Jacob Howland

They have multiple intellectual perspectives. The rabbis are never on the same—like, they're constantly debating. And sometimes, as in the academy, the American academy, you know, it gets a little heated and contentious. So you have these debates, and then—

Well, that is true now. Right, right. I was really referring to the old joke about, you know, why is there so much conflict, you know, and why is it so heated? Because the stakes are so small.

Well, that is true now. Right, right. I was really referring to the old joke about, you know, why is there so much conflict, you know, and why is it so heated? Because the stakes are so small.

Well, that is true now. Right, right. I was really referring to the old joke about, you know, why is there so much conflict, you know, and why is it so heated? Because the stakes are so small.

But in any case, and very often at the end of a sort of section of debate, they've got a little acronym, which basically means the answer will be revealed in the days of Elijah. Now, the reason I mention that is,

But in any case, and very often at the end of a sort of section of debate, they've got a little acronym, which basically means the answer will be revealed in the days of Elijah. Now, the reason I mention that is,

But in any case, and very often at the end of a sort of section of debate, they've got a little acronym, which basically means the answer will be revealed in the days of Elijah. Now, the reason I mention that is,

Right. So the idea is that there is an answer, okay? We may not be able to understand it or we haven't achieved it yet. And I say that because in the Socratic perspective, I think there's also an answer. That becomes very clear in the Apology where Socrates has his friend, his friend Chirophon goes to the Delphic Oracle, says, is there anyone wiser than Socrates? And the oracle says, no.

Right. So the idea is that there is an answer, okay? We may not be able to understand it or we haven't achieved it yet. And I say that because in the Socratic perspective, I think there's also an answer. That becomes very clear in the Apology where Socrates has his friend, his friend Chirophon goes to the Delphic Oracle, says, is there anyone wiser than Socrates? And the oracle says, no.

Right. So the idea is that there is an answer, okay? We may not be able to understand it or we haven't achieved it yet. And I say that because in the Socratic perspective, I think there's also an answer. That becomes very clear in the Apology where Socrates has his friend, his friend Chirophon goes to the Delphic Oracle, says, is there anyone wiser than Socrates? And the oracle says, no.

And what's great here is that Socrates, by the way, he makes no argument for this. He says, it is not permissible for the God to utter a falsehood. That's his faith, right? So I have to take this statement seriously. But I'm not aware that I'm wise.

And what's great here is that Socrates, by the way, he makes no argument for this. He says, it is not permissible for the God to utter a falsehood. That's his faith, right? So I have to take this statement seriously. But I'm not aware that I'm wise.

And what's great here is that Socrates, by the way, he makes no argument for this. He says, it is not permissible for the God to utter a falsehood. That's his faith, right? So I have to take this statement seriously. But I'm not aware that I'm wise.

Yes.

Yes.

Yes.

I like that. That's a lot.

I like that. That's a lot.

I like that. That's a lot.

Yes, very much so. And of course, I mean, that's a whole interesting subject because also even in Plato, this question of how do we explain dreams? Is it a communication from the divine or something?