predict the next word counts as that. What I had in mind with the chess-playing computer was that, when it moves its queen to take my bishop, I find it perfectly natural to say something like, “It wanted to capture my bishops because it wants to protect its king from being checked.” Now I find that perfectly congenial, and all I wanted to say was if that’s what you mean by consciousness—having beliefs, having desires, being able to report what those beliefs and desires are, being able to make plans on the basis of them—we already can do that in some rudimentary ways, and we’re getting better and better at it.

You say, “That’s not what I mean by consciousness.” I say: “Fine. Here’s the second thing people mean by consciousness. This one is harder to describe, though I imagine everybody’s gonna be familiar with it.”

You punch me, and I feel pain. There’ll be various behaviors that I’ll engage in. But there’s something about the experience of pain that we have not yet captured, and maybe that’s what we mean by consciousness.

And it’s not limited to the ability to feel pleasure and pain. Right now on the desk, you’ve got a copy of my book. My eyes happen to be going to little red strip on it. So there’s something happening in my mind right now, the experience of red. I take it that when you look at the book—and hold it up so that people rush off to the bookstore to buy a copy of it—you and they will also have something going on inside the experience of red. So sometimes we, or philosophers, mean that inner aspect, by consciousness.

Then the question, and I think it’s a great question, is: How do we explain consciousness from a physical point of view? If physicalism is the view that all I am, all you are, is just a physical material object, how do you explain this ability to have this inner aspect of experience? Can a physical object have that? And if so, how do we explain the origins of that? Now the answer is: I don’t know.

I think that is the pressing question for physicalists to answer. There are physicalists, there are philosophers who have pet theories about this. I don’t myself. Although it’s not an area of expertise, I don’t find any of them especially attractive. But I don’t think bringing in the soul helps. Suppose you say—I mean, I’m not giving you a chance to say—but suppose you say, “Ah, this is why I believe in a soul; posit a soul, and now we can explain how it can happen.”

I say, “You haven’t explained anything. You’ve just said, ‘Imagine there’s a thing that somehow can generate consciousness. I don’t know how it can do it.’” You don’t have a theory, and I don’t have a theory. So that doesn’t give us any special reason to start positing souls.

Brooks: I would put it a little differently. I would say we have three pounds of meat in our brain, and we produce ecstasy. We produce “Ode to Joy.” I’m realizing that one of our distinctions is you’re a physicalist, I’m a spookiest. I think the world is spooky. So it doesn’t really surprise me that meat could produce consciousness. But for you, if you think meat is all there is, then the fact that you can’t explain the fundamental human experience, which is subjective experience, is kind of a problem for your worldview.

Kagan: Well, it is a problem in the sense that it’s an unsolved problem. First of all, I think the world is spooky and strange and weird too. Philosophers are basically people who never got over the thought that, Boy, the world’s a really weird place, and I don’t understand very much of it. Aristotle famously said, “Philosophy begins in wonder." And I just wanna say that it continues in complete bafflement.

Brooks: I can’t help pointing out that Descartes said that wonder is a surprise of the soul, so I’ll just add that.

Kagan: Again, I’m not unhappy using soul talk. When you start saying, “And by a soul, I mean to be stipulating something nonphysical,” then I say, “Why is that the best hypothesis as to all this cool stuff, all this weird ability to fall in love and to write poetry and to feel ecstasy?”

I think we can offer certain explanations for creativity from a physicalist point of view. I don’t think we can yet do it for consciousness. But does this trouble me? Well, I take some comfort in the thought that we’re just beginning to do brain science. To say we’re in the Middle Ages is too generous. We’re in the dawn of time in terms of brain science.

So the analogy I always give in my death class is: 100 years ago, 150 years ago, 300 years ago, 500 years ago, if you asked people how to explain life, the answer would’ve been: We haven’t a clue how you could explain life in physical terms. It must be that there’s something nonphysical going on there. And the answer was: Come back in 300 years, 500 years, 700 years. It turns out now we have an explanation. We don’t know all the details, but we know enough to know we can offer. My money—it’s nothing more than that—but I conjecture, come back in 300 years, 700 years, we’ll have a story as to how consciousness could emerge from three pounds of meat.

Brooks: You could answer any argument with that, though.

Kagan: Look, I’ll concede, I do concede. I make a point of emphasizing this. I don’t think we have a story yet. But the question is: To believe in a soul, you’ve gotta think it’s got the upper hand somewhere, and I would agree with that if you could give me even the outlines of a story. How is an immaterial thing going to experience an inner life?

Brooks: Let me read a sentence from your book, which I disagreed with.

Kagan: Great.

Brooks: You write, “Try introspecting for a moment. Turn your mind’s eye inward and ask, ‘Do you see a soul inside you?’ I don’t think you will. Like me, you may observe various sensations in your body. You may observe various thoughts and feelings, but you won’t observe a soul."

Now, I do. When I wake up in the morning, or I’m in the middle of my day, sometimes my soul is soaring, and sometimes my soul is degraded. The Psalmist famously says, “Why are you downcast, O my soul?"

The way I experience my soul mostly is in yearning. Yearning for self-transcendence. Yearning to expand outside myself. The stuff I pour into my soul, the different experiences, have different effects on it. Furthermore, what I’m describing is not uncommon.

Kagan: Of course.

Brooks: I actually looked up all these words in different cultures for soul. You know the one in Hebrew, it’s nephesh; Egyptian, ka; Chinese, hun; Arabic, nafs; Ghana, okra. All these different cultures all around the world independently have a central concept in all their cultures: Humans have souls. And it’s a spiritual, immaterial thing. Why are all these cultures wrong?

Kagan: They don’t all have the immaterial thing. They have a word that we can translate as soul. Then the question is: What does the word soul mean in English ,and are we translating it properly or not? Dualism—the view that there is this immaterial thing in addition to the body—is a philosophical conjecture that some people believe and other people don’t believe, and some religious traditions teach and other religious traditions don’t teach.

Even Christianity hasn’t always been dualist. The early Christians believed in part in bodily resurrection because there was no way to be around after your death without your body because they didn’t believe in souls. And then Plato comes along—

Brooks: But they would say the spirit infused every piece of them. It wasn’t separate.

Kagan: You gave a number of moving sentences a minute or two minutes ago, before I interrupted. I wish I had a transcript of those sentences. When you say, “My soul soars,” if I’d gone through, and any place you said soul, I just said, “I soar, I’m ecstatic, I’m moved, I’m down in the dumps,” I’m not sure what we would’ve lost.

Now, there’s a use of the word soul in English, as in lots of other cultures, where it’s a way of talking about the fact that when you listen to Mozart or I listen to Dylan, something is happening to me that is not happening to me, I will confess, when I listen to Lady Gaga. Something happens to me. I am moved by that. Fine, I believe in all of that, and I’m not remotely troubled in saying I want to reserve the word soul, or at least I want to use the word soul, in those contexts.

If we wanted to talk about our essence—the deepest, most central parts about our beliefs, our desires, our values, the memories that are most cherished—and you want to say “sacred,” I have no problems with that kind of language at all. I think soul is a useful word for characterizing those aspects, those elements, those components.

If we use the word personality for all of your beliefs, all of your memories, all of your goals, all of your desires, and then soul for that central subset that you would feel like you had died if you had to give those things up, I’m perfectly happy with that. The mistake is to think that if we are gonna talk that way, you must be positing something nonphysical.

Brooks: Let me describe to you what I think a soul is, because I think we probably have a little overlap.

So I have a hobby. Well, it’s my job. But I interview neuroscientists, because I’m just interested in what they’re doing. When I started doing this, 25 years ago, they were super interested in where things were happening in the brain. You’d go to conferences, and there’d be some BS corporate consultant, and he would say, “This shows the amygdala’s lighting up, and therefore, that shows blah, blah, blah,” and it was all nonsense. But now they don’t think that way. They talk about these vast neural coalitions that cross a lot of different regions.

There’s a neuroscientist, I wanna give him credit, Luiz Pessoa, who compares these networks, these vast, widely distributed networks. He calls them neuronal ensembles distributed across multiple brain regions, and he compares them to a murmuring of swallows. My intuition, though I don’t know, is that consciousness emerges from that murmuration. But I would say, also, the soul emerges from that. So it’s not without physical basis. We’re infused. But the soul emerges from the swirl. The soul is the swirl.

And emergent properties, as you know very well—you take a bunch of physical things, and out of their interaction, a new quality emerges. Some people have a low version of emergent that you can understand that high quality by looking at the physical low qualities. Other people have a strong version of emergence, which is you can’t understand the high quality. It takes on independent conditions that are its own thing, and then it has a downward pressure on everything underneath.

I take a strong emergent view. All of that swirl, all that energy state, creates this new thing. The quality of our soul then influences how we feel, how we act, how we do, what we want.

Kagan: So maybe you really are a physicalist as well. It’s just that you think that you want to save the word soul, and you want to think about soul as this thing that emerges at the global level, which is fine.

I’m perfectly happy to think about consciousness as something that emerges at the global level. You put enough neurons together the right way, and we’ll get either consciousness or something like that. Okay, great. I’m even happy—maybe, depending on how much you mean—in thinking that there’ll be things where the fundamental explanation needs to be done at the global level, not at the micro level.

But you don’t have to pretend that physicalism isn’t true. Or you shouldn’t persuade yourself, would be a better way to put it, that physicalism isn’t true to believe in this kind of emergent stuff at the global level.

Brooks: I’m trying to give some reasons why I think there’s a soul.

But there’s a set of experiences I’ve had that are not reasonable. I’ll tell you one story. I was in New York, like, 11 years ago. In New York City, a city I love, the ugliest spot on the face of the Earth—used to be … it’s still pretty ugly—is Penn Station, the train station. There’s only one possibly uglier spot, which is the subway station next to Penn Station.

So I’m there on whatever Eighth Avenue line, and I look around the car one morning, and I get the sensation that everybody in this car has souls. My sensation is these souls, in each case, are in movement. Some are going up and some are going down, degraded. Thomas Aquinas talks about all these movements. And then I thought, Well, I feel this.

That is not the only (what they call) “numinous” experience that I’ve had. In nature, with my kids, whatever. When I have those experiences, the arguments almost don’t matter.

Kagan: I’m glad you brought this up again because this allows me to do something I meant to do several minutes ago, when you quoted the sentence about peering inside and not seeing soul. This is a point I just learned from David Hume, another British philosopher. When he peers inside, he can sense experiences, pleasures, pains, thoughts, wishes, hopes, desires. He doesn’t experience any soul. Putting words into his mouth, that’s a philosophical conjecture as to how these things can occur.

So I just wanna say, yeah, you were in this moment, and I’ve had similar moments as well. You’re just taken by the magnificence of humanity, the fact that every one of us is a unique individual and has the things that we’re trying to do, and some of us are getting there, and some of us are not getting there, and some of us are on the wrong path, but hopefully we’ll make and others never will.

We can have all these thoughts. Having these thoughts is important. Again, I’m not any kind of foe of spiritual talk. If you find it most comfortable to express these thoughts in spiritual language, I won’t deny you them. It’s only when you start doing metaphysics—

Brooks: So we have a metaphysical difference. But I guess one of my questions is: What difference does it make? We have totally different viewpoints on this, but how do our different viewpoints affect our lives and how we should live our lives? It sounds like you’re saying it almost makes no difference. I’ve invented some word soul, which you think doesn’t exist. But do you think it affects lives when you shift from being a physicalist to a spookiest?

Kagan: It needn’t, in the same way that it needn’t when you go from being a spookiest to being a physicalist. I’m afraid I no longer remember, but I conjecture that when I was young, I believed in something nonphysical. And it was through doing philosophy I came to see that, as far as I could see, one could continue to espouse the things that were important to me about, call it, the spiritual side of life, without buying into a bunch of metaphysical baggage that I no longer find myself inclined to think was the most plausible metaphysics. Didn’t have to give it up.

Now for some people, giving up religion just is part and parcel of a transformation in which they give up not just the spiritual, but they give up the moral, and they give up the ethics. I’ve had any number of discussions with religious figures who basically look at me and say, “How can you have morality without God or a soul?” Hobbes has a story about how you could have it. And I think Kant has a story about how you could have it..

There’s no logical reason—if you want to believe in right and wrong and equality and human dignity—that you’ll have an easier time of it if you believe that there’s this nonmaterial object that maybe continues to exist after our biological organism decays. I don’t think that extra bit of metaphysics gets you anywhere closer to the ethics stuff and the value stuff and the spiritual stuff that you and I are in agreement is important.

Brooks: Well, Shelly Kagan, it’s such a pleasure to talk with you.

Kagan: It’s been a pleasure. Thank you very much.

Brooks: Thanks for joining my conversation with Shelly Kagan. As you could tell, we probably disagree pretty drastically on some of the biggest issues of life. But what I love about Shelly is that even though he doesn’t believe there’s a soul, he doesn’t believe there’s a purpose to the universe, he doesn’t believe there’s an afterlife, that has not made him a cold and technical and overly rational person.

He’s a deeply moral person. He’s a deeply warm person. I don’t know if Shelly would like me saying this, but you could even describe him as soulful.

This podcast is produced by The Atlantic and made possible by support from Yale University. New episodes of The Permanent Questions come out on Sundays. You can subscribe on The Atlantic’s YouTube page, Apple, Spotify, or wherever you get your podcasts. If you want to support this work and the work of my colleagues, you can subscribe to the publication at TheAtlantic.com/Listener.

See you next week.

© The Atlantic

Federico Caffè insegnava che l’economia deve servire il lavoro, non la rendita; che la piena occupazione è un dovere dello Stato; che la finanza lasciata a sé stessa diventa un potere senza volto. Quarant’anni dopo, quelle idee tornano d’attualità. Nello stretto di Hormuz si torna a colpire le navi e il Brent risale oltre i 100 dollari. L’inflazione italiana sale al 4,2 per cento, trascinata da un’energia rincarata del 22 per cento. La BCE alza i tassi e il decennale italiano tocca i rendimenti più alti del 2026. Bruxelles prepara il pacchetto di sanzioni più ampio dall’inizio della guerra e finanzia Kiev con nuovo debito comune. Chi paga il conto? Famiglie e imprese. Eppure gli italiani possiedono oltre 6.400 miliardi di ricchezza finanziaria, e il manifatturiero italiano torna a crescere. L’Italia potrebbe fare molto di più, partendo dallo stampare statonote e finanziare progetti risolutivi nella Sanità, nell’istruzione e nelle piccole e medie imprese di questo paese. Niente slogan: soluzioni praticabili, con i loro limiti. Ne parliamo con Nino Galloni, economista post-keynesiano, collaboratore di Federico Caffè, già funzionario del Ministero del Bilancio e della Programmazione economica e direttore generale al Ministero del Lavoro. Intervista a cura di Jeff Hoffman Affrontiamo insieme: Le idee di Federico Caffè e perché oggi fanno paura Le statonote: come funzionerebbero davvero e chi si opporrebbe Moneta fiscale, crediti d’imposta e debiti della Pubblica amministrazione verso le imprese La rinascita delle piccole e medie imprese italiane: credito, energia, filiere I risparmi degli italiani: come tenerli in Italia prima che li drenino i grandi fondi Sanzioni, guerre e Hormuz: quanto costano all’economia reale Quali margini di sovranità restano davvero all’Italia LE INTERVISTE PRECEDENTI CON NINO GALLONI Statonote e spazi di sovranità    • Statonote e spazi di sovranità   Crisi energetica, che ne sarà del fu Belpaese?    • Nino Galloni: crisi energetica, che ne sar…      •  NINO GALLONI: LA FINE DEL SISTEMA INFINI…   I LIBRI DI NINO GALLONI Il superamento del capitalismo. Il mondo post-angloamericano. Oltre l’economia della moneta a debito, Arianna Editrice, 2025 (postfazione di Roberta Lasi) Economia quantistica, irrazionalità e coscienza, Byoblu, 2022 La rivolta delle coscienze. Siamo troppi, inutili e dannosi?, Byoblu, 2022 Il grande mutuo. Le ragioni profonde della prossima crisi finanziaria, Editori Riuniti, 2007 La moneta copernicana (con Marco Della Luna), Nexus Edizioni, 2008 La Sicilia protagonista della rivoluzione sovranista costituzionale, Edizioni Arianna SOSTIENI CASA DEL SOLE TV Casa del Sole TV è un progetto di giornalismo indipendente autofinanziato. Nessun editore, nessun partito. Per donazioni: IBAN: IT63P0326822300052392596590 Intestato a: La Casa del Sole Edizioni Causale: Donazione Casa del Sole TV Membership YouTube:    / @casadelsoletvchannel   Analista Multipolare €5/mese Inviato della Verità €15/mese Architetto del Futuro €25/mese I LIBRI DI MARGHERITA FURLAN BRICS Scacco Matto (disponibile in italiano, inglese, russo) Iscrivetevi al canale e attivate la campanella: è grazie a voi che siamo qui ogni sera. #NinoGalloni #FedericoCaffè #Statonote #MonetaFiscale #SovranitàMonetaria #Risparmio #PMI #PiccoleMedieImprese #MadeInItaly #Inflazione #BCE #Spread #Sanzioni #Hormuz #CrisiEnergetica #Italia #CasadelSoleTV #Multipolarismo

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If people saw that he was a godly man and that he accurately taught the Word of God, then they would know that he was worthy of commendation.   We often think too highly of ourselves. If we need to consider who we really are before God or speak of ourselves to others, how can... Continue Reading

Late last night, President Trump announced a “massive” deal to buy diesel fuel from Russia. For the American truckers and farmers Trump claims to be serving, the deal means little or nothing. Trump may not know or may not care that his latest gambit will not reduce diesel prices. His poll numbers are plunging to Herbert Hoover levels. He needs a last-minute electioneering gimmick.

But while the deal will not benefit American consumers, it has immense consequences for others. For Vladimir Putin’s Russia, the deal is a potential lifesaver. For war-ravaged Ukraine, it is the most outrageous and heartless Trump betrayal to date. For Trump’s entourage, the deal promises corruption opportunities on a multibillion-dollar scale. And for people trying to understand the Trump presidency, the deal is further proof of the accusation that Nancy Pelosi flung in Trump’s face in 2019: “With you, all roads lead to Putin.”

The United States is a diesel superpower. It is one of the world’s largest producers and exporters of diesel fuel. U.S. refineries produce about 5.2 million barrels of diesel a day. Americans consume about 3.7 million barrels a day. The surplus is sold abroad: In recent months exports have run above 1.5 million barrels a day.

The United States imports some diesel fuel from Canada, about 154,000 barrels a day, owing to the peculiarities of pipeline and shipping networks: It’s cheaper to supply New England from the Canadian refinery in New Brunswick than from U.S. refineries along the Gulf Coast. By comparison, Trump’s Russia deal is for 2.25 million barrels: the equivalent of about 16 hours’ worth of U.S. consumption, 10 hours’ worth of U.S. production, or 14 days’ worth of Canadian imports.

Unfortunately for U.S. diesel consumers, the price of diesel fuel is set by global markets, not North American ones. Trump’s Iran war has disrupted fuel supplies from the Middle East, including diesel supplies. Before the war, Europe imported more than half a million barrels of diesel a day from the Persian Gulf. The world’s second-biggest diesel exporter used to be Russia, which shipped about 817,000 barrels a day in 2025. When the Iran war raised energy prices, Russia was positioned to profit.

[David Frum: Why Trump didn’t predict the gas-price spike]

The United States in the past tried to help Ukraine by sanctioning Russian energy exports. Trump sometimes pretended to support this policy. In September 2025, for example, Trump proclaimed a tariff on India, ostensibly to punish India for buying Russian oil—but then lifted it in February.

So the Ukrainians took matters into their own hands. As Russia has intensified its horrific drone and missile attacks on Ukrainian civilians, Ukraine has struck back with a devastating campaign against Russian energy infrastructure, including diesel. By late summer 2026, the Ukrainians estimated that they had shut down 43 percent of Russian refinery capacity. According to Ukrainian reports, Russian production of oil of all kinds plunged from 5.6 million barrels a day before the Iran war to 4.1 million barrels by late summer 2026. Russia imposed a ban on diesel exports in July. That ban has been extended into October.

Friends of Ukraine hailed the attacks on Russian energy infrastructure as a war-changing success. Trump saw a threat to Republican hopes in the midterms. Curbs on Russian fuel exports helped push the price of diesel fuel in the U.S. above $5 a gallon in July, then higher than $6 a gallon in September.

Since Trump’s return to power in 2025, the Putin regime has dangled lucrative deals in front of the president’s entourage.

The Wall Street Journal reported in November 2025 about secret conversations in Miami the previous month between the head of Russia’s sovereign wealth fund, Kirill Dmitriev, and Trump’s negotiators, Steve Witkoff and Jared Kushner:

“For the Kremlin, the Miami talks were the culmination of a strategy, hatched before Trump’s inauguration, to bypass the traditional U.S. national security apparatus and convince the administration to view Russia not as a military threat but as a land of bountiful opportunity, according to Western security officials. By dangling multibillion-dollar rare-earth and energy deals, Moscow could reshape the economic map of Europe—while driving a wedge between America and its traditional allies.”

The report noted that Dmitriev “found receptive partners in Witkoff—Trump’s longtime golfing partner—and Kushner, whose investment fund, Affinity Partners, drew billion-dollar investments from the Arab monarchies whose conflict with Israel he had helped mediate.” The New York Times reported last week about an even more brazen Russian offering: a multibillion-dollar oil deal for assets owned by Russia’s Lukoil, which would directly benefit a Trump donor and two Middle Eastern groups that have done business with Kushner or Witkoff’s family. (A spokesman for Steve Witkoff said of the Times story that Witkoff “has no conflict of interest and no financial stake in this matter.” Of the Wall Street Journal story, a source described as “familiar with Witkoff’s thinking” said “the envoy is confident that any settlement with Russia would benefit America broadly, not just a handful of investors.”)

But all these apparently enticing Russian schemes come with a catch: Russian energy assets are not worth much if those assets are regularly wrecked by Ukrainian drones. This makes plain the implicit quid pro quo in these lucrative deals offered to Trump’s family and friends: If you compel Ukraine to surrender, we will enrich you beyond reckoning.

Putin is attempting to leverage Russia’s most strategic asset in his war on Ukraine: Trump’s weakness for corruption. The 2.25 million barrels of diesel Putin offered Trump will have zero net impact on world energy markets or the world price of diesel. But accepting those barrels will collapse the U.S.-led sanctions regime on Russia—and align Trump with Putin against the Ukrainian air attacks on Russian energy production.

Trump stopped providing aid to Ukraine long ago. But the U.S. still provides Ukraine with crucial intelligence information. If Putin can entice Trump to cut Ukraine off from U.S. intelligence, he can do real damage to Ukraine’s capabilities. Russian diesel fuel is the cheese in that mousetrap. Trump’s negotiators are sniffing at the bait: The Kyiv Post reported today that Witkoff and Kushner are already threatening to stop information-sharing if Ukraine continues to strike Russian energy assets. And meanwhile, FBI Director Kash Patel is reportedly planning his own trip to Russia—one that members of Congress are urging him to cancel, as my colleague Sarah Fitzpatrick recently reported.

There is much about Putin’s offer of diesel that remains doubtful. Does Trump have the legal authority to buy previously sanctioned Russian oil? Does Russia even possess the diesel to sell? But one thing at least remains as clear as ever: With Trump, all roads lead to Putin.

© Andrew Harnik / Getty

L'articolo Realtà su ordinazione proviene da Casa del Sole TV.

A Samsung memory chip worker earning about $60,000 a year could receive roughly $560,000 in bonuses before tax, according to the company’s largest union. Its estimate includes both Samsung’s existing profit-sharing bonus and a new special payment. Samsung hasn’t confirmed the amount. On October 7, the company outlined how that special bonus would work: 10.5% […]

The post Samsung dangles $560,000 bonuses to keep engineers from China appeared first on Asia Times.

Gli Stati Uniti hanno bombardato l’Iran durante i negoziati, e il Pentagono ha già pronti i piani per una nuova campagna dopo il 3 novembre. Intanto a scegliere i bersagli sono sempre più spesso sistemi di intelligenza artificiale sviluppati dai giganti della tecnologia: Palantir, Microsoft, Amazon, Google. E l’Italia? Il ministro Crosetto conferma 500 militari in Arabia Saudita, un nostro Eurofighter colpito a Ta’if e l’esercitazione nucleare Nato Steadfast Noon nei nostri cieli. “Non siamo in guerra”, dice. Ma allora che cos’è? Petrolio sopra i 100 dollari, gas alle stelle, Hormuz al minimo dei transiti. Ucraina: strage di civili a Kramatorsk e nuovo tavolo a Miami. Cisgiordania: i coloni aggrediscono i raccoglitori di olive. Gaza: due milioni di persone verso il quarto inverno senza riparo. Ne parliamo con: Tiziana Alterio: giornalista indipendente e scrittrice, già Rai e Mediaset, reporter in Africa, Asia, Sud America e Paesi arabi. Padroni nell’ombra (2025) · Putin. L’uomo di ghiaccio che sfida l’Occidente (2022) Gianmarco Pisa: operatore e formatore di pace dell’IPRI-CCP, con i Corpi Civili di Pace in Kosovo; ricercatore RESeT e IRES Campania, membro della Rete italiana Pace e Disarmo. Più eterno del bronzo (Multimage) · Paesaggi kosovari 1998-2018 Conduce Jeff Hoffman SOSTIENI CASA DEL SOLE TV Casa del Sole TV è un progetto di giornalismo indipendente, autofinanziato, senza editori né partiti. IBAN: IT63P0326822300052392596590 Intestato a: La Casa del Sole Edizioni Causale: Donazione Casa del Sole TV ABBONAMENTO YOUTUBE https://www.youtube.com/@CasadelSoleT… Analista Multipolare: €5/mese Inviato della Verità: €15/mese Architetto del Futuro: €25/mese I LIBRI DI MARGHERITA FURLAN «BRICS Scacco Matto», disponibile in italiano, inglese e russo SEGUI CASA DEL SOLE TV YouTube: @CasadelSoleTVChannel #Levante #CasaDelSoleTV #IntelligenzaArtificiale #AI #Iran #Israele #USA #Palantir #BigTech #Gaza #Cisgiordania #Ucraina #Crosetto #ArabiaSaudita #CrisiEnergetica #Hormuz #Geopolitica #Pace #InformazioneIndipendente #TizianaAlterio #GianmarcoPisa #Padroninellombra

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China is planning to open the country’s space station to other countries, intended to transform the orbital facility into a global research platform. Yang Liwei, China’s first astronaut and deputy chief designer of the China Manned Space Agency (CMSA), discussed the plan during the now underway 77th International Astronautical Congress in Türkiye’s Mediterranean city of […]

Happy World Octopus Day!  Every Oct 8, the world celebrates one of the more unusual creatures of the sea. Octopuses are well-known for their eight legs and ability to squirt ink when frightened. They’ve also been known to use tools, a sign of intelligence, and can shape-shift to mimic the colors and texture of their surroundings, an effective way to disappear from both predators and prey. Mongabay has reported on several octopus discoveries this year, including: Ancient octopus were apex predators Modern colossal squid are believed to be the largest invertebrates in the sea, but Mongabay’s Shanna Hanbury recently reported on an even larger ancient octopus species whose fossils were described by Japanese researchers in April 2026. The Japanese team found a fossilized jawbone from the now-extinct Nanaimoteuthis haggarti. Based on its jaw size, researchers suggest the octopus may have reached 6.6 to 18.6 meters (22 to 61 feet) in length. On the higher end, that’s around two-thirds the size of an adult blue whale, the largest animal to ever exist. “It suggests that it may have been among the largest invertebrates ever known,” study co-author Yasuhiro Iba, a paleontologist at Hokkaido University in Japan, told Mongabay by email. They were likely gigantic predators that roamed the late Cretaceous seas between 100 million to 72 million years ago. A rare look at baby octopuses From long dead octopus to newly born, Hanbury also reported on baby Argentine octopuses and a rare photo of them. Patagonian octopus eggs in Puerto Lobos Protected…This article was originally published on Mongabay

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In Africa, high-quality seeds can produce improved crops with enhanced nutrition, pest-resistance, and drought tolerance. However, such seeds for maize, vegetables, and cereal crops can be indistinguishable from counterfeit, or “fake” seeds. That’s creating a massive potential for fraud in seed quality that can potentially deprive farmers of access to climate-resilient seeds while putting their harvests and incomes at risk. A group of researchers analyzed the efforts of 50 African countries to combat counterfeit seeds. They found a wide range of penalties for selling them across different governments, and concluded that a significant gap exists between government policy commitments and implementation, largely due to limited capacity. Study lead author Ed Mabaya, a professor of global development at Cornell University in the U.S., told Mongabay, “For most smallholder farmers in Africa, planting happens once a season, often timed to the first rains. A farmer who buys counterfeit seed usually finds out only after planting, when the seed fails to germinate or the crop grows poorly. By then it is usually too late to replant, so the loss is not a slightly smaller harvest but potentially the whole season’s food and income.” That can lead to food insecurity for the individual farmer and local markets more broadly. Counterfeiters can dye or repackage grain and sell it as branded, certified seed, Mabaya said. “The problem arises because certified seed looks exactly like ordinary grain but sells for a much higher price, in some cases several times more for hybrid maize. That price gap…This article was originally published on Mongabay

Chi scrive lo scenario sceglie il nemico. L’Europa si esercita alla fine del mondo; il resto del mondo si esercita a farne a meno. A Levante questa sera, giovedì 8 ottobre 2026, Jeff Hoffman dialoga con Margherita Furlan, giornalista e analista geopolitica, direttrice di Casa del Sole TV, e con Vincenzo Maddaloni, giornalista e scrittore, direttore del Centro studi Berlin89. A Bruxelles gli ambasciatori dei ventisette preparano a porte chiuse, senza telefoni, lo «scenario da incubo» di un attacco ibrido con molte vittime. Dal 13 ottobre i cieli del Tirreno ospitano Steadfast Noon, l’esercitazione nucleare annuale della NATO. Ad Accra il Ghana annuncia che chiederà di entrare nei BRICS. AFFRONTIAMO INSIEME «Risposta dolorosa», «Schengen militare», «10 milioni di droni»: la nuova lingua della Commissione europea Il protocollo d’emergenza di Bruxelles: difesa europea o competenza che i Trattati non danno? Steadfast Noon: Ghedi, Aviano, Amendola, Gioia del Colle, Trapani e la Sardegna sorvolata a bassa quota Un Parlamento informato da un avviso tecnico per i piloti: la sovranità comincia dall’informazione La Germania tra la paura di Lipsia, il rifiuto della guerra e il riarmo come politica industriale Chi incassa lo scenario: droni, cavi, satelliti e gli Azionisti dell’Apocalisse Se la paura è il prodotto, perché i titoli della difesa sono scesi? Il Ghana bussa ai BRICS passando da Nuova Delhi: multipolarità o diplomazia di facciata? Cosa guardare nelle prossime due settimane per capire se lo scenario resta uno scenario LIBRI DEGLI OSPITI Vincenzo Maddaloni, «Voglia di rivoluzione», Nexus Edizioni, 2024 Vincenzo Maddaloni con Modini, «L’atomica degli ayatollah», Nutrimenti, 2006 Margherita Furlan, «BRICS Scacco Matto», La Casa del Sole Edizioni, 2025 (italiano, inglese, russo) SOSTIENI CASA DEL SOLE TV Casa del Sole TV è un progetto di giornalismo indipendente, autofinanziato, senza editori né partiti. IBAN: IT63P0326822300052392596590 Intestato a: La Casa del Sole Edizioni Causale: Donazione Casa del Sole TV MEMBERSHIP YOUTUBE https://www.youtube.com/@CasadelSoleT… Analista Multipolare: €5/mese Inviato della Verità: €15/mese Architetto del Futuro: €25/mese I LIBRI DI MARGHERITA FURLAN «BRICS Scacco Matto», disponibile in italiano, inglese e russo SEGUI CASA DEL SOLE TV YouTube: @CasadelSoleTVChannel La guerra è il prodotto, il caos è la materia prima. #Levante #CasadelSoleTV #MargheritaFurlan #VincenzoMaddaloni #JeffHoffman #Geopolitica #Multipolarismo #GuerraIbrida #SteadfastNoon #NATO #BRICS #Ghana

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They rarely make headlines, but they happen every single day. While difficult news reaches us non-stop, there are scientists, doctors, teachers, and volunteers working quietly to make the world a slightly better place. And when we pay attention to that work, we realize there is far more to be grateful for than we imagine.

We can thank science, which today protects against HIV with just two injections a year and reaches, for the first time, rich and poor countries simultaneously. We can thank technology, which restores voice and gestures to those who lost them, and artificial intelligence, which detects heart disease in just a few seconds. And we can be grateful, right here in Canada, for a simple measure that ensures thousands of children do not learn on an empty stomach.

None of this is a miracle. It is the result of years of effort, persistence, and cooperation among people who refused to give up. These are advancements that remind us that progress is possible and that humanity remains capable of the very best.

In the following pages, we have brought together a few of these stories. Not to forget what is still wrong, but to remember that, even in uncertain times, there is always a light shining.

 

Kidney donated from mother to daughter reaches 111 years old, breaking a world record

A kidney donated from a mother to her daughter in Brazil in 1969 is still functioning and has reached a biological age of 111 years. It has now entered the history books as the oldest in the world.

Guiomar, who was 54 at the time, “had no hesitation whatsoever” in donating her kidney to her daughter, Maria Célia, who was suffering from kidney failure. At the time, the procedure was a novelty in Brazil—the first had taken place just five years earlier, and only about 50 were performed per year.

In the prime of her youth, Maria Célia underwent three hemodialysis sessions before the kidney transplant. But in 1969, they decided to move forward with the surgery, which took about five hours and carried several associated risks, as ultrasounds, CT scans, or MRIs were not available. “I never experienced rejection, I never had complications, I was never hospitalized,” the recipient told the Brazilian portal G1, adding that her mother also led a healthy life: “She never got sick, never had anything wrong. She died at age 97, without any complications.”

Speaking to the publication, nephrologist Dr. José Medina Pestana revealed that the situation is exceptional, given that transplanted organs last, on average, 20 to 30 years. The fact that they were mother and daughter, however, may have been the key to its success.

“I spent nine months inside my mother, and today she is here inside me. Alive. Much longer inside me. And she will stay,” Maria Célia highlights.

Currently, Brazil performs about 27,000 transplants per year, of which roughly 6,000 are kidney transplants. The surgeries are carried out under the Unified Health System (SUS), which provides anti-rejection medications free of charge. Estimates indicate that over 140,000 people have undergone kidney transplants in the country.

 

 

 

 

A twice-a-year injection against HIV

For decades, major innovations in the fight against HIV took years to reach poorer countries. With lenacapavir, the story is unfolding differently. This injectable medication, which protects against the virus in nearly 100% of cases, needs to be administered only twice a year. It is a massive advantage over daily pills, which many people struggle to adhere to.

For the first time, an innovation in HIV prevention has arrived almost simultaneously in rich and low-income countries. The initial doses arrived in Eswatini and Zambia in November 2025 and began being administered in December. According to the Global Fund to Fight AIDS, Tuberculosis and Malaria, 49,000 people had been protected by the end of June. By mid-August, that number was close to 100,000 across nine African countries. By the end of 2026, the drug is expected to be available in 24 countries.

The good news doesn’t end there. Cheaper generic versions are expected to hit the market at the end of this year, which will expand access further in 2027. Researchers estimate that lenacapavir could prevent nearly a third of new infections in parts of eastern and southern Africa and accelerate control of the epidemic by up to 14 years.

Restoring voice and gestures to those who lost them

Imagine losing the ability to speak and move, but continuing to think with complete clarity. This is the reality for many people who have suffered a severe stroke or live with ALS (amyotrophic lateral sclerosis). For them, new hope has now arrived from the University of California, San Francisco.

A team led by bioengineer Samantha Brosler and neurosurgeon Edward Chang has developed a brain implant that allows paralyzed individuals to speak and gesture through a digital avatar using only their thoughts. The device, about the size of a cell phone, contains 253 electrodes and is placed over the region of the brain that controls movements. It reads brain signals and simultaneously translates them into words and gestures such as waving or clapping.

The system was tested on two patients. The patient paralyzed after a stroke achieved 100% accuracy in test conversations. The patient with ALS achieved 85% accuracy in gestures and 75% in speech. For now, the participants trained on ten simple phrases, such as “hello” and “nice to meet you,” and ten gestures, across a hundred combinations.

“Gestures play an important role in communication,” explains Samantha Brosler. The same word can carry different meanings depending on the gesture that accompanies it. The study was published on September 14 in the journal Nature Neuroscience.

Artificial intelligence detects heart conditions in seconds

The electrocardiogram is one of the simplest and cheapest medical exams: it takes just a few seconds and is available in almost every health center. Until now, it served primarily as an initial screening tool. Thanks to artificial intelligence, it may soon reveal far more.

Researchers at Imperial College London, led by physician Arunashis Sau, have developed a software program that analyzes an electrocardiogram in under two seconds and identifies signs of heart disease that doctors cannot see with the naked eye. The system learned from millions of tests in Brazil and the United States and was then tested on 67,000 patients. It correctly identified 81% of heart failure cases and 90% of heart valve diseases.

Today, many patients wait months for an echocardiogram—the test that confirms these conditions. With this tool, it will be possible to quickly identify who needs it most urgently. The goal is not to replace cardiologists, but to help them reach those in need much faster.

“A 10-second electrocardiogram, which was once a low-precision screening tool, could soon become one of the most informative tests in medicine,” said Professor Fu Siong Ng, one of the study’s leads. The results were presented at the European Society of Cardiology congress. Before reaching hospitals, the tool still requires approval from health authorities.

No child should learn on an empty stomach

It’s hard to pay attention in math class when you’re hungry. Recognizing this, Canada took a major step forward: the National School Food Program became law on March 26, 2026, making it permanent and protecting it from future political shifts.

This school year, more than 10,000 schools are offering food programs to students—representing about 80% of the country’s public schools. The program will reach an additional 400,000 children annually. Approaches vary by region: free breakfasts, “pay-what-you-can” lunches, grab-and-go snacks, school gardens, and community meals featuring traditional foods.

Federal funding to provinces and territories doubled to $140 million per year. Starting in 2029–30, the government guarantees $216.6 million annually to maintain the program. Families are feeling the difference too. According to the government, a family with two school-aged children can save around $800 a year on groceries.

“When children have access to healthy food at school, they can learn, grow, and reach their full potential,” stated Parliamentary Secretary Anna Gainey. In a time when the cost of living weighs heavily on so many families’ budgets, this is a measure well worth giving thanks for.

US approves new Parkinson’s drug that acts differently in the brain

Hope for patients: a new drug for Parkinson’s disease has just been approved in the United States. The FDA, the country’s drug regulatory agency, authorized the use of tavapadon for adults living with the disease. The medication, which will be sold under the brand name Juvmo, is manufactured by AbbVie and is expected to hit American pharmacies this October.

The novelty lies in how the drug acts within the brain. Tavapadon is the first approved agonist that selectively targets D1 and D5 dopamine receptors, whereas similar medications currently in use mainly target D2 and D3 receptors.

The pill is taken once daily and can be used on its own or alongside levodopa, one of the primary medications for Parkinson’s.

Improvement in movement

The new medication is not proven to cure or stop the progression of Parkinson’s. The benefit demonstrated so far is the management of motor symptoms.

Another data point caught the researchers’ attention. After 85 weeks of follow-up, 93% of participants using tavapadon alongside levodopa did not need to increase their levodopa dosage.

Among patients in the early stages of the disease who were not yet taking levodopa, 94% remained off levodopa during that same period.

McDonald’s employee covers meal for customer who forgot wallet and receives surprise for his generosity

Look at what generosity can do! A young McDonald’s employee paid out of his own pocket for a meal for a customer he didn’t know, who had forgotten his wallet and couldn’t complete the payment using his phone. The gesture touched the customer so deeply that he reached out to a television station to share the young man’s act so he could be recognized. And that kindness came back to the young man in the form of gifts!

Matthew works at a McDonald’s location in Rexburg, Idaho, in the United States, and had no idea that paying for that burger and a milkshake would cause such a stir. The incident happened in July and was recently published by the portal Sunny Skyz.

The crew from the Feel Good Friday show, which regularly surprises community members who perform good deeds, sought out young Matthew and handed him several gift cards and presents in recognition of his attitude.

Pizzeria owner sees elderly woman eating from trash and starts chain of kindness against hunger

A pizzeria owner was heartbroken to see an elderly woman eating pizza out of the trash. Daniel Romano, owner of D’Romano’s Pizza, brought the woman inside, threw away what she had found, and served her a fresh, hot slice. The woman began to cry upon receiving the food.

Daniel told her: “Don’t cry, eat!” After that encounter, he made the decision to offer pizza to anyone in a similar situation who came to his shop. “I don’t want anyone eating from the trash,” said the shopkeeper from the Bronx, New York, in the United States.

The story, shared on social media in July, gained millions of views and gained traction again in late August when Fox 5 New York showed that the gesture had expanded beyond the pizzeria, sparking a massive chain of kindness.

Still deeply impacted by the hungry elderly woman’s story, Daniel grabbed a marker and wrote a note on the shop’s window: “To the people eating out of my trash: I have more love for you than you realize,” the message begins.

In the rest of the note, he asks that anyone in that situation step inside and simply say they are hungry, promising to offer a slice of pizza and fresh water free of charge. No explanations needed—just ask.

“I think there’s too much hate, too much anger, too much negativity. Why not put a smile on someone’s face?” said the business owner.

Daniel recalls that his mother, Carmella Romano, used to repeat an old Italian saying: “A desperate person always makes a better decision on a full stomach than an empty one,” he shared. And he never forgot it.

Chain of kindness reached other states

Daniel’s initiative inspired many people and set off a chain of goodwill. Today, strangers call from various states to pay in advance for new slices for people in need who arrive hungry. “I have people from Texas, Arkansas, Alaska, everywhere calling me,” Daniel said, laughing at the volume of calls he started receiving.

Madalena Balça/MS

Africa’s monitored wildlife populations have declined an average of 80% since 1970, according to a new global assessment. The report also points to pockets of recovery where conservation efforts have been maintained over decades. The report on the decline in the average size of monitored populations was released Oct. 8 in the Living Planet Report 2026. It tracked monitored populations of mammals, birds, fish, reptiles and amphibians between 1970 and 2022. Africa’s 80% decline compares with a global average of 73%; Latin America and the Caribbean recorded the largest regional decline, at 95%. The findings come as governments prepare to assess progress on the Kunming-Montreal Global Biodiversity Framework, whose 23 targets include commitments to halt human-induced extinctions and support the recovery of threatened species by 2030. The framework also calls for conserving at least 30% of the world’s land, inland waters and seas by 2030. The Living Planet Index, managed by the Zoological Society of London in partnership with the World Wide Fund for Nature (WWF), draws on 35,803 population trends from 5,790 vertebrate species worldwide. The index measure changes in the average size of monitored populations, it does not mean that Africa lost 80% of its wild animals or wildlife species, a press release obtained by Mongabay cautions. Habitat destruction and degradation are the most frequently reported pressures on the wildlife populations tracked globally, the report finds. Overexploitation, climate change, pollution, disease and invasive species are among the other threats identified. In the Congo Basin, for example, those pressures…This article was originally published on Mongabay

 

We wake up to news of wars, fall asleep to reports of crises, and in between, we scroll through a screen that rarely gives us a reason to smile. In this scenario, talking about gratitude might seem like a luxury, or even naive. But is it really?

For psychotherapist Angela Masuzzo, the answer is clear: looking for reasons to hope is not naive; it is necessary. “Without hope, we often cannot move forward,” she states. In this conversation ahead of Thanksgiving, the psychotherapist helps us understand what happens within us when we choose to give thanks and why that choice is far from being just a pleasant feeling.

The specialist explains that our brains have a natural tendency to give more weight to what goes wrong than to what goes well. This is the so-called negativity bias, which social media and constant news consumption make even more intense. To counter this effect, she proposes something she calls “self-preservation”: knowing one’s own limits and knowing when to disconnect, without ceasing to care about the world.

Throughout the interview, Angela Masuzzo also distinguishes healthy optimism from so-called “toxic positivity”—the kind that forces us to say everything is fine when, inside, we are exhausted, anxious, or sad. For the psychotherapist, being optimistic requires courage: the courage to be honest about how we feel and, even so, to believe that there are viable paths forward.

Her simplest advice is also the hardest to follow nowadays: pause. Pause to see, hear, and notice the small things—like a conversation, a gesture of affection, or a shared meal—that we so often take for granted.

As the daughter of immigrants who left for Brazil after World War II, Angela Masuzzo knows firsthand the value of fresh starts. Because of this, she looks with special fondness upon the experience of immigrant communities, such as the Portuguese in Canada, who have learned to value every achievement because they know all too well the price paid for it.

This is a conversation that reminds us that, even on the hardest days, there is still so much to be thankful for.

Milénio Stadium: From a psychological standpoint, what happens within us when we practice gratitude? Is it merely a pleasant feeling, or does it have tangible effects on our well-being and mental health?

Angela Masuzzo: Gratitude is something that we should all cultivate in our daily lives. Practicing gratitude is often simply shifting the focus away from what we think we lack and learning to value and appreciate what we have in the present, as well as what we have already experienced in the past.

Being grateful is being able to look at life from a more positive perspective, recognizing the good things even when we are going through difficult times. Maintaining this focus can contribute to a more balanced mental health and help us live in a more optimistic, humble, and conscious way.

Gratitude also helps us accept that we won’t always have everything we desire at the exact moment we want it. Sometimes, what didn’t happen, what we don’t yet have, or even something we lost might be part of a larger process that we cannot yet comprehend.

Cultivating gratitude does not mean ignoring life’s hardships, pain, or challenges. It means learning to recognize that, even in the midst of them, there are still reasons to give thanks. It is a simple practice, but one that can transform the way we see ourselves, the people around us, and our own lives.

MS: Wars, economic crises, polarization, non-stop bad news… With so much negativity around us, is it naive to look for reasons to hope? What can help us find reasons to keep the light of hope in humanity burning?

AM: It is by no means naive to look for reasons to hope. Without hope, we often cannot move forward.

There is a lot happening in the world today. For people who are more sensitive to all these news items and events, practicing “self-preservation” can be very important.

And what does that mean? It doesn’t mean becoming indifferent individuals who don’t care about the world or what is happening. It means having the ability to assess our own limits and recognize how much we can absorb emotionally before that information begins to affect us negatively.

Limiting our constant exposure to news—whether on television, social media, artificial intelligence, or any other media outlet—can help relieve that emotional overload. We don’t need to be plugged in all the time to everything that is happening to remain conscious and engaged with the world.

Sometimes, preserving our emotional health means knowing when to stop. It means stepping away for a few hours or a few days and directing our attention toward the positive things that also exist around us.

Caring for ourselves in this way is neither selfishness nor a lack of awareness. It is a way to protect our ability to continue feeling empathy, to keep the light of hope burning, and to believe that, despite so many difficulties, there are still many good things happening in the world.

MS: We seem to have a natural tendency to focus more on what goes wrong than on what goes well. Why does this happen? And in what ways do social media and constant news consumption fuel this pessimistic view of the world?

AM: Yes, that tendency is real, and the reason why it happens is a good question. It is due to the so-called negativity bias. What does that mean? Simply that our brain has a natural inclination to give more importance to negative things than to positive ones. Our attention ends up being more directed toward a potential danger, a threat, a loss, or a conflict.

Social media and constant news consumption cause this effect to become even more intense. We are surrounded by news about the world, our country, and people that isn’t always positive, and that can reinforce a more pessimistic view of the world and even of humanity.

Often, it is human beings themselves who are involved in conflicts, wars, violence, crises, and other problems that end up being precisely the news we hear, read, and consume daily. When we are repeatedly exposed to this type of content, we can begin to get the impression that everything is worse than it actually is.

Therefore, it is important to remember that what receives the most attention in the news does not always represent reality as a whole. There are also many good things happening, people helping other people, and positive changes, but those don’t always receive the same spotlight.

MS: Can a more positive outlook truly help us live better? What is the distinction between healthy optimism and “toxic positivity,” which forces us to pretend that everything is fine?

AM: Yes, but that is a conscious and intentional decision we have to make to protect ourselves, including protecting our physical and mental health.

Practicing healthy optimism requires courage: the courage to be truthful and honest with ourselves and with what we are experiencing. When we enter the cycle of “pretending” that everything is fine, we often don’t get to experience optimism in a light and genuine way. On the contrary, we can end up in a constant state of alert, in that well-known “fight or flight response.” We are always trying to run, avoid, or protect ourselves from what we feel might hit us.

Being present and practicing honesty in a careful manner is not easy in today’s world. Many people aren’t truly interested in a real answer. The question “How are you doing?” is often already accompanied by an almost automatic response: “I’m good, thanks.” And it stops there.

But how many people are screaming inside, hidden behind that “everything’s fine”? How many are merely functioning, smiling, fulfilling their obligations, while inside they are exhausted, anxious, sad, or overwhelmed?

Perhaps that is precisely where courage comes in: the courage to be a little more honest. That doesn’t mean exposing everything to everyone, nor living life only talking about hardships. It means acknowledging what we are truly feeling, respecting our own boundaries, and allowing space for both pain and hope to exist.

Healthy optimism isn’t pretending that nothing is wrong. It is looking at reality as it is, recognizing what is difficult, and yet choosing to believe that there are possibilities, resources, people, and paths that can help us move forward. Perhaps, with a bit more honesty and less need to pretend, we can live in a lighter and more authentic way.

MS: What small daily habits or gestures can help us cultivate gratitude and a more positive mindset, both within ourselves and our families? And what advice would you give to someone going through a difficult time who feels they have nothing to be grateful for?

AM: There are people who have immense difficulty seeing the small positive things around them, and sometimes even quite significant ones.

Gratitude is a state of mind. When it doesn’t arise naturally, we can cultivate it at different moments in our lives. It is about developing the awareness that, no matter the size of the problem, difficulty, or obstacle we are facing, there is almost always an important lesson in that process. And that lesson, in itself, already deserves gratitude.

Human beings, in a way, have grown accustomed to never being completely satisfied. We are always looking for something more, something bigger, something better. And that “something more” can often be related precisely to the difficulty of recognizing and valuing what we already have in our lives.

This doesn’t mean we shouldn’t want to grow, change, achieve, or seek better things. The problem begins when we are so focused on what we don’t yet have that we stop seeing what is already present. And, often, important things pass right before our eyes without us realizing it.

My first suggestion would be: pause. Simply pause. Stop and begin to see, feel, hear, and pay attention. Pay attention to words, gestures, people, events, and small moments that pass us by unnoticed because we are always searching for “something” bigger, better, or different.

Sometimes, it’s a conversation. A gesture of affection. Someone remembering us. A text message. A moment of peace on a hard day. A meal. The opportunity to be with someone we love. Even small things that, because they are always present, we end up taking for granted.

And perhaps that is precisely where gratitude lives: not just in grand achievements, but in the ability to notice what is already happening while we are living it.

Because what happens when we don’t do that? We go on autopilot. We wake up, work, solve problems, handle our responsibilities, chase the next goal, think about what is missing, what we still want to achieve… and the day ends.

Then another day begins, and another. And, without realizing it, we can become people who simply exist, but aren’t truly living.

Cultivating gratitude is also cultivating presence. It is being able to step out, if only for a few moments, from this constant search for what is missing and look at what already exists. Because, often, the life we are waiting to live in the future is already happening right now. We just need to be able to notice it.

MS: For many immigrants, such as the Portuguese in Canada, life was built on sacrifices and fresh starts. Do you think this experience teaches people to appreciate the small things more and hold on to hope?

AM: Most certainly. I am the daughter of immigrants who went to Brazil after World War II, and I witnessed firsthand how they valued everything they achieved. I saw up close the sacrifices that were made, the effort to restart life in an unfamiliar place, far from what they knew, often out of necessity rather than mere choice.

There is something very profound in that experience. Starting over requires far more than willingness. It requires courage, perseverance, and the ability to believe that there is something better on the other side.

Everyone who prepares to immigrate needs, in some way, to cling to something stronger than themselves to keep going. It could be family, faith, a dream, an opportunity, the hope of providing a different life for their children, or simply the need to survive and build a new beginning.

Hope goes hand in hand with that perseverance and courage. Without hope, it becomes very difficult to envision a different future. And, in the end, that is precisely what every immigrant seeks: a different future.

Not necessarily a perfect future, but a future with more possibilities, more security, more dignity, or more opportunities than those left behind.

And perhaps that is why many immigrant families learn to value small victories so deeply. Because they know the price paid for them. They know that many things that seem simple or guaranteed to some were the result of immense effort, sacrifice, and courage.

Hope, in this sense, is not just waiting for something to get better. It is continuing to walk even without having all the guarantees, believing that today’s effort can make room for a different reality tomorrow.

Madalena Balça/MS

More than 800 gigabytes of Artemis II lunar science data – some of it previously unreleased – was released today, posted to NASA’s Planetary Data System. Most of the images from the mission were previously made public – although this Oct. 7 release is the official data archive with high resolution imagery and robust metadata. […]

LEVANTE | 7 ottobre, tre anni dopo: Netanyahu sapeva? Avvertimenti ignorati, Europa complice del silenzio e la legge sull’antisemitismo. Tre anni dal 7 ottobre 2023. Secondo inchieste di Haaretz, New York Times e Wall Street Journal, Netanyahu avrebbe ricevuto avvertimenti dagli Emirati e dall’Egitto prima dell’attacco. Perché nessuno ha agito? E perché Israele rifiuta ancora una commissione d’inchiesta indipendente? Bruxelles sanziona tre coloni e quattro organizzazioni, ma risparmia Ben Gvir e Smotrich. Contro il governo di Tel Aviv, nessun passo concreto. Ipocrisia o impotenza? Il ddl antisemitismo adotta la definizione IHRA: tutela necessaria o strumento per silenziare la critica a Israele? Ripartiamo dalle parole di Moni Ovadia, ospite lunedì su Casa del Sole TV. E poi: l’Accordo della Mecca tra Arabia Saudita, Turchia e Pakistan, la strategia di Erdogan, il fronte Houthi, la guerra dell’intelligenza artificiale e il declino della civiltà occidentale. Intanto in Italia inflazione al 4,2%, energia +22% e carburanti sopra i 2 euro. I libri degli ospiti: Federico De Renzi: Dialoghi sulle minoranze. Un viaggio attraverso le minoranze del mondo, Fabrizio Noli, Federico De Renzi- editore: Qulture Edizioni – anno edizione: 2014 L’India dei turchi. Una storia dimenticata del subcontinente indiano- Federico De Renzi, Simone Costanzo – editore: Il Cerchio 2025 Michele Putrino, Manuale di resistenza al potere – Uno Editori, 2019 Liberi dalla paura. Gli insegnamenti di un’antica dottrina per liberarsi dal controllo del sistema Uno Editori, 2021 Roberto Quaglia, Guerra e pace e zombi, 2025 Roberto Quaglia, Il fondamentalismo hollywoodista, 2020 Roberto Quaglia, Il mito dell’11 settembre e l’opzione dottor Stranamore, 2006 I LIBRI DI MARGHERITA FURLAN BRICS Scacco Matto (disponibile in italiano, inglese, russo) Un podcast d Margherita furlan, una produzione Casa del Sole TV Iscriviti, attiva la e sostieni l’informazione indipendente! #Levante #CasaDelSoleTV #AccordoDellaMecca #ArabiaSaudita #Turchia #Erdogan #Pakistan #Iran #Yemen #Houthi #MedioOriente #AsiaOccidentale #Russia #Propaganda #GuerraCognitiva #IntelligenzaArtificiale #DeclinoOccidente #Inflazione #CaroCarburanti #Geopolitica #Multipolarismo

L'articolo 🔴DALL’11 SETTEMBRE AL 7 OTTOBRE | LEVANTE LIVE proviene da Casa del Sole TV.

Hello, good morning, how are you? Another month… and what really matters is that we keep moving forward in good health, stumbling here and there, but following our path without harming anything or anyone. And, let’s face it, that isn’t bad at all.

We are celebrating Thanksgiving weekend, but shouldn’t we be thankful every day?

Not only for the food we put on our tables for our families day after day, but have you ever stopped to think that this very food is indeed a blessing, and that sometimes those who produce it and get it to us from its source might not even have enough to eat?

And don’t you think that those who provide us with work, which secures that food for us, should also be in our thoughts when we reflect on what we should be grateful for? We are—and I say we are because I am a sinner just like all mortals—we are, as I was saying, “ungrateful.” We complain about trivial things. For example, I find myself looking at my husband when he prepares a wonderful breakfast for me, which he does whenever he can, and then sets out the wrong cutlery—oh dear, I just can’t convince him that we have smaller forks and knives; it is what it is. But then I think to myself: well, there are also those who have no forks, no cutlery at all, nor any food, and so that fleeting moment of “ingratitude” washes away with the ocean wave that had brought it in.

I am grateful for my health, despite a few hurdles. I am grateful for my daughters, for my husband, and for 4 or 5 true FRIENDS, already including Ross, who never fails me in anything.

I am grateful to belong to two countries that, for now, still live in peace, for the roof that protects me and my loved ones, and for everything I have, whether much or little. I am grateful that I don’t care for ostentation or vanity, for being humble and knowing how to appreciate those who lend a hand when we falter or lend us an umbrella on a rainy day. I am also grateful for being humble—something that, along with gratitude, is slowly being lost these days.

I wish you all a Thanksgiving weekend filled with peace, abundance, love, and good health. Do not forget, however, a neighbor or family member who might not have anything to put on the table. Remember, Kindness begets Kindness.

It is what it is, and it’s always worth what it’s worth.

See you soon,

Cristina DaCosta/MS

Hear from the Artemis II crew about impact flashes — bursts of light caused by pieces of space debris hitting the ground — that they saw while they were on the other side of the Moon, during a planned loss of comms. Here’s what it was like at two key points in the story: when […]

Earth’s Moon is a historical landmark – a celestial body continually peppered with robotic landers shot from our home planet as well as being an in-your-face world dotted with human footprints planted there by a dozen visiting moonwalkers from 1969 to 1972. A recent gathering in Italy of the International Scientific Committee on Aerospace Heritage […]