So you wrote your first movement control code, it works and you're happy, but you want to know if you can make it better. Not a problem. Now the first thing that I would recommend is the variable to control speed. Right now you can see that x is set to negative 1 and positive 1, but the cube moves way too fast. Now previously we fixed this by changing 1 and negative 1 to something like negative 0.01 and 0.01. But an easier way to fix this is to make a variable up here for speed, then multiply it to the x-translate. To multiply something in code, just use an asterisk. This way when you play the game, you can change the variable to test different speeds until you find the one you like. Ok, now our code works really well if you know the player likes to use WASD to control. But these days some people prefer to just use a game controller. And some people just prefer to use the arrow keys instead. You have no idea what controls your player is most comfortable with. Now a lot of beginners will try and solve this problem by manually adding all the controls into their if statement.  And it would work if you prefer that then go for it. But Unity already has a built in variable that does all that for you. The variable's name is input.getAxisRawHorizontal. Don't get confused by the long name. Remember, this is just a number, just like the x-variable up here. Horizontal is the command for AD, left arrow, right arrow, and left and right on the controller. So all this code where you're just saying x equals this and x equals that, else x equals zero, you can replace all of that with x equals getAxisHorizontal. If you save the game and run it now, not only will x equal negative one when you press A and one when you press D, it'll do the same thing when you press the left and right arrow keys and it will respond to left and right on the controller. Right now I have an Xbox controller plugged in. And something that you might notice is on a controller we get all the values in between. If I tilt the stick all the way to the right, we get x equals one. But if I only tilt the stick halfway, x will be around 0.5 instead. So on the stick, you can control going full speed or somewhere in between, depending on how far the stick is pushed. Now remember, at the end of the day, x just equals this. So you don't have to use a variable if you don't want to. I just thought it would be easier for you to understand if you could see it. But there's nothing stopping you from getting rid of x and directly plugging the input access into Translate. If you had a 3D game where you also needed to control forward and backwards, you just copy this code into the Z value and change this from horizontal to vertical and bam. Now you have full three dimensional control for both WASD, the arrow keys and a game controller. And it all basically fits into one line of code. So that is how controls work in Unity. Hope that helps and as always, hope you have a fantastic day and I'll see you around.


So anyway, you didn't have to say it. And now, I just want to say that the 작 Materio, le dice kon w yew ye. The theme in the revival of the Bug eternal Episode of Bug will be aboriginal versions, because it'll ..... He didn't really learn it. He just presented the language to us for two hours. And I remember that during the lesson he said that no longer are there schools of that language. And now there are only six people who speak the language. And there are a few other people who really start learning it or just start learning it. And it's a very interesting lesson. Because he actually said that this language shows the transitive version of verbs to show what gives the pronoun. So, for example, if I want to say that this verb is transitive or not transitive, I have to give an ending to the pronoun itself, not the verb. So it's interesting. But later, not later, two days ago, I flew to Merpuno. And when I was there, I saw a lot of signs and signs, which were on the road and roads. And they are two languages. For example, there is the English language on top and below there is the Aboriginal language. And in other places, for example, I saw in the museum that there are a lot of two-language signs there and there. But below that, where do we put the name of the language itself, or the tribe, to which that language appears? And I noticed that there are a lot of different languages in Merpuno. And also, I already know that there are a few languages here in Sydney. And almost all of them died long ago. There is one big language in Sydney, and there are a few foreign signs. But in total, before 300 years when white people only came to Australia, there were more than 200 languages. There are about 300 depending on whether there is a language or dialect. But a lot of these languages are so small. For example, they are so small as the difference between English and French. So you can imagine that the difference between languages is big among some languages. Even when they are very close to each other. And the last time, maybe the last 20 years, a lot of people want to revive these languages again. And of course that is a good idea. But there is a big problem. There are a lot of languages in Australia, foreign languages, a lot of them already died. And a lot of others are almost dead. So they only have a few children, a few speakers. And those speakers, in fact, no longer learn the language to their children, or I almost said two. But yes, there is a big problem. Because there are a lot of languages and almost everyone died. And so these languages, of course, need a lot of people, people of fear, and institutions to revive these languages. So what do we do? Because we don't have that much of money to save everyone in the languages. How can you choose a language, a group of languages to save? And it's interesting, because really, I think that the biggest foreign language in Australia only has a few thousand speakers. So I, for example, a few years ago, in fact, I wanted to learn one of the foreign languages, but I don't know which language to read. And secondly, when I wanted to learn a foreign language, in fact, they said that I wouldn't be able to learn it because that language is a part of that tribe, but no one in that tribe really wants to learn it more. So how can we save that language? So it's an interesting problem. And now I think that Australia isn't the only country that has this problem. So, for example, what do we do in, for example, Osono, because I know that in Osono there are a lot of foreign languages, pardon me, I don't know what you call those languages there. But what do we do there? How do you save languages there? I don't know a lot of those languages. And now a few of them are treated, they are safe. I don't know. I just want to talk a little bit about it because in fact it's an interesting topic for me. And that's all. If you like this film, like it, share it, subscribe to my channel if you haven't subscribed yet, and I'll see you in the next film. And if you're not there, I'll meet you in the next film.


I'm right on everything that I think and everything that I believe and everything that I know is correct and I already also already know everything.   So let's dive into it. I'm going to go over a couple different bias with you guys. So the first one is something called confirmation bias. One of the things that's really funny about being a human is we have this incredibly complex piece of machinery between our ears that is working without us ever trying to use it without us ever thinking about it without ever trying to take control of it it's working at all points in time and it's doing what it's doing and if you don't know how it works it could mess you up a little bit and that's why you have to understand the way that we work. We think that our opinions are a result of years of rational and objective analysis. Like if I say tell me your beliefs tell me your opinions and tell me why those are your beliefs in your opinions. You think the reason why is because they are a result of years of rational thinking and objective analysis as to how the world works and how you operated it right nothing could be further from the truth. The truth is that your opinions or the result of years of paying attention to information that confirmed how you believe while ignoring the information that changed your would have changed your perceptions. So this is just all psychology these are all facts it's called confirmation bias. You're literally seeing the world seeing everything you're only seeing what makes you feel like you are right and you're missing what can prove you wrong. Another problem with this is that you hang out with people who only think exactly the same as you because it's really hard to hang out with somebody who has a completely different opinion on the world. Like if you think of your top five friends they think exactly the same way that you do. They have the same beliefs they're probably around the same weight they probably eat the same as you they work out around the same amount of time that you work out they probably have the same political affiliations as you. We hang out with people who only think exactly the way that we think which then confirms even more of our bias of yes the way that we work in this world is right. So the friends that we hang out with that's the first thing the people we surround ourselves with. Here's another thing that's really hard about it. The news that you watch if you watch the news you're only what promise you that if you're of a political affiliation or certain beliefs you're only watching the news that is going to talk to you the way that you believe and to watch news on the other side really rocks the foundation for a lot of people. And the third thing is online. You're probably only following people who think the same as you which then confirms that the way that you think is right because you can see how many people think this way. This isn't necessarily a negative thing it's not a positive thing either it just is the way that it is but when you understand this you start to think to yourself are my beliefs actually my beliefs or is it a little bit of nature and nurture is that the way that I was raised you know my parents told me this this this this and then I just started hanging out with people who literally have the same beliefs as my parents in some sort of way or you could have maybe not enjoyed your parents in the way that they were so you started hanging out with people that were the exact opposite of them that confirm the way that you believe. Very rarely do I hear people going yeah I love to hang out with people that don't think the same as me. I love to hang out people of a different political party of different opinions of different thoughts and feelings and all of that stuff and there was actually to give you an idea of of how people read in 2009 Ohio State did a study that found that people people read excuse me spent 36 percent more time reading essays that aligned with their opinions. People want to read what is going to tell them that they they are correct. Now why is this really bad because there's another side of the street and you never really see the other side of the street. Now this was bad before social media the reason why social media ends up being worse then that makes this worse is because there's algorithms you know if you look at Instagram and you look at Facebook and you look at YouTube and Twitter and LinkedIn all of those things are they're just computers there's not people running those there's people that build these things called algorithms and algorithm is a computer that just you know a line of code that says if this person clicks like on this person's post show them more of their posts and so what happens is we create with with algorithms with the people that we hang out the news that we watch the algorithms that exist we create an echo chamber of only hearing our beliefs because here's the way that Facebook works let me just give you a real quick example right I understand the algorithms at a very deep level only because I think of everything on a computer all of these social medias and algorithms that's the way that I was able to build a following of over three million people between Instagram and Facebook is I was always thinking algorithmically and I was always thinking psychologically if I can understand the way that people think and I can understand the way that computers think I can then put out information that people want to see and then also it can start to go viral Facebook only makes money when you stay on Facebook because then you see the ads the only way that they're making money is through the ads that's it there is no other way that I'm aware of I mean there might be other things that are outside of it but Facebook as a company makes their money by selling advertisements and putting those advertisements in front of you they make money when you stay on Facebook so they will give you what you want so if I'm of a specific political party and I start to like certain things which I'm not I'm not a part of any political party but if I was and I start to like a certain person's stuff Facebook is then going to show me more people who I might not even follow who have the same political affiliation as me why because I want to read things that confirm that I'm right so you're seeing even more of what makes you think that you're right all of those things firm up the belief that anything different than what you believe is absolutely incorrect and you can feel it physically can't you when someone challenges your beliefs you can feel it physically inside of your body as if you're getting attacked that's why you see so many adults acting like children in the comment section of YouTube and Facebook and Instagram is because they are literally feeling physically attacked by other people because they don't they don't like seeing things outside of what they think is right to them so you only like to be told what you already know how ridiculous is that though to think that we already know everything and everything that we know is right but like how how ridiculous is it for me to be like I already know everything and everything that I believe is actually correct that's ridiculous isn't it and consciously I think everybody who's listening right now knows how insane that sounds for me to go I'm right on everything that I think and everything that I believe and everything that I know is correct and I already also already know everything and we can consciously think that like wow that sounds ridiculous that sounds I would never think that way I'm not like that no way but if I were to bring up a big issue that you believe in whatever that big issue is and tell you that you're wrong then we can really see how you react then there's usually a trigger and that trigger shows you where you're not free any trigger that anything that triggers you shows you where you're stuck in life if someone comes up to me and brings up some big issue and I get pissed it's showing me where I'm still stuck in life that's in the moment you know how you spend your time with people who you spend your time with what you spend your time learning we will only search for things that teach us not not always and I'm gonna say always but most of the time unless you're aware of it we will search for things that are going to show us that what we believe in is correct what about when something you believe ends up being bad or you voted for somebody and they did something bad now we roll into what's called another cognitive bias and it's called choice supportive bias first off we have confirmation bias which means that I'm only going to read the news that supports my beliefs or I'm only going to hang out with these people that support my beliefs and it's not just political beliefs but it's all types of beliefs could be religious beliefs it could just be spiritual beliefs it could be whatever it is there's so many different beliefs that we have I want to be around people who support my beliefs so now we roll into another cognitive bias which is called choice supportive bias when you make a decision whatever that decision is we will only see the positives this is so crazy when you actually start to think about it we will only see the positives in that decision most of the time and not see the negative let me give you a real good example right I have an iphone I had an iphone for I had a Samsung for the longest time and I switched about five years ago four years ago to an iphone and uh and then you notice that people on the Samsung side hate iPhones and they'll tell you why iPhones are the worst and people on the iphone side will hate Samsung they'll tell you why those are wrong so like let's say I have an iphone right we'll make it something just silly and simple it does happen right I have an iphone and overnight it decides and wants to update and then there's a bunch of bugs and it starts to fail and my friend Alan who has a samsung I do a friend named Alan he has a samsung we we always talk about this and we always make fun of him because we're like hey I'm going to air drop you some photos Alan oh I can't right and so we always make these jokes with him but he's hardcore he will not switch because he's just so hardcore in it and uh and so let's say my phone updates and something fails and my friend Alan comes over and he's like well yeah of course it did because that would never happen with a samsung right what's gonna happen with me I need to then back up my choice to have bought an iphone right this is this is the the perfect example of choice supportive bias I made a choice I need to now support that choice and show why that choice was right so I need to back up my choice for the iphone oh yeah well you know maybe it messed up today but Alan we know that the pictures are so much better on the iphone we know that the ecosystem makes it so much but you know what I don't care if it fails because eventually when the bug gets fixed I'm at least going to have the ecosystem the ecosystem is the best part of it we see this happening all of the time with political parties don't we democrats versus republicans one party does something wrong and you know let's say I'm a part of a political party x and my my political party does something absolutely wrong I'll just look over it and explain why my party's still better and then political party y does something wrong and my friend who's part of political party y is oh yeah but you know that's okay because we're still better in this way and what happens is if I'm part of political party x and political party y does something bad I'll only see their bad but I won't see any of the good stuff that they do because I have to prove to myself why my decision to vote for political party x was the correct decision then person of political party y will only see all of the bad in political party x and they won't see any of the good because we have to confirm and we have to show that our choice was the right choice even if it's blatantly obvious that something's wrong we see people do this all time with presidents that they vote for and no matter what country that you and I'm sure you see this right you vote for a president the president does something and the person who voted for him will completely miss it and explain why he's still better even though it's blatantly obvious to the thing that he did you know how even though it's blatantly obvious that maybe their party did something or maybe that person sucks why do we do this why do we have to feel I mean if you really think about it it's it's a frail ego is really what it is we as humans want to feel like we're really concrete in who we are what we believe in and what we do a lot of times we don't even like knowing that we're wrong and we don't like being told that we're wrong and we don't like someone proving that we're wrong and we'll do anything to see ways that we're not wrong so we tend to rationalize our choices especially when they're bad why because we have to tell her oh my gosh that was a bad person to vote for oh my gosh that was a bad political party to vote for oh that was a bad you know purchase of my iphone we have to show ourselves why that thing that we decided to do in our past was correct so we have to know who we are nothing makes a and I've worked with thousands of people nothing will shake a person up more than when their beliefs of who they think they are are foundationally shook up it's so hard for them to do it causes something called cognitive dissonance cognitive dissonance means I believe that the world is this way I believe that this is right and this is right and this is right and we can get facts on facts on facts as to why that's wrong and you can literally see somebody attack before listening to going oh I might have actually really been wrong it causes cognitive dissonance the way that I think that the world is is actually not the way that the world is so what's the solution I know that nobody listening to this consciously you know wants to consciously be stuck in their way unopened to hear other people's sides and other people's stories because if we don't open ourselves up to hearing other people's opinions eventually we're going to get old and see Nile and stuck like you've seen people who have been stuck in their ways for a long time and it gets more and more hard and concrete the longer that they live that way so what can we do challenge ourselves when you have a belief ask yourself first off is this my belief or is this a belief that was put into me as a child is this what my parents believed is this what society told me believe is this what my friends believe so I just kind of followed the group challenge your beliefs start asking yourself is this what I truly believe in is this belief right challenge your thoughts challenge your past decisions and be open to the fact that maybe we're not right a lot of times maybe we're wrong a lot of times it's okay and be open to other sides of the road other sides of street other people's opinions thoughts and just think maybe I'm not always right in everything that I believe do different things push yourself outside of your comfort zone go talk to someone who doesn't think the same as you allow yourself to be challenged in ways that you've never been challenged nothing is worse than someone who thinks that they're right stays in that decision for the rest of life and gets old and hard and senile and oh I'm concrete in who I am that's called a fixed mindset I don't know about you I want to have a growth mindset of I can change I can be different I want people to come in and be like you're wrong and this is why you're wrong and I want them to piss me off so I can find my triggers right this is why a lot of people get older and they get ridiculously firm in their beliefs we see it all of the time and so you have to realize we have to be open to not being right all the time we have to be open to learning to the fact that what we believe in isn't correct we have to be open to the fact that you know what the way that I see the world is actually not correct and we have to be okay and not have a small small ego that that just gets shook so easily to go you know what I'm learning I'm growing I made a decision my past it wasn't good I'm trying to improve I'm trying to get better this belief that I have let me challenge let me figure out where it came from let me see if it's actually what I believe in because I don't know about you I can't see want to try to learn and grow and when I understand that these biases exist I understand why I think the way that I think I understand why I act the way that I act and so if you can understand these two cognitive biases number one is confirmation bias be around people and do things that that make you think different that are outside of the way that you think.  Hey thanks so much for watching this video if you want to learn even more about mastering your mind click right here and watch this video as well. You don't go through this life without getting some scars it's just things happen.


Hey everybody, this is Brett, and today I am super excited to show you this brand new 2023 Jeep Wrangler Rubicon 2-door Instinct Gray Clear Coat. This 2023 Jeep Wrangler has the 3.6-liter Pentastar V6 engine, puts out 285 horsepower and 260 foot-pounds of torque. It's going to get you 24 miles per gallon on the highway, 20 city and an average of 21 miles per gallon. And this Wrangler really hits all the buttons from what I've seen on my channel for people liking Wrangler's Stingray 2-door Rubicon. This is the one. Let's take a look under the hood. Under the hood we have the 3.6-liter Pentastar V6 engine and a really good engine for Chrysler, Dodge, Jeep and Ram. 285 horsepower on this one, 260 foot-pounds of torque, and like I said, 24 miles per gallon on the highway, 20 city average of 21. There's the emission sticker, and let's continue on the walk around here. A couple little Easter eggs, you get the Jeep logo on the headlights, the seven-slotted grille, the red tow hooks. This one comes with the plastic bumpers and the factory fog lights. You get the sport hood on the hood there, Rubicon stickers outlined in red. Those are just stickers, so if you didn't like them, you could always take those off. This one has the special upgraded wheels and tires. These are painted in polished aluminum. You get the Jeep logo right there. BF Goodrich All-Terrain TA KO2 tires, these are LT28570R17s, definitely an all-terrain tread pattern to them. You get the Granite Crystal Jeep lettering with the red outline and the Wrangler sticker there. A couple little other Easter eggs, you get the sandals on the plastic shroud there, as well as the Jeep climbing up the side of the windshield. T50 on the doors, to get those doors off, you need the T50 Torx wrench, so that's why it says T50. And the Rubicon also gives you the rock rails on there. Also note this one has the color-matched fenders and the color-matched hardtop, which together I believe is like $3,800. We'll take a look at the original window sticker here. Feel free to pause this. I'm not going to go through everything, but most of it. 2023 Wrangler 2-door Rubicon 4x4, Stingray clear coat is the color. The clear coat is PDN, if you were curious.  Interior features right there, standard as well. And then the optional equipment starts with the Stingray clear coat, which is 4.95. The leather trim bucket seats are $19.95. And the customer-preferred package, $25R, or Rubicon package, is a cold weather group, $13.95. Heated front seats, remote start heated steering wheel, 8-speed automatic transmission is $42.50. You get the 4-to-1 rock track, heavy duty full-time four-wheel drive system, which is $8.95, 3.6-liter engine comes with that. The body-colored three-piece hardtop is $2,895, and the body color Rubicon Highline Flares, or the color-matched fender flares is $9.95, so those two together is like $3,800. The tires are $4.95, and the 17-inch machine wheels with the black pockets are $1,245. MSRP is $59,750 on this Wrangler to get your rebates and incentives and special prices on this one. In the upper right-hand part of the screen is a link to our website. Click that to get all the rebates and incentives on this Wrangler, as well as availability. Three-year 36 bumper-to-bumper, five-year 60 powertrain. There are your miles per gallon, and then you get these safety ratings of four stars and three-star rollover. So we'll get to the interior in just a little bit. What I like about these color-matched fender flares, they always put the 3M tape on there that's to protect it from rocks, if you've ever seen. These come in used. Those front fenders on the JKs were always chewed up a little bit. The color-matched hardtop looks really good on this one, Stingray, one of the most popular colors on the Wrangler. I'll get a really good look at that tire tread pattern there. I wanted to show you back here because this is where the bag is for your front hardtop pieces, as well as I'm actually going to take this out here for a second to show you the factory subwoofer. And this is where you store your door hinge, roof, and windshield bolts. But the subwoofer is right there, and it's weatherproof or all-weather, so if it's raining out, don't worry too much about it.   So that's nice to be able to remove that seat. Actually use these two straps right there to pull it out. Then the hardtop here, you get three bolts on each side, two on the top, as well as two quick disconnects to get that hardtop off. If you ever wanted to see how to take that hardtop off, we did a demo on that. That's in the upper right-hand part of the screen, also linked in the description below. Very popular video. That's on a four-door, but the two-door is pretty much the same thing. You get these seven slots back here as well, as well as the JL badge, two-door, four-door, wheelbase and overall length, as well as water-forting and where it's made. So put that bag back in there. And we'll check out the interior. I like the black fuel door on there, that looks good as well. Heated power mirrors, you also get the trail-rated badge, which is outlined in red. Inside you get the leather-trimmed bucket seats. With the red stitching, you also get the Rubicon stitched into the backrest. And to get to those second-row seats, that slides up like so. Note that you do get side airbags, and you can see a little tight back there, but not too bad. And you get floor mats back here and cup holders. So you also get the driver's seat height adjust, as well as the lumbar on there, factory floor mats, auto headlamps, power locks and mirrors, leather-wrapped steering wheel. With the red stitching on there, Bluetooth and Information Center controls. I really like that red stitching on the steering wheel. The cruise controls are right there. We'll turn the emission on and check out the miles. Nine miles on it. But we'll check out the instrument cluster and the radio here. You get that Rubicon animation at the beginning. Digital speedometer on the seven-inch LCD display. And yeah, you get that nice red dash all the way across the Uconnect 4C radio. This one does have the factory navigation system on it, AM FM and Sirius, and it takes a second for that nav to load. But I like the screen when it's all blacked out like that. You also have your heated seats, heated steering wheel controls, and the backup cameras are nice and crystal clear on the Wranglers.  Now, if you don't like using the radio to do it, the touchscreen, you can do the volume tune and climate controls down here on the more tactile buttons. You also have heated seats and heated steering wheel buttons there as well. Start stops, stability control, speed select, crawl control, and screen off. There are your power window buttons. You get a media center with an AUG's USB and USB-C. Off-road plus modes, sway bar disconnect, front and rear locking axles or just rear locking axles. This is really what makes a Rubicon. A Rubicon are these capabilities right there. 8-speed automatic transmission. This is the four-wheel drive system, including the part time four high. Get your keyless entry right here with the remote start. Get the flipper key on there. I always thought those were pretty good looking and kind of fun. But nice chunky key fob. You always know which key you have in your pocket. There's a better look at that red dash. Auto dimming mirror. You also get home link buttons. And to get these front hardtop pieces off, just a couple quick disconnects. So those are pretty easy to do. Once again, check out that video on how to take your hardtop off. You also get assist and SOS buttons right there. We'll do a final walk around with all the lights on here. And I hope you enjoyed the video. There's not a lot to the two-door Wranglers, so don't feel like we missed much. That's pretty much everything. And Stingray once again, let me know in the comments what you think of this Wrangler. If you like it, you like the color, anything you'd want to see different in any other videos, I'm always open to improving the video experience for you. And thanks for checking out the video and to see more pictures of this Jeep or one of our other 550 new and used cars, trucks, SCVs, minivans, Wranglers, you name it, we got to go to that website right there, summitauto.com. Full pictures and descriptions of every single vehicle from our location here, including one of the largest Jeep inventories in the state of Wisconsin. And to see more videos, you can go to youtube.com slash summitauto. Click the bell notifications, you'll get updates on the videos I do each and every day here at Summit Auto of our new and used inventory. And also one of the largest catalogs of video walkarounds on YouTube, so pretty exciting stuff there. In fact, in a second, you will see a link to subscribe to my YouTube channel in the upper left. I'll link to more Wrangler videos I've done in the upper right, a link to how to take your hard top off your Wrangler in the lower left, and a link to how to take your doors off your Wrangler in the lower right. Click those checks out. And we're super excited to help you with this brand new 2023 Jeep Wrangler Rubicon 2-door and Stingray Clear Coat. Thanks again for checking out the video and remember to like, subscribe, and share on the YouTube channel. I really appreciate it. Thanks again.


So it's my great pleasure to be able to introduce Dr. Daniela Dumbrava to this round of seminars that we have in the center of World Christianity here at the School of Oriental and African Studies University of London. Dr. Dumbrava is no stranger to our college because she was here in order to carry out research which led her or which helped her complete her doctoral research into the travels of Nikolai Milescu who was producing maps for the tsars essentially. So it was a Eurasian enterprise and actually what I never told you is that your research actually... Early modern history. Re-enforced, yes, reinforced my interest in the populations of Siberia and that was one of the reasons why I decided to study Mantru so and Mantru's studies here are blossoming so it's a very, that made me very happy so anyway and then in the course of her studies she also covered the interrelation, you could say the interrelationship between the Orthodox Church and the Western Churches so it's an East-Western Orthodox Christian communication that you find in her work as well which I thought made her very suited for this circle that we have. I had been expecting before I reconnected with Dr. Dumbrava I had been expecting more communications in the same direction but actually I was very pleasantly surprised when I found out that you were studying the very complex relationship of communities in Lebanon which is of course today's topic and Lebanon I know very well myself I spent some time there at the American University but the Western part of the Middle East the Levant has its very own tradition where harmony more than conflict actually characterizes the overall picture but conflict of course does arise and often as the consequence of bad politics so that's perhaps something that we'll be returning to later but I don't want to say much more myself I would like to invite you to turn your attention to Dr. Dumbrava and recent experiences which feed directly into our current research so thank you very much and please go ahead and you should be able to share your PowerPoint from your screen yes I will try to do it one second so first of all thank you for having me to the seminar and I will start the PowerPoint I hope to manage to do many things in the very same time so first I have to share the the screen right one second yes okay it is already yes we can see it available okay good you can see so I I will know because the actually my paper is rather long and the discussion I think that there will be many questions I will prefer to to start and I'm pretty sure that people already wrote the the long abstract that I offered you and you and divided to send it to every person and so I before I start in my lecture since the subject is quite sensitive I would like to state two things out at the outset one this is a research in progress not definitive where the priorities to synthesize a fairly extensive volume of documents found from several archives especially payroll and book arrest these documents offer me the possibility of sketching out a history mainly ecclesiastical and university teaching that is very often seen from a political point of view obviously is more than more than ecclesiastical and university teaching history but however and second my exposition is based on based only on the documents before I can claim or state that I have outlined the general analytical framework leading to conclusions the only advantage I feel I have an analytical the constructing this topic in the coming months will be my multi-phase academic preparation through or not that of trans transnational justice well I mean I'm only historian and I will not make justice to anyone thanks to the detailed documentation that I had the opportunity to consult today I can speak of a laboratory of Islamic Christian education founded and developed in the same time frame as the civil war in Lebanon more precisely in Beirut consequently within the same framework there are massacres struggles between the various factions or either side of the green line and finally almost invisibly a mutual pacifying vision put in action by a group of professors at San Josef University in Beirut I think it is useful to briefly specify the fact that the ethnic and religious configuration in Lebanon is really different compared to it to its territorial dimension is very rich actually the dimension is small but the richness of religious and ethnic people is it's great it is a country that now has about seven seven million citizens if I'm not wrong of which more than a million are refugees only mainly Palestinian scourged Syrians these refugees arrived in Lebanon its territory in several ways but in any case after 1950 these refugees are whatever whether it is the foundation of the state of Israel in the case of Palestinians the flight from Turkey Kurds in the case of the Kurds or the recent recent war in Syria in the case of Syrians throughout the last century and at the beginning of the new millennium they reside in various parts of Lebanon as well as in Beirut now according to United Nation High Commissioner for People statistics on statistics 75.6 percent are Muslims Sunni, Shia, Alawite, Ismailis and 32.4 percent are Christians the wider group of Maronites the Greek Orthodox and the other smaller groups Latin Roman Catholics, Melchids Catholics, Romanian Orthodox, Syriac Orthodox and Iraqi Christians Assyrians, Chaldean Catholics, Copts Protestants, Presbyterians and Seventh Day Adventists and finally 4.62 percent are the Druze group concentrated in the rural areas in the mountain east of south of Beirut even there have monasteries actually in the Druze part of the mountains the Jewish community is almost nonexistent in Lebanon despite their presence in 911 as they came from the Mediterranean regions their community prospered during the French mandate by civil war force their relocation to Israel I have seen the Jewish cemetery in Beirut located no far from San Joseph University unfortunately in a sorry state Maghren Abraham Synagogue although restored in after 2008 where it was again damaged after 2020 explosion and there are also groups that are not recognized by the Lebanese state Baha'is Buddhists into the Neo Protestants so on The structure of current Lebanese parliament second-day type agreement 1989 should also specify this is banality but I repeated for someone who is not familiar with the history of Lebanon there is to be an equal number of Christians and Muslims the speaker of the parliament is a Shia Muslim the prime minister is a Sunni Muslim and the president of the state in a Marani is a Marani Christian for now I do not think it's necessary to go into the details of various factions of the civil war but maybe I will enter in the subject at the right time and I will try to speak however the interrelate and permeate according to the ethno-religious diversity then and now in in the territory that is all about so I I will try to explain who are the founders of the Institute of Islamic Christian Studies in Beirut who are the persons and I will start with Professor Yusuf Ibbish which was born in 1926 and passed away in 2003. Professor Ibbish was in the last years of his life the director of Al-Furqan Islamic Heritage Foundation and is remembered as a figure strongly focused on the promotion of Islamic culture as he was also appreciated outside Islamic work he was born in Damascus in 2026 as I said and had a Syrian Kurdish paternity he did his undergraduate degree at the American University in Beirut of Beirut after which he continued with the with his PhD at Harvard with the Scottish historian Orientalist Sir Hamilton Gepp then James Richard Stewart Professor of Arabic at Harvard. Incidentally the letter the letter has had his alma mater at the University of Edinburgh in School of Oriental and African Studies London. Yusuf Ibbish went on to become a professor then in American University of Beirut where he thought from 1960 till 1984. During his time he not only offered lecture to the Institute but also arranged for the student from the Institute to come to the American University in the offer of Beirut. As access was difficult in East Beirut where San Josef University in the Oriental Library was located. From 1985 he was invited as a lecturer at the American University in New Washington and was also a distinguished professor in 1985-1989 at Cambridge University. He published many studies and books and I will mention only two of them. The Political Doctrine of Al-Baqan Oriental Studies American University of Beirut and together with Ilana Markulescu, Rotko Chapel, Houston Texas Contemplation and Action in World Religions selected papers from the Rotko Chapel Collodon Traditional Modes of Contemplation and Action in 1978. He was brilliant actually and I was amazed actually reading about him. Unfortunately he passed away and there is only one professor that is living in Beirut from all these four and this is Professor Hisham Nashabbe born in 1931 in Tripoli, Sunni Muslim as well as I said Yusuf Abish. He was the secretary general of the UNESCO Nation Commission for Lebanon, trustee of the Institute for Palestinian Studies. Since 2011 he was the chairperson of the board of trustees of Makasset University of Beirut, director of Makasset Higher Institute for Islamic Education. I had the opportunity to visit and meet Hisham Nashabbe in person in Beirut in February 2020. He was very distinguished presence and we talk for over an hour. Although I had no serious documentation at that time I understood that the close relationship between Screma and Dr. Nashabbe was like that not only because of their collaboration in university classroom but also because of the civil rights of the Palestinian population in the Middle East, their state's stats of refugees. As far as I know at this stage of my research I was not it was not a matter of being part of the Palestinian political faction in the Lebanese territory but rather a vocation to moderate the tone of the Muslim religious Sunni elite and to have his informal contribution to the peace process in the Middle East. The archival documents for example the correspondence between Fadr Augustan de Prelatur and Fadr Screma never reveal any political details or preference for any groups fighting in a civil war of Palestinian origin. Professor Nashabbe left me with the impression of a person with an aristocratic and culture's nature. Always grateful for the relation with Fadr Screma in this critical time. His position as a secretary general of UNESCO National Commission of Lebanon remains a reformer as a reformer and is still a historiographical point to be clarified for myself and for other people. Then I will speak shortly about Augustan de Prelatur who was the director of the last jude, the jude islamic retinue. Here we you have a photo from historical photo from from the aula from the classroom and he he is rather young here. He passed away in 2011 and was born in France called Mar-Hodran in January 1921. He graduated in classical literature from the University of Grenoble in 1942 and in philosophy for the Faculty of Philosophy Societatis Jesus in Valpe-Lupuy-Fons in 1946. He completed his master degree in philosophy at the University of Lyon in 1950. He then went to study for his PhD at the Gregorian University in Rome which he completed in 1961. He speaks several languages in addition to his mother tongue namely Arabic, English, German and Italian and he has a preferred knowledge of ancient Greek and Latin. In 1965 he became professor of dogmatic theology at the Sanchez University in Beirut. He was head of department of continuing education in the Institute Superiore at the Institute Superiore to Science Religious and director of the Institute of Islamocratia. Father Augustine has published several studies on pathology and many volumes have been coordinated and edited by him. Augustin Duprelatur was also crucial in his vision regarding Islamic Christian relations through his time in Beirut. Cardinal Jean-Louis Tauron, president of the Pontifical Council of Interreligious Dialogue, remember him as one of the most influential people in Beirut University of Lyon and opposing fundamentalism of all kinds both Christian and Islamic. Considering his connection with Father Andres Crima, I believe he was most likely extremely close given his theological and philosophical training and background as well as his ethical and otherness rigor with Christian denomination and Islamic religion. In fact the two of them have achieved a great deal together first of all on original system of teaching which allowed people of different faith to reflect themselves in each other with the greatest respect while keeping their religious identity intact. Secondly, they have always combated the religious analysis of all kinds, putting in place a method of interreligious multidisciplinary study. And he was extremely close to Father Crima actually. They were very good friends actually and the correspondence is still unpublished. I published just one article many years ago and now I am going to publish a book and I will publish part of this correspondence. That part which I retain is very important. There are few letters which that are not relevant for the research and mainly with Bequinier details, salaries and so on. So I don't want to publish it but soon we will have a book. I mean I hope so. I will try to speak a bit about Father Crima. He was born in 1925 and passed away in 2000. Orthodox Monk at the time member of Spirit of Father, at the time member and Spirit of Father of Saint George Orthodox Monastery, Derhal, belonging to the Archdiocese of the Orthodox of Mount Athos, Mount Lebanon, Orthodox Church of Antiochia. Patriarch of Constantinople, Athenagoras first, nominate him Archimandre of Constantinople and later he is observer at the Vatican Council from 11 October 1962 till 8 December 1965. His education is astonishing. He made a BA in mathematics and listening in philosophy and theology as well. His dissertation was published postmortem apophatic anthropology. He made a PhD under Thierry Murtin on the ultimate is methodological and epistemological connotation according to the Advaita Vedanta unpublished. He was good friend with Father Raimon Panikar. They met in India and I truly believe that Father Panikar introduced him to Erico Castelli which was a philosopher. He made epistemologies but he was busy with the philosophy of religions and then Screema was invited and Panikar as well to the famous Castelli's seminary in Rome and many of acts were published and they're a wonderful reference to understand that part of Formamentis of Andres Screema. And the president of India visited Bucharest in early 1950s and while in the Orthodox patriarchal palace he met Father Screema who impressed him with his knowledge of Sanskrit and his recitation from the Katha Upanishad. This is a sort of, I don't know if it's truly like that but it seems that it was like that. Many people conformed this anecdote. He was happy to offer him a scholarship in India shortly before leaving for India Screema went to Chateau de Bouzé, the inter-confessional ecumenical center near Geneva, set up by the World Council of Churches where he met Christophe Dumont, director of the Dominican Ecumenical Center Istina and editor for Journalistina in Paris and later Marie Dominique Chinou and Louis Bouillet, leading names of the Catholic intellectual elite. Andres Screema was one of the most influential Orthodox monks at the time on the Second Vatican Council, not only participating as a personal observer of the Ecumenical Patriarch but also as a person who created the direct link between the Pope Paul VI and Patriarch Athenagoras I at the most important event of 20th century for the Catholic world. In addition to Screema introduced by Belgian Cardinal Leon-Joseph Suenens was one of the contributors to the commentaries of the council documents Lumen Gentium, Gaudium and Spez de Iverbo alongside theologians Sacha Saint-Reed de Lubac, Jean Danielou, Yves Congar, Gérard Philippe, Roger Schultz, Karana. Finally he was present at the meetings of Paul VI with the Patriarch Athenagoras in the Holy Land in Jerusalem on 6th to 6th January 1964 and Constantinople on 25 July 1967 and finally in Rome in October 1967. This position further enabled Screema to be highly respected as he was immediately welcomed as a thinker who united the two churches. Screema will reside in Lebanon between their half and Beirut from 1969 and beginning 1970 will become a lecturer at the San Josef University, Beirut and the Moronite University of the Holy Spirit Catholic. When he returned to Romania in 1991 he had to give up his academic duties and also had to leave the monastic community of the Antioch Orthodox and George's monastery. There amongst are the custodians of another part of Screema's archive as I mentioned before as well as the publisher of his various texts with a strong theological and monastic I have been to the monastery twice and have permanent contact with the community and the work of the Archaeodeges of Lebanon. In various articles I have also made an introduction to the more mystical side of the community which is strongly animated by the Jesus Prayer acquired through the careful supervision of Father Andres Screema. His biography like all the others is much richer in content but I will must I have to limit myself and I put here only what I consider useful here. Then I will, well these are the four professors but there is a pattern I mean the person who offered money to the institute from Dominique Domenique Schlumberger She was born in 1998 in the past way 1997. Her full name is Dominique Isaline Zelia Henriette Clarice Schlumberger and she was the daughter of very famous Alsatian Calvinist inventor Conrad Schlumberger. Together with his brother Marcel both educated at the School of Engineering in France. Conrad invented the system of electrical measurement of mineral exploration known as Schlumberger Array. Years later they founded the Schlumberger Well Surviving Corporation based in Houston Texas. Dominique Schlumberger studied physics and mathematics at the Sorbonne and had an interest in film and technology. Well even Screema was the one who graduated mathematics and he knows very well, knew very well physics and I think it was a part of theology, mathematics and physics and their minds, their formal mantras were very fit but they were synchronized in some some way. She converted to Catholicism in 1932 as soon as she married banker Jean Dominique. At the time of World War II she moved to New York then to Houston Texas Jean Dominique became the president of Schlumberger versus Middle East and Far East and Schlumberger, Surango, Latin America. Both linked with the multinational company Schlumberger Ltd. In anti-navigation they are to the NASDAQ and they are famous even today. Well Dominique becomes a widow in 1973 but together with Jean however they founded the Menil Foundation famous for a large number of paintings, sculptures, religious arts, sketches, photographs, rare books, etc. Mother of five children, the last of whom is the leader of Sophie Order in New York, Philippa de Menil. In 1971 the Menil family founded the Rothko Chapel where huge paintings by Marco Rothko are exhibited and where they mounted also the Byzantine frescoes that were later returned to Cyprus. In 1986 together with the former U.S. president Jimmy Carter Dominique founded the Carter Menil Human Rights Foundation, complementing two decades of human rights activists. They were very close, very, very close. I mean even the people we I mean Nasha, the professor Nasha by confirmed me this I mean and since the 1960s John and Dominique de Menil have focused on the civil rights movement and started a courageous research project, The Image of the Black in Western Art in Houston. Also in 1969 they try to assemble Baron Newman Broken Obelisk to celebrate the violent death of Martin Luther King Jr. but it was not accepted by Houston politically light and they mounted it in front of the Rothko Chapel. This is to make you understand the insane courage of activists in times of extreme hostility to African-Americans. I mean even if you think you know I I became trembling even in the Middle East they have continued to support the rights of Palestinian refugees and have founded the Institutes of Islamic Christian Studies for over two decades. Returning to the Carter Menil Foundation it should be pointed out that they founded the Carter Menil Human Rights Prize also sponsored by the Rothko Chapel as well as Oscar Romero Award after the assassination of Catholic Bishop Oscar Arnold for Romero he got damaged by a hitman commissioned by the government of San Salvador. Dominique visited Lebanon several times and the entire in both in the 1970s and 1980s being very close to the academic projects of Scrima and the entire academic staff of the Institutes of Islamic Christian. I had the opportunity to read the epistolary between Dominique de Menil and Andres Scrima and the Scrima archive at New York College in Bucharest and I must say that although it is still restricted from publication and sometimes even for consultation it is a correspondence with many reflections on the situation and conflict in Middle East and as well as theological ones between Scrima and Dominique Dominique this theological exchange ideas was truly powerful and very to the very high level. I hope that I will get the chance to take something from this correspondence and to communicate to the scientific groups and to the center who knows. Well now I think it's better to, this is a wonderful picture with Dominique de Menil and Scrima to their heart in the monastery and I think it was made in the 1980s and she was familiar even with the monastic community in their heart. She was very commanding, very open-minded and an extraordinary personality even she was speaking very little. There is someone to offer a biography actually, a monographic to the Menil Foundation, a journalist in New York and I have I mean yeah I think to go to the Menil Foundation and to get the chance to study our archive mainly for his relationship with Carter and to see exactly if there is a direct link between her activity in the Middle East and the Camp David Accords. This is a very interesting point. I know that many people are not agreeing with the Camp David Accords and I must say that many documents in the archive in Bucharest of which belonging to the Andres Scrima collection are related with the situation in Palestine in Palestine and about Jerusalem and all this and all the situation critical situation in the Middle East and I think it's still a lot of work to do and first of all to be able to trigger all this documentation and then to complete it and to have a general picture seeing the archive in Houston that would be maybe another complementary project to that one that I am working on and it is rather interesting to reconstruct the history of these accords from another point of view from another kind of primary sources which are not quite are not at all political but all these documents are belonging to the private collection or there are also those from the ecclesiastical work mainly the Catholic work so this history should I mean it might be viewed from another point of view when well now I will continue after this parenthesis when faith animates science the purpose and method of teaching at the Yeik there are many documents some of them edited that explain the purpose and structure of teaching at the institute an article by Duprelatur and Hisham Nashabet but part of this information I found it under the thumb of Andres Scrima and Duprelatur specified in in his papers travel paper travel journal travel that Scrima offered him 80 percent of his materials in justifying the existence of the institute and not only so he's a real thinker but I think he is modest because he has also a philosophical performance and he was also able to reconfigure the epistemology of of this kind of new discipline so they they published in 1989 in solidarité orient it's not so it's almost inaccessible today the last two days to this democracy under Beirut and both professors point to the fact that in Lebanon there is a long existence of institution and various bodies dedicated to Islamic studies and oriental studies even in the American University of Beirut and San Josef University there are institutes that carry available research in the field but their methodological approach is one often one-sided online Islamic studies enjoy Islamologists who treat Islam as an object in the perfect rationalist scientific line on the other hand Islam is treated in a fideistic even fundamentalistic fundamentalist tone even the same for the studies of Christianity between religion, religion, Swiss and confessionalist the institute project promotes a change in the relationship between science and faith focusing on the fact that religions cannot be started by emphasizing only those disciplines that aim to understand the religious phenomenon it is driving force behind the study of religions and without faith not even religion science will exist therefore teaching should favor and I quote en esprit de recherche suivant une méthode déjà éprouvée selon un mode pluridisciplinaire il pouvait faciliter chez les professeurs déjà formé à cette méthode par la formation universitaire le dépensement du temps fanatisme partisan et la sécurité de l'objectivité devant un auditoire d'étudiant un clan déjà à la critique et appartenant aux deux confessions I continue to summarize in English their explanation in the in this institute the very faith of the professor is part of his activity the essence of this teaching is there for the reflection of believers Christians and Muslims in line with their own religious tradition and based on a deep scientific knowledge and intern internally assimilated with a personal commitment for example for the past two years for research have been applying they explain in the article the method of rhetorical analysis to text from the rhetoric analysis to the old and testaments for the Christian tradition and have this from the Muslim tradition another project to gather basic text relating to Christian Muslim exchanges with particular emphasis on official statements by religious authorities and declaration from conferences or symposia it was a sort of a new trigger and analyze of theological language both Christian and Muslim well the aim of this project is to clarify the essential attitude of different Muslim and Christian community towards these exchanges and to analyze their components and motivations finally it appeared important to organizations or on medical ethics where Muslim and Christian nursing students from the different nursing schools in Beirut their understanding of the position of their different religious communities on the fundamental problems of human life illness and death and on the problems posed in the different fields of medical practice if not it is a sort of avant la letre the question of euthanasia or another kind of bioethics you know they in the late 80s early 80s started to to trigger this kind of this kind of subject which are belonging now to a very specific discipline which is bioethics and actually I am going to publish recently an edition a critical diplomatic edition of the Lamor Passageau Limit it is a course that I find in Beirut in the archive of the Jesuits Residence de Jésus and I'm I I've already delivered an article in introducing the matters of this course and it is amazing because we find actually Screema explained the death from the historical religious historical point of view then bioethics and finally phenomenological point not rather Christian but anyway phenomenological point of view and often in this manuscript I found manuscripts manuscript I found the questions which are belonging to bioethics richer research topics in 1979-1980 a first line of research addressed the question does the conscience of faith exercise the critical function on the word order a second line of research deal with the question of that modernity possess to Christianity and Islam subsequently a topic emerged that was important for highlight the deep destructor structure of the respective tradition another theme was another issue was a much scripted and form research into the foundation and meaning of spiritual language and Christian and Islamic art so it is a sort of this course is amazing it's a sort of semi-seological treaty so it's a sort of dictionary of semantic analysis theological language and terms so it's amazing they had really a brilliant mind in concrete terms to profess one Christian and one other Muslim both academics agreed to compose their course according to a similar structure and in front of the same students they take turns on one listening to another's lecture and intervening when necessary in this way the research is done in common and is enriched by the reciprocal contribution of each religious tradition for each of the two traditions is supported by the testimony of true believers through scientific contents and high academic standards there is also the testimony of a living faith that is important as well in this line each of the professor is invited to present his own or her own religion tradition in the language of that tradition in order to oblige the listener of the other faith to a necessary change of scenery which will then help them to penetrate the religious universe presented to them from within that's interesting in the comparative history of religions the danger of correspondence between religious elements or externally similar rights is often noted acclaimed screema such comparison may be useful on one level but they cannot be starting point for understanding a certain religion they can only provide a superficial synthesis they claim screema mainly in order to grasp the original meaning of a religion one needs to get a glimpse of a religion it is necessary to grasp the nucleus the cord very hard which gives its constituents elements their articulation and their deep hierarchy now this core this principle of both unification and creativity is that emerging truth where the revelation stands and which guarantees and criticizes the external form formulation although a convergence may appear between the views and conceptions of God and in the world corresponding to the two religions at the base it is the difference which is more particularly perceived and underlined this difference cannot be reduced otherwise we will end up with the syncretives that will deny the originality and specificity of cheer religion on the contrary it must it might it must be maintained for the sake of truth and the preservation of authenticity and it is from this difference that a real and authentic collaboration can be built what actually actually present over the origin of the institute at the time of the constituent meetings i have taken the liberty of leaving the voice of the founders who have been very careful to specify their purpose with the institute their methodological approach and their epistemological choices of course this open up the question of historical comparative approach in historical religion or religious studies we know that the great historian of religions mainly rafaeli but that's on you know as reflected with great care the epistemic area of the discipline however religions are considered as objects of study completely devoid of their substance namely the faith the religious texts the artifact or any historical element that connects and is related to religions or the religious phenomenon are completely considered by a bit of their historical and historiographical context understanding these religious phenomenon could be something more think the professor who reject the confessional approach in the study of true religion as well as fiddles that is the blind attitude in trials of trusting in the truth of religious doctrine explaining an understanding religion automatically involves reason but faith is the essence the core of internal epistemic elaboration which cannot be denied to the believer either that's the crucial point actually i don't know if the historian of historians of religions and actually part of my word because i'm doing history of religion as well it's ready to accept it but how you can uh teach uh the monotheistic religions or the two religion and comparative ways without in libanon or in uh in the middle east context without considering the faith and i think it's very i mean it's very useful to reflect on this kind of interrogation i have another point i don't know if i have another time to uh yes maybe five more minutes so oh five okay so i have some testimonial what do we find outside the classroom i said and i have some testimonials and uh well i tried to to have some uh some voices i mean i i took from the from the correspondents some uh temo anyash uh explaining actually what what they the perception uh their perception considering the work and uh i tried to translate from french into english and for example in 40 24 uh june 1978 and another one which is rather powerful i guess um uh we have this last time in aprim and day and night it's really unthinkable in the state a little of things to be concerned with the life of the university in our country because we are concerned with the islamo-christian institute and we will have to think about the local abbey road west and the last one i you have actually the the english translation is not i mean it's not needed to repeat it and uh i will pass to the one interesting frame and more can you show the the picture because for the translation for those who. Yes, of course. Yes, sorry. It is now. It's okay. So that people can read. Yes, thank you. Yeah, yeah. Yeah, it actually is much easier to read it. Yeah. Well, I believe that the testimonies are convincing enough to give us an idea of the hostile atmosphere in the members, the instrumental members to their permanent traveling status for more than two decades. Instead, I would like to talk about other documents I have found in the archive, especially the screma's found screma collection at the New York College that concerned Jerusalem. I have little time for that, but I will do it. Screma had collected these documents for which he had also prepared response and then his turn. One of these documents is entitled Christian Support Unified Jerusalem Prepared by Interreligious Affairs, Department of the American Jewish Community with an introduction by Rabbi Mark Tanenbaum, a Rabbi, American Rabbi from Belmore, an activist for human rights and social justice. He too was involved in the drafting of various council documents in Vatican, including Nostra and Tate. Returning to the four months mentioned document, it is Michelini from the 1970s in which various prestigious Christian theologians for all the denomination, evangelical Roman Catholic Protestants, ecumenical and interreligious groups. Reflection from Catholic leaders in the international and local press command on the issue of the internationalization of the holy city Jerusalem, which actually is very active even today. The background to the whole issue was the so-called Druidization of Jerusalem, Druidization of Jerusalem, which obviously it was very offensive. And the reunification of Jerusalem under a single jurisdiction that of Israelis recognizes the legitimacy of the rights of the Arab population. On the other hand, the Muslim position was to return in East Jerusalem to Muslim control, which was established in 1948 in the wake of Jordanian military occupation of the holy city in violation of the 1970, 47-year partition plan, day point view. Rabbi Tanenbaum was disturbed and I called the recent UN Security Council debate and undoubtedly has reinforced that impression, especially since the Jordanian representative seated, called a whole range of Christian spokesmen from Pope Paul VI to the National Council of Churches as being uniformly identified with the Muslim position. So that what is to say is that at that time the question of the status of Jerusalem was under the observation of the entire world and the Christian people, most of them were belonging to the Muslim position and the Muslim position to the Christian one. And only the evangelical Protestants were actually prepared to recognize the new status of Jerusalem under the Israeli control. On the one hand, there are the evangelical Christians, as I said, which are in perfect agreement with the Israeli daily position. And on the other hand, the rest of the Christian world, the Vatican, World Council, or the Muslim elite, but who are the Christians that Tanenbaum refers to as being aligned with the Israeli position. Well, he said that evangelical Christians have understood that. In the past, the restoration of the Jewish people to Jerusalem represented the fulfillment of biblical prophecies. Likewise, theologians such as Caraner, at that time, one of the most authoritative voices in the Catholic world states, I cannot see the return of Jerusalem to Israel constitutes a real theological problem for a Christian such that reason of faith will compel him to oppose the return. Of course, I cannot recall all the voices in the document, but hundreds of pages confirm the fact that the question of the status of Jerusalem, it is at the heart of the entire Christian world in the Middle East and beyond, generating a kind of solidarity with the Muslim position, especially the modern Sunni ones. I limit myself only to the documents I consulted and no further. My decision to propose as a hypothesis to be contemplated, the link between the four professors of the Institute and their activities beyond the university classrooms. These activities relating to the major problems in the Middle East, such as the status of Palestinian refugees, the status of Jerusalem, the efforts for peace, which then ended up with the Camp David, of course, seems to be, seems to me realistic. As I wrote into my absurd, there is not a direct causal link between these political entities, but rather a think tank of Islamic Christian theological relation where peace in the Middle East and the stability of the Palestinian community in the Lebanese context and beyond enuclates a basis for a light discussion of both communities. The main purpose of the Institute's activity was primarily to build theoretical biases for motorist faith between the two religious communities, given the massacres of infamous fight between the various Lebanese factions. Secondly, it was a question of forming an intellectual ally that at least in Islamic Christian relation, we'll be able to explain the theological basis of two of the two religious identities without slipping into the apologetic approach of any religion. Thank you very much. I think I will stop here. Yes, if you could just unshare, just get us back into the pictures. If you click on the top, or maybe I can give it up. No, it's better if we see each other. Yeah, that one. I could do it. Yes. I forgot. Yes. So thank you very much. Before I open the floor to the discussion, this is what I would describe to my students as an example of micro history, because it describes the close-knit community that existed between thinkers and religious practitioners who operate in a very difficult situation, namely not just of actual warfare, but of a situation which did not allow different sides to communicate with each other for reasons of security, such as the snipers who you mentioned. It was very unsafe to go into the Muslim part, for example, or vice versa. And importantly, it is also a world which still continues to exist because of the tensions that the unresolved Palestinian question has brought along, and the unresolved Lebanese situation, because we don't have the space to include the current situation in Lebanon, but I know from friends that this creates difficulties at various levels, which in one way or another go back to the time of the civil war. That's a very simplified version. I found it very interesting, that's the last thing that I'll say, that you're making a difference between religion and faith, and that is perhaps a key to unlocking the stalemate that we have, because faith itself does not create communities, it's religion that creates communities, and once these communities are in conflict with each other, then it is very difficult to resolve it. But at this point, I would like to invite the others in the room to come up with questions. Who would like to ask? Yeah, maybe I can tell to the people that when I was in Beirut the last time, I mean, I felt I ended up in Beirut after two days when the Shia community started to protest against the judge, I mean the person who was judging the case of deflagration in 2020.  And they were amazed that someone is coming to see Lebanon, and I mean in Beirut, and to make research in a way, and I was a woman. I mean, I don't felt afraid and threatened at all, but they put me in the office for more than 20 minutes until they get the time to verify everything. And then I was obviously free to go, and when I took the car, and when I arrived to the residence de Jésus, there are many rumors. It was a sort of talk of the Iranian spiritual leader, and people were shooting in on the air. And I was rather shocked because I, nobody told me that this is a custom. And then, yeah, of course, it was a bit like that, with some emotions. It's always like that, an adventure. But then I started to speak to the people in the university, with the Christians, and in the San Josep University, many Muslims are coming, and I was participating into a Sufi concert, which was amazing. They are in a wonderful relationship. I mean, they cultivate actually this relationship until today. And the young people are so natural in that Catholic environment. They don't, they're simply natural. So I don't know. The conflict, it's maybe the reason of the conflict, it's staying in another part, not quite in the religious part, but what it's what it is important is that this education system, by the way, I make a parenthesis in Lebanon and Beirut, there are all the 50 universities, obviously confessional, non-confession, scientific, and many denominations are their own university, and so on. So that means that people are instructed. Many people are speaking five of eight languages, very normal. A normal, isn't it, for them is natural. So in the university, in San Josep University, where is actually a famous department of religious studies as well, where belonging first as a department of this institute, actually, because it was the first of the department of this democracy, and after it became an institute, they are, they have a huge library with Arabic fundamental texts, sacred texts, and a lot of hundreds of books and the documents and so on, so on. And they are very rigorous.  Only, well, in this period, the professors are a bit scared, because they are not paid by the state, and they have to accept a situation that they can't take from the bank, rather than a certain 10% of their own normal salaries. And I think that spirit of revolution, which I felt it in February 2020, rather disappeared in 2020, in 2022. And people are not so, I mean, not so optimistic. Well, Alison, Alison. Yes, Alison has her hand up, yes. She's the one to have courage to put me a question. Thank you so much. I've kind of read a little bit of the writings of Andres Grima, but you're talking about him as setting much more into context. I kind of read him as this kind of, I don't know, almost like eccentric, who did all these amazing things, you know. But it's fascinating to hear more, and particularly about his archive and everything. I'm particularly interested also in Metropolitan Georges Hauder in the lesson. And I'm wondering, was he part of this initiative at all? Or was he friends with these people? I mean, were there links between them? Absolutely. Absolutely. Absolutely. He was, I mean, I visited, I mean, I visited him to the Metropolitan place. And he was rather old, and maybe a little bit annoyed by the people. But when I was speaking about Grima, he clearly, I mean, briefly said to me, he was a saint and a genius. Well, it was, I called, I called him. Well, he was very active, actually. And he was very critical. I mean, if you see, his language is terrible in respect of many situations, considering the Israeli part of the, of these negotiations in the civil war. And he was the founder of the Le Mouvement de Jean Orthodox. And I've met a lot of people who were belonging to this movement. Of course, I've met plenty of, yes. Yes, yes, sorry. Sorry, I was wondering, I mean, did members of this movement study at the Institute that you've discussed, the Islamic Christian Institute? This is a very good question. I think they prefer to have Father Grima rather as a sort of spiritual leader. And they expect it from Father Grima to teach them the Jesus Prayer. And to, they were mainly directed by this, the mystical part of the orthodoxy. And because Father Grima was ordained priest in that archaeotheosis, actually, in their heart, he became a priest in their heart. And then he received the role of his spiritual father. And then, and he, he was member of a famous group in Bucharest in the 40s, Le Mouvement de Blisson Arden, the Burning Bush movement. And he was a person who has the assistant Jesus Prayer. He was, I mean, he, they accepted him to teach this prayer because he, he, he gained it in a permanent way. I mean, he was truly spiritual. So, and there is another father who also was invited by the Le Mouvement de Jean Orthodox, Father Gilles. I'm not, I'm not remembering. Lev Gilles. Lev Gilles. And also, he also was a peeler of the movement. And for example, I was amazed that one of the members which spoke with me for hours in Beirut, she said that we didn't have not even the liturgical books in Arabic. So, the community started to translate, first of all, the homilies of Father Grima and then and to try to, the tipicon and so on and so on and try to, this lady started to translate something connected to the iconography and so on and so on. So, they were very poor in, in, in Arabic language, liturgical texts and so on and so on. And they expected from, from Grima and from the fathers a sort of living tradition, living God, not, not a theoretical God, but a living God. And that, that was manifested through the Jesus prayer. And they were very happy to, and by the way, many Catholics started to ask Father Grima as well to join Dominican communities, for example, male and female, to, to teach them the Jesus prayer. And he, he was very happy to, to share it. It was a very discreet work. Even his writings, sometimes he published in Istina without his name. He simply affirmed as an one orthodox because he was the security from the Romanian security was trying to follow him through various, various personages. I don't want to enter into this this subject because it's very complex and we have more time, we need more time to explain. But in the 60s, he was terribly, I mean, the, the secretary claimed that he was the most important and influential monk to, to be followed and to, to try to convince him to become a metropolis for the diaspora in order to, to have it in, in their own hands. And he was afraid to speak with the Romanian priests. I mean, you know, and but I think he, that's why he, he tried to do his work in a very discreet way, not secret, but discreet. It's a huge difference. By the way, Christian is acting like that, a mystic is acting like that in silence, doing things, not commenting on things. I mean, he was delivering a lot of papers, a lot of, when he was asked for, but in a discreet way. Yeah. So what is the attitude today in Romania towards Grima and are his views on Islamic Christian relations? Are they part of kind of, I don't know, what the average Romanian Orthodox today would? Hopefully his domain to kind of view Muslims in a more positive way? That's a very, very, very good question. You know why? Because in one hand, they tried to recover the monastic face of Grima. I mean, the monastic activity and marriage and what you want. But from, they didn't, I mean, they are, it's difficult for them to understand Christianity belonging to the Muslims. I mean, the community, you know, the existence between these two communities, the reality of Christianity. There is another culture of Orthodox faith in Europe. That's why I'm afraid many conservators today are against and mainly they are religious people. I mean, and they are against the Muslim communities. And they didn't want to be very open to this kind of approach of others Grima. And I think in a very humble way, I try to explain why it's so important if someone wants to understand it. It's needed just to go once in Beirut. They will understand immediately.  You can't stay in the Middle East without this this connection with the Muslim community and with Muslim allies. And by the way, he tried to wrote a lot and even giving the theological reason not to reject people and to pay respect for them and for their own identity. And well, actually, I have this, it is a sort of miracle that I was accepted with this research issue in, you know, in the Romanian institutions we are giving by competition given to me this grant. And we try to communicate all the time. I mean, in the last year, I didn't do so much communication. I refuse actually to deliver talks or to deliver many things because I still want to write and to try to put online the writings and the courses from Lebanon in original, in French. A part of this work was done, actually was translated in Romanian without an critical addition, but still there is something. But the language, the theological language of al-Skrim and this kind of semi theology where the repository of semantic connotation of various concepts, Christian concepts is still very, very difficult to accept because simply people prefer to stay in the wood language of Christianity. There is a wood language and I don't want to criticize, obviously, but Father Skrim has his own approach speaking often about the hermeneutical, put the hermeneutical interpretation of Christian texts in acts. So that means leaving tradition, not only quoting tradition. And I think he was rather clear, but it's difficult to be at that level existentially and even with our mind maybe because not, I mean, if you are not open with your heart, you are not open, you will not be open with your mind either. But this is the point. This is my duty to try not only me, but my team was a research team. And by the way, brilliant people Bogdanta Taruk Azavan, for example, which he was an ambassador to the Holy See, and he published also a journal dedicated to his days in Skrimas activity in the Second Council, Vatican II. And then slightly because of this project, it is a sort of provocative because they said, what means resilience in Lebanon and what do you mean about that? And I said, look, even being a Christian, a practical Christian and being with a good preparation and with a spiritual language prepared to accept the other, that it's enough to manifest a sort of resilience and to continue to exist in that space. That's the point. Thank you. I'm aware that we should not really go beyond the half-path mark. So are there any other questions? I would like to continue this conversation. Yes, but time is rushing. Much further, yes. But that's the reason to have another talk maybe. Yes, there will be. I mean, it reminded me, for example, also of the situation in Alexandria, in Alexandria, in Egypt, where you have a very strong Sufi tradition and of course, a Coptic Christian and all Islamic traditions as well, a Jewish community. So it's, you need these, it's not just a social glue, it's a kind of freedom of thinking, which communities, small communities who encourage inter-communal contacts create. And this is important in a city like Behud. I would, I could have asked you more about the historical background of the civil war period, but for that, we don't have time right now. That would have been very interesting because the contacts on both sides of the green line, for example, they were difficult, but they did exist. And that was a challenge which many of the religious leaders also took on them. Well, anyway. Yes, actually, I'll be more than willing to receive another questions even by email. I was going to say, if there are any further questions, I can circulate your email address and then we can continue this. And of course, there will be more sessions. The next one will be around table, so you will get an invitation for this. Thank you. If you're in London, any one of you is in London, then it will be also in person, but we will put it on the screen and then you will recognize some of the members here who are present today. I will be more than honored to come to London to know in person the people there, amazing people, an amazing initiative, I guess. I mean, that's true and unique, if I'm saying. It should be more. Yes, anyway, if there are no urgent questions, then I think I would like to stop the recording yet and. Yes, thank you. Thank you, Lars.