In a candid conversation with Dutch sociologist Dr. Eric Hendriks, we dive into the geopolitical currents shaping Europe, America, and China. From Europe’s identity crisis to the specter of a U.S.-China conflict, we wrestle with questions about immigration, power, and morality in a world in which the US is no longer the global hegemon.

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In Budapest, US scholar Raymond Ibrahim and I hit the streets to confront the growing problem of Muslim immigration in Western countries and the cowardice of our leaders to be honest about the nature of the problems this creates.

It is often claimed that Muslims and Christians have coexisted peacefully for centuries. Raymond dismantles this myth, tracing a history of Islamic doctrines that sow division. Beyond cultural practices like polygamy, he highlights laws targeting non-Muslims: The mandate to harbor hatred, even toward a Christian spouse, and the demand to convert or accept second-class status, paying tribute to Muslims.

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I sat down with Australian science educator Brett Hall to tackle the claim: The universe is “queerer than we can suppose.” This idea stems from British scientist J.B.S. Haldane, who wrote in his 1927 book Possible Worlds and Other Essays, “The universe is not only queerer than we suppose, but queerer than we can suppose.” Haldane was struck by reality’s strangeness, esp. in light of early 20th-century science. He thought that our minds might hit a wall when facing the universe’s oddities.

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Every month, I host a virtual hangout for my Paid Substack Subscribers (Join now and join us for the next one! https://boghossian.substack.com). In February, I was joined by Mia Hughes and Brett Hall to tackle delusional transgender ideology.

My subscribers brought thoughtful questions that cut to the heart of the issue: The concept of gender, the pressure to use preferred pronouns, the rise of furries(!), and men in women’s spaces. We dug into the composition of the trans community, which often includes transvestites, autogynophilic men, autistic youth, and women grappling with severe trauma. To be clear, and for the millionth time, I strongly believe that adults can lead any type of life they want to lead, providing it does not harm others. The key word in that sentence, of course, is “adults”.

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Ian Rowe, founder of Vertex Partnerships Academy and Katharine Birbalsingh, headmistress of Michaela Community School in England, and I had a fireside chat. Ian and Katherine are pioneers in education, building schools that should be models for all to emulate.

Their approach is grounded in timeless virtues: resilience, courage, justice, temperance, wisdom, and virtue. Indeed, these virtues are posted on the walls in every Vertex classroom. Just imagine schools that root their educational process in these principles—how much different would our future look? Now contrast this to what students currently ingest in high dosages: intersectionality, victimhood, and grievance.

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Is it possible to objectively assess the value of art? Robert Mckenzie, an expert with the Cayre Art Group, says yes. In our lively discussion, we explored whether art’s worth can be quantified, diving into the objectivity of valuation, the art-buying process, and what makes a piece “good.” Does your perception of a work need to align with the artist’s intent?

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Psychedelic historian Tom Hatsis was an atheist until he tried psychedelics. Then he went from atheist to theist. Psychedelic encounters reshaped his understanding of the divine.

In our conversation, Hatsis and I dove into the enigmatic world of psychedelics, exploring their history, safety, and transformative potential. Hatsis, a meticulous researcher, unpacked the distinctions between DMT, Ayahuasca, psilocybin mushrooms, and 5-MeO-DMT, each offering unique pathways to altered states of consciousness.

Tom's new book, "Psychedelic Injustice"

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I spoke with Dane Jacob Mchangama, founder of The Future of Free Speech, research professor at Vanderbilt, and Senior Fellow at FIRE. While we’re both staunch free speech advocates, we debated its best “branding.” I argued for framing free speech less as a moral absolute—how I once described it as cognitive liberty—and more as a practical tool for error correction, challenging bad ideas and refining truth. Jacob countered, emphasizing its moral weight as a cornerstone of human dignity. I don’t disagree, but I believe the moral framing is too abstract for broad appeal.

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