Arthur Brooks

Yeah. I mean, everybody who's a fan of yours.

Yeah. I mean, everybody who's a fan of yours.

Yeah. I mean, everybody who's a fan of yours.

No, no, no. But when I actually came back five and a half years ago as a process of discernment to teach... happiness and to create a big public apostolate in this as well, to talk in public education, because I'm working in the public sphere, not just at Harvard University. I'm talking in media. I write a column every week in The Atlantic. I write books that I want people to watch.

No, no, no. But when I actually came back five and a half years ago as a process of discernment to teach... happiness and to create a big public apostolate in this as well, to talk in public education, because I'm working in the public sphere, not just at Harvard University. I'm talking in media. I write a column every week in The Atlantic. I write books that I want people to watch.

No, no, no. But when I actually came back five and a half years ago as a process of discernment to teach... happiness and to create a big public apostolate in this as well, to talk in public education, because I'm working in the public sphere, not just at Harvard University. I'm talking in media. I write a column every week in The Atlantic. I write books that I want people to watch.

I do television. And the result of that is that I actually can't, I have to range really far from the roots of my discipline. You know, my discipline is, you know, theorem proof in economics and running regressions. That's just not good enough. And so when I looked at it, you know, I have to know where do the most interesting questions come from? They come from theology. They come from philosophy.

I do television. And the result of that is that I actually can't, I have to range really far from the roots of my discipline. You know, my discipline is, you know, theorem proof in economics and running regressions. That's just not good enough. And so when I looked at it, you know, I have to know where do the most interesting questions come from? They come from theology. They come from philosophy.

I do television. And the result of that is that I actually can't, I have to range really far from the roots of my discipline. You know, my discipline is, you know, theorem proof in economics and running regressions. That's just not good enough. And so when I looked at it, you know, I have to know where do the most interesting questions come from? They come from theology. They come from philosophy.

They come from art. They come from history. That's where the interesting questions come from. They don't come from when you and I were writing our papers, when we were writing our papers inside the university. We were looking at where the data were and what question we could get from the data.

They come from art. They come from history. That's where the interesting questions come from. They don't come from when you and I were writing our papers, when we were writing our papers inside the university. We were looking at where the data were and what question we could get from the data.

They come from art. They come from history. That's where the interesting questions come from. They don't come from when you and I were writing our papers, when we were writing our papers inside the university. We were looking at where the data were and what question we could get from the data.

That's the wrong place to start, which means I needed to become much more sophisticated in philosophy and theology than I'd ever been before. Then I needed to understand the mechanism of causation, which is the modern neuroscience, which is the cutting edge of our field. And only then could I expose it to the empirical scrutiny that comes from the way I was trained and you and behavioral science.

That's the wrong place to start, which means I needed to become much more sophisticated in philosophy and theology than I'd ever been before. Then I needed to understand the mechanism of causation, which is the modern neuroscience, which is the cutting edge of our field. And only then could I expose it to the empirical scrutiny that comes from the way I was trained and you and behavioral science.

That's the wrong place to start, which means I needed to become much more sophisticated in philosophy and theology than I'd ever been before. Then I needed to understand the mechanism of causation, which is the modern neuroscience, which is the cutting edge of our field. And only then could I expose it to the empirical scrutiny that comes from the way I was trained and you and behavioral science.

And then I had to talk about how do you use it? Yeah, yeah. Well, that's the thing I'm really curious about. Psychoanalytic practices, that's you. Okay, okay, okay.

And then I had to talk about how do you use it? Yeah, yeah. Well, that's the thing I'm really curious about. Psychoanalytic practices, that's you. Okay, okay, okay.

And then I had to talk about how do you use it? Yeah, yeah. Well, that's the thing I'm really curious about. Psychoanalytic practices, that's you. Okay, okay, okay.

Right.

Right.