Podcasts about adorno

Bienvenidos a un nuevo Spaces en directo. Como si yo fuese el protagonista de Ellos Viven hoy vengo a soltarles una entradilla en forma de arenga. Ponte cómodo y abre tus oídos. ¡Abrelos porque te voy a contar la verdad que no quieren que sepas! Todo este rollo del nihilismo, la gente actuando como niños, obsesionada con memes estúpidos, videos de TikTok y cosas sin importancia vital, no es casualidad. No, no, no. Es un plan orquestado, una red tejida por las élites para mantenernos dormidos, distraídos y sin cuestionar nada. Déjame que te lo explique todo, pieza por pieza, porque esto es más grande de lo que parece. ¡Escucha bien, porque hasta la palabra "nihilista" tiene un trasfondo que te hace pensar quién quiere que pensemos en "nada"! La palabra viene del latín nihil, que significa "nada", puro vacío, la ausencia total de significado. Pero no te engañes, esto no es solo un capricho lingüístico, ¡es una pista de cómo nos han manipulado para abrazar el vacío! El término empezó a tomar forma en el siglo XVIII, pero se puso de moda en el XIX, cuando filósofos, escritores y, sí, ciertas élites comenzaron a jugar con la idea de que nada importa, que no hay verdad, ni Dios, ni propósito. La raíz latina nihil ya se usaba en la Antigua Roma, en textos legales y filosóficos, para hablar de cosas que no existían o carecían de valor. Pero el nihilismo como lo conocemos hoy empezó a gestarse con los pensadores modernos, sobre todo en Europa. Uno de los primeros en darle forma fue Friedrich Nietzsche, el filósofo alemán que en 1880 gritó a los cuatro vientos que "Dios ha muerto" (En Así hablo Zarathustra, 1883). Nietzsche no estaba celebrando, ¡estaba advirtiendo! Decía que sin un sistema de valores (como la religión o la moral tradicional), la humanidad caería en un abismo donde nada tiene sentido, un vacío que llamó nihilismo. Pero aquí viene lo sospechoso: mientras Nietzsche alertaba sobre el peligro, otros parecían encantados con la idea. ¿Quiénes? Los que querían una sociedad sin rumbo, fácil de controlar. El término "nihilista" se popularizó antes de Nietzsche, en Rusia, con los nihilistas rusos de los 1860s, un grupo de intelectuales y revolucionarios que rechazaban toda autoridad: el zar, la iglesia, la familia, todo. El escritor Iván Turguénev los inmortalizó en su novela Padres e hijos (1862), donde describe a un personaje, Bazarov, como un "nihilista" que no cree en nada, solo en la ciencia y la destrucción del viejo orden. Pero, ¿sabes qué? Algunos dicen que estos nihilistas no eran solo rebeldes, sino peones de un juego mayor. Potencias extranjeras y grupos subversivos financiaban ideas radicales para desestabilizar Rusia. ¿Te suena familiar? Es el mismo truco que usan hoy: siembra el caos, haz que la gente crea en "nada", y tendrás un rebaño sin dirección. Y aquí entra la conspiración: la palabra "nihilista" no solo describe a los que no creen en nada, sino que se ha convertido en una herramienta para los que quieren que vivas en el vacío. Fíjate en cómo la cultura moderna, desde Hollywood hasta las redes sociales, glorifica la idea de que "nada importa". ¿Por qué? Porque un nihilista no lucha, no cuestiona, no se organiza. Solo consume, se ríe de memes absurdos y se pierde en la matrix digital. Pero sigamos hablando de la antigua Roma ya que en la actualidad vivimos en un circo moderno, una versión 2.0 del "panem et circenses" de los romanos. En la antigua Roma, los emperadores daban pan y espectáculos para que el pueblo no se revelara. Hoy, las élites globales —los banqueros, los dueños de las Big Tech, los políticos corruptos— hacen lo mismo, pero con esteroides. Nos bombardean con Netflix, tendencias virales, influencers haciendo retos absurdos y realities que no aportan nada. ¿Por qué? Porque mientras estamos pegados al celular viendo un gato bailando o discutiendo sobre el último drama de Twitter, no estamos pensando en los problemas reales: la desigualdad, el control económico, las guerras que financian a escondidas. Esto no es nuevo, ¿sabes? Ya lo decían tipos como Theodor Adorno, un filósofo alemán de la Escuela de Frankfurt, que en los años 40 y 50 escribió sobre la "industria cultural". Este hombre, junto a su colega Max Horkheimer, advirtió que los medios masivos (cine, radio, prensa) no eran solo entretenimiento, sino herramientas para estandarizar el pensamiento y mantener a las masas pasivas. Adorno decía que la cultura pop nos convierte en consumidores obedientes, adictos a lo superficial, mientras las élites manipulan desde las sombras. Y eso fue antes de internet, ¡imagínate ahora con algoritmos que saben exactamente qué mostrarte para mantenerte enganchado! Pero no se queda ahí. Esto va más allá del entretenimiento. Hay una ingeniería social en marcha, un plan deliberado para degradar nuestra cultura y hacernos más tontos, más infantiles. Mira cómo han transformado la educación: menos filosofía, menos historia crítica, menos lógica, y más énfasis en cosas vagas como "habilidades socioemocionales" o en fomentar la cultura del grupo, o lo que es lo mismo, del rebaño. ¿Quién está detrás? Algunos señalan a fundaciones globalistas como la Rockefeller o la Open Society de George Soros, que supuestamente financian cambios curriculares para suavizar las mentes. Y no olvidemos a Hollywood y la música pop: letras vacías, películas que glorifican el hedonismo, la violencia o el individualismo extremo. Todo esto nos empuja a un nihilismo puro: si nada importa, si no hay valores profundos, ¿para qué luchar? Mejor nos quedamos viendo videos de 15 segundos en TikTok, riéndonos de cosas absurdas mientras el mundo se desmorona. Adorno lo vio venir y lo puso en practica con la puesta en marcha de grupos como Los Beatles: él decía que la cultura de masas nos aliena, nos hace olvidar quiénes somos y nos convierte en engranajes de una máquina capitalista que solo beneficia a los de arriba. Y hablando de tecnología, ¡aquí viene lo gordo! Las redes sociales no son un accidente, son armas psicológicas. Los algoritmos de plataformas como Instagram, TikTok o YouTube están diseñados para hackear tu cerebro. ¿Sabías que empresas como Meta contratan a neurocientíficos para perfeccionar sus sistemas? Es verdad, hay estudios, como los de Tristan Harris, exdiseñador de Google, que revelan cómo estas plataformas manipulan la dopamina, el químico del placer, para mantenerte enganchado. Cada "like", cada notificación, cada video absurdo que no puedes parar de ver es parte de un diseño para que no pienses, no reflexiones, no crezcas. Esto crea una sociedad infantil, incapaz de concentrarse más de 10 segundos, obsesionada con lo instantáneo. ¿Y quién controla estas empresas? Los mismos multimillonarios que financian agendas globales, como los de Silicon Valley o el Foro Económico Mundial. ¿Coincidencia? No lo creo. Ahora, conecta los puntos: este nihilismo, esta despreocupación, no es solo cultural, es un declive inducido. Hay teorías que dicen que todo esto forma parte de un plan mayor, algo como el "Nuevo Orden Mundial" o “El Gran Reset". El Foro Económico Mundial, liderado por tipos como Klaus Schwab, habla abiertamente de un "gran reseteo" para cambiar la economía y la sociedad. ¿Y qué mejor manera de controlar a la gente que debilitándola? Destruyen los valores tradicionales —familia, comunidad, religión— y los reemplazan con un individualismo vacío, un "sé tú mismo" que en realidad significa "consume y no pienses". Sin un propósito mayor, la gente cae en el nihilismo, se vuelve cínica, se ríe de todo, y se refugia en cosas absurdas como coleccionar Funko Pops o pelear en redes por tonterías. Esto no es espontáneo, ¡es un diseño! Mi teoría es que hay fuerzas más oscuras, no solo las mal llamadas élites, sino algo espiritual, como una guerra contra el alma humana. Esas elites psicopatas que Pedro Bustamente denomino elites psicopatocraticas. Mira lo que pasó con el arte: antes inspiraba, ahora tenemos "arte contemporáneo" que parece un chiste, como un plátano pegado a una pared vendido por millones. Eso no es arte, es una burla para mantenernos confundidos. En el informe Iron Mountain de 1966 que pidió el presiente Kennedy antes de ser asesinado se explicaba perfectamente como la degradación del arte fue planifica por la CIA, allí se decia: “También resulta instructivo observar que el carácter de la cultura de una sociedad mantiene una estrecha relación con su potencial para hacer la guerra dentro del contexto de su época. No es ningún accidente que la actual "explosión cultural" en los Estados Unidos tenga lugar en una época marcada por un desarrollo inusualmente rápido de la tecnología bélica. Esta relación se reconoce más generalmente de lo que dejaría entrever la literatura especializada en este tema. Por ejemplo, muchos artistas y autores están comenzando a expresar su preocupación acerca de las opciones de creatividad limitadas que prevén en un mundo sin guerras, quellos creen o esperan estará pronto entre nosotros. Actualmente, se están preparando para esta posibilidad realizando experimentaciones sin precedentes con formas carentes de sentido; sus intereses en años recientes se han focalizado crecientemente en diseños abstractos, emociones gratuitas, ocurrencias fortuitas y secuencias sin relación.” Y por si fuera poco, la sobrecarga de información nos ha fracturado. La posverdad, la polarización, las fake news: todo eso es parte del plan. En 2016, Oxford nombró "posverdad" como la palabra del año, describiéndola como un mundo donde los hechos objetivos importan menos que las emociones y las narrativas. ¿Y quién gana con esto? Los que controlan los medios y las plataformas. Si no confías en nada, si todo es un meme, entonces no hay verdad, no hay lucha, solo nihilismo. La gente se cansa, se rinde, y se entretiene con cosas absurdas porque es más fácil que enfrentar un mundo roto. Es como dijo Neil Postman en su libro Divirtiéndonos hasta la muerte (1985): “no nos están esclavizando con cadenas, sino con entretenimiento. Nos están matando con risas.” Entonces, ¿qué tenemos? Un plan maestro: usan los medios para distraernos, la tecnología para adormecernos, la educación para debilitarnos y la cultura para infantilizarnos. Todo para que no levantemos la cabeza y veamos quién mueve los hilos. La educación como decía Bertrand Rusell «estará bien confinada a la clase gobernante y al populacho no se le permitirá saber como estas convicciones fueron generadas«. ¿Los nombres? Algunos señalan a los Rockefeller, los Rothschild, el Foro Económico Mundial, las Big Tech. Yo sostengo que es más grande, que hay poderes que ni conocemos. Pero la prueba está a la vista: una sociedad nihilista, obsesionada con lo absurdo, que no sabe ni quién es Theodor Adorno ni por qué su advertencia sobre la cultura de masas es más relevante que nunca. Despierta, ¡esto no es un juego! Si quieres pruebas, mira las redes, busca los documentos filtrados de fundaciones globalistas publicados por Maria Desiluminate, Nuevo Desorden Mundial, o Desmontando a Babylon, o lee a Adorno, a Orwell, a Bertrand Ruseel o a Postman. Todo está ahí, pero tienes que querer verlo. ¡Despertad, porque nos tienen distraídos como marionetas en su circo! Las élites, desde los días de Adorno y su Escuela de Frankfurt hasta los titanes de Silicon Valley, han tejido un plan maestro: usar la industria cultural, los algoritmos dopamínicos y la posverdad para sumirnos en un nihilismo vacío. Nos inundan con entretenimientos absurdos —memes, TikToks, dramas de redes— para mantenernos infantiles, despreocupados y ciegos ante su control. La palabra "nihilista", nacida del latín nihil y moldeada por los rebeldes rusos y Nietzsche, es su arma secreta: nos convierten en creyentes de la "nada", mientras ellos mueven los hilos del poder desde las sombras. ………………………………………………………………………………………. ¡Agarraos porque os voy a contar una verdad oculta que los poderosos no quieren que sepais! Los sabateanos y el frankismo son la clave para entender cómo el mundo se sumió en el caos nihilista que vivimos hoy. Los sabateanos o sabateos son los discípulos del autoproclamado mesías judío Shabtai Tzvi, nacido en el imperio otomano, el cual se convirtió al Islam en 1666…¿bonita fecha, no creéis? Son partidarios de la Cábala y del Zohar y afirman la existencia de una ley oculta y secreta, los sabateos interpretaron la conversión de su líder como un mandamiento para practicar una religión oculta y secreta. Un tipo que en el siglo XVII se autoproclamó Mesías y dijo que la redención llegaba rompiendo todas las reglas. ¿Cumplir la Torá? ¡Pff, para qué! Él y sus seguidores sabateanos creían que el pecado era el camino a la salvación, una movida que ya olía a rebelión contra todo lo sagrado. Cuando Tzvi se convirtió al islam bajo presión otomana, sus seguidores más fieles, los Dönmeh, se volvieron criptojudíos, viviendo una doble vida mientras planeaban en las sombras. Esto no es teoría, ¡es historia pura que podéis rastrear! Luego aparece Jacob Frank, el verdadero cerebro maquiavélico. Este tipo, en el siglo XVIII, llevó el sabateanismo a otro nivel, diciendo que era el sucesor de Tzvi. Frank no solo quería romper las reglas, quería destruirlas por completo. Su lema era que el mundo debía caer en una "saturación de pecado" para forzar la llegada del Mesías. ¿Rituales raros? Claro, como esa movida en Lanškroun en 1756, donde sus seguidores bailaban alrededor de una mujer semidesnuda, diciendo que era la Shekhinah. Este es un término hebreo que viene de la raíz shajan ("habitar") y, en el judaísmo, se refiere a la presencia divina de Dios en el mundo, o a que una persona esta habitada por un espíritu, vamos que esta poseída. ¡Pura locura! Frank y sus frankistas se convirtieron al cristianismo en masa, pero no te engañes, era una fachada. En secreto, seguían con sus creencias locas, infiltrándose en la sociedad europea como una red oculta. Si cruzamos el charco hasta España y tenemos un siglo antes a los alumbrados, una secta mística del siglo XVI que también olía a subversión. Estos tipos, que surgieron alrededor de 1511 en Castilla, creían en un contacto directo con Dios a través de éxtasis y visiones, despreciando los sacramentos y la autoridad de la Iglesia. Decían que, al estar "iluminados" por Dios, no podían pecar, sin importar lo que hicieran. ¿Os suena familiar? Su idea de "dejamiento" (entregarse pasivamente a Dios) se parece mucho a la transgresión deliberada de Tzvi. La Inquisición los persiguió a muerte, encarcelando a líderes como Isabel de la Cruz y Pedro Ruiz de Alcaraz en 1524, porque veían en ellos un peligro herético con tintes protestantes. Pero, ¿y si los alumbrados eran un eco temprano de la misma mentalidad antinomiana que Tzvi predicaría después? ¡Es como si alguien estuviera sembrando la semilla de la rebelión espiritual en distintos frentes! Y aquí entra el jesuitismo, la gran pieza que conecta todo en esta conspiración. La Compañía de Jesús, fundada en 1540 por Ignacio de Loyola, se creó para ser la vanguardia de la Contrarreforma, combatiendo herejías como el protestantismo y, sí, los alumbrados. Pero esperad, ¡aquí hay algo turbio! Los jesuitas eran famosos por su disciplina, su infiltración en las élites y su "obediencia ciega", algo que algunos conspiranoicos dicen que se parece sospechosamente a las tácticas de los Dönmeh sabateanos, que se colaban en otras religiones mientras mantenían sus creencias secretas. Es famoso el tema de la monista secreta, un texto que habla de las técnicas de infiltración que usaban y usan los jesuitas. Donde esta permitido hacer cualquier maldad con tal de salirse con la suya. Curiosamente, Ignacio de Loyola fue investigado por la Inquisición en 1527 por posible simpatía con los alumbrados, aunque salió libre. ¿Coincidencia? ¡Yo digo que no! Quizás los jesuitas, mientras combatían herejías, aprendieron un par de trucos de los alumbrados sobre manipulación y control espiritual, usándolos para su propia agenda de poder. Ahora, aquí viene lo gordo: esta idea de "redención a través del pecado" es el germen del nihilismo que hoy nos tiene atrapados. Frank no solo quería romper las leyes judías, sino TODAS las leyes morales. ¿Os suena familiar? ¡Es el eco de Nietzsche gritando que "Dios ha muerto"! La filosofía de Nietzsche, con su rechazo a los valores tradicionales y su idea de que no hay verdad absoluta, no salió de la nada. Bebió directo de esa fuente envenenada del frankismo, que decía que destruir el orden moral era el camino a la libertad. Los frankistas, con su desprecio por el Talmud y las normas, fueron los primeros en decir que nada importa, que todo vale si sirve al "gran plan". ¡Eso es nihilismo puro, amigos! Y no creais que esto se quedó en el siglo XVIII. Los frankistas, con sus conversiones falsas al cristianismo, se metieron en las élites de Europa. Hay quienes dicen que familias poderosas, incluso en América, tienen raíces frankistas. ¿Nombres como Brandeis o Frankfurter te dicen algo? No es casualidad. Estos tipos sembraron las semillas de una ideología que destruye cualquier sentido de propósito, dejando un vacío que hoy llamamos nihilismo moderno. Desde el marxismo cultural hasta los movimientos que promueven el caos moral, todo tiene el ADN de esa "involución" que Frank predicaba. No era una regresión biológica, ¡era un plan para sumir al mundo en la anarquía espiritual! Lo más loco es cómo lo hicieron: los frankistas no solo querían pecar, querían que el mundo entero se hundiera en el pecado. Frank decía que el caos moral forzaría la redención, pero, ¿y si la redención nunca llega? Lo que queda es un mundo donde nadie cree en nada, donde los valores se derrumban. Eso es exactamente lo que Nietzsche teorizó después, y lo que hoy vemos en la cultura: un vacío donde todo es relativo, donde no hay bien ni mal. El solipsismo satanista que impera por todas partes. Los frankistas, con sus rituales y su infiltración, fueron los arquitectos de esta mentalidad. No lo digo yo, ¡lo dicen los hechos históricos! No es ninguna sorpresa que el frankismo tuviera hasta 50,000 seguidores en su momento, muchos en Polonia, donde se mezclaron con la nobleza católica. Desde ahí, su influencia se extendió como un virus. Si queréis pruebas, leed los primeros trabajos de Gershom Scholem, que destripó el sabateanismo y mostró cómo sus ideas eran una bomba de relojería. La evolución del estudio de Scholem sobre el sabbateanismo sirve como prueba de la creciente reticencia de Scholem y otros muchos a criticar el proyecto sionista tras el Holocausto y la Segunda Guerra Mundial y de su giro gradual desde la marginalidad hacia convicciones políticas más dominantes. En resumen, los sabateanos y Frank armaron el escenario para el nihilismo actual. Su plan de "redención a través del pecado" no era misticismo inocente, era una declaración de guerra contra los valores. Nietzsche solo tomó el testigo y lo gritó más alto. Hoy, cuando ves una sociedad que no cree en nada, que celebra la transgresión por la transgresión, estás viendo el legado de Frank y sus locos. ¡Despierta, que el nihilismo no es casualidad, es un plan que lleva siglos en marcha! ………………………………………………………………………………………. ¡Y hasta aquí el podcast de hoy, amigos! Hemos desentrañado cómo las distracciones modernas y la infantilización de la sociedad nos mantienen en una danza perpetua de entretenimiento vacío, lejos de la verdad incómoda. Como decía Orwell, “el pueblo que elige corruptos, impostores, ladrones y traidores no es víctima, sino cómplice”. Y en la misma línea, Russell nos advertía que “la mayoría de las personas preferirían morir antes que pensar; de hecho, muchas lo hacen”. Así que, mientras el mundo nos lanza notificaciones y pantallas para anestesiarnos, recordad: despertad, cuestionad, pensad. Pero, claro, si todo esto os parece demasiado... ¡hoy no, mañana! ………………………………………………………………………………………. Conductor del programa UTP Ramón Valero @tecn_preocupado Canal en Telegram @UnTecnicoPreocupado Un técnico Preocupado un FP2 IVOOX UTP http://cutt.ly/dzhhGrf BLOG http://cutt.ly/dzhh2LX Ayúdame desde mi Crowfunding aquí https://cutt.ly/W0DsPVq Invitados ………………………………………………………………………………………. Enlaces citados en el podcast: AYUDA A TRAVÉS DE LA COMPRA DE MIS LIBROS https://tecnicopreocupado.com/2024/11/16/ayuda-a-traves-de-la-compra-de-mis-libros/ MIRANDO HACIA ATRÁS VI: ANTICIPÁNDONOS A HG WELLS CUARTA PARTE https://tecnicopreocupado.com/2020/01/31/mirando-hacia-atras-vi-anticipandonos-a-hg-wells-cuarta-parte/ LA PEDAGOGÍA WALDORF CREADA POR STEINER, LA NEW AGE Y EL LUCIFERANISMO https://tecnicopreocupado.com/2018/04/02/la-pedagogia-waldorf-creada-por-steiner-la-new-age-y-el-luciferanismo/ APRENDER DEL PASADO PARA VALERNOS EN EL FUTURO https://tecnicopreocupado.com/2014/05/17/aprender-del-pasado-para-valernos-en-el-futuro/ DESTRUCCIÓN DE LA FAMILIA Y LOS VALORES https://tecnicopreocupado.com/2018/07/10/destruccion-de-la-familia-y-los-valores/ DESTRUCCIÓN DE LA FAMILIA Y LOS VALORES. 2ª PARTE https://tecnicopreocupado.com/2019/01/14/destruccion-de-la-familia-y-los-valores-2a-parte/ ………………………………………………………………………………………. Música utilizada en este podcast: Tema inicial Heros Epílogo Mañana - Los Iberos https://youtu.be/uVa-Yi07ZYk?feature=shared

Nietzsche, the birth of tragedy, and the technology trap with Babette BabichBabette Babich discusses Nietzsche, the importance of tragedy, and the danger of technology interfering with our judgement. Babette Babich is a world renowned Professor of Philosophy at Fordham University in New York. In this in-depth interview, she looks to Nietzsche's Birth of Tragedy to explain our love of suffering and towards the trials and tribulations of living in an age of technology which is smarter than we are.Babette Babich is a leading philosopher of technology and science. Renowned for her exploration of the philosophy, history, and sociology of science as well as studies of ecology and animal philosophy, Babich is a Professor of Philosophy at Fordham University, New York City.Her work crosses the analytic-continental divide, drawing heavily on Nietzsche, Heidegger, Adorno, and Illich. She is the director of The Nietzsche Society. Her latest book, Günther Anders' Philosophy of Technology, explores the philosophy of isolation.Are we addicted to tradgedy? Email us at podcast@iai.tv with your thoughts or questions on the episode!To witness such topics discussed live buy tickets for our upcoming festival: https://howthelightgetsin.org/festivals/And visit our website for many more articles, videos, and podcasts like this one: https://iai.tv/You can find everything we referenced here: https://linktr.ee/philosophyforourtimesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

From the heady days of May 2022: Dan and Ana would have the pilot give the plans directly to the rebels, but decide to watch the movie anyway. Can you make a great movie entirely premised on a retcon? Does it take extremists to goad rebellions into action? How would Adorno feel about all this? There is IR in this movie. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

Benjamin Studebaker and Douglas Lain discuss Adorno's essay "Commitment" and the failure of leftist politics over the last decade. What level of regression can we expect?Support Sublation Mediahttps://patreon.com/dietsoap

Today we talk about Kafka's book The Castle and how the symbolism is interpreted by two powerhouse philosophers: Theodore Adorno and Hannah Arendt. Hope you love it! :) Sponsors: Incogni: https://www.Incogni.com/philothis Quince: https://www.QUINCE.com/pt ZocDoc: https://www.ZocDoc.com/PHILO Thank you so much for listening! Could never do this without your help.  Website: https://www.philosophizethis.org/ Patreon: https://www.patreon.com/philosophizethis  Social: Instagram: https://www.instagram.com/philosophizethispodcast X: https://twitter.com/iamstephenwest Facebook: https://www.facebook.com/philosophizethisshow Learn more about your ad choices. Visit podcastchoices.com/adchoices

Stefan Blankertz gehört zu den Begründern der libertären Zeitschrift „Eigentümlich frei“. In einem launigen Streifzug durch die Welt der Philosophie stellt er sein neues Buch vor: „Gegen den Strich gelesen. 12 überraschend freiheitliche Denker“. Er erklärt, welche Ursprünge das libertäre Denken hat und wie es sich zum Etatismus, zur Linken und zum Anarchismus verhält. Blankertz spricht über Missverständnisse und Doppeldeutigkeiten in der Studentenbewegung, über das spektakuläre „Busenattentat“ auf Adorno und lässt sich dabei immer wieder den Spaß anmerken, den er daran findet, libertäre Gedanken an Stellen zu entdecken, wo man sie nicht erwartet: bei Hobbes, bei Rousseau und bei Marcuse. Dabei wird zugleich deutlich, dass deren Vorstellungen überraschend aktuell sind.

▶ Dans le Tempo # 92 Dans cet épisode du podcast des passionnés de musique, Salman et Daz reçoivent la philosophe, artiste, journaliste et enseignante Agnès Gayraud. Ensemble, ils ont discuté des liens entre la philosophie et le monde de la musique, des musiques populaires enregistrées, de "l'industrie" de l'art, et de l'oeuvre musicale d'Agnès sous le pseudonyme "La Féline". N'hésitez pas à naviguer entre les chapitres en fonction de vos intérêts ! ▶ Sommaire : 00:00 Introduction 01:41 Présentation de l'invitée 02:47 La réflexion, un ennemi de la création ? 09:55 Quand les philosophes parlent de musique 16:24 Adorno, la musique et l'industrie 27:16 La pop, une nouvelle forme d'art ? 33:27 L'utopie de la popularité 42:22 Quand l'enregistrement devient matière 58:48 La pop n'est pas toujours mainstream 1:07:22 Une musique d'adolescents ? 1:12:44 La musicienne derrière la philosophe 1:15:31 L'incarnation et les réseaux sociaux 1:21:02 La Féline face à la composition 1:30:12 Délimiter le spectre de la pop 1:46:35 Pop et politique 1:57:56 La pop est-elle réellement universelle ? 2:11:38 Recommandations Technique : La Bouclette Montage : François Brétéché

The chat bot flashes its elipsis at the bottom of the screen. What is it thinking, what does it want from you, what do you want from it? Beneath those pixels lies a sea of mined data and lightning storms of electricity heating up servers in barren deserts. What will it find for you in the past labor of the generations? According to a stunning new article in Rolling Stone, it will find whatever the fuck makes you feel like a god—incuding all the NewAge pablum it has scarfed down—because oops, ChatGPT released a model that is just too sycophantic. But as we break down today, the AI nonsensient flattery machine is designed to hook you into the regurgitative process of self-seduction. Is this a new spiritual delusion, or more of the same? And what does that kind and agreeable bot conceal? Show Notes People Are Losing Loved Ones to AI-Fueled Spiritual Fantasies Chatgpt induced psychosis ChatGPT And Generative AI Innovations Are Creating Sustainability Havoc  LLM Can Be A Dangerous Persuader You'll Be Astonished How Much Power It Takes to Generate a Single AI Image  A bottle of water per email: the hidden environmental costs of using AI chatbots Intelligent Computing: The Latest Advances, Challenges, and Future  AI Data Centers Pose Regulatory Challenge, Jeopardizing Climate Goals AI, Climate, and Regulation: From Data Centers to the AI Act  AI could impact 40 per cent of jobs worldwide in the next decade, UN agency warns The Future of Jobs Report 2025 History's Magic Mirror: America's Economic Crisis and the Weimar Republic of Pre-Nazi Germany The Great Filter: A possible solution to the Fermi Paradox  Academic Publisher Sells Authors' Work to Microsoft for AI Training Address of the Holy Father to the College of Cardinals (10 May 2025) | LEO XIV  Capitalism's Fascistic Tendencies — McGowan  McGowan, Todd. 2016. Capitalism and Desire: The Psychic Cost of Free Markets. Columbia University Press. Adorno, Theodor W., and Max Horkheimer. 1997. Dialectic of Enlightenment. Verso. Learn more about your ad choices. Visit megaphone.fm/adchoices

Quatro em cada 10 cigarros no Brasil são falsos ou contrabandeados. Por trás desse negócio, que já é o quinto mais lucrativo do crime organizado no Brasil, estão facções, milícias e capos do jogo do bicho. Apesar da redução da população brasileira que fuma, o país deixa de arrecadar R$ 8 bilhões ao ano com o comércio ilegal de cigarros. Para além da questão financeira, esse negócio atinge a saúde da população e mantém reféns os mais pobres. É sobre esta apuração que José Roberto de Toledo conversa com os repórteres Adriana Ferraz e Luís Adorno no novo episódio do podcast UOL Prime. #PodcastUOLPrime

Welcome aboard to another insightful episode of the Traveling Groomers Podcast! Join hosts Chris and Mary Oquendo as they welcome their charismatic guest, Jess Adorno, to chat about all things grooming industry-related and the life lessons they've learned along the way. In this episode, they discuss the challenges and triumphs of grooming with an injury, the artistry behind choosing the right equipment, and the importance of being authentic and kind in such a vibrant and connected community. They also dive into the behind-the-scenes dynamics of trade shows, sharing anecdotes that highlight the resilience and camaraderie within the grooming world. This episode is a celebration of genuine connections, incredible journeys, and the inspiring spirit that defines the grooming industry. Grab those travel mugs and climb aboard for a fun and heartfelt journey into the world of pet grooming. This conversation is one you won't want to miss!

Send us a textThe philosopher Theodor Adorno lays a powerful groundwork for thinking ethically about animals! Find out more! 

„Kultur heute schlägt alles mit Ähnlichkeit. Film, Radio, Magazine machen ein System aus. Jede Sparte ist einstimmig in sich und alle zusammen“, schreiben Max Horkheimer und Theodor W. Adorno im Kulturindustrie-Kapitel in der „Dialektik der Aufklärung“. Wo manche Pluralisierung und Buntheit erkennen wollen, sehen die Philosophen der Frankfurter Schule eine große Vereinheitlichung innerhalb des Monopolkapitalismus am Werk, die konformes Denken und Autoritätshörigkeit produziert. Die Freizeitgestaltung unterscheidet sich nicht mehr wesentlich von der Arbeitszeit. Im Akkord wird konsumiert und produziert. Auch der Unterschied zwischen einer Ware und Kulturerzeugnissen verschwimmt, wenn alles käuflich wird. Im Zeitalter von algorithmischer Sortierung, von Spotify-Playlisten und KI-generierter Kunst lohnt es sich, das Kapitel aus dem Klassiker der Kritischen Theorie noch einmal zu lesen. In der neuen Folge von „Wohlstand für Alle“ sprechen Ole Nymoen und Wolfgang M. Schmitt über die Kulturindustrie der Vergangenheit und Gegenwart. Literatur: Max Horkheimer, Theodor W. Adorno: Dialektik der Aufklärung. Philosophische Fragmente, S. Fischer. Liz Pelly: Mood Machine. The Rise of Spotify and the Costs of the Perfect Playlist, Hodder & Stoughton. Tim Wu: The Master Switch. The Rise and Fall of Information Empires, Vintage Reprint. Unsere Zusatzinhalte könnt ihr bei Apple Podcasts, Steady und Patreon hören. Vielen Dank! Apple Podcasts: https://podcasts.apple.com/de/podcast/wohlstand-f%C3%BCr-alle/id1476402723 Patreon: https://www.patreon.com/oleundwolfgang Steady: https://steadyhq.com/de/oleundwolfgang/about Veranstaltungen: Wir sind am 3. Mai in Zürich: https://www.millers.ch/spielplan/detail/jean-philippe-kindler-2186 Wir sind am 5. Mai in Stuttgart: https://theaterhaus.reservix.de/p/reservix/event/2318654

Per riascoltare Considera l'armadillo noi e altri animali ospite Giuseppe Martino, Naturalista e fondatore di StorCal @Stazione Ornitologica Calabrese per parlare di Adorno day, di bracconaggio, di falchi pecchiaioli e di migratori sullo stretto di Messina. A cura di Cecilia Di Lieto.

Frieder Vogelmann zu den medialen und ökonomischen Bedingungen, politischen Effekten und epistemischen Aspekten demokratischer Öffentlichkeit. Diese Aufnahme fand im Rahmen der Tagung „Politische Öffentlichkeit: Strukturen und Strategien“ an der Universität Erfurt statt. Die Website der Tagung inklusive Programm findet ihr hier: https://www.poloeff.de/ Shownotes Frieder Vogelmanns Website (inklusive einer Liste seiner Publikationen): https://www.frieder-vogelmann.net/public/ Frieder Vogelmann am University College Freiburg: https://www.ucf.uni-freiburg.de/people/chair-in-epistemology-and-theory-of-science/prof-dr-frieder-vogelmann Sektion "Politische Theorie und Ideengeschichte" der Deutschen Vereinigung für Politikwissenschaft: https://www.dvpw.de/gliederung/sektionen/politische-theorie-und-ideengeschichte Website der Doppeltagung "Politische Öffentlichkeit: Strukturen und Strategien": https://www.poloeff.de/ der Account der Doppeltagung auf Bluesky: https://bsky.app/profile/poloeff.bsky.social Vogelmann, F. (2023). Umkämpfte Wissenschaften – zwischen Idealisierung und Verachtung. Reclam Verlag. https://www.reclam.shop/detail/978-3-15-014359-9/Vogelmann__Frieder/Umkaempfte_Wissenschaften_____zwischen_Idealisierung_und_Verachtung Vogelmann, F. (2022). Die Wirksamkeit des Wissens: Eine politische Epistemologie. Suhrkamp. https://www.suhrkamp.de/buch/frieder-vogelmann-die-wirksamkeit-des-wissens-t-9783518299722 Das erste Zitat im Podcast stammt aus dem Gespräch „Öffentlichkeit - was ist das eigentlich?“ zwischen Theodor W. Adorno und Arnold Gehlen, welches am 18. März 1964 zum ersten Mal gesendet wurde. https://youtu.be/K7WokFmA2kw?si=xC_3K0L3eEk5p4ah Vogl, J. (2021). Kapital und Ressentiment. Eine kurze Theorie der Gegenwart. C.H.Beck. https://www.chbeck.de/vogl-kapitalismus-ressentiment/product/32045602 zu Rupert Murdoch: https://en.wikipedia.org/wiki/Rupert_Murdoch die taz: https://taz.de/ Deleuze, G., & Guattari, F. (1992). Tausend Plateaus: Kapitalismus und Schizophrenie. Merve Verlag. https://www.merve.de/index.php/book/show/211 zu Carl Schmitt: https://de.wikipedia.org/wiki/Carl_Schmitt Jäger, A. (2023). Hyperpolitik. Extreme Politisierung ohne politische Folgen. Suhrkamp. https://www.suhrkamp.de/buch/anton-jaeger-hyperpolitik-t-9783518127971 Paul, M. (2025). Faschismus als Lustgewinn. Berlin Review. https://blnreview.de/ausgaben/2025-03/morten-paul-faschismus-als-lustgewinn Brown, W. (2023). Nihilistische Zeiten. Denken mit Max Weber. Suhrkamp. https://www.suhrkamp.de/buch/wendy-brown-nihilistische-zeiten-t-9783518588031 Loick, D., & Thompson, V. E. (Hrsg.). (2022). Abolitionismus: Ein Reader. Suhrkamp. https://www.suhrkamp.de/buch/abolitionismus-t-9783518299647 Kurt, Ş. (2023). Hass. Von der Macht eines widerständigen Gefühls. HarperCollins. https://www.harpercollins.de/products/hass-von-der-macht-eines-widerstandigen-gefuhls-9783365001585 Comey, J. (2019). How Trump Co-opts Leaders Like Bill Barr. New York Times. https://www.nytimes.com/2019/05/01/opinion/william-barr-testimony.html Löwenthal, L. (2021). Falsche Propheten: Studien zur faschistischen Agitation. Suhrkamp. https://www.suhrkamp.de/buch/leo-loewenthal-falsche-propheten-t-9783518587621 Landa, I. (2021). Der Lehrling und sein Meister. Liberale Tradition und Faschismus. Dietz Verlag. https://dietzberlin.de/produkt/der-lehrling-und-sein-meister/ Ronge, B. (2015). Eine Genealogie des Liberalismus. Michel Foucaults Vorlesungen zur Geschichte der Gouvernementalität. In: Das Adam-Smith-Projekt. Edition Theorie und Kritik. Springer VS. https://link.springer.com/chapter/10.1007/978-3-658-06027-5_2#citeas von Redecker, E. (2020). Revolution für das Leben: Philosophie der neuen Protestformen. S. Fischer. https://www.fischerverlage.de/buch/eva-von-redecker-revolution-fuer-das-leben-9783596708048   Thematisch angrenzende Folgen S03E28 | Sylke van Dyk zu alternativer Gouvernementalität https://www.futurehistories.today/episoden-blog/s03/e28-silke-van-dyk-zu-alternativer-gouvernementalitaet/ S03E19 | Wendy Brown on socialist Governmentality https://www.futurehistories.today/episoden-blog/s03/e19-wendy-brown-on-socialist-governmentality/ S02E56 | Şeyda Kurt zu strategischem Hass https://www.futurehistories.today/episoden-blog/s02/e56-seyda-kurt-zu-strategischem-hass/ S02E54 | Alex Demirovic zu zu sozialistischer Gouvernementalität, (Re-)produktion und Rätedemokratie (Teil 2) https://www.futurehistories.today/episoden-blog/s02/e54-alex-demirovic-zu-sozialistischer-gouvernementalitaet-re-produktion-und-raetedemokratie-teil-2/ S02E53 | Alex Demirovic zu zu sozialistischer Gouvernementalität, (Re-)produktion und Rätedemokratie (Teil 1) https://www.futurehistories.today/episoden-blog/s02/e53-alex-demirovic-zu-sozialistischer-gouvernementalitaet-re-produktion-und-raetedemokratie-teil-1/ S02E08 | Thomas Biebricher zu neoliberaler Regierungskunst https://www.futurehistories.today/episoden-blog/s02/e08-thomas-biebricher-zu-neoliberaler-regierungskunst/ S02E03 | Ute Tellmann zu Ökonomie als Kultur https://www.futurehistories.today/episoden-blog/s02/e03-ute-tellmann-zu-oekonomie-als-kultur/ S01E37 | Eva von Redecker zur Revolution für das Leben https://www.futurehistories.today/episoden-blog/s01/e37-eva-von-redecker-zur-revolution-fuer-das-leben/ S01E29 | Thorsten Thiel zu Demokratie in der digitalen Konstellation https://www.futurehistories.today/episoden-blog/s01/e29-thorsten-thiel-zu-demokratie-in-der-digitalen-konstellation/ S01E25 | Joseph Vogl zur Krise des Regierens https://www.futurehistories.today/episoden-blog/s01/e25-joseph-vogl-zur-krise-des-regierens/ S01E11 | Frieder Vogelmann zu alternativen Regierungskünsten https://www.futurehistories.today/episoden-blog/s01/e11-frieder-vogelmann-zu-alternativen-regierungskuensten/ S01E09 | Susanne Grof-Korbel zu PR, Warhheit & Journalismus https://www.futurehistories.today/episoden-blog/s01/e09-susanne-grof-korbel-zu-pr-wahrheit-journalismus/ Future Histories Kontakt & Unterstützung Wenn euch Future Histories gefällt, dann erwägt doch bitte eine Unterstützung auf Patreon: https://www.patreon.com/join/FutureHistories   Schreibt mir unter: office@futurehistories.today Diskutiert mit mir auf Twitter (#FutureHistories): https://twitter.com/FutureHpodcast auf Bluesky: https://bsky.app/profile/futurehistories.bsky.social auf Instagram: https://www.instagram.com/futurehpodcast/ auf Mastodon: https://mstdn.social/@FutureHistories   Webseite mit allen Folgen: www.futurehistories.today English webpage: https://futurehistories-international.com   Episode Keywords #FriederVogelmann, #JanGroos, #FutureHistories, #Podcast, #Interview, #Öffentlichkeit, #Adorno, #Medien, #KritischeTheorie, #FrankfurterSchule, #JosephVogl, #Faschismus, #Faschisierung, #Ressentiment, #Liberalismus, #Kapitalismus, #Ökonomie, #PolitischeÖkonomie, #FakeNews, #Journalismus, #Demokratie, #Demokratietheorie

It's official. The American Dream is dead. And it's been resurrected in Europe where, according to the FT columnist Simon Kuper, disillusioned Americans should relocate. Compared with the United States, Kuper argues, Europe offers the three key metrics of a 21st century good life: “four years more longevity, higher self-reported happiness and less than half the carbon emissions per person”. So where exactly to move? The Paris based Kuper believes that his city is the most beautiful in Europe. He's also partial to Madrid, which offers Europe's sunniest lifestyle. And even London, in spite of all its post Brexit gloom, Kuper promises, offers American exiles the promise of a better life than the miserable existence which they now have to eek out in the United States. Five Takeaways* Quality of Life.:Kuper believes European quality of life surpasses America's for the average person, with Europeans living longer, having better physical health, and experiencing less extreme political polarization.* Democratic Europe vs Aristocratic America: While the wealthy can achieve greater fortunes in America, Kuper argues that Europeans in the "bottom 99%" live longer and healthier lives than their American counterparts.* Guns, Anxiety and the Threat of Violence: Political polarization in America creates more anxiety than in Europe, partly because Americans might be armed and because religion makes people hold their views more fervently.* MAGA Madness: Kuper sees Trump as more extreme than European right-wing leaders like Italy's Meloni, who governs as "relatively pro-European" and "pro-Ukrainian."* It's not just a Trump thing. Kuper believes America's declining international credibility will persist even after Trump leaves office, as Europeans will fear another "America First" president could follow any moderate administration.Full TranscriptAndrew Keen: Hello everybody. It's Monday, April the 21st, 2025. This conversation actually might go out tomorrow on the 22nd. Nonetheless, the headlines of the Financial Times, the world's most global economic newspaper, are miserable from an American point of view. US stocks and the dollar are sinking again as Donald Trump renews his attack on the Fed chair Jay Powell. Meanwhile Trump is also attacking the universities and many other bastions of civilization at least according to the FT's political columnist Gideon Rachman. For another FT journalist, my guest today Simon Kuper has been on the show many times before. All this bad news about America suggests that for Americans it's time to move to Europe. Simon is joining us from Paris, which Paris is that in Europe Simon?Simon Kuper: I was walking around today and thinking it has probably never in its history looked as good as it does now. It really is a fabulous city, especially when the sun shines.Andrew Keen: Nice of them where I am in San Francisco.Simon Kuper: I always used to like San Francisco, but I knew it before every house costs $15 million.Andrew Keen: Well, I'm not sure that's entirely true, but maybe there's some truth. Paris isn't exactly cheap either, is it? Certainly where you live.Simon Kuper: Cheaper than San Francisco, so I did for this article that you mentioned, I did some research on house prices and certainly central Paris is one of the most expensive areas in the European Union, but still considerably cheaper than cities like New York and San Francisco. A friend of mine who lives here told me that if she moved to New York, she would move from central Paris to for the same price living in some very, very distant suburb of New York City.Andrew Keen: Your column this week, Americans, it's time to move to Europe. You obviously wrote with a degree of relish. Is this Europe's revenge on America that it's now time to reverse the brain drain from Europe to America? Now it's from America to Europe.Simon Kuper: I mean, I don't see it as revenge. I'm a generally pro-American person by inclination and I even married an American and have children who are American as well as being French and British. So when I went to the US as firstly as a child, age 10, 11, I was in sixth grade in California. I thought it was the most advanced, wonderful place in the world and the sunshine and there was nowhere nice than California. And then I went as a student in my early 20s. And again, I thought this was the early 90s. This is the country of the future. It's so much more advanced than Europe. And they have this new kind of wise technocratic government that is going to make things even better. And it was the beginning of a big American boom of the 90s when I think American quality of life reached its peak, that life expectancy was reached, that was then declined a long time after the late 90s. So my impressions in the past were always extremely good, but no longer. The last 20 years visiting the US I've never really felt this is a society where ordinary people can have as good a life as in Europe.Andrew Keen: When you say ordinary people, I mean, you're not an ordinary person. And I'm guessing most of the people you and your wife certainly isn't ordinary. She's a well known writer. In fact, she's written on France and the United States and parenthood, very well known, you are well known. What do you mean by ordinary people?Simon Kuper: Yeah, I mean, it's not entirely about me. Amazingly, I am not so egomaniac as to draw conclusions on some matters just looking at my own situation. What I wrote about the US is that if you're in the 1% in the US and you are pursuing great wealth in finance or tech and you have a genuine shot at it, you will achieve wealth that you can't really achieve in Europe. You know, the top end of the US is much higher than in Europe. Still not necessarily true that your life will be better. So even rich Americans live shorter than rich Europeans. But OK, so the 1% America really offers greater expansion opportunities than Europe does. Anywhere below that, the Europeans in the bottom 99%, let's say, they live longer than their American equivalents. They are less fat, their bodies function better because they walk more, because they're not being bombarded by processed food in the same way. Although we have political polarization here, it's not as extreme as in the US. Where I quote a European friend of mine who lives in the American South. He says he sometimes doesn't go out of his house for days at a time because he says meeting Trump supporters makes him quite anxious.Andrew Keen: Where does he live? I saw that paragraph in the piece, you said he doesn't, and I'm quoting him, a European friend of mine who lives in the American South sometimes doesn't leave his house for days on end so as to avoid running into Trump supporters. Where does he live?Simon Kuper: He lives, let me say he lives in Georgia, he lives in the state of Georgia.Andrew Keen: Well, is that Atlanta? I mean, Atlanta is a large town, lots of anti-Trump sentiment there. Whereabouts in Georgia?Simon Kuper: He doesn't live in Atlanta, but I also don't want to specify exactly where he lives because he's entitled.Andrew Keen: In case you get started, but in all seriousness, Simon, isn't this a bit exaggerated? I mean, I'm sure there are some of your friends in Paris don't go outside the fancy center because they might run into fans of Marine Le Pen. What's the difference?Simon Kuper: I think that polarization creates more anxiety in the US and is more strongly felt for a couple of reasons. One is that because people might be armed in America, that gives an edge to any kind of disagreement that isn't here in Europe. And secondly, because religion is more of a factor in American life, people hold their views more strongly, more fervently, then. So I think there's a seriousness and edge to the American polarization that isn't quite the same as here. And the third reason I think polarization is worse is movement is more extreme even than European far-right movements. So my colleague John Byrne Murdoch at the Financial Times has mapped this, that Republican views from issues from climate to the role of the state are really off the charts. There's no European party coeval to them. So for example, the far-right party in France, the Rassemblement National, doesn't deny climate change in the way that Trump does.Andrew Keen: So, how does that contextualize Le Pen or Maloney or even the Hungarian neo-authoritarians for whom a lot of Trump supporters went to Budapest to learn what he did in order to implement Trump 2.0?Simon Kuper: Yeah, I think Orban, in terms of his creating an authoritarian society where the universities have been reined in, where the courts have been rained in, in that sense is a model for Trump. His friendliness with Putin is more of a model for Trump. Meloni and Le Pen, although I do not support them in any way, are not quite there. And so Meloni in Italy is in a coalition and is governing as somebody relatively pro-European. She's pro-Ukrainian, she's pro-NATO. So although, you know, she and Trump seem to have a good relationship, she is nowhere near as extreme as Trump. And you don't see anyone in Europe who's proposing these kinds of tariffs that Trump has. So I think that the, I would call it the craziness or the extremism of MAGA, doesn't really have comparisons. I mean, Orban, because he leads a small country, he has to be a bit more savvy and aware of what, for example, Brussels will wear. So he pushes Brussels, but he also needs money from Brussels. So, he reigns himself in, whereas with Trump, it's hard to see much restraint operating.Andrew Keen: I wonder if you're leading American liberals on a little bit, Simon. You suggested it's time to come to Europe, but Americans in particular aren't welcome, so to speak, with open arms, certainly from where you're talking from in Paris. And I know a lot of Americans who have come to Europe, London, Paris, elsewhere, and really struggled to make friends. Would, for Americans who are seriously thinking of leaving Trump's America, what kind of welcome are they gonna get in Europe?Simon Kuper: I mean, it's true that I haven't seen anti-Americanism as strong as this in my, probably in my lifetime. It might have been like this during the Vietnam War, but I was a child, I don't remember. So there is enormous antipathy to, let's say, to Trumpism. So two, I had two visiting Irish people, I had lunch with them on Friday, who both work in the US, and they said, somebody shouted at them on the street, Americans go home. Which I'd never heard, honestly, in Paris. And they shouted back, we're not American, which is a defense that doesn't work if you are American. So that is not nice. But my sense of Americans who live here is that the presumption of French people is always that if you're an American who lives here, you're not a Trumpist. Just like 20 years ago, if you are an American lives here you're not a supporter of George W. Bush. So there is a great amount of awareness that there are Americans and Americans that actually the most critical response I heard to my article was from Europeans. So I got a lot of Americans saying, yeah, yeah. I agree. I want to get out of here. I heard quite a lot of Europeans say, for God's sake, don't encourage them all to come here because they'll drive up prices and so on, which you can already see elements of, and particularly in Barcelona or in Venice, basically almost nobody lives in Venice except which Americans now, but in Barcelona where.Andrew Keen: Only rich Americans in Venice, no other rich people.Simon Kuper: It has a particular appeal to no Russians. No, no one from the gulf. There must be some there must be something. They're not many Venetians.Andrew Keen: What about the historical context, Simon? In all seriousness, you know, Americans have, of course, fled the United States in the past. One thinks of James Baldwin fleeing the Jim Crow South. Could the Americans now who were leaving the universities, Tim Schneider, for example, has already fled to Canada, as Jason Stanley has as well, another scholar of fascism. Is there stuff that American intellectuals, liberals, academics can bring to Europe that you guys currently don't have? Or are intellectuals coming to Europe from the US? Is it really like shipping coal, so to speak, to Newcastle?Simon Kuper: We need them desperately. I mean, as you know, since 1933, there has been a brain drain of the best European intellectuals in enormous numbers to the United States. So in 1933, the best university system in the world was Germany. If you measure by number of Nobel prizes, one that's demolished in a month, a lot of those people end up years later, especially in the US. And so you get the new school in New York is a center. And people like Adorno end up, I think, in Los Angeles, which must be very confusing. And American universities, you get the American combination. The USP, what's it called, the unique selling point, is you have size, you have wealth, you have freedom of inquiry, which China doesn't have, and you have immigration. So you bring in the best brains. And so Europe lost its intellectuals. You have very wealthy universities, partly because of the role of donors in America. So, you know, if you're a professor at Stanford or Columbia, I think the average salary is somewhere over $300,000 for professors at the top universities. In Europe, there's nothing like that. Those people would at least have to halve their salary. And so, yeah, for Europeans, this is a unique opportunity to get some of the world's leading brains back. At cut price because they would have to take a big salary cut, but many of them are desperate to do it. I mean, if your lab has been defunded by the government, or if the government doesn't believe in your research into climate or vaccines, or just if you're in the humanities and the government is very hostile to it, or, if you write on the history of race. And that is illegal now in some southern states where I think teaching they call it structural racism or there's this American phrase about racism that is now banned in some states that the government won't fund it, then you think, well, I'll take that pay cost and go back to Europe. Because I'm talking going back, I think the first people to take the offer are going to be the many, many top Europeans who work at American universities.Andrew Keen: You mentioned at the end of Europe essay, the end of the American dream. You're quoting Trump, of course, ironically. But the essay is also about the end of the America dream, perhaps the rebirth or initial birth of the European dream. To what extent is the American dream, in your view, and you touched on this earlier, Simon, dependent on the great minds of Europe coming to America, particularly during and after the, as a response to the rise of Nazism, Hannah Arendt, for example, even people like Aldous Huxley, who came to Hollywood in the 1930s. Do you think that the American dream itself is in part dependent on European intellectuals like Arendt and Huxley, even Ayn Rand, who not necessarily the most popular figure on the left, but certainly very influential in her ideas about capitalism and freedom, who came of course from Russia.Simon Kuper: I mean, I think the average American wouldn't care if Ayn Rand or Hannah Arendt had gone to Australia instead. That's not their dream. I think their American dream has always been about the idea of social mobility and building a wealthy life for yourself and your family from nothing. Now almost all studies of social ability say that it's now very low in the US. It's lower than in most of Europe. Especially Northern Europe and Scandinavia have great social mobility. So if you're born in the lower, say, 10% or 20% in Denmark, you have a much better chance of rising to the top of society than if you were born at the bottom 10%, 20% in the US. So America is not very good for social mobility anymore. I think that the brains that helped the American economy most were people working in different forms of tech research. And especially for the federal government. So the biggest funder of science in the last 80 years or so, I mean, the Manhattan Project and on has been the US federal government, biggest in the world. And the thing is you can't eat atom bombs, but what they also produce is research that becomes hugely transformative in civilian life and in civilian industries. So GPS or famously the internet come out of research that's done within the federal government with a kind of vague defense angle. And so I think those are the brains that have made America richer. And then of course, the number of immigrants who found companies, and you see this in tech, is much higher than the number percentage of native born Americans who do. And a famous example of that is Elon Musk.Andrew Keen: Yeah, and you were on the show just before Christmas in response to your piece about Musk, Thiel and the shadow of apartheid in South Africa. So I'm guessing you don't want the Musks and Thiels. They won't be welcome in Europe, will they?Simon Kuper: I don't think they want to go. I mean, if you want to create a tech company, you want very deep capital markets. You want venture capital firms that are happy to bet a few billion on you. And a very good place to do that, the best place in the world by far, is Silicon Valley. And so a French friend of mine said he was at a reception in San Francisco, surrounded by many, many top French engineers who all work for Silicon Valley firms, and he thought, what would it take them to come back? He didn't have an answer. Now the answer might be, maybe, well, Donald Trump could persuade them to leave. But they want to keep issuing visas for those kinds of people. I mean, the thing is that what we're seeing with Chinese AI breakthroughs in what was called DeepSeek. Also in overtaking Tesla on electric cars suggests that maybe, you know, the cutting edge of innovation is moving from Silicon Valley after nearly 100 years to China. This is not my field of expertise at all. But you know the French economist Thomas Filippon has written about how the American economy has become quite undynamic because it's been taken over by monopolies. So you can't start another Google, you can start another Amazon. And you can't build a rival to Facebook because these companies control of the market and as Facebook did with WhatsApp or Instagram, they'll just buy you up. And so you get quite a much more static tech scene than 30 years ago when really, you know, inventions, great inventions are being made in Silicon Valley all the time. Now you get a few big companies that are the same for a very long period.Andrew Keen: Well, of course, you also have OpenAI, which is a startup, but that's another conversation.Simon Kuper: Yeah, the arguments in AI is that maybe China can do it better.Andrew Keen: Can be. I don't know. Well, it has, so to speak, Simon, the light bulb gone off in Europe on all this on all these issues. Mario Draghi month or two ago came out. Was it a white paper or report suggesting that Europe needed to get its innovation act together that there wasn't enough investment or capital? Are senior people within the EU like Draghi waking up to the reality of this historical opportunity to seize back economic power, not just cultural and political.Simon Kuper: I mean, Draghi doesn't have a post anymore, as far as I'm aware. I mean of course he was the brilliant governor of the European Central Bank. But that report did have a big impact, didn't it? It had a big impact. I think a lot of people thought, yeah, this is all true. We should spend enormous fortunes and borrow enormous fortunes to create a massive tech scene and build our own defense industries and so on. But they're not going to do it. It's the kind of report that you write when you don't have a position of power and you say, this is what we should do. And the people in positions of power say, oh, but it's really complicated to do it. So they don't do it, so no, they're very, there's not really, we've been massively overtaken and left behind on tech by the US and China. And there doesn't seem to be any impetus, serious impetus to build anything on that scale to invest that kind of money government led or private sector led in European tech scene. So yeah, if you're in tech. Maybe you should be going to Shanghai, but you probably should not be going to Europe. So, and this is a problem because China and the US make our future and we use their cloud servers. You know, we could build a search engine, but we can't liberate ourselves from the cloud service. Defense is a different matter where, you know, Draghi said we should become independent. And because Trump is now European governments believe Trump is hostile to us on defense, hostile to Ukraine and more broadly to Europe, there I think will be a very quick move to build a much bigger European defense sector so we don't have to buy for example American planes which they where they can switch off the operating systems if they feel like it.Andrew Keen: You live in Paris. You work for the FT, or one of the papers you work for is the FT a British paper. Where does Britain stand here? So many influential Brits, of course, went to America, particularly in the 20th century. Everyone from Alfred Hitchcock to Christopher Hitchens, all adding enormous value like Arendt and Ayn Rand. Is Britain, when you talk of Europe, are you still in the back of your mind thinking of Britain, or is it? An island somehow floating or stuck between America, the end of the American dream and the beginning of the European dream. In a way, are you suggesting that Brits should come to Europe as well?Simon Kuper: I think Britain is floating quite rapidly towards Europe because in a world where you have three military superpowers that are quite predatory and are not interested in alliances, the US, China and Russia, the smaller countries, and Britain is a smaller country and has realized since Brexit that it is a small country, the small countries just need to ally. And, you know, are you going to trust an alliance with Trump? A man who is not interested in the fates of other countries and breaks his word, or would you rather have an alliance with the Europeans who share far more of your values? And I think the Labor government in the UK has quietly decided that, I know that it has decided that on economic issues, it's always going to prioritize aligning with Europe, for example, aligning food standards with Europe so that we can sell my food. They can sell us our food without any checks because we've accepted all their standards, not with the US. So in any choice between, you know, now there's talk of a potential US-UK trade deal, do we align our standards with the US. Or Europe? It's always going to be Europe first. And on defense, you have two European defense powers that are these middle powers, France and the UK. Without the UK, there isn't really a European defense alliance. And that is what is gonna be needed now because there's a big NATO summit in June, where I think it's going to become patently obvious to everyone, the US isn't really a member of NATO anymore. And so then you're gonna move towards a post US NATO. And if the UK is not in it, well, it looks very, very weak indeed. And if UK is alone, that's quite a scary position to be in in this world. So yeah, I see a UK that is not gonna rejoin the European Union anytime soon. But is more and more going to ally itself, is already aligning itself with Europe.Andrew Keen: As the worm turned, I mean, Trump has been in power 100 days, supposedly is limited to the next four years, although he's talking about running for a third term. Can America reverse itself in your view?Simon Kuper: I think it will be very hard whatever Trump does for other countries to trust him again. And I also think that after Trump goes, which as you say may not be in 2028, but after he goes and if you get say a Biden or Obama style president who flies to Europe and says it's all over, we're friends again. Now the Europeans are going to think. But you know, it's very, very likely that in four years time, you will be replaced by another America first of some kind. So we cannot build a long term alliance with the US. So for example, we cannot do long term deals to buy Americans weapons systems, because maybe there's a president that we like, but they'll be succeeded by a president who terrifies us quite likely. So, there is now, it seems to me, instability built in for the very long term into... America has a potential ally. It's you just can't rely on this anymore. Even should Trump go.Andrew Keen: You talk about Europe as one place, which, of course, geographically it is, but lots of observers have noted the existence, it goes without saying, of many Europe's, particularly the difference between Eastern and Western Europe.Simon Kuper: I've looked at that myself, yes.Andrew Keen: And you've probably written essays on this as well. Eastern Europe is Poland, perhaps, Czech Republic, even Hungary in an odd way. They're much more like the United States, much more interested perhaps in economic wealth than in the other metrics that you write about in your essay. Is there more than one Europe, Simon? And for Americans who are thinking of coming to Europe, should it be? Warsaw, Prague, Paris, Madrid.Simon Kuper: These are all great cities, so it depends what you like. I mean, I don't know if they're more individualistic societies. I would doubt that. All European countries, I think, could be described as social democracies. So there is a welfare state that provides people with health and education in a way that you don't quite have in the United States. And then the opposite, the taxes are higher. The opportunities to get extremely wealthy are lower here. I think the big difference is that there is a part of Europe for whom Russia is an existential threat. And that's especially Poland, the Baltics, Romania. And there's a part of Europe, France, Britain, Spain, for whom Russia is really quite a long way away. So they're not that bothered about it. They're not interested in spending a lot on defense or sending troops potentially to die there because they see Russia as not their problem. I would see that as a big divide. In terms of wealth, I mean, it's equalizing. So the average Pole outside London is now, I think, as well off or better than the average Britain. So the average Pole is now as well as the average person outside London. London, of course, is still.Andrew Keen: This is the Poles in the UK or the Poles.Simon Kuper: The Poles in Poland. So the Poles who came to the UK 20 years ago did so because the UK was then much richer. That's now gone. And so a lot of Poles and even Romanians are returning because economic opportunities in Poland, especially, are just as good as in the West. So there has been a little bit of a growing together of the two halves of the continent. Where would you live? I mean, my personal experience, having spent a year in Madrid, it's the nicest city in the world. Right, it's good. Yeah, nice cities to live in, I like living in big cities, so of big cities it's the best. Spanish quality of life. If you earn more than the average Spaniard, I think the average income, including everyone wage earners, pensioners, students, is only about $20,000. So Spaniards have a problem with not having enough income. So if you're over about $20000, and in Madrid probably quite a bit more than that, then it's a wonderful life. And I think, and Spaniards live about five years longer than Americans now. They live to about age 84. It's a lovely climate, lovely people. So that would be my personal top recommendation. But if you like a great city, Paris is the greatest city in the European Union. London's a great, you know, it's kind of bustling. These are the two bustling world cities of Europe, London and Paris. I think if you can earn an American salary, maybe through working remotely and live in the Mediterranean somewhere, you have the best deal in the world because Mediterranean prices are low, Mediterranean culture, life is unbeatable. So that would be my general recommendation.Andrew Keen: Finally, Simon, being very generous with your time, I'm sure you'd much rather be outside in Paris in what you call the greatest city in the EU. You talk in the piece about three metrics that show that it's time to move to Europe, housing, education, sorry, longevity, happiness and the environment. Are there any metrics at all now to stay in the United States?Simon Kuper: I mean, if you look at people's incomes in the US they're considerably higher, of course, your purchasing power for a lot of things is less. So I think the big purchasing power advantage Americans have until the tariffs was consumer goods. So if you want to buy a great television set, it's better to do that out of an American income than out of a Spanish income, but if you want the purchasing power to send your kids to university, to get healthcare. Than to be guaranteed a decent pension, then Europe is a better place. So even though you're earning more money in the US, you can't buy a lot of stuff. If you wanna go to a nice restaurant and have a good meal, the value for money will be better in Europe. So I suppose if you wanna be extremely wealthy and you have a good shot at that because a lot people overestimate their chance of great wealth. Then America is a better bet than Europe. Beyond that, I find it hard to right now adduce reasons. I mean, it's odd because like the Brexiteers in the UK, Trump is attacking some of the things that really did make America great, such as this trading system that you can get very, very cheap goods in the United States, but also the great universities. So. I would have been much more positive about the idea of America a year ago, but even then I would've said the average person lives better over here.Andrew Keen: Well, there you have it. Simon Cooper says to Americans, it's time to move to Europe. The American dream has ended, perhaps the beginning of the European dream. Very provocative. Simon, we'll get you back on the show. Your column is always a central reading in the Financial Times. Thanks so much and enjoy Paris.Simon Kuper: Thank you, Andrew. Enjoy San Francisco. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

Ying und Yang ist bekannt, und von Konfuzius haben die meisten schon mal gehört. Doch ansonsten liegt der sogenannte Ferne Osten für viele im Westen weit weg. Der britische Philosoph Julian Baggini will dies ändern und erklärt, was der Okzident von aussereuropäischen Denktraditionen lernen kann. Er ist einer der bekanntesten Philosophen Grossbritanniens. Julian Baggini schreibt Bestseller, moderiert erfolgreich und amüsant am Fernsehen und weiss, was die Welt im Innersten zusammenhält. Doch die westliche Welt wurde ihm zu eng, und so begann er, Ostasien zu bereisen und zu erforschen, als philosophischer Journalist. Und nun versucht er, beide Welten zu verbinden. Er erklärt uns, warum individuelle Freiheit und gesellschaftliche Harmonie kein Widerspruch sind, warum Schönheit und Traurigkeit in Verbindung stehen, und weshalb die Menschen im Westen ihr starres Weltbild in Richtung eines veränderlichen und ganzheitlicheren Bildes erweitern sollten. Yves Bossart spricht mit Julian Baggini über Rituale, Karma und das Kirschblütenfest und beantwortet die Frage, ob es – frei nach Adorno – ein richtiges Essen im Falschen gibt.

Ying und Yang ist bekannt, und von Konfuzius haben die meisten schon mal gehört. Doch ansonsten liegt der sogenannte Ferne Osten für viele im Westen weit weg. Der britische Philosoph Julian Baggini will dies ändern und erklärt, was der Okzident von aussereuropäischen Denktraditionen lernen kann. Er ist einer der bekanntesten Philosophen Grossbritanniens. Julian Baggini schreibt Bestseller, moderiert erfolgreich und amüsant am Fernsehen und weiss, was die Welt im Innersten zusammenhält. Doch die westliche Welt wurde ihm zu eng, und so begann er, Ostasien zu bereisen und zu erforschen, als philosophischer Journalist. Und nun versucht er, beide Welten zu verbinden. Er erklärt uns, warum individuelle Freiheit und gesellschaftliche Harmonie kein Widerspruch sind, warum Schönheit und Traurigkeit in Verbindung stehen, und weshalb die Menschen im Westen ihr starres Weltbild in Richtung eines veränderlichen und ganzheitlicheren Bildes erweitern sollten. Yves Bossart spricht mit Julian Baggini über Rituale, Karma und das Kirschblütenfest und beantwortet die Frage, ob es – frei nach Adorno – ein richtiges Essen im Falschen gibt.

In this episode of High Theory Nasser Mufti talks with us about Brutalism. A twentieth century architectural style featuring imposing structures made of a lot of concrete, brutalist structures tend to provoke strong reactions. People either love it or they hate it – you never get a middling conversation about brutalism. Often used for government buildings, university libraries, and hospitals, Nasser suggests it represents the architecture of the state itself, massive bureaucratic structures in which we get lost, but also perhaps, nostalgia for a state that actually takes care of its citizens. Before we recorded the episode, Nasser sent me this article about the Brutalist campus at the University of Illinois where he works, which is full of beautiful black and white images. In the episode he refers to a line in Charles Dickens's Bleak House (1853), which describes Chesney Wold as “seamed by time.” And he reminds us that verb form “decolonizing” is quite new, even Ngũgĩ Wa Thiong'o Decolonizing the Mind: The Politics of Language in African Literature (1986) only uses the gerund in the title. The neologism “decolonizing” is distinct from the world historical project of decolonization and the historiographic method of decolonial analysis that comes from Latin American studies. Nasser Mufti is an associate professor of English at the University of Illinois, Chicago, where his research and teaching focuses on nineteenth century British and postcolonial literature and theory. He is especially interested in literary approaches to the study of nationalism. His first book, Civilizing War: Imperial Politics and the Poetics of National Rupture (Northwestern University Press, 2018) argues that narratives of civil war energized and animated nineteenth-century British imperialism and decolonization in the twentieth century. You can read it online, open access, which is pretty damn cool! He is working on two new projects, the first, tentatively titled Britain's Nineteenth Century, 1963-4, looks at how anticolonial and postcolonial thinkers from the Anglophone world turned to nineteenth century British literature and culture as a way to think decolonization. The second, titled “Colonia Moralia,” examines the dialectics of postcolonial Enlightenment through comparative readings of T.W. Adorno and V.S. Naipaul. The image for this episode is a photograph of Boston City Hall, a Brutalist building mentioned in the episode. The black and white photograph shows an interior courtyard of the building, a large concrete structure with many windows, located at One City Hall Square, Boston, Suffolk County, MA. It comes from the US Library of Congress Prints and Photographs Online Collections. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In this episode of High Theory Nasser Mufti talks with us about Brutalism. A twentieth century architectural style featuring imposing structures made of a lot of concrete, brutalist structures tend to provoke strong reactions. People either love it or they hate it – you never get a middling conversation about brutalism. Often used for government buildings, university libraries, and hospitals, Nasser suggests it represents the architecture of the state itself, massive bureaucratic structures in which we get lost, but also perhaps, nostalgia for a state that actually takes care of its citizens. Before we recorded the episode, Nasser sent me this article about the Brutalist campus at the University of Illinois where he works, which is full of beautiful black and white images. In the episode he refers to a line in Charles Dickens's Bleak House (1853), which describes Chesney Wold as “seamed by time.” And he reminds us that verb form “decolonizing” is quite new, even Ngũgĩ Wa Thiong'o Decolonizing the Mind: The Politics of Language in African Literature (1986) only uses the gerund in the title. The neologism “decolonizing” is distinct from the world historical project of decolonization and the historiographic method of decolonial analysis that comes from Latin American studies. Nasser Mufti is an associate professor of English at the University of Illinois, Chicago, where his research and teaching focuses on nineteenth century British and postcolonial literature and theory. He is especially interested in literary approaches to the study of nationalism. His first book, Civilizing War: Imperial Politics and the Poetics of National Rupture (Northwestern University Press, 2018) argues that narratives of civil war energized and animated nineteenth-century British imperialism and decolonization in the twentieth century. You can read it online, open access, which is pretty damn cool! He is working on two new projects, the first, tentatively titled Britain's Nineteenth Century, 1963-4, looks at how anticolonial and postcolonial thinkers from the Anglophone world turned to nineteenth century British literature and culture as a way to think decolonization. The second, titled “Colonia Moralia,” examines the dialectics of postcolonial Enlightenment through comparative readings of T.W. Adorno and V.S. Naipaul. The image for this episode is a photograph of Boston City Hall, a Brutalist building mentioned in the episode. The black and white photograph shows an interior courtyard of the building, a large concrete structure with many windows, located at One City Hall Square, Boston, Suffolk County, MA. It comes from the US Library of Congress Prints and Photographs Online Collections. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/architecture

Sat, 12 Apr 2025 04:00:00 +0000 https://feed.neuezwanziger.de/link/21941/17004434/spotifys-mood-machine-krachts-air-varoufakis-zur-zollpolitik-thomas-wagners-soziologen-humans-fernseh-ki-atomkrieg-schoene-lieder-minority-rule 486b2b88f46363f31e8e12e574cb5b65 Wolfgang und Stefan treffen sich vorm Salon Am meisten überrascht von Spotifys Erfolg ist offenbar die Gründerriege von Spotify selbst. Junge Menschen, die technikaffin sehr reich wurden, davon träumen, den Tod auszutricksen und zum Teil seit Jahren keine Arbeit mehr in die Plattform stecken, sondern nur noch von ihrer Rendite leben - haben es mit einer Kundschaft zu tun, die einfach von Moment zu Moment einen guten Soundtrack sucht. Sie starteten als Werbeplattform, verstanden sich als Musiksuchmaschine, überzeugten mit einem Instant-Play-Button und stellten dann fest, dass das jahrzehntelang bewährte Konzept der Kuration auch für ihre Plattform taugt. Also überschreiben sie jetzt Suchanfragen und kümmern sich um "perfect fit content". Der für alles zentrale Grundbegriff lautet: Flattening. Wir reden ausführlich darüber. Dann besprechen wir Romane und weitere Literatur zum Atomkrieg, Trumps Zollplan und seine Panikattacke, Nachkriegssoziologie, Smart-Homes und GPT als Fernsehzuschauer. Außerdem heute die Legitimation: Ihr dürft eure Podcasts schneller hören! Termine KÄS-Termine 2025: Fr. 20.06. / Fr. 19.09. / Fr. 19.12. per Mail: neuezwanziger@diekaes.de SOMMERSALON am 23. August! Tickets gibts hier Literatur Spotify hat unser Hören verändert, macht den Musiker zum Content-Creator und verändert die Emotionen und Stimmungen der Gesellschaft. In ihrem Buch "Mood Machine. The Rise of Spotify and the Cost of the Perfect Playlist" untersucht Liz Pelly detailliert, wie KIs und Algorithmen immer mehr die Musikproduktion dominieren. simonandschuster.com Christian Kracht legt mit "Air" einen rätselhaften Roman vor: Moderne und archaische Welten überlagern sich, die Schrift gerät abhanden, der Minimalismus ist plötzlich nicht nur eine Mode. kiwi-verlag.de Donald Trump fantasiert seit Jahrzehnten über Zölle. Jetzt wurde es ernst und er bekam eine Panikattacke. Wir lesen von seinen Beratern und ein Lagebild von Yannis Varoufakis. stefanschulz.notion.site "Abenteuer der Moderne. Die großen Jahre der Soziologie. 1949 - 1969" heißt das neue Buch von Thomas Wagner, in dem er keine trockene Einführung in die Soziologie der frühen Bundesrepublik bietet, sondern anhand der schwierigen bis freundschaftlichen Beziehung zwischen dem rechten Arnold Gehlen und dem linken Theodor W. Adorno zeigt, wie ein Fach seine Renaissance erlebt und die Kunst Gegenpole verbindet. klett-cotta.de Human Nagafi hat Fernsehen geschaut und sich die Argumente einer "Hart aber fair"-Sendung von GPT kartographieren lassen. linkedin.com Brauchen wir dringend mehr atomare Aufrüstung? Spielt Putin nur mit unserer Angst? Wie hilfreich ist die Spieltheorie? Diese und weitere Fragen beantwortet der analytische Philosoph Olaf Müller in seinem lesenswerten Buch "Atomkrieg. Eine Warnung". reclam.de Lena Bültena sagt, ihr dürft eure Podcasts schneller hören. Im Zweifel macht es euch noch klüger. zeit.de Das Smart-Home ist inzwischen in jeder Neubausiedlung angekommen, die Superreichen aber rücken plötzlich von der Technologie ab, erläutert Alexandra Abramian. hollywoodreporter.com Werden wir von einer Minderheit regiert? Ja, sagt Ash Sarkar und klärt über eine Paradoxie auf. Wir warten mit ihr auf die angekündigte Revolution. bloomsbury.com Die aus Kairo stammende Sopranistin Fatma Said verliebte sich schon als Kind in das deutsche Kunstlied. Auf ihrem neuen sensationellen Album "Lieder" präsentiert sie Werke von Schubert, Mendelssohn, Brahms und Schumann. warnerclassics.com Komm' in den Salon. Es gibt ihn via Webplayer & RSS-Feed (zum Hören im Podcatcher deiner Wahl, auch bei Apple Podcasts und Spotify). Wenn du Salon-Stürmer bist, lade weitere Hörer von der Gästeliste ein. full Wolfgang und Stefan treffen sich vorm Salon no Stefan Schulz und Wolfgang M. Schmitt 2459

Verleger Dr. Georg Hauptfeld, Edition Konturen aus Wien, im Gespräch mit Ralf Plenz, Folge 2 von 3

Den Originalbeitrag und mehr finden Sie bitte hier: https://lisa.gerda-henkel-stiftung.de/zugastbeilisa_spaeter_adorno

Philosophische Komödie · Endlich wird seine halbwüchsige Tochter sehen, was er, Meinrad Bauer, Privatdozent der Soziologie, drauf hat. Hofft er. Der Deal: Vormittags lauscht sie seinem Vortrag beim Alpbach-Summit, dem weltbekannten Debattenforum für kritisches, globales, transformatives Denken. Dafür kommt er nachmittags mit zum Skifahren. Auf der Piste aber fällt er auf den Kopf. Als er aufwacht, nimmt er sein Denken plötzlich wörtlich. Jetzt dreht er durch - finden die Leute in Alpbach. Jetzt findet er endlich zu sich selbst - findet er. Nur Theodor Adorno betrachtet das mal wieder viel differenzierter. (Die Stimme von Theodor W. Adornos Geist wurde mit KI-Einsatz aus der Stimme von Christoph Franken generiert.) | Von Andi Unger | Mit Felix Hellmann, Julia Grasmugg, Christoph Franken, Ruth Bohsung, Hans-Maria Darnov, Sarah Fischbacher, Christoph Jablonka, Manuel Kandler, Marlene Morreis, Jannis Opgen-Rhein, Markus Opgen-Rhein, Anton Schneider, Lorenz Unger, Martin Walch und Fabian Wittkowski | Regie: Martin Heindel | BR 2025 | Podcast-Tipp: Andi Ungers 8-teilige Romantik -Komödie "Marei, das Geschäft mit der Liebe": https://1.ard.de/marei-hoerspielserie

Bildung für die Zukunft - Auschwitz darf sich nicht wiederholen, aller politische Unterricht sollte darauf zentriert sein. Der Gedanke stammt von dem Sozialwissenschaftler und Philosophen Theodor W. Adorno. In einer Rundfunkrede aus dem Jahr 1966 sagte er, “Die Forderung, dass Auschwitz nicht noch einmal sei, ist die allererste an Erziehung.” - (4) Wie sich die österreichische Gesellschaft mit der nationalsozialistischen Vergangenheit beschäftigt - Mit der Politikwissenschaftlerin Ljiljana Radonic, Vizedirektorin des Instituts für Kulturwissenschaften der Österreichischen Akademie der Wissenschaften - Sendung vom 20.3.2025

durée : 00:58:33 - Le Souffle de la pensée - par : Géraldine Mosna-Savoye - Estelle Ferrarese nous parle d'un texte écrit en exil qui ressemble à un journal philosophique, 153 aphorismes qui portent sur les détails de la vie quotidienne, vie mutilée par la société moderne, vie dominée par le social et l'industrie culturelle : les "Minima Moralia" de Theodor W. Adorno. - réalisation : Nicolas Berger - invités : Estelle Ferrarese Professeure de philosophie morale et politique à l'Université de Picardie Jules Verne

Hello Interactors,From election lies to climate denial, misinformation isn't just about deception — it's about making truth feel unknowable. Fact-checking can't keep up, and trust in institutions is fading. If reality is up for debate, where does that leave us?I wanted to explore this idea of “post-truth” and ways to move beyond it — not by enforcing truth from the top down, but by engaging in inquiry and open dialogue. I examine how truth doesn't have to be imposed but continually rediscovered — shaped through questioning, testing, and refining what we know. If nothing feels certain, how do we rebuild trust in the process of knowing something is true?THE SLOW SLIDE OF FACTUAL FOUNDATIONSThe term "post-truth" was first popularized in the 1990s but took off in 2016. That's when Oxford Dictionaries named it their Word of the Year. Defined as “circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief”, the term reflects a shift in how truth functions in public discourse.Though the concept of truth manipulation is not new, post-truth represents a systemic weakening of shared standards for knowledge-making. Sadly, truth in the eyes of most of the public is no longer determined by factual verification but by ideological alignment and emotional resonance.The erosion of truth infrastructure — once upheld by journalism, education, and government — has destabilized knowledge credibility. Mid-20th-century institutions like The New York Times and the National Science Foundation ensured rigorous verification. But with rising political polarization, digital misinformation, and distrust in authority, these institutions have lost their stabilizing role, leaving truth increasingly contested rather than collectively affirmed.The mid-20th century exposed truth's fragility as propaganda reshaped public perception. Nazi ideology co-opted esoteric myths like the Vril Society, a fictitious occult group inspired by the 1871 novel The Coming Race, which depicted a subterranean master race wielding a powerful life force called "Vril." This myth fed into Nazi racial ideology and SS occult research, prioritizing myth over fact. Later, as German aviation advanced, the Vril myth evolved into UFO conspiracies, claiming secret Nazi technologies stemmed from extraterrestrial contact and Vril energy, fueling rumors of hidden Antarctic bases and breakaway civilizations.Distorted truths have long justified extreme political action, demonstrating how knowledge control sustains authoritarianism. Theodor Adorno and Hannah Arendt, Jewish-German intellectuals who fled the Nazis, later warned that even democracies are vulnerable to propaganda. Adorno (1951) analyzed how mass media manufactures consent, while Arendt (1972) showed how totalitarian regimes rewrite reality to maintain control.Postwar skepticism, civil rights movements, and decolonization fueled academic critiques of traditional, biased historical narratives. By the late 20th century, universities embraced theories questioning the stability of truth, labeled postmodernist, critical, and constructivist.Once considered a pillar of civilization, truth was reframed by French postmodernist philosophers Michel Foucault and Jean Baudrillard as a construct of power. Foucault argued institutions define truth to reinforce authority, while Baudrillard claimed modern society had replaced reality with media-driven illusions. While these ideas exposed existing power dynamics in academic institutions, they also fueled skepticism about objective truth — paving the way for today's post-truth crisis. Australian philosophy professor, Catherine (Cathy) Legg highlights how intellectual and cultural shifts led universities to question their neutrality, reinforcing postmodern critiques that foreground subjectivity, discourse, and power in shaping truth. Over time, this skepticism extended beyond academia, challenging whether any authority could claim objectivity without reinforcing existing power structures.These efforts to deconstruct dominant narratives unintentionally legitimized radical relativism — the idea that all truths hold equal weight, regardless of evidence or logic. This opened the door for "alternative facts", now weaponized by propaganda. What began as a challenge to authoritarian knowledge structures within academia escaped its origins, eroding shared standards of truth. In the post-truth era, misinformation, ideological mythmaking, and conspiracy theories thrive by rejecting objective verification altogether.Historian Naomi Oreskes describes "merchants of doubt" as corporate and political actors who manufacture uncertainty to obstruct policy and sustain truth relativism. By falsely equating expertise with opinion, they create the illusion of debate, delaying action on climate change, public health, and social inequities while eroding trust in science. In this landscape, any opinion can masquerade as fact, undermining those who dedicate their lives to truth-seeking.PIXELS AND MYTHOLOGY SHAPE THE GEOGRAPHYThe erosion of truth infrastructures has accelerated with digital media, which both globalizes misinformation and reinforces localized silos of belief. This was evident during COVID-19, where false claims — such as vaccine microchips — spread widely but took deeper root in communities with preexisting distrust in institutions. While research confirms that misinformation spreads faster than facts, it's still unclear if algorithmic amplification or deeper socio-political distrust are root causes.This ideological shift is strongest in Eastern Europe and parts of the U.S., where institutional distrust and digital subcultures fuel esoteric nationalism. Post-Soviet propaganda, economic instability, and geopolitical tensions have revived alternative knowledge systems in Russia, Poland, and the Balkans, from Slavic paganism to the return of the Vril myth, now fused with the Save Europe movement — a digital blend of racial mysticism, ethnic nostalgia, and reactionary politics.Above ☝️is a compilation of TikTok videos currently being pushed to my 21 year old son. They fuse ordinary, common, and recognizable pop culture imagery with Vril imagery (like UFO's and stealth bombers) and esoteric racist nationalism, religious fundamentalism, and hyper-masculine mythologies. A similar trend appears in post-industrial and rural America, where economic decline, government distrust, and cultural divides sustain conspiratorial thinking, religious fundamentalism, and hyper-masculine mythologies. The alt-right manosphere mirrors Eastern Europe's Vril revival, with figures like Zyzz and Bronze Age Pervert offering visions of lost strength. Both Vril and Save Europe frame empowerment as a return to ethnic or esoteric power (Vril) or militant resistance to diversity (Save Europe), turning myth into a tool of political radicalization.Climate change denial follows these localized patterns, where scientific consensus clashes with economic and cultural narratives. While misinformation spreads globally, belief adoption varies, shaped by economic hardship, institutional trust, and political identity.In coal regions like Appalachia and Poland, skepticism stems from economic survival, with climate policies seen as elitist attacks on jobs. In rural Australia, extreme weather fuels conspiracies about government overreach rather than shifting attitudes toward climate action. Meanwhile, in coastal Louisiana and the Netherlands, where climate impacts are immediate and undeniable, denial is rarer, though myths persist, often deflecting blame from human causes.Just as Vril revivalism, Save Europe, and the MAGA manosphere thrive on post-industrial uncertainty, climate misinformation can also flourish in economically vulnerable regions. Digital platforms fuel a worldview skewed, where scrolling myths and beliefs are spatially glued — a twisted take on 'think globally, act locally,' where fantasy folklore becomes fervent ideology.FINDING TRUTH WITH FRACTURED FACTS…AND FRIENDSThe post-truth era has reshaped how we think about knowledge. The challenge isn't just misinformation but growing distrust in expertise, institutions, and shared reality. In classrooms and research, traditional ways of proving truth often fail when personal belief outweighs evidence. Scholars and educators now seek new ways to communicate knowledge, moving beyond rigid certainty or radical relativism.Professor Legg has turned to the work of 19th-century American philosopher Charles Sanders Peirce, whose ideas about truth feel surprisingly relevant today. Peirce didn't see truth as something fixed or final but as a process — something we work toward through questioning, testing, and refining our understanding over time.His approach, known as pragmatism, emphasizes collaborative inquiry, self-correction, and fallibilism — the idea that no belief is ever beyond revision. In a time when facts are constantly challenged, Peirce's philosophy offers not just a theory of truth, but a process for rebuilding trust in knowledge itself.For those unfamiliar with Peirce and American pragmatism, a process that requires collaborating with truth deniers may seem not only unfun, but counterproductive. But research on deradicalization strategies suggests that confrontational debunking (a failed strategy Democrats continue to adhere to) often backfires. Lecturing skeptics only reinforces belief entrenchment.In the early 1700's Britain was embroiled in the War of Spanish Succession. Political factions spread blatant falsehoods through partisan newspapers. It prompted Jonathan Swift, the author of Gulliver's Travels, to observe in The Art of Political Lying (1710) that"Reasoning will never make a man correct an ill opinion, which by reasoning he never acquired."This is likely where we get the more familiar saying: you can't argue someone out of a belief they didn't reason themselves into. Swift's critique of propaganda and public gullibility foreshadowed modern research on cognitive bias. People rarely abandon deeply held beliefs when confronted with facts.Traditionally, truth is seen as either objectively discoverable (classical empiricism) — like physics — or constructed by discourse and power (postmodernism) — like the Lost Cause myth, which recast the Confederacy as noble rather than pro-slavery. It should be noted that traditional truth also comes about by paying for it. Scientific funding from private sources often dictates which research is legitimized. As Legg observes,“Ironically, such epistemic assurance perhaps rendered educated folk in the modern era overly gullible to the written word as authority, and the resulting ‘fetishisation' of texts in the education sector has arguably led to some of our current problems.”Peirce, however, offered a different path:truth is not a fixed thing, but an eventual process of consensus reached by a community of inquirers.It turns out open-ended dialogue that challenges inconsistencies within a belief system is shown to be a more effective strategy.This process requires time, scrutiny, and open dialogue. None of which are very popular these days! It should be no surprise that in today's fractured knowledge-making landscape of passive acceptance of authority or unchecked personal belief, ideological silos reinforce institutional dogma or blatant misinformation. But Peirce's ‘community of inquiry' model suggests that truth can't be lectured or bought but strengthened through collective reasoning and self-correction.Legg embraces this model because it directly addresses why knowledge crises emerge and how they can be countered. The digital age has resulted in a world where beliefs are reinforced within isolated networks rather than tested against broader inquiry. Trump or Musk can tweet fake news and it spreads to millions around the world instantaneously.During Trump's 2016 campaign, false claims that Pope Francis endorsed him spread faster than legitimate news. Misinformation, revisionist history, and esoteric nationalism thrive in these unchecked spaces.Legg's approach to critical thinking education follows Peirce's philosophy of inquiry. She helps students see knowledge not as fixed truths but as a network of interwoven, evolving understandings — what Peirce called an epistemic cable made up of many small but interconnected fibers. Rather than viewing the flood of online information as overwhelming or deceptive, she encourages students to see it as a resource to be navigated with the right tools and the right intent.To make this practical, she introduces fact-checking strategies used by professionals, teaching students to ask three key questions when evaluating an online source:* Who is behind this information? (Identifying the author's credibility and possible biases)* What is the evidence for their claims? (Assessing whether their argument is supported by verifiable facts)* What do other sources say about these claims? (Cross-referencing to see if the information holds up in a broader context)By practicing these habits, students learn to engage critically with digital content. It strengthens their ability to distinguish reliable knowledge from misinformation rather than simply memorizing facts. It also meets them where they are without judgement of whatever beliefs they may hold at the time of inquiry.If post-truth misinformation reflects a shift in how we construct knowledge, can we ever return to a shared trust in truth — or even a shared reality? As institutional trust erodes, fueled by academic relativism, digital misinformation, and ideological silos, myths like climate denial and Vril revivalism take hold where skepticism runs deep. Digital platforms don't just spread misinformation; they shape belief systems, reinforcing global echo chambers.But is truth lost, or just contested? Peirce saw truth as a process, built through inquiry and self-correction. Legg extends this, arguing that fact-checking alone won't solve post-truth; instead, we need a culture of questioning — where people test their own beliefs rather than being told what's right or wrong.I won't pretend to have the answer. You can tell by my bibliography that I'm a fan of classical empiricism. But I'm also a pragmatic interactionist who believes knowledge is refined through collaborative inquiry. I believe, as Legg does, that to move beyond post-truth isn't about the impossible mission of defeating misinformation — it's about making truth-seeking more compelling than belief. Maybe even fun.What do you think? This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Wie sich Hass auf Juden und Jüdinnen unbewusst, im Verborgenen, verbreitet und wirkt.

Participants: John Steppling (writer of “Rambo III”), Max Parry, Hiroyuki Hamada, and Dennis Riches. Topics covered: Phase 2 of the American war against Europe, documentary film “No Other Land”, Adorno on “adults acting like the adults they never became,” why our present leaders don't even rise to the level of mediocrity (rhetorical question), celebrity activists who fall silent or fall for dubious causes, politicians as effigies for global financial interests, writing “Rambo III” in 1988. Music track “Goodbye Pork Pie Hat” by Charles Mingus (public domain).

With NAPLES 1925: Adorno, Benjamin, and the Summer That Made Critical Theory (Yale University Press, tr. Shelley Frisch), Martin Mittelmeier traces the roots of the Frankfurt School in southern Italy. We talk about the epiphany on the lip of a volcano in Lanzerote that brought this book to life, the years he spent poring over Theodor Adorno's writing (and the temptation to mimic Adorno's style), how Walter Benjamin's principle of porosity arose from both the tuff stone & the way of living of Naples, and the challenge of evoking the Naples of a century ago and how it led to a theory of society. We get into Critical Theory's attempts at understanding populism and oligarchic takeovers and why Adorno is having A Moment in Germany, the fun of speculating about meetings among great thinkers — yeah, I get into George Orwell, Henry Miller, and Inside the Whale —, the utopian aspect of local life in Naples and Capri, the complexities of reputation and destiny, and whether Critical Theory can hold up during the hyper-internet era. We also discuss the difficulties of translation with critical theory's associative language, why I need to read Hernán Diaz' Trust, his new work about Thomas Mann working with Adorno on Doctor Faustus in Pacific Palisades (a.k.a. Weimar Under The Palm Trees), how he's changed in the decade-plus since writing the book, and more. • More info at our site • Support The Virtual Memories Show via Stripe, Patreon, or Paypal, and subscribe to our e-newsletter

Was macht Menschen anfällig für rechtsradikale Ideologien? Diese Frage stellten sich schon Denker der Frankfurter Schule wie Erich Fromm, und Theodor W. Adorno. Mit Psychoanalyse und Marx entwickelten sie den Begriff des "autoritären Charakters" - gehorsam, konform und destruktiv. Ein Modell bis heute, weltweit relevant. Von Jerzy Sobotta

From Adorno & Horkheimer's "The Dialectic of Enlightenment" (1947). Support the podcast! Links below.Support the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastJoin The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Revolting Bodies (Will's Blog): https://revoltingbodies.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/

71 MinutesPG-13Joseph Atwill is an author and co-host of the weekly "Powers and Principalities" episode of the Our Interesting Times podcast with Tim Kelly.Joe joined Pete to do an overview of Theodore Adorno's book, "The Authoritarian Personality." Adorno was one of the leaders of the Frankfurt School of thought.Our Interesting Times podcastFrom Cybernetics to Littleton: Techniques of Mind Control by Jeffrey SteinbergPete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's Substack Pete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

Severance está de volta, Adorno está de volta, e será que os roteadores da Apple voltam?

Severance está de volta, Adorno está de volta, e será que os roteadores da Apple voltam?

Com pouco menos de 160 mil habitantes, Jequié, na Bahia, é a cidade brasileira onde a polícia mais matou em 2023, segundo o Fórum Brasileiro de Segurança Pública. Neste episódio do UOL Prime, José Roberto de Toledo conversa com o repórter Luís Adorno, que foi à cidade baiana para entender as razões que explicam a violência local e suas particularidades, num estado governado pelo PT há mais de 15 anos. See omnystudio.com/listener for privacy information.

Fecha: 12-12-2024 Título: EL ADORNO PARA LA PUNTA DE UN ARBOLITO NAVIDEÑO Autor: Olivia Cold Locución: Ale Marín http://evangelike.com/devocionales-cristianos-para-jovenes/

Este devocional reflexiona sobre el significado profundo de la presencia de Jesús en el mundo, más allá de su representación simbólica en los pesebres navideños. Discutiremos cómo la humilde imagen del niño en el pesebre contrasta con su papel fundamental como Salvador y Redentor del mundo. Este estudio busca profundizar en la comprensión de Jesús como el Mesías prometido, cuya llegada fue profetizada y cuya misión trasciende cualquier decoración festiva, subrayando su impacto transformador y perpetuo en la humanidad.

Andreas Gehrlach zu Marshall Sahlins Essay "Die ursprüngliche Wohlstandsgesellschaft" und wie dieser unser Denken über Natur, Knappheit, Ökonomie, Technologie und Fortschritt herausfordert. Shownotes Andreas Gehrlach https://ifk.ac.at/kontakt-team/dr-andreas-gehrlach.html Sahlins, M. (2024). Die ursprüngliche Wohlstandsgesellschaft. Matthes & Seitz Berlin Verlag. https://www.matthes-seitz-berlin.de/buch/die-urspruengliche-wohlstandsgesellschaft.html Englischprachige Fassung von 'The Original Affluent Society' als pdf: https://www.uvm.edu/~jdericks/EE/Sahlins-Original_Affluent_Society.pdf Wikipedia Artikel zum Text und seinem Einfluss: https://en.wikipedia.org/wiki/Original_affluent_society Marshall Sahlins: https://de.wikipedia.org/wiki/Marshall_Sahlins Extraktivismus: https://de.wikipedia.org/wiki/Extraktivismus Riofrancos, T. (2024) Progressive International Summer School Class 7 - Thea Riofrancos: Extraction. (Video) https://youtu.be/PZhf-XjpLH0?si=HD0oBlG286wVaqXy Graeber, D., & Wengrow, D. (2022). Anfänge: Eine neue Geschichte der Menschheit. Klett-Cotta. https://www.klett-cotta.de/produkt/anfaenge-9783608985085-t-72#zusatzinfo Colin Turnbull: https://de.wikipedia.org/wiki/Colin_Turnbull Pierre Clastres: https://de.wikipedia.org/wiki/Pierre_Clastres Zur neoklassischen Lehre in der Wirtschaftswissenschaft: https://wirtschaftslexikon.gabler.de/definition/neoklassik-41093 George Orwells Essay "Können Sozialisten glücklich sein?" findet sich in: Orwell, G. (2021) Anmerkungen zum Nationalismus und weitere Essays. Nikol. https://nikol-verlag.de/products/anmerkungen-zum-nationalismus-und-weitere-essays-leinen-mit-goldpragung Jean-Jacques Rousseau: https://de.wikipedia.org/wiki/Jean-Jacques_Rousseau als dessen Hauptwerk gilt: Rousseau, J.-J. (2000). Vom Gesellschaftsvertrag oder Grundlagen des politischen Rechts. Suhrkamp. https://www.suhrkamp.de/buch/jean-jacques-rousseau-vom-gesellschaftsvertrag-oder-grundlagen-des-politischen-rechts-t-9783458343066 Iannerhofer, I. (2016): Neomalthusianismus. In: Kolboske, B. et al. (Hrsg.): Wissen Macht Geschlecht. Ein ABC der transnationalen Zeitgeschichte. Max-Planck-Gesellschaft zur Förderung der Wissenschaften. (open access) https://www.mprl-series.mpg.de/media/proceedings/9/15/N%20Neomalthusianismus.pdf Haraway, D. J. (2018). Unruhig bleiben: Die Verwandtschaft der Arten im Chthuluzän. Campus Verlag. https://www.campus.de/buecher-campus-verlag/wissenschaft/soziologie/unruhig_bleiben-14845.html Der erwähnte Brief Adornos an Walter Benjamin ist vom 18. März 1936 und enthalten in: Adorno, T. W., & Benjamin, W. (2021). Briefe und Briefwechsel: Band 1: Theodor W. Adorno/Walter Benjamin. Briefwechsel 1928-1940. Suhrkamp. https://www.suhrkamp.de/buch/briefe-und-briefwechsel-t-9783518242728 (Anarcho-)Primitivismus: https://de.wikipedia.org/wiki/Primitivismus Theodore Kaczynski ("der Unabomber"): https://de.wikipedia.org/wiki/Theodore_Kaczynski neolithische Revolution: https://de.wikipedia.org/wiki/Neolithische_Revolution Khoisan: https://de.wikipedia.org/wiki/Khoisan communia & BUNDjugend (2023). Öffentlicher Luxus. Dietz Berlin. https://dietzberlin.de/produkt/oeffentlicher-luxus/ auch als open access: https://dietzberlin.de/wp-content/uploads/2023/10/Oeffentlicher_Luxus_digital.pdf Le Guin, U. K. (1986) The Carrier Bag Theory of Fiction. https://monoskop.org/images/9/96/Le_Guin_Ursula_K_1986_1989_The_Carrier_Bag_Theory_of_Fiction.pdf Tellmann, Ute. 2017. Life & Money. The Genealogy of the Liberal Economy and the Displacement of Politics. New York: Columbia University Press: https://cup.columbia.edu/book/life-and-money/9780231182263 Tellman, Ute. 2019. "Ökonomie als Kultur" In Handbuch Kultursoziologie. Band 2: Theorien -Methoden – Felder. Herausgegeben von Prof. Dr. Stephan Moebius, Mag. Frithjof Nungesser und Prof. Katharina Scherke. Wiesbaden: Springer: https://www.springerprofessional.de/oekonomie-als-kultur/16686056 Thematisch angrenzende Folgen S03E11 - Heide Lutosch zu Sorge in der befreiten Gesellschaft https://www.futurehistories.today/episoden-blog/s03/e11-heide-lutosch-zu-sorge-in-der-befreiten-gesellschaft/ S02E32 | Heide Lutosch zu feministischem Utopisieren in der Planungsdebatte https://www.futurehistories.today/episoden-blog/s02/e32-heide-lutosch-zu-feministischem-utopisieren-in-der-planungsdebatte/ S03E02 - George Monbiot on Public Luxury https://www.futurehistories.today/episoden-blog/s03/e02-george-monbiot-on-public-luxury/ S02E48 - Heide Lutosch, Christoph Sorg und Stefan Meretz zu Vergesellschaftung und demokratischer Planung https://www.futurehistories.today/episoden-blog/s02/e48-heide-lutosch-christoph-sorg-und-stefan-meretz-zu-vergesellschaftung-und-demokratischer-planung/ S01E57 - Silja Graupe zu Alternativen Politischen Ökonomien https://www.futurehistories.today/episoden-blog/s01/e57-silja-graupe-zu-alternativen-politischen-oekonomien/ S01E07 – Jakob Kapeller zu Pluraler Ökonomik (Teil 1) https://www.futurehistories.today/episoden-blog/s01/e07-jakob-kapeller-zu-pluraler-oekonomik-teil-1/ S01E08 – Jakob Kapeller zu Pluraler Ökonomik (Teil 2) https://www.futurehistories.today/episoden-blog/s01/e08-jakob-kapeller-zu-pluraler-oekonomik-teil-2/ S02E03 - Ute Tellman zu Ökonomie als Kultur https://www.futurehistories.today/episoden-blog/s02/e03-ute-tellmann-zu-oekonomie-als-kultur/   Future Histories Kontakt & Unterstützung Wenn euch Future Histories gefällt, dann erwägt doch bitte eine Unterstützung auf Patreon: https://www.patreon.com/join/FutureHistories Schreibt mir unter: office@futurehistories.today Diskutiert mit mir auf Twitter (#FutureHistories): https://twitter.com/FutureHpodcast auf Bluesky: https://bsky.app/profile/futurehistories.bsky.social auf Instagram: https://www.instagram.com/futurehpodcast/ auf Mastodon: https://mstdn.social/@FutureHistories Webseite mit allen Folgen: www.futurehistories.today English webpage: https://futurehistories-international.com Episode Keywords #AndreasGehrlach, #FutureHistories, #JanGroos, #Podcast, #Interview, #MarshallSahlins, #HeideLutosch, #Knappheit, #PolitischeImaginationen, #Arbeit, #Ressourcen, #Gesellschaft, #Bedürfnisorientiert, #ÖffentlicherLuxus, #DonnaHaraway, #PluraleÖkonomik, #Wirtschaft, #Wirtschaftswissenschaft, #Liberalismus, #Neoklassik, #HeterodoxeÖkonomie, #Ökonomik, #AlternativeWirtschaft, #Kapitalismus, #Anthropologie, #Extraktivismus

Delve into the 'Dialectic of Enlightenment,' a cornerstone of critical theory that has influenced cultural thought across the 20th and 21st centuries. This episode covers themes from the rise of fascism and the interplay of myth and enlightenment to the development of a culture industry that shapes modern desires. Join us to simplify and explore this pivotal text. 0:00: Introduction to the episode.3:13: Discussion on Enlightenment as Myth.12:02: Analysis of The Culture Industry.23:28: Exploration of Elements of Anti-Semitism.26:26: Final message and wrap-up. #DialecticofEnlightenment #criticaltheory #cultureindustry #Adorno #Horkheimer #fascism #myth #enlightenment Learn more about your ad choices. Visit podcastchoices.com/adchoices

Es gibt Menschen, die finden, dass auf der Welt immer noch zu wenig geredet wird. Dass wir uns mehr austauschen sollten, jederzeit, über alles. Entnommen aus: Hauke Goos "Schöner Schreiben. 50 Glanzlichter der deutschen Sprache von Adorno bis Vaterunser", Deutsche Verlagsanstalt, München 2021

durée : 00:02:15 - L'Humeur du matin par Guillaume Erner - par : Guillaume Erner - Voici un tuto : la liberté d'expression pour les nuls, ou pour les personnalités autoritaires, comme disait le philosophe Adorno. C'est une méthode simple, en deux volets. Par les temps qui courent, c'est très précieux. - réalisation : Félicie Faugère

Send us a textCurious about the moral underpinnings of leftist politics? Join us as we sit down with Devin Gouré and Charles Dashings from the Moral Minority Podcast to navigate the often-neglected realm of meta-ethics within Marxist traditions. We challenge the pervasive moral skepticism and cynicism that could derail emancipatory politics, emphasizing the need for coherent moral frameworks that go beyond mere emotional reactions. This episode is not just about ideological discussions but also a call to action for leftist thinkers to engage with philosophical questions that shape political motivations and actions.Hope and ethics in history take center stage as we scrutinize the pitfalls of a purely dialectical approach to progress. We juxtapose Kant's optimistic outlook with Adorno's focus on individual rights, questioning the very rationale for hope in revolutionary endeavors. Our conversation reveals how different philosophical traditions offer unique perspectives on historical progression and ethics, urging listeners to reconsider the value and ethical dimensions of hope in the face of past revolutionary failures and ongoing social struggles.Our exploration continues with an examination of moral intuitions, ethical frameworks, and their implications for liberal left ideologies. By contrasting Kantian and utilitarian perspectives, we shed light on the contradictions and challenges posed by universal moral laws in addressing issues like racism and gender equality. We also delve into the complex relationship between cultural norms, moral pluralism, human rights, and international law, questioning the very foundations of rights in liberal societies. This episode promises a thought-provoking journey through the vast landscape of ethics and morality, challenging conventional wisdom and inviting listeners to reflect on their own moral intuitions and political beliefs. Support the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf

This is the free half. Today we look into another angle on the elite power structure and the psychology of the left which we haven't covered in a while: The Frankfurt School, which directly overlaps with the Tavistock Institute. We will delve into the some figures we haven't covered yet and their approach to psy ops etc. This is a half talk while the full talk is available to subs to my site or R0kfin below. Send Superchats at any time here: https://streamlabs.com/jaydyer/tip Get started with Bitcoin here: https://www.swanbitcoin.com/jaydyer/ The New Philosophy Course is here: https://marketplace.autonomyagora.com/philosophy101 Set up recurring Choq subscription with the discount code JAY44LIFE for 44% off now https://choq.com Lore coffee is here: https://www.patristicfaith.com/coffee/ Orders for the Red Book are here: https://jaysanalysis.com/product/the-red-book-essays-on-theology-philosophy-new-jay-dyer-book/ Subscribe to my site here: https://jaysanalysis.com/membership-account/membership-levels/ Follow me on R0kfin here: https://rokfin.com/jaydyerBecome a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.

Get access to The Backroom Exclusive podcasts by becoming a Patron: ⁠⁠⁠https://www.patreon.com/OneDime In this episode of 1Dime Radio, I am joined by Mike Watson, a professor & writer who just released a book with ⁠Revol Press⁠ titled “Hungry Ghosts in the Machine: Digital Capitalism and the Search for Self”  Timestamps:  00:00 The Backroom Sneak Peek 07:00  Gabor Mate, Carl Jung, and New Age Spirituality  18:05 Psychics, Astrology, and Algorithms   31:52 Psychedelics and Lacan vs Jung 37:36 Mass Psychosis and The Philosophy of Cope 42:25 The Philosopher vs The Activist   48:10 Adorno, Marcuse and the Student Movement 56:58 The War on Education 01:00:20 AI & The Robotization of Humans   01:05:00 AI-Generated Art  01:14:38 Is Communism Naturally Conservative?  Check out Mike Watson's Book: https://www.revolpress.com/hungry-ghosts-in-the-machine Follow Mike on Twitter: https://x.com/_leftaesthetics Follow me on Twitter: ⁠⁠⁠https://twitter.com/1DimeOfficial⁠⁠⁠ ⁠⁠⁠⁠⁠Become a Patron at ⁠⁠⁠⁠Patreon.com/OneDime⁠⁠⁠⁠ to support the show Outro Music by Karl Casey Be sure to give 1Dime Radio a 5-star rating if you get value out of these podcasts!

Aunque no soy sociólogo ni experto en sociología de la música, la relación entre la sociología y la música en Colombia tiene, sin duda, un vínculo profundo y multifacético que refleja las dinámicas sociales, culturales, políticas e identitarias, así como las resistencias de muchos grupos sociales en el país. Géneros musicales como el vallenato, la carranga, el rock, el reguetón y el rap no solo son expresiones artísticas, sino también narrativas de identidad, exclusión y cambio social, que encuentran su espacio en este libro. En esta obra, Carolina edita académicamente ocho propuestas sociológicas que abordan cómo entender la música desde la teoría y el pensamiento sociológico. Los capítulos exploran categorías como estética, identidad, consumo cultural, moda, política, globalización, territorio, relaciones laborales y género, demostrando que el enfoque sociológico sobre la música es más que pertinente para comprender nuestros contextos sociales. El estudio de la música en Colombia desde la sociología ofrece una ventana invaluable para entender los procesos sociales que han configurado y siguen moldeando la realidad del país. Para enriquecer los textos, cada capítulo está acompañado de un código único que, al escanearlo con un smartphone, lleva al lector a un viaje sonoro que complementa la lectura. Cada autor ha elaborado una lista de reproducción musical, que nos comparte en cada capítulo, lo que constituye un notable esfuerzo por ofrecer a los interesados en el tema una experiencia inmersiva, no solo a través de la lectura, sino también del sonido. Este libro representa un claro retorno a los estudios pioneros de los primeros sociólogos del siglo XX en la Escuela de Chicago o los aportes de Adorno desde la Escuela de Frankfurt, al enfocarse en las culturas, las artes y las recepciones de las poblaciones. Diana Carolina Varón Castiblanco es profesora investigadora especializada en estéticas de la música, construcciones sociales del cuerpo y metodologías de investigación cualitativa. Magister en Estudios Culturales por la Pontificia Universidad Javeriana y Sociología de la Universidad Santo Tomas. Recibió el premio de docente investigadora en la Universidad Santo Tomas en 2022 y un reconocimiento como docente destacada en creación artística en 2021. Docente de tiempo completo de la facultad de sociología de la universidad Santo Tomas en las áreas de investigación, sociología de la música y la cultura. “Sociología y música: aportes investigativos para el caso colombiano”. Un libro editado y publicado en 2024 por Ediciones USTA en Bogotá, Colombia. Para más información del libro: Siglo: https://libreriasiglo.com/2130... Música de los capítulos: https://open.spotify.com/user/... Presentador y anfitrión del podcast: Diego A Garzon-Forero Learn more about your ad choices. Visit megaphone.fm/adchoices

We examine Losurdo's criticism of western Marxism in relation to anticolonial revolution following the Second World War. We discuss Walter Benjamin's "Theses on the Philosophy of History," Max Horkheimer's Authoritarian State, Althusser's antihumanist turn, Sartre's Critique of Dialectical Reason, Adorno's Nietzschean pessimism, and Tronti's workerism. We discuss how Losurdo pinpoints an aversion to the anticolonial revolution in the Marxist theories that are generated by these thinkers. We discuss the merits of Losurdo's polemic, where it hits the mark and where it falls short. Please join us at https://www.patreon.com/torsiongroups. 

In this episode, Ali speaks with Professor Matthew Beaumont, an English literature professor at University College London, who has just published his book, How We Walk: Frantz Fanon and the Politics of the Body about how the body reflects political and social oppression. They delve into topics such as the impact of racial oppression on physical movement, the cultural significance of walking, and how both personal and societal factors influence and restrict body expression. The conversation also touches on the influence of climate change on mental and physical health, the body's experience during the COVID-19 pandemic, and the intersection of dance, religion, and bodily freedom.To be an angel to the podcast, click hereTo read more about the podcast, click hereMORE ALI MEZEY:Website:  www.alimezey.comPersonal Geometry® and the Magic of Mat Work Course information:www.alimezey.com/personal-geometry-foundationsTransgenerational Healing Films: www.constellationarts.comConstellation Work is a highly effective method to delve into healing transgenerational trauma, unburdening consequent generations from the influences of traumas which can be transmitted epigenetically.MORE MATTHEW BEAUMONT:Instagram: @matthewhbeaumontUCL WebsitePublisher WebsiteBOOKS:How We Walk: Frantz Fanon and the Politics of the Body (London: Verso, 2024)The Walker: On Losing and Finding Oneself in the Modern City (Verso, 2020)Lev Shestov: Philosopher of the Sleepless Night (Bloomsbury, 2020)Nightwalking: A Nocturnal History of London, Chaucer to Dickens (Verso, 2015)BIO:Matthew's research interests centre on various aspects of the metropolitan city, especially London. He is currently writing a history of literature about London for Cambridge University Press. He is also working on a book-length project about the role of insomnia in nineteenth and twentieth-century literature, painting and philosophy. His most recent books are The Walker: On Losing and Finding Oneself in the Modern City (Verso, 2020), a series of chapters on writers including Chesterton, Dickens, Ford, Wells and Woolf, all of whom have placed the experience of walking in the metropolis at the centre of their attempts to understand and represent modernity; and Lev Shestov: Philosopher of the Sleepless Night (Bloomsbury, 2020), a book that revives the reputation of a neglected early twentieth-century Russian thinker by placing him in dialogue with Adorno, Benjamin, Deleuze and other continental philosophers.LINKS, RESOURCES & INSPIRATION:Wilhelm ReichAlexander Lowan Frantz Fanon HG Wells  Marcel Mauss, French Anthropologist “Technique du Corp” essay 1935Charlie Hertzog Young: SPINNING OUT: Climate Change, Mental Health and Fighting for a Better FutureSigmund Freud The Polyvagal Theory/Stephen PorgesThe Ecstasy of Saint Theresa by Gian Lorenzo BerniniWalking Somatic Empathy with Joseph Culp: The Mind-Body Process of Walking-In-Your-ShoesDEFINITIONS:Cartesian Divide: The conceptual separation between mind and body, coined after René Descartes, emphasizing a dualistic view of human existence, isolating mental and physical aspects.The Window of Tolerance articleHELP US SHARE OUR MESSAGEOur resources remain free as part of our mission to awaken people to the boundless potential of our bodies, inviting them to explore the profound knowledge, memory, brilliance & capacity within. By delving into the depths of our bodily intelligence as a healing resource for not just ourselves, but as a part of the larger, global body, we have the potential for meaningful change and experiences as bodies. Join us in this journey of transformation as we redefine our understanding of the human body and its infinite capabilities. While our events remain free, any contributions are deeply appreciated and are seen as a generous gesture of support and encouragement in sharing our messages with the world. 

What do Hegel, Marx, and esoteric traditions have in common? Join us for an enlightening episode featuring Dr. Justin Sledge from the Esoterica channel as we explore this fascinating intersection. Dr. Sledge shares his insights into the influence of figures like Hegel and Marx on political theology and esoteric traditions, while also addressing Adorno's critique and the resurgence of conspiracies about Marxism. We'll uncover Dr. Sledge's motivations for his unique content on esoteric Marxism and Hegelianism, and discuss the intriguing influence of Hermeticism on Hegel, alongside Marx's reluctance to speculate about the future.From graduate school struggles to dissertation triumphs, we delve into the unresolved tensions in Marxist metaethics and their catastrophic implications for later Marxist implementations. Hear about my personal experiences grappling with the complexities of Marx's moral theory and how Victorian virtue ethics played a significant role in shaping his thoughts. We'll also challenge the tendency to impose rigid orthodoxies on thinkers like Marx, illustrating the flexibility and adaptability of Marxist theory through historical examples.In our final segments, we broaden the scope to examine class analysis, early Christianity, and the profound impact of esotericism on modernity. By applying class analysis to historical figures and movements, we gain fresh perspectives on events and ideologies. Dr. Sledge's unique qualifications provide an unparalleled view into the overlooked dimensions of mystical experiences on rationalist philosophy, urging a more nuanced understanding of philosophical development and historical materialism. Don't miss out on this comprehensive exploration of history, philosophy, and socio-economic contexts! Support the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on Youtube

We consult with our Berliner Critical Theorist rabbi Jacob Blumenfeld about his recent Cured Quail essay Managing Decline. How is the climate crisis changing the world, and how can we approach those changes to from inhabitable barbarity or disaster communism to a communism of repair?https://curedquail.com/Managing-DeclineClimate Barbarism: https://onlinelibrary.wiley.com/doi/full/10.1111/1467-8675.12596The Deluge by Stephen Markley: https://www.nytimes.com/2023/01/10/books/review/stephen-markley-deluge.htmlFor all bonus content and Discord discussion support the show at http://patreon.com/theantifadaSong: Mekons - Hard to be Human