Germanic languages like Dutch, English, and Danish are all linked, sharing basic vocabulary, grammar structures, and even stress patterns. These languages and those who study them are scattered around the world. In late April and early May of 2026, almost one hundred Germanic language scholars came together in the historic Provo Library for a four-day event that combined the German Linguistics Annual Conference (GLAC) and Studies for the History of the English Language (SHEL).

Conference organizers and BYU professors Laura Catharine Smith (Historical and Theoretical Phonology, Second Language Acquisition) and Don Chapman (History of the English Language) combined the two conferences, as had been done a few times before. The organizations have more in common than many may realizean entire linguistic family history, in fact. Conference attendees embraced this shared history, making the GLAC/SHEL conference a special success fostering friendship, mentorship, and scholarly connections between linguists from around the globe.

Visible through the library windows, a snow-powdered Y Mountain impressed conference visitors who came from as far as Japan, Lithuania, England, and Canada and from top universities like Indiana State, University of Wisconsin, and Cambridge. The conference featured a variety of events, including a session on Afrikaans studies and presentations on language change, syntax, and pedagogy. Conference participants also heard from speakers like BYU alumna Amy Schulz Johnson (Linguistics MA 25), who spoke on wordplay in the

comic strips created by her father, Charles Shulz. While GLAC and SHEL sessions happened simultaneously, attendees from each academic area visited the other in what Smith calls a cross-pollination of interests and support.

To celebrate camaraderie as much as research successes, Smith and Chapman also organized visits to some local attractions. Small groups ate at a highly rated Sundance restaurant, some hiked the Y, and others even visited red-rock Moab following the conference. Smith describes the atmosphere they created as one of G

a German word that can mean comfort, friendliness, and even a sense of home. Chapman adds, Its really fun to be host for so many colleagues, to invite them into your home. After meeting fellow scholars at research panels and group activities alike, Smith says, You were also able to call them friends.

The GLAC/SHEL conference also offered opportunities for seasoned scholars to mentor students. Smith says, Mentorship becomes so important. Nobody gets to any position without other people having their back.

BYU undergraduate Hallie Davidson (Applied English Linguistics 27) presented a paper that Chapman describes as the most publishable paper Ive seen an undergraduate write. In her paper, Davidson quoted Donka Minkovaa distinguished linguist whom Davidson was able to meet and converse with at the conference.

BYU graduate student Ellie Nelson (Second Language Teaching MA 26), another presenter, describes the conference and its atmosphere as confidence-boosting. To her, it was a cool place to exchange ideas and, especially as a student, to network with scholars in a variety of fields.

Conference attendees offered mentorship and support across their related linguistic disciplines. Chapman explains that because we study the same things about the languages, and because we ask the same questions about the languages, its just fun to see the family reunion, as it wereall the cousins getting together.

Read more articles from the Humanities website to learn more about student research in German & Russian and Linguistics.

Jarring headlines and rampant negativity fuel todays media industry, drawing people to the news even as they want to turn away from it. This phenomenon is the backbone of the Outrage Industry, which relies on media that is sensational instead of trustworthy, inflammatory instead of informative. Noticing this trend, Madeline Miles (English 26, English MA 28) took her Humanities Undergraduate Mentoring (HUM) Grant to work and to research the effects of negative news media in Charlestown, West Virginia. Her research helped her see that soothing the divisiveness fueled by todays news begins with one step: developing empathy.

Miles moved with her family to West Virginia as a high schooler, and over the years she fell in love with the tranquility and down-to-earthness of the people. In 2025, Miles was drawn back to research in West Virginias unique political climate. She hoped that the qualities she admired in its residents would spark honest conversations about how news media impacts their view of news sourcesand even of other people.

Miles interviewed 30 people on streets and front porches, asking, What news do you watch, listen to, or read? and, What do you think about news media? She received a number of different answers. Younger people, Miles says, felt they didnt want to watch or read the news because its too stressful or too much. Older interviewees felt that news was a necessary evil but that it was untrustworthy and that it perpetuated false ideas and immorality. Their distrust extended to alternate news sources and people on the other side of the political spectrum.

But as Miles spent time talking with each West Virginian, she noticed the distrust and negativity softening. One woman opened the door with misgivings about Miless reasons for asking questions. The woman was hesitant to share at first, but, Miles says, When I was just listening and talking to her, she felt free to talk about her opinions. Despite the polarization that is fueled by the media, Miles found that interpersonal trust could be rebuilt by freely listening.

Living in West Virginia for the summer, Miles took her questions about news media to her job at a local racetrack. Although the work was separate from her HUM Grant research, the racetrack became a perfect place to start honest conversations, and she was surprised by what happened when she listened to others without judgement.

While she and her coworkers monitored cars on the track for as long as eight hours a day, Miles took advantage of the quiet moments to ask them about themselves and how they viewed the news. Most had very different opinions from Miles, and she says the conversations were really painful sometimes because what do you say in a situation where you disagree fundamentally? Miles came to believe that listening with an open mind is a skill everyone should develop. Its the best kind of training ground, to listen to someone who you can barely find common ground with.

This kind of conversation generated more than mutual respect. When one coworker spoke unkindly about Miles, another coworker with whom shed had a positive conversation stood up for her. Miles felt that his act of kindness wasnt a coincidenceit represented the connection made because of her willingness to openly listen.

Learning how to empathize with those who think differently may never make the conversations comfortable, but Miles came to see that when people listen as willingly as they speak, they combat the divisiveness and distrust that the Outrage Industry fuels. Miless experiences in West Virginiaboth conducting on-the-spot interviews and connecting with her coworkerstaught her that when people are willing to sacrifice time and their own opinion just to hear someone else talk, they build on common ground they may not have known existed. She explains, Even if our only common ground is being human, I think that its enough.

Learn more about HUM grants on the BYU Humanities website.

Professor Kirk Belnap (Arabic) designed and led BYUs first-ever intensive Arabic program in 1989. Since then, he has led a number of these programs, working with fellow faculty to tweak the experience each time to better help students reach proficiency in the language. Throughout decades of programs, Belnap and his colleagues have observed students as they face the challenges and stressors of going abroad. His work over the years has aimed to combat this stress, and his most recent study focuses on understanding specific factors that can impact how much students language skills improve while abroad.

Because Arabic has different origins from English, it takes time for students to gain proficiency and prepare for practical use of the language. Most students studying Arabic aspire to use the language in professional settings, but their vocabulary sometimes lags behind that of native speakers. A study abroad offers students an opportunity to develop proficiency in an immersive environment, but the increased stress of living abroad can cause students to struggle.

In anticipation of this, Belnap and fellow faculty have worked to equip students with coping methods that can help prevent and combat stress on study abroad programs, like getting enough sleep, exercising, eating well, and writing in a journal. In a recent study, Belnap partnered with Linguistics Professor Dan Dewey (Second Language Acquisition and Teaching), Professor Patrick Steffen (Psychology Department), and others to further their work and research in preparing students to go abroad.

In the study, titled Heart Rate Variability and Personality Traits as Predictors of Arabic Language Proficiency and Gains During Study Abroad in Jordan, the researchers set out to better understand the student experience abroad, including the impact of stress on language acquisition. The first component the group studied, heart rate variability (HRV), looks at patterns of timing between heartbeats. A higher HRV means the time in between beats varies more, whereas a lower HRV means the time in between stays consistent. A healthy heart is able to jump into gear at a moments notice, Belnap explains. Having a higher HRV with more varying heartbeats shows a heart thats responsive, which Belnap says indicates good overall health and helps when it comes to regulating stress.

While in Jordan, Belnap and his colleagues measured the HRV of 21 students on an intensive Arabic study abroad. Students also took the Oral Proficiency Interview (OPI) at both the beginning and end of the program. We found that students whose heart rate variability was higher made more progress in speaking, Belnap says. Their hearts were more adaptable in stressful situations, which allowed them to self-regulate, apply their classroom instruction, and better take advantage of the immersive environment.

In addition to HRV, the researchers also studied how personality affected the students and their relationship to stress. Early in their program, each student took a survey that measured certain personality traits, including openness, conscientiousness, extraversion, agreeableness, and neuroticismcommonly known as the Big Five. Of the five personality traits tested, conscientiousness and neuroticism seemed to have the most significant impact on how students handled stress.

Students who scored high on conscientiousness tended to experience higher increases in language proficiency. These students were intentional about coping with stress in healthy wayslike going to bed on time, getting exercise in the morning, and eating well throughout the day. On the flip side, students who scored high on neuroticism had a tendency to experience negative emotions and therefore saw lower increases in proficiency. These students were less able to regulate stress, which negatively impacted their interactions abroad. Both heart rate variability and personality, Belnap says, turned out to be pretty powerful predictors.

The study contributes to broader efforts to understand how students experience and manage stress abroad, especially while learning languages. The groups findings suggest that students who learn to self-regulate under pressure may be better positioned to gain proficiency despite stressful situations. Belnap says that learning a language is an opportunity for students to experience Christs enabling power as they strive to overcome stress and reach their proficiency goals. While learning a language is difficult, students who seek learning by study and by faith are engaging in personal development that Belnap says is exactly what a BYU education is about.

Read more about his study on the Studies in Second Language and Teaching website.

projectperseverance.byu.edu

The loss of mobility and autonomy are well-known consequences of agingbut a lesser-known effect is the loss of friendship and connection. The

is a French organization that works to remedy that loneliness and create a world without elders isolated. The BYU French program regularly sends student interns, such as Ellie Pollard (Family Life and French Studies 26) and Addison Abel (French Teaching and Anthropology 27), to work with the organization. Pollard and Abel participated in the internship during the summer of 2025. As they made lifelong connections and friendships, they also deepened their fluency in French and received a unique glimpse into French culture.

When they learned about the internship, both Pollard and Abel were excited by the opportunity to hone their language skills. Abel had been looking for an immersive experience to participate in before taking her French Oral Proficiency Interview (OPI), and Pollard thought the internship was a great middle ground between my two majors that would give me great experience in both French and family life.

The six-week program was divided into two parts. For the first week or so, the interns and

(the elderly participants) spent time at a chateau vacationing together. Each intern was responsible for an eldermaking sure they got to meals on time, helping them pack bags for outings, and simply spending time in their company. Pollard says that the woman she cared for at the chateau was so witty and funny. Pollard continues, She reminded me a lot of my best friend, which made me attached to her.

While the interns cared for

, they also gained valuable language practice. Before the internship, most of Pollards language learning had been more academic, which she says can only get you to a certain level. An immersive experience just takes it to that next level.

For the second part of the program, interns lived with host families in Paris, Marseille, and other locations across France. Pollard and Abel were stationed in Versailles, and every afternoon they visited a few isolated elderly people in the community. They would sometimes play gamesWe played a lot of dominoes, says Pollardgo on walks, go grocery shopping, or just sit and talk. They had cool stories, Abel says. Quite a few of them had done a lot of traveling, and so they liked showing us things that they had bought when they were in different places.

always appreciated the visits, which were meant to help fight their feelings of loneliness. Abel says, When we showed up, they would give us a little snack and something to drink.

In turn, Abel enjoyed learning the vocabulary and colloquialisms that the native French speakers used. She says, I think every language learner can relate to this, that you learn the language and then you use it in an immersive, native context and realize you know the language but you dont speak it how natives speak it. Communicating with native speakers in normal, everyday contexts helped Abel begin to bridge the gap between her study of the language and her goal of fluency.

Abel and Pollard both made connections that turned into lasting relationships. Abel says, I just got a letter from one of

, and she was talking about how much she missed Ellie and me, and how she hopes were doing well. These connections we made matter. Abel says that this love relates to the baptismal covenant. The internship helped her to better understand how to mourn with and comfort those in need. Loving someone how Jesus would creates the connection that helps us to build fulfilling relationships, she says.

Staying with a host family allowed the pair to have an up-close experience with daily life in France. Pollard says, We got to see what their day-to-day life looked like, how they interact with their kids, and slang that they use in the home. Abel observed that the couple that they stayed with were both learning new hobbiesfrom this, she learned that its okay to just be and to just enjoy things. You dont always have to be checking something off the list. This more carefree outlook on life, she notes, is an attitude that is common in French culture.

Pollard says, People have these stereotypes about French people being mean, but theyre really not. Their culture is different than ours, and so it comes across as them being mean, but theyre actually thenicest people in the world. Pollard added, Its such a special experience being able to go to a country and live thereit just helps you learn to love the people so much more.

Click here to learn more about BYUs French internships.

Located near the top of the Mount of Olives in Jerusalem rests the Church of the Pater Noster. Plaques displaying the Lords Prayer in over a hundred languages line the churchs walls, reminding visitors that followers of Christ from all over the world have been reciting the prayer for centuries. In a Wonder of Scripture lecture on April 10, 2026, Professor Mark Ellison (Ancient Scripture) offered a closer look at how the Lords Prayer continues to prove valuable even centuries after it was first offered.

Ellison once traveled to the Holy Land and visited the Church of the Pater Noster. He heard a woman inside the chapel singing the Lords Prayer in Aramaic, the language spoken by Christ and His disciples in their day. Though Ellison had been familiar with the Lords Prayer for years, the moment brought the ancient prayer to life through song.

Ellison observed that Latter-day Saints tend to sometimes give less attention to the Lords Prayer than other prayers. He himself didnt fully appreciate the prayer growing up. However, as hes studied it line by line, his understanding of and appreciation for the prayer has deepened. He said, The Lords Prayer has lifted my own sights about what prayer can be and how my own daily prayers can reconnect me

with Jesus. Ellison has realized that the Lords Prayer is meant to be a pattern for his own prayers, and as hes kept the prayer in his heart, hes come to see its lessons impact his life.

One aspect Ellison found significant were the very first words: Our Father which art in heaven (Matthew 6:9). When Christ prayed, He addressed God as

, the Aramaic word for

. Ellison explained that though some biblical passages do refer to God as a father, it was not customary at the time of Christ to begin prayers by calling upon God as Father. As Christ called upon Abba, He was inviting His followers into a fuller embrace of Israels own tradition, and into His own experience of God as a loving, close, and caring father, Ellison said. With the knowledge that a prayer to God is communion with a father, prayer becomes more of an intimate experience in which God reaches out to each of His children with open arms.

Additionally, Ellison pointed out that the use of

in our Father urges the individual praying to be mindful of others, to see oneself in prayer as one of countless individuals each needing heavens help. Though multitudes may also be turned to Him in prayer, God remains fully present for each individual, offering aid to all those who seek Him.

Another line in the Lords Prayer reads give us this day our daily bread (Matthew 6:11). Ellison compared these words to his experience running the Katcina Mosa ultramarathon, a 62.2-mile race that takes place in Utah at the height of summer. As he ran, he grew sick and exhausted, and by the time he reached an aid station with nearly a third of the race left to go, he was ready to give up. A friend of his, who had met up with him to pace him for the rest of the race, encouraged him to simply take the last third one step at a time. Rather than thinking about the miles and miles Ellison had yet to run, the two of them began to walk together, step by step. Ellison regained his energy and increased his pace, and he ultimately sprinted past the finish line, finishing faster than he had the year before.

Ellison explained that similar to how he had to take his race one step at a time, The Lords Prayer teaches that life can be taken one day at a time. Its so discouraging to face the prospect of continuing on with no end in sight, he said, but at such a moment, Jesus stands there like my friend at the aid station. Ellison said that with the prayers supplication for daily bread, Jesus invites His followers into the divine present, into a day-at-a-time discipleship with the invitation to pray each day.

Before Christ left the earth, one of His final messages to His disciples was I am with you alway (Matthew 28:20). The word

in the King James Version is translated from the Greek

, meaning

. Ellison explains that in this verse,

Christ promises to be with us each day. He does not expect us to bear tomorrows burdens today but invites us to receive our bread each day and take life one step at a time. This understanding, Ellison says, makes Christs counsel to take therefore no thought for the morrow (Matthew 6:34) a little less daunting. His words come with the assurance that He will be there tomorrow, the day after, and for all the days of life.

Watch Ellisons complete lecture on the Neal A. Maxwell Institute website.

In the final hours before his death, early church leader and prophet Joseph Smith asked apostle and friend John Taylor to sing the hymn A Poor Wayfaring Man of Grief. Its lyrics, centered on service and sacrifice, brought peace to the men imprisoned at Carthage Jail as they awaited their uncertain fate. Despite the familiarity of this account to many Latter-day Saints, the poem behind the hymn remains a mystery to many who sing it.

In a Wonder of Scripture Lecture on March 27, 2026, Associate Dean Leslee Thorne-Murphy (British Literature) told the story of James Montgomery, author of the poem The Stranger and His Friend, which was adapted to compose the lyrics to A Poor Wayfaring Man of Grief. She suggested that Montgomerys life and poetry teach not only the need for Christlike service but also what true charity looks like.

James Montgomery was born in Scotland in 1771. His parents both passed away when he was young, leaving him to fend for himself as a young teenager. Montgomery ran away to London at the age of 16 in pursuit of the life of a poet, Thorne-Murphy said. With nothing but a single change of clothes and three and sixpenceabout half a weeks pocket money for a childhe relied on the kindness of strangers as he made his way to London. There, he found work at a newspaper.

At the time, English authorities acted against any newspapers they suspected might encourage revolution, taking extra caution due to the French Revolution. This pressure led Montgomerys boss, the editor of the newspaper, to flee to the United States, leaving Montgomery to run the paper alone. Although Montgomery felt he abided by the governments regulations, he was unjustly imprisoned for several months due to charges of sedition and libel.

Thirty years after being released, Montgomery wrote The Stranger and His Friend. By that time, Thorne-Murphy said, he had become an established, well-known, and well-respected citizen of his city. He had flourished in his career as a poet and was in a place where he could reflect on moments from his early life. From a more stable and comfortable position, he could look back on the time when he was a wayfarer, when he had been a stranger seeking friends, and when he had been imprisoned for what he considered unjust reasons.

The Stranger and His Friend describes several interactions between two people who learn to love one another over the course of the poem, Thorne-Murphy said. She suggested that what makes the poem so impactful is Montgomerys ability to describe these interactions with each sensethe sights, the sounds, the smells, the touchas he imagines himself at scenes all too familiar to moments in his own life. In the poem, the stranger is hungry and without shelter, and the friend provides food and accommodation. Later, the stranger is imprisoned, and the friend provides comfort. When the stranger is wounded, the friend provides care. One of the things that [his] poetry does best is to invite us into this realm of imagination, said Thorne-Murphy.

Another unique aspect about The Stranger and His Friend is that it was originally written for a charity bazaar, a type of 19th-century event that brought together the most wealthy and powerful of the community. While charity bazaars were intended to raise money, most of the attendees were there to exhibit wealth and power in public performance and generous spending. There, Montgomerys poem was sold at a high price.

Thorne-Murphy suggested that by writing about heartfelt service and sacrifice, Montgomery aimed to make a statement about giving with sincerity rather than for public display. She said that Montgomerys poem insists all must consider themselves both recipient and donor in turn, reflecting the idea that even the wealthiest are strangers at some point in their lives. Years after his own experiences with poverty and imprisonment, Montgomery not only places himself within similar moments, but he invites readers, too, to imagine themselves as the stranger. In doing so, he suggests that behind every act of giving is the reality that anyone can become the stranger and that true charity should be offered sincerely.

Montgomerys poem follows an Italian form called

, one that is typically used in poems about love. Though not of the romantic variety, said Thorne-Murphy, his is a poem that still tells of love. Instead of a romantic kind of love, the poem illustrates love and devotion to the Savior.

At the end of Montgomerys poem, the stranger is revealed to be Christ Himself. Montgomery writes, Then in a moment to my view / The stranger darted from disguise; / The tokens in his hands I knew, / My Savior stood before my eyes! Calling the friend by name, Christ thanks him for his charity and willingness to serve a stranger. This stanza echoes the Saviors words, that inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me (Matthew 25:40).

Thorne-Murphy pointed out that it is not until the ending of the poem that Christ speaks in first person. She suggests that He does so to address not just His friend but also the reader, in the hopes that they are His friends as well. Thorne-Murphy believes The Stranger and His Friend demonstrates a pattern for Christlike service, and she hopes readers accept the Saviors invitation to extend sincere charity to both strangers and friends alike.

Watch Thorne-Murphys complete lecture on the Neal A. Maxwell Institute website.

Many people think of art curation in museum settings, involving long-term planning, large spaces, and curators who have full creative freedom. Allie Sena (Art History, French Studies 26) and Natalie Rasmussen (Comparative Studies MA 26) found themselves in very different circumstances when they were asked to curate a new art exhibit for BYUs Humanities Center. Working with a small room and a short deadline, the pair took on the complicated task and created an exhibit that displays unity across humanity.

Sena and Rasmussen received the assignment to curate this exhibit as part of their Studies in Curatorship class. Although neither had curated an exhibit before, they felt aligned in their ideas for the installation. They were both interested in the Garden of Eden, and they were also drawn to the idea of exploring human unity. As they brainstormed, they realized that the story of the Garden of Eden and Adam and Eve connects the whole human family, offering a unique take on unity.

They called their exhibit Heirs of Eden: Reuniting the Human Family, and focused on a central idea: Unity between peopleespecially unity in families, and the human family at large, Rasmussen explains. Sena and Rasmussen centered their planning process around finding works of art that communicated their theme, looking for pieces both online and in person at local art galleries.

The students had to be flexible throughout the process as their ideas changed and as the availability of certain pieces shifted. Even though the two sometimes hit dead ends, with every draft they felt that the exhibit was getting better and better. The curation process did take longer than they had planned, but Sena says, Im really grateful that we took the time to be very intentional, and even spiritual, in our process.

From the exhibit, Sena particularly enjoys

by Sarah Winegar, a woodcut print depicting a man and a woman embracing. It exemplifies a lot of what we wanted this exhibition to portray, this idea of cleaving to one another, Sena says, noting that it alludes to Adam and Eve and their need to cleave to one another and to God to make it through their challenges. That is something we wanted people to feel in the exhibition, that no matter whats going on in the world, we want to inspire people to choose unity and cleave to one another.

Rasmussen appreciates

by Arianne Reed, a ceramic piece that shows hands piled on top of each other. On a plaque describing the piece, Rasmussen and Sena wrote, Hands not only symbolize connection but also creation. A shared heritage of divine creation unites all of humanity, making each life sacred. Rasmussen says the piece represents the human family all working together. We all need each other.

This experience brought unity in more than one area of the exhibit. In placing the works of art, Rasmussen found it interesting to see how all the different styles of art, all the different time periods, and the influences theyve had can all come together into one beautiful show. She had a similar experience working with the artists, observing how they each created and interpreted unity in their art.

Both students hope that this idea of unity is evident for those who visit the exhibit. Sena says, We wanted people to be able to feel awe and love for other humans as part of Gods creation. They also hope the exhibit offers viewers a respite from the chaos and division of the world, prompting people to feel empowered, Rasmussen says, to create unity in their own lives, in their own spaces, and in their own families.

For Sena, the theme is a call to action. This is something that we can take into the world with us, beyond BYU, she says. We can all love each other and work to understand each other even when it feels hard.

Learn more about the Humanities Center here.

At BYU, the classroom is a space where faith and intellect meet. Embracing this unique aspect, the Philosophy Department recently launched the Undergraduate LDS Philosophy Workshopan opportunity for students to engage in mentored research that combines Latter-day Saint (LDS) beliefs with philosophical study. As a result, students strengthen both their personal faith and their futures as philosophers.

After Assistant Professor Taylor-Grey Miller (Metaphysics, Philosophy of Religion) noticed a growing interest in Latter-day Saint philosophy within the department, he and Department Chair David Jensen (Ethics and Value Theory) established the workshop. They saw it as an opportunity for students to engage in and contribute to the momentum around a developing area of study.

The Undergraduate LDS Philosophy Workshop gives students the chance to turn philosophical questions into polished research projects with the guidance of faculty mentors. To start, students propose an idea that explores either a philosophical concept through a Latter-day Saint perspective or a Latter-day Saint concept through a philosophical perspective. Then, over the course of six weeks, they meet with faculty to refine their idea, conduct research, identify a thesis, and develop a research paper grounded in both philosophical literature and religious texts.

The process provides hands-on experience into what real-life philosophical research looks like, all while engaging with the universitys commitment to faith. Students who participate in the workshop have the freedom to research nearly any topic they want, as long as its within the realm of Latter-day Saint philosophy. Recent topics include, alongside others, how Latter-day Saint teachings on the afterlife shape moral decision making and how Gods covenants with Adam and Noah relate to environmental stewardship.

Ethan Richardson (Philosophy, Applied Math 28) participated in the workshops first cohort. His project explored the concept of free will through a close reading of 2 Nephi 2 in the Book of Mormon. Richardson examined whether the text favors certain philosophical views on free will. He argued that it supports a reasons-responsive account of free will, suggesting that people are free when they can recognize and respond to reasons for their choices.

The design of the workshop allowed Richardson to explore his interests with the help of a mentor. It was perfect because I had the enthusiasm, they had the expertise, and we brought it together, says Richardson. He was mentored by Miller, who enjoys seeing the variety of interests students bring to the workshop. Miller says it gives him a chance to engage with topics he wouldnt normally have the time to research, and he likes seeing what students care about.

One of the most rewarding aspects of the experience, Miller says, is getting to know the students in deeper ways than I would in the seminar room. I feel like I get to know them as people, which is really fun. Richardson also enjoyed getting to know faculty better, saying he feels comfortable knocking on his professors doors whenever he has a question or simply wants to chatsomething he wouldnt have done if it werent for the workshop.

In addition to connecting students and faculty, the workshop provides students with skills applicable to their futures. For Richardson, the hands-on experience gave him confidence in his ability to pursue philosophy beyond the classroom. He says that while working one-on-one with a professor, you start to pick up a lot of details of working as a philosopher just from being around them. Carefully going through the research process with a mentor allowed Richardson to dive into philosophy in a way that a class probably wouldnt, something he says has strengthened his work in subsequent classes.

That same careful approach also shaped how Richardson engages with his faith. He says the experience deepened his appreciation for scripture, allowing him to see more of the richness and beauty of the scriptures through careful study. Rather than separating his study of philosophy from his Latter-day Saint faith, the workshop brought the two together in a way that made both more meaningful. For Miller, that outcome reflects the broader purpose of the workshop, to get students to think about what disciple-scholarship looks like for them as philosophy majors.

Learn more about ways to get involved with the Philosophy Department here.

As an undergraduate philosophy student at BYU, Professor David Laraway (Hispanic Literature, Philosophy of Art) had no idea the journal he and other students created to showcase their work would become a lasting tradition. Yet more than three decades and dozens of student editors later, the

undergraduate journal for philosophy is not only still standing, but its also providing a unique experience for students worldwide to engage in thought-provoking discussion.

The year was 1991 when Laraway and a few other philosophy students had the idea to start their own journal. They felt they were writing strong and engaging papers in their philosophy classes, but they knew nobody except their professors would ever read them. We thought it would be nice if we had a way of sharing the work that we were doing, he says.

Laraway and a few other students approached James Faulconer, the Philosophy Department chair at the time, with a proposal to create a journal featuring student work, and Faulconer approved. Another professor, Dan Graham, suggested that Laraway and the other three founding editors title the journal

, which, in simple terms, represents a state of puzzlement. This title reflected the profound ideas the editors hoped to explore in their writing while also acknowledging their limitations as young philosophers.

With approval from Faulconer and a title from Graham, the students got to work and the journal took off. By the end of winter semester in 1991, the first edition rolled off the press, and

was born.

As an undergraduate student, Assistant Professor Mike Hansen (Rationalism, Philosophy of Mind, and Epistemology) worked as an editor for

Today, hes the faculty advisor for the journal. Hansen guides students throughout the editorial process, but he says they lead most of the production from start to finish. My guiding principle is that the undergraduates are making as many of the choices as possible, says Hansen.

Each semester, the journal sends out a call for submissions to undergraduates throughout the English-speaking world. The student editors then read submissions, select which ones to publish, and collaborate with authors to edit their work, which can cover a wide variety of philosophical topics. During the early years of the journal, papers were written solely by BYU students, but today,

publishes papers from students across the country and even overseas. The most recent issue, for example, features work from students in Scotland, England, and Australia.

Once each paper is finalized, the journal is published and sent out to readers all over the world. As

s reach expands, Hansen says the student-led journal speaks to the philosophy programs impact beyond campus, a growing presence made possible by the students who keep

running. Our student editors are really fantastic, says Hansen.

Rebekah Welling (Philosophy, German 26) first learned about

during her freshman year when she saw an ad on the departments website. Now, shes in her third year working on the staff. Welling values the opportunity to improve her own writing as she reads some of the best work from students around the world. The longer youre on the staff, the more you get a feel for which papers have good writing, she says. Being an editor has helped Welling recognize the qualities of a strong paper and apply that to her own work.

Aside from learning skills relevant to her field of study, Welling says joining the staff has helped her get to know other philosophy students. It really knits you together, she says. She enjoys meeting with the other editors not only to produce a journal but also to bond as fellow students of philosophy. Its a really fun time, says Welling.

Laraway says working on the journal as an undergraduate helped him become familiar with the publishing process, which ended up being really helpful for me when it came time to publish my own professional articles, he says. It really does give you an advantage.

After the first edition of

was published in 1991, Laraway and his fellow editors were hoping to have enough funding to produce a second. We had no idea that it would continue on, he says. Now, I guess its been 35 years. Looking back, Laraway is grateful to have been a part of

and remains optimistic for what lies ahead for the journal. We hope it remains a tradition at BYU for a long time.

Read the latest edition of

here.

After years of studying, nearly 500 humanities graduates gathered for one final moment of reflection before they bid farewell to their time at BYU. On April 24, 2026, the College of Humanities held its convocation at the BYU Marriott Center, honoring the graduates as they move forward in the next chapter of their lives. Drawing from lived experience, Dean Christopher Chip Oscarson (Interdisciplinary Humanities, Scandinavian Studies), student Kathryn Douglas (Korean 26), and Professor George Handley (Literature of the Americas, Ecotheology) shared messages encouraging the graduates to remain grounded in their faith.

Dean Oscarson opened the ceremony by recognizing the small and simple things that have brought each graduate to where they stand today. He shared a story of his grandfather, Roy Oscarson, who, at the height of the Great Depression, hitchhiked 1,000 miles from Salt Lake City to Seattle after hearing about a potential job in a shoe store. Upon his arrival, he found there was no job for him, but the manager let him work a 12-hour shift and told him he could return as an extra.

The next day, Oscarsons grandfather woke up and realized it was Sunday. He was in a new city, disheartened, and exhausted. He had every reason to stay in bed, but he decided to find a meetinghouse and go to church. A small and simple thing, that Sunday morning set a precedent that no matter how tired, penniless, or exhausted he might be, he would put the Lord first, said Oscarson. His grandfather later became one of the most successful senior executives of that shoe company, and he remained a devoted disciple of Christ.

Oscarson related this story to the graduates, who, like his grandfather, stood at a turning point in their lives. He urged them to place importance on the small and simple things and to seek . . . first the kingdom of God (Matthew 6:33) as they use their education for good. He said, Your education will be an amplifier that increases your capacity, and with your heart inclined toward the Lord and His righteousness, He will magnify you and your ability to spread light and truth in the world.

Kathryn Douglas spoke on the importance of having the courage to be a beginner. Douglas recalled her unconventional path to BYUstudying dance at a community college, working at a law firm, and teaching English in Korea, before returning to higher education. She noted the fear that accompanied each of these experiences. Before attending community college, I had never had any formal dance training. Before working at a law firm, I had never stepped foot in a legal office. Although I had dance teaching experience, I had never taught English before, let alone moved to a foreign country in the middle of a pandemic, she said.

Douglas especially had fears about attending BYU. She worried about how shed adjust to being back at school after spending five years away from higher education. She worried she would be too old as a 26-year-old and struggle to find belonging. However, she said, If my experiences have taught me anything, it is that the opportunities I want are locked behind the door of being a beginner, and the key to that door is courage. She encouraged the graduates, who stand in the hallway of lifes opportunities, to find the courage to be beginners. I hope you remember to be brave, to be strong, and to be of good courage as the Lord guides us to our next door.

Professor George Handley gave the last address. He introduced the Basque city of Guernica, which he visited while leading a study abroad program in Spain. Guernica was tragically bombed during the Spanish Civil War in 1937 by Spains soon-to-be dictator, Francisco Franco. After the bombing, Jos Antonio Aguirre y Lecube, leader of the Basque people, said, the Basque people do not ask for vengeance. Their overwhelming desire is for peace and justice.

Handley told of a museum in Guernica that presents the idea that although history is often written based on individuals like Franco, the true story of humanity is the story of peace. Similarly, Handley urged the graduates to seek peace as they navigate a world where political division is at an all-time high. We are a nation at war, he said, but our doctrine shows a better way. Handley quoted recent Church leaders like President Russell M. Nelson and President Dallin H. Oaks who have called us to be peacemakers who build bridges of understanding rather than walls of prejudice.

Handley pointed out the graduates unique ability as Latter-day Saints to live, listen, and work together as a single body. Additionally, he said, you in the humanities have been especially trained to begin to understand the diversity of beliefs, languages, and customs that make up our beautiful and plural society. With empathetic understanding of that diversity, you can help find and communicate a common ground.

Urging the graduates to use their education to unite, Handley said, the worst mistake you can make as a student of the humanities and as a disciple of Christ is to believe that it is more important to have correct ideas and beliefs than it is to have the integrity to act on them in your society. Although it may be difficult, he said, I believe each one of you is uniquely prepared to meet this moment, and that God will bless the adventurous among you who accept the call to bring this time of division to an end.

Read more about the graduates and speakers in the convocation program here.