Gregory Aldrete

And so Romans could do the Titius, which is this dance that was imitating this order who had these kind of comically bad gesticulation. So, not enough gesticulation is a problem. Too much gesticulation is a problem. You have to hit the sweet spot. It has to seem natural. It has to seem varied. It has to conform to the meaning of the words, not distract from it.

And so Romans could do the Titius, which is this dance that was imitating this order who had these kind of comically bad gesticulation. So, not enough gesticulation is a problem. Too much gesticulation is a problem. You have to hit the sweet spot. It has to seem natural. It has to seem varied. It has to conform to the meaning of the words, not distract from it.

And so Romans could do the Titius, which is this dance that was imitating this order who had these kind of comically bad gesticulation. So, not enough gesticulation is a problem. Too much gesticulation is a problem. You have to hit the sweet spot. It has to seem natural. It has to seem varied. It has to conform to the meaning of the words, not distract from it.

But gestures is a really fun. It's fascinating. I enjoyed my dissertation a lot doing that. Because what I was trying to do there was to literally reconstruct them. So to say, what were the actual gestures? And I did that by comparing the literary accounts of the handbooks with, again, Roman art, looking at statues of Romans and things.

But gestures is a really fun. It's fascinating. I enjoyed my dissertation a lot doing that. Because what I was trying to do there was to literally reconstruct them. So to say, what were the actual gestures? And I did that by comparing the literary accounts of the handbooks with, again, Roman art, looking at statues of Romans and things.

But gestures is a really fun. It's fascinating. I enjoyed my dissertation a lot doing that. Because what I was trying to do there was to literally reconstruct them. So to say, what were the actual gestures? And I did that by comparing the literary accounts of the handbooks with, again, Roman art, looking at statues of Romans and things.

And just trying to say, okay, what were some of the gestures they actually used here? Yeah.

And just trying to say, okay, what were some of the gestures they actually used here? Yeah.

And just trying to say, okay, what were some of the gestures they actually used here? Yeah.

I mean, religion's interesting because... In my mind, the rise to dominance in a lot of the world of monotheistic religions is one of the huge sort of turning points because it's just such a different mentality. I mean, it's very, very different where you say – There's one god and it's my god versus, okay, I believe in this god, but there's an infinite number of legitimate gods.

I mean, religion's interesting because... In my mind, the rise to dominance in a lot of the world of monotheistic religions is one of the huge sort of turning points because it's just such a different mentality. I mean, it's very, very different where you say – There's one god and it's my god versus, okay, I believe in this god, but there's an infinite number of legitimate gods.

I mean, religion's interesting because... In my mind, the rise to dominance in a lot of the world of monotheistic religions is one of the huge sort of turning points because it's just such a different mentality. I mean, it's very, very different where you say – There's one god and it's my god versus, okay, I believe in this god, but there's an infinite number of legitimate gods.

And nowadays, particularly in the West, we tend to view the monotheistic perspective as the norm. But for more than half of human history, it was not.

And nowadays, particularly in the West, we tend to view the monotheistic perspective as the norm. But for more than half of human history, it was not.

And nowadays, particularly in the West, we tend to view the monotheistic perspective as the norm. But for more than half of human history, it was not.

You know, it used to be the notion in a lot of Roman history up until about 300 AD, the idea was, well, there's just a ton of gods floating around and, you know, maybe you worship that one and I worship these two that I like and the guy across the street worships the oak tree in his backyard and it's all good. they're all legitimate things versus, oh, no, no, no.

You know, it used to be the notion in a lot of Roman history up until about 300 AD, the idea was, well, there's just a ton of gods floating around and, you know, maybe you worship that one and I worship these two that I like and the guy across the street worships the oak tree in his backyard and it's all good. they're all legitimate things versus, oh, no, no, no.

You know, it used to be the notion in a lot of Roman history up until about 300 AD, the idea was, well, there's just a ton of gods floating around and, you know, maybe you worship that one and I worship these two that I like and the guy across the street worships the oak tree in his backyard and it's all good. they're all legitimate things versus, oh, no, no, no.

Now there is one God and only one God that's the correct answer. And as soon as you do that, religion becomes foregrounded in your decision-making much more. I mean, the Romans had religion, but it wasn't really driving anything, if you know what I mean. It was auxiliary to things rather than a central force. So for a

Now there is one God and only one God that's the correct answer. And as soon as you do that, religion becomes foregrounded in your decision-making much more. I mean, the Romans had religion, but it wasn't really driving anything, if you know what I mean. It was auxiliary to things rather than a central force. So for a