Public

In 1971, an American historical document typed out on a university computer played a vital role in the digital revolution of electronic books. It became the foundation of Project Gutenberg.

Michael Hart, the visionary behind the project, later became known as the ‘father of e-books’.

His close friend, Greg Newby, who was Project Gutenberg’s CEO and director, tells Gill Kearsley how a bike ride to a shop became the unlikely catalyst for a global transformation in how we read and share literature. Greg died shortly after giving this interview.

Eye-witness accounts brought to life by archive. Witness History is for those fascinated by the past. We take you to the events that have shaped our world through the eyes of the people who were there.

(Photo: Michael Hart. Credit: Benjamin Stone)

Send us a text

On this morning's episode we talk to Ger Reidy about his latest poetry collection, Clay;  Liam Carson tells us about the latest edition of IMRAM, the Irish language festival and the increasing visibility of Irish, and I chat to Enda Wyley about her book, Sudden Light and about winning the Lawrence O' Shaughnessy Award for poetry.

This episode is supported by a Project Award from the Arts Council/An Chomhairle Ealaíon.

Intro/outro music: Colm Mac Con Iomaire, ‘Thou Shalt Not Carry’ from The Hare’s Corner, 2008, with thanks to Colm for permission to use it. Logo designed by Freya Sirr.

Support the show

Check out Sublime at https://sublime.app/?ref=perell

So what is it that he does to find stories, to research them, to turn them into writing that just makes people flip from page to page? Lush, vivid prose, great descriptions. How does he do it?

That's what this conversation's all about.

Hey! I’m David Perell and I’m a writer, teacher, and podcaster. I believe writing online is one of the biggest opportunities in the world today. For the first time in human history, everybody can freely share their ideas with a global audience. I seek to help as many people publish their writing online as possible.

Follow me

Learn more about your ad choices. Visit megaphone.fm/adchoices

Bell Curve author joins the intellectual mob (Peter Thiel, Jordan Peterson, Ross Douthat et al) and finds God

Charles Murray, the infamous co-author of the Bell Curve, has joined the crowd and is Taking Religion Seriously. But what if God doesn’t take him seriously—or worse, finds his work on cognitive elites sufficiently annoying to sentence him to give powerpoint presentations on IQ for eternity? Murray doesn’t seem too stressed by these Dantesque scenarios. Instead, he’s eager to keep up with his Quaker wife, Catherine Bly Cox, who has taken religion far more seriously than Murray himself. Even Murray’s discovery of God feels slightly detached and skeptical—as if the social scientist is laughing at himself for doing such an unverifiable and perhaps even low IQ thing. So if Murray can’t take his own faith seriously, why should God—or fellow skeptics of today’s mob fashion for religion—take him any more seriously?

1. The Intellectual Zeitgeist Has Shifted on Religion Twenty years ago, the New Atheists (Dawkins, Dennett, Hitchens) dominated intellectual discourse. Today, figures from Peter Thiel to Jordan Peterson to Ross Douthat are taking religion seriously again. Murray sees this as the West emerging from “intellectual adolescence”—no longer assuming our Enlightenment parents were wrong about everything.

2. Science Has Flipped from Religion’s Enemy to Its Unexpected Ally For centuries, scientific discoveries (evolution, psychology, astronomy) delivered body blows to religious belief. But Murray argues that 20th-century science—from the Big Bang to near-death experiences to the hard problem of consciousness—has created new mysteries that materialism can’t explain but religion can. We’ve moved from a “god of the gaps” to genuine scientific anomalies that challenge pure materialism.

3. Spiritual Sensitivity Is a Trait, Not an Achievement Murray believes sensitivity to spiritual matters is like musical ability or artistic appreciation—a genetically grounded continuum from low to high. His wife has access to spiritual insights he doesn’t. This isn’t about intelligence (both Christopher Hitchens and Francis Collins are brilliant) but about a distinct cognitive capacity. Smart people at Harvard don’t believe because they lack this trait, not because they’re smarter.

4. Murray Is Chasing His Wife’s Faith (and Losing) Catherine Bly Cox began her religious journey after feeling she loved their baby “more than evolution required”—sensing she was a conduit for mysterious, superfluous love. Her faith has slowly evolved “like a light on a rheostat.” Murray, the empiricist, can’t access what she experiences. He’s stuck investigating historicity and near-death experiences while she explores meaning and the human condition. He’s envious but can’t catch up.

5. Murray Won’t Apologize for The Bell Curve—Even to God When pressed about whether guilt over his controversial work might motivate his religious turn, Murray was emphatic: “Not the slightest. I am not only proud of the bell curve, I think that the bell curve contains the germ of a lot of the arguments I’ve been making to you today.” He insists God cannot be anthropomorphized or placed on an IQ scale. But his refusal to reckon with how his life’s work might look from a divine perspective—or from the perspective of Christian love and universal human dignity—suggests his religious journey remains fundamentally intellectual rather than transformative.

How should the left resist fascism?

This week, Prospect’s Ben Clark speaks to Yanis Varoufakis, economist and Greece’s former finance minister, whose most recent book is Raise Your Soul: A Personal History of Resistance.

Yanis reflects on writing a feminist history as a man, what his family’s encounters with Nazism taught him, and whether today’s left can still speak to young men drifting toward the far right.He also weighs in on Ukraine, as well as Zohran Mamdani’s performance in the New York mayoral race, despite the decline of the Democrats.

Plus, Yanis reflects on optimism, resistance and the women who taught him both.

Stay tuned for Ben’s profile of Yanis, which will be published at prospectmagazine.co.uk

Hosted on Acast. See acast.com/privacy for more information.

Susan Stamberg sang her own song at NPR. Her writing and her voice, you could always tell it was Susan behind the mic. She died at the age of 87 in October. In honor of Susan, we present this archive episode of Sound School where she lays out her best practices for reporting on the visual arts. 

Can we ever be truly alone? In episode 146 of Overthink, Ellie and David talk with philosopher Dan Zahavi about his book, Being We: Phenomenological Contributions to Social Ontology. They discuss how the increase in communication through screens has shifted what it means to be together, the decline of social bonds in political life, and what phenomenological understandings of empathy tell us about being together. How do dyadic relationships such as romantic love and friendship shape our identities? Does there need to be a conception of the self that precedes sociality? What are the different types of "we"? In the Substack bonus segment, Ellie and David get into some juicy stories about their own experiences of togetherness in the beautiful city of Madrid.

Works discussed:

Alison Gopnik, The Philosophical Baby: What Children's Minds Tell Us About Truth, Love, and the Meaning of Life

Ivan Leudar and Philip Thomas, Voices of Reason, Voices of Insanity

Sherry Turkle, Alone Together: Why We Expect More from Technology and Less from Each Other

Gerda Walther, Toward an Ontology of Social Communities

Dan Zahavi, Being We: Phenomenological Contributions to Social Ontology

Enjoy our work? Support Overthink via tax-deductible donation: https://www.givecampus.com/fj0w3v

Join our Substack for ad-free versions of both audio and video episodes, extended episodes, exclusive live chats, and more: https://overthinkpod.substack.com/

See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Lea Ypi’s new book about her Greek-Albanian grandmother is a philosophical meditation on dignity, a history of Ottoman collapse and Balkan nationalism, and a warning about our own indignant age of manufactured identities and resurgent tribalism.

Back in January 2022, Lea Ypi came on the show to discuss Free, her brilliant account of growing up in communist Albania. Now Ypi, who teaches political philosophy at LSE, is back with her follow-up, Indignity, an equally compelling biography of Leman Ypi, her maternal grandmother. “A Life Reimagined” is its subtitle, but it’s not just her grandmother whose life Ypi is reimagining. The book is a retelling of the modern stories of Greece, Turkey and Albania as well as a sly backwards glance on the court politics of the late Ottomans. Indignity is a Balkan story, in the grand tradition of Rebecca West. And like West, Ypi shows us that Balkan history is never quite dead - instead, it’s prophecy for our own age of resurgent nationalism and manufactured identities. Things don’t die in South Eastern Europe, Ypi suggests, they just fester, creating more and more indignity. No wonder the Dracula myth is a Balkan creation.

1. Dignity is what we chase, indignity is what we photograph. Bob Dylan wrote that “dignity never been photographed,” and Ypi iterates an entire philosophical framework around this insight. A 1941 photo of her glamorous grandmother in the Italian Alps sparked the book—but also online accusations that she was a spy. For Ypi, following Kant, dignity is an immaterial ideal we pursue; indignity is the empirical reality we live in. The book oscillates between the two, asking: how do we think about the dignity of the dead when all we have left are degraded facts and hostile interpretations?

2. Salonique the Magnificent died in 1912—and took cosmopolitan possibility with it. Leman Ypi was born in 1917 in Salonica, an Ottoman melting pot that was, for a time, considered a potential homeland for European Jews. When it became Greek in 1912, the Hellenization project began dismantling centuries of multicultural coexistence. By the time the Ottoman Empire collapsed after WWI, rising nationalism had replaced cosmopolitan possibility. Leman, an “Albanian” who’d never been to Albania, was told her identity must align with the new nation-state project. The book is a lament for this lost time—not a lost place, but a lost way of being.

3. Nationalism is a zero-sum game for dignity. In the world of nation-states that emerged from Ottoman collapse, individual dignity became inseparable from collective identity. To be Albanian meant dignity only as part of the Albanian nation-state project. This homogenizing, exclusionary logic forced people into boxes they’d never inhabited before. Ypi shows how this nationalist manipulation of dignity—promising it while destroying it—ran from the 1920s through fascism and communism. And it’s back now, in our age of deportations, border walls, and politicians demanding: “What are you? Where do you really belong?”

4. The stoic suicide versus the Kantian fighter—two philosophies of dignity. Leman’s aunt Selma, forced into marriage with a German businessman, killed herself on her wedding day—the ultimate stoic assertion of control. “If you see a room full of smoke, do you wait for help or just leave?” Throughout her life, especially during her husband’s 15-year imprisonment under Albanian communism, Leman wrestled with this question. Her answer was Kantian: suicide is a betrayal of our moral responsibilities to others. Dignity means staying and fighting, even when the struggle seems futile. But Ypi doesn’t romanticize this—Leman’s principled decisions often brought tragic consequences.

5. Identity is always more complicated than politics pretends. Writing the book forced Ypi to confront how constructed and contingent identity really is. Her “Albanian” grandmother was born in Greece, had never been to Albania, grew up in an Ottoman cosmopolitan elite, and only became Albanian through the accidents of collapsing empires and rising nationalisms. This complexity matters now, Ypi argues, when contemporary politics—from migration to deportation to calls for deglobalization—depends on simplistic, homogeneous notions of identity and belonging. The archive lies; borders shift; people contain multitudes. Any politics built on forcing people to “belong in one place and nowhere else” is both a scam and historically illiterate.

Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.