Podcasts about agamben

Ad Verbrugge in gesprek met Ype de Boer over zijn boek 'Een filosofisch rariteitenkabinet, Agambens zoektocht naar geluk'.--Steun DNW en word patroon op http://www.petjeaf.com/denieuwewereld.Liever direct overmaken? Maak dan uw gift over naar NL61 RABO 0357 5828 61 t.n.v. Stichting De Nieuwe Wereld. Crypto's doneren kan via https://commerce.coinbase.com/pay/79870e0f-f817-463e-bde7-a5a8cb08c09f-- Bronnen en links bij deze uitzending: - De persoonlijke site van Ype de Boer: https://ypedeboer.nl/- Bestel 'Een filosofisch rariteitenkabinet, Agambens zoektocht naar geluk' hier: https://www.boom.nl/auteur/110-23435_Boer/100-18750_Een-filosofisch-rariteitenkabinet- Een eerder gesprek met Ad, Ype de Boer en Henk-Jan Prosman: https://www.youtube.com/watch?v=Ev3wGgGWH9I--00:00 Introductie1:45 Agamben in een notendop5:10 Agamben en de geschiedenis14:30 Corona, fascisme en gelatenheid17:42 Homo sacer en het naakte leven24:35 Hobbes, de uitzonderingstoestand en biopolitiek34:55 Kind, taal en spel48:21 Is het mogelijk het leven anders te denken?54:02 Aanbeveling en afronding--De Nieuwe Wereld TV is een platform dat mensen uit verschillende disciplines bij elkaar brengt om na te denken over grote veranderingen die op komst zijn door een combinatie van snelle technologische ontwikkelingen en globalisering. Het is een initiatief van filosoof Ad Verbrugge in samenwerking met anchors Jelle van Baardewijk en Marlies Dekkers. De Nieuwe Wereld TV wordt gemaakt in samenwerking met de Filosofische School Nederland. Onze website: https://denieuwewereld.tv/ DNW heeft ook een Substack. Meld je hier aan: https://denieuwewereld.substack.com/

Where Are We Now? The Epidemic as Politics by Giorgio Agamben - https://amzn.to/4jc3Pyf---Support this Show:Support TTOV -⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.thetransformationofvalue.com/support⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠---Connect:X - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://x.com/TTOVpodcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram -⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/codyellingham⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Nostr -⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://njump.me/npub1uth29ygt090fe640skhc8l34d9s7xlwj4frxs2esezt7n6d64nwsqcmmmu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YouTube -⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/@TTOVPodcast---Credits:The Transformation of Value is produced by Cody EllinghamShow music by Simon James French -⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.simonjamesfrench.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠---

Explore Giorgio Agamben's profound insights into the intersection of law and life, delving into the ancient Roman paradigm of power and exclusion that continues to influence modern society. Agamben questions whether the rule of law or exceptions define democracy today, offering thought-provoking perspectives that may shape future understanding. 00:00: Introduction: What The State? 02:24: Exploring Modern Political Theory 07:16: Understanding the State of Exception 11:49: Concept of Homo Sacer and Bare Life 15:00: Examining Force-of-Law 18:05: Society as Concentration Camps 26:30: Credits and Closing Remarks #GiorgioAgamben #HomoSacer #StateofException #law #moderndemocracy #politicaltheory #power #exclusion Learn more about your ad choices. Visit podcastchoices.com/adchoices

Staging Sovereignty: Theory, Theater, Thaumaturgy (Columbia University Press, 2024) explores the relationship between theater and sovereignty in modern political theory, philosophy, and performance. Author Arthur Bradley considers the theatricality of power—its forms, dramas, and iconography—and examines sovereignty's modes of appearance: thrones, insignia, regalia, ritual, ceremony, spectacle, marvels, fictions, and phantasmagoria. He weaves together political theory and literature, reading figures such as Plato, Aristotle, Montaigne, Leibniz, Kant, Hegel, Schmitt, Benjamin, Derrida, and Agamben alongside writers including Shakespeare, Cervantes, Schiller, Melville, Valéry, Kafka, Ionesco, and Genet. Arthur Bradley is professor of comparative literature at Lancaster University. His most recent book is Unbearable Life: A Genealogy of Political Erasure (Columbia, 2019). 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

Staging Sovereignty: Theory, Theater, Thaumaturgy (Columbia University Press, 2024) explores the relationship between theater and sovereignty in modern political theory, philosophy, and performance. Author Arthur Bradley considers the theatricality of power—its forms, dramas, and iconography—and examines sovereignty's modes of appearance: thrones, insignia, regalia, ritual, ceremony, spectacle, marvels, fictions, and phantasmagoria. He weaves together political theory and literature, reading figures such as Plato, Aristotle, Montaigne, Leibniz, Kant, Hegel, Schmitt, Benjamin, Derrida, and Agamben alongside writers including Shakespeare, Cervantes, Schiller, Melville, Valéry, Kafka, Ionesco, and Genet. Arthur Bradley is professor of comparative literature at Lancaster University. His most recent book is Unbearable Life: A Genealogy of Political Erasure (Columbia, 2019). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Staging Sovereignty: Theory, Theater, Thaumaturgy (Columbia University Press, 2024) explores the relationship between theater and sovereignty in modern political theory, philosophy, and performance. Author Arthur Bradley considers the theatricality of power—its forms, dramas, and iconography—and examines sovereignty's modes of appearance: thrones, insignia, regalia, ritual, ceremony, spectacle, marvels, fictions, and phantasmagoria. He weaves together political theory and literature, reading figures such as Plato, Aristotle, Montaigne, Leibniz, Kant, Hegel, Schmitt, Benjamin, Derrida, and Agamben alongside writers including Shakespeare, Cervantes, Schiller, Melville, Valéry, Kafka, Ionesco, and Genet. Arthur Bradley is professor of comparative literature at Lancaster University. His most recent book is Unbearable Life: A Genealogy of Political Erasure (Columbia, 2019). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Staging Sovereignty: Theory, Theater, Thaumaturgy (Columbia University Press, 2024) explores the relationship between theater and sovereignty in modern political theory, philosophy, and performance. Author Arthur Bradley considers the theatricality of power—its forms, dramas, and iconography—and examines sovereignty's modes of appearance: thrones, insignia, regalia, ritual, ceremony, spectacle, marvels, fictions, and phantasmagoria. He weaves together political theory and literature, reading figures such as Plato, Aristotle, Montaigne, Leibniz, Kant, Hegel, Schmitt, Benjamin, Derrida, and Agamben alongside writers including Shakespeare, Cervantes, Schiller, Melville, Valéry, Kafka, Ionesco, and Genet. Arthur Bradley is professor of comparative literature at Lancaster University. His most recent book is Unbearable Life: A Genealogy of Political Erasure (Columbia, 2019). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts

Staging Sovereignty: Theory, Theater, Thaumaturgy (Columbia University Press, 2024) explores the relationship between theater and sovereignty in modern political theory, philosophy, and performance. Author Arthur Bradley considers the theatricality of power—its forms, dramas, and iconography—and examines sovereignty's modes of appearance: thrones, insignia, regalia, ritual, ceremony, spectacle, marvels, fictions, and phantasmagoria. He weaves together political theory and literature, reading figures such as Plato, Aristotle, Montaigne, Leibniz, Kant, Hegel, Schmitt, Benjamin, Derrida, and Agamben alongside writers including Shakespeare, Cervantes, Schiller, Melville, Valéry, Kafka, Ionesco, and Genet. Arthur Bradley is professor of comparative literature at Lancaster University. His most recent book is Unbearable Life: A Genealogy of Political Erasure (Columbia, 2019). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Staging Sovereignty: Theory, Theater, Thaumaturgy (Columbia University Press, 2024) explores the relationship between theater and sovereignty in modern political theory, philosophy, and performance. Author Arthur Bradley considers the theatricality of power—its forms, dramas, and iconography—and examines sovereignty's modes of appearance: thrones, insignia, regalia, ritual, ceremony, spectacle, marvels, fictions, and phantasmagoria. He weaves together political theory and literature, reading figures such as Plato, Aristotle, Montaigne, Leibniz, Kant, Hegel, Schmitt, Benjamin, Derrida, and Agamben alongside writers including Shakespeare, Cervantes, Schiller, Melville, Valéry, Kafka, Ionesco, and Genet. Arthur Bradley is professor of comparative literature at Lancaster University. His most recent book is Unbearable Life: A Genealogy of Political Erasure (Columbia, 2019).

Kde je blízký, má být vzdálený. Samota je láska. Milosrdenství tkví v opuštění. Pandemie nám podle Giorgia Agambena pořádně zamíchala tím, co jsme měli ve zvyku označovat jako hodnoty. Taky jsme zahalili tváře. Přitom pro západní kulturu byla odhalená tvář – vedle důrazu na bližního – podstatná: v tváři prý začíná politika. Tvář vyjevuje, že se všichni lišíme, a přesto se musíme domluvit a pokusit se vytvořit labilní jednotu uprostřed plurality. Agamben nepatřil mezi ty filozofy, kteří by se na zkoumání nouzových stavů přeorientovali během pandemie. Jako právník a filozof se velkou část svého profesního života zabývá tím, co to znamená suverenita – pro Agambena je suverénem právě ten, kdo smí vyhlásit výjimku, a tím pozastavit jinak běžná pravidla. A nejen od pandemie si rovněž všímá, jak rádi demokratičtí politici vládnou skrze nouzové stavy. Navíc nejde jen o zvláštní stavy. Ne nepodobné je to s vyhlašováním krizí. Kdo prý říká „krize“, chce vládnout. Je přitom nápadné, jak často a v kolika různých oblastech se občanům dnes předkládají apokalyptické scénáře. Nemusíme se hned bavit o klimatické krizi, jíž však Agamben věnoval rovněž řadu textů. Oblíbené je hovořit o epidemii duševních poruch, která volně navazuje na virovou pandemii. Před necelým rokem ostatně vydal Národní ústav duševního zdraví zarážející zprávu: Až čtyřicet procent dětí trpí příznaky těžké deprese. Aniž bychom chtěli umenšovat problémy žáků, informace o četnosti této závažné diagnózy může být i pro laika zarážející. Těžká deprese je závažná nemoc. Je uvěřitelné, že je čtyřicet procent dětí závažně nemocných? Poznamenejme, že analogické studie existují přirozeně třeba i v Německu. Zde dospívají výzkumníci k jinému výsledku: až dvě procenta dospívajících se trápí těžkou depresí a nějakou podobou lehčí deprese trpí až deset procent školáků. Skutečně je možné, aby české děti byly o tolik depresivnější? Asi těžko. Ostatně Mnozí psychologové i psychiatři se od studie distancovali. Třeba Jiří Horáček hovořil v DVTV o metodologické chybě a nesmyslně nadsazených číslech. Četní komentátoři tato alarmistická čísla přesto nadále přejímají. Jindy čteme na billboardech v metru, že šest procent cestujících bylo donuceno k sexu… Na místě je otázka: Proč jsme si v tolika oblastech lidského života zvykli komunikovat strachem? Kapitoly VII. Čtyřicet procent těžce depresivních dětí, znásilnění v MHD a další katastrofy [začátek až 18:15] VIII. Pandemie: Kde stojíme? [18:15 až 25:18] IX. Pozvířečtění člověka [25:18–31:45] X. Kdo je Giorgio Agamben? [31:45–39:28] XI. Kdo je homo sacer? [39:28–49:00] XII. Pinocchio je homo sacer! Loutka, která se skutečným chlapcem nestala [49:00 až konec]

Alguém faz algo que ninguém compreende, um acto que excede a experiência de todos. Esse acto não dura nada, mas tem a qualidade pura da vida, e, não sendo narrativo, é a única coisa que faz sentido narrar. Hoje abundam os narradores, aranhas senis balouçando nas suas teias de tinta, contando uma e outra vez as mesmas histórias. Falam muito das coisas que fizeram, relatam-nos tudo o que os motiva e aquilo que ainda esperam fazer. Nem precisam de se escutar uns aos outros, o seu número apenas exprime uma situação sem saída, uma multiplicação que impõe essa fábrica de relatos na qual vivemos encerrados como num cárcere. O que importa é narrar, mas pouco importa se a história é capaz de instruir ou animar alguém ao ponto de orientar a sua acção. A crise da literatura portuguesa coincide com o ânimo desses funcionários da reprodução do mesmo, que constróem frívolos enredos nos quais não pesam nem conhecimento nem a ânsia exploratória, e é por serem tão crentes na sobrevivência do seu talento que recusam todos os elementos efémeros, sendo incapazes de se actualizarem catando aqueles elementos radiantes de entre a malha de detritos. "O homem moderno volta para casa à noitinha extenuado por uma mixórdia de eventos — divertidos ou maçantes, banais ou insólitos, agradáveis ou atrozes —, entretanto nenhum deles se tornou experiência”, diz-nos Agamben. "Ou seja, o ser humano está repleto de eventos ao longo do dia, mas nenhum se torna experiência. É como se a banalidade da vida virtual não fosse o suficiente para que os dias contassem como bem vividos…" Todos falam de obsessões, mas ninguém é capaz de mergulhar nelas e extrair alguma visão minimamente inspiradora. Estamos a desaparecer engolidos pelo olhar destas pessoas cansadas das infinitas complicações da vida quotidiana, "e para as quais a finalidade da vida se descortina apenas como ponto de fuga longínquo numa infindável perspectiva de meios", adianta Benjamin, esse ensaísta alemão que tem servido de esteio a todo o tipo de derivas. Mas para lá desse plano geral em que todos participam, dessas ilusões para as quais todos contribuem, há que sinalizar como sempre foi suficiente um acontecimento inesperado para nos alterar drasticamente a vida. Infelizmente, na vida da maioria dos jovens a única metamorfose que vemos ocorrer leva-nos a espiá-los apenas até ao momento em que aquela vítima, cansada da sua própria agitação moral, cede e dá os primeiros passos de verdugo. Talvez a ninguém apeteça falar por sentir que mais tarde ou mais cedo acabará por se revelar perante si mesmo, desfazendo a sua própria fantasia. Com a mesma inclinação de Unamuno para nos sentirmos intrigados perante os gestos e as manifestações da nossa juventude intelectual, podemos assinalar que talvez não haja outra forma de estar empenhado no seu tempo que não passe por estar investido nos sinais do assalto que deles esperamos ao ideal. E se tantos dão sinais de uma postura desdenhosa diante daqueles que podem ou não reclamar o vigor de uma acção regenaradora, uma outra atitude era a do grande autor espanhol, que preferia exprimir com uma certa dureza o seu afecto, chegando a demonstrar um gosto por chicotear aqueles de quem esperava algo de transformador. "Para os irredimíveis, para os que se limitam a arrastar-se por uma vida sombria ou uma morte ainda mais sombria, para esses há apenas a apóstrofe florentina: não falemos deles, olhemos e passemos adiante." Unamuno dedicou várias das suas intervenções a confrontar a tendência crescente dos jovens para se exaltarem de uma forma ou de outra, fosse directamente fosse através de elogios mútuos, manifestando um orgulho insuportável sem muitas vezes terem a menor consciência da tradição que procuravam abalar. "Há muito orgulho fingido nos nossos jovens, tal como há pura ficção na hediondez daquele animalzinho inocente a que os naturalistas chamam Moloch horridus, o inofensivo lagarto da Austrália, que, quando é molestado, assume o aspecto de um animal assustador e nocivo, eriçando de medo não sei que espécie de cauda ou gola sobre o pescoço para se fazer maior do que é." O que a seguir nos diz sobre a juventude espanhola do seu tempo pode ser transposto sem grande esforço de adaptação para retratar a nossa juventude intelectual: "A maior parte dos males de que sofre a nossa juventude tem origem na precariedade da nossa vida cultural. A sua fantasia engana-os mais do que nunca, mostrando-lhes o pão sob a forma de glória. Já o disse muitas vezes, e repito-o, e não será a última vez: entre nós, a ganância afoga a ambição. Somos um povo de mendigos arrogantes, que diz 'Deus lhe pague!' a quem nos dá esmola e 'Que pulha' a quem não dá. Um jovem chega a Madrid à procura de uma boa posição, e logo se lança em busca de um tacho, para ter uma vida o mais cómoda possível. E os que se julgam mais independentes são geralmente os que se lançam com maior afinco neste esforço de se fazerem funcionários de uma reputada instituição qualquer. O mais triste nisto tudo é que os jovens estão dispersos e não compreendem que, se ao menos se se unissem, deixariam de ter de obter cunhas e favores, e que marchando numa falange compacta isso lhes daria muito mais força." Na própria literatura vingou o regime da cunha, demasiados pastiches, arranjinhos, esquemas, demasiadas paródias insossas... Antes seria de preferir plágios directos, roubos descarados, desde que se guiassem por essas paixões que são capazes de nos guiar pela vida fora. Falando dos seus velhos amigos, o alter ego de Ricardo Piglia notava que à medida que foram envelhecendo manifestavam a aspiração de se transformarem naquilo que antes odiavam, e que tudo o que antes lhes gerava repulsa agora contava com a sua admiração... "Já que não podemos mudar nada, pensam, mudemos de opinião... E com isso vemos bibliotecas inteiras serem enterradas, e, nos pátios, pilhas de livros incineradas ou vendidas a pataco, mas falta ainda notar que, por mais difícil que resulte para alguns desfazerem-se do conteúdo das suas estantes, a traição mais perfeita está no modo como estes passam a ser lidos, com uma espécie de nostalgia piedosa, como quem se enternece com a sua juventude ao mesmo tempo que deplora as paixões que a animavam. Esses velhos amigos, "leitores dogmáticos, literais, dizem agora coisas distintas com a mesma sabedoria pretensiosa de antes". Antes tinham ao menos a desculpa de acreditarem em si mesmos, ao passo que agora acreditam apenas nos seus álibis e desculpas. Neste episódio, a Maria Brás Ferreira aceitou o convite sem fazer qualquer fita, sem negociar os termos, simplesmente deixou-se levar, e até pôs o telemóvel em modo avião, cortando qualquer sinal de geolocalização. Mantivemo-la refém durante cinco horas. E ao contrário do largarto australiano, dispensou qualquer cauda ou gola e deixou claro que estava disponível para ir dançar descalça no coreto, fosse este nalguma praça da nossa província fosse no coração das trevas.

What is a creative act? In other words, what is the nature of the forces which bring 'the new' into the world? Also, what is the role of resistance and the potential not to act against notions of creativity? In this episode, Craig, Will, and Adam perform a close reading of Gilles Deleuze's "What is a Creative Act?" and Giorgio Agamben's response, "What is an Act of Creation?", examining the respective nuances in the philosophers' views of creativity.Support the Show.Support the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastZer0 Books and Repeater Media Patreon: https://www.patreon.com/zer0repeaterMerch: http://www.crit-drip.comOrder 'Anti-Oculus: A Philosophy of Escape': https://repeaterbooks.com/product/anti-oculus-a-philosophy-of-escape/Order 'The Philosopher's Tarot': https://repeaterbooks.com/product/the-philosophers-tarot/Subscribe to us on Apple Podcasts: https://tinyurl.com/169wvvhiHappy 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/

We're trying something a little new. Rabbit and Barto talk flows, blockage, smashing and building power as described in the post-marxist, anarchist book, To Our Friends by The Invisible Committee. We cover some Agamben, Lacan, Deleuze, and Nietzsche. We consider Occupy, January 6th, Food Not Bombs and (the at the time we recorded, very new) occupation movement happening on college campuses protesting the genocide in Gaza.   In part 1 we cover the introduction through chapter 3. You don't have to have any familiarity with the text to follow the conversation, but the book is available in PDF form on libcom.org so you can read along (we really like the text so obviously we'd encourage you to read it! It's extremely relevant to the present moment) The full episode is available to patrons for as little as $1 a month alongside other bonus episodes, behind the scenes notes, and post-recording wrap ups. Patreon.com/NoGodsPod Follow us on Twitter and Bluesky @nogodspod Email us at NoGodsPod@gmail.com

Der Kant-Spezialist Georg Carvalla erklärt die Bedeutung des Philosophen Immanuel Kant für die Gegenwart. Ein Podcast vom Pragmaticus. Das ThemaDas Wesen der Aufklärung ist Rationalität, oder? Gregor Carvalla geht in dieser spannenden Einführung zu Kant über diese Sicht hinaus. Es gelingt ihm, neue Aspekte in der Philosophie Immanuel Kants sichtbar und die Kritik an Kant nachvollziehbar zu machen. Ein Podcast mit Relevanz für die Gegenwart. Unser Gast in dieser Folge: Georg Cavallar ist Lehrer am Bundesgymnasium Wien IX und Lehrbeauftragter an der Fakultät für Philosophie und Bildungswissenschaft der Universität Wien. Er habilitierte 2003 im Fach Neuere Geschichte. Sein Buch, Kant-Führerschein für bildungshungrige Anfänger, ist derzeit noch in Vorbereitung. Mehr über Cavallar erfahren Sie hier.Dies ist ein Podcast von Der Pragmaticus. Sie finden uns auch auf Instagram, Facebook, LinkedIn und X (Twitter).Weitere Podcasts von Der Pragmaticus finden Sie hier.

Ritorna la Logica del Rischio.In questo episodio parliamo di percezione del rischio, richiamando alcuni concetti della prima stagione, e introducendo in nuce alcuni degli argomenti di cui parleremo nelle prossime puntate.Grazie al paradosso della ringhiera, cercheremo di capire perché il rischio non si gestisce con mille regole create sull'onda dell'emozione, ma solo studiando e preparandosi adeguatamente, e accettando che il rischio zero non esiste.

Reading and commenting on Agamben's Pardes essay from Potentialities, which discusses the story of the four rabbis in Paradise, Derrida's trace, the passive intellect in Aristotle, and more. Challenge yourself with this difficult, illuminating text.

In this episode, I introduce you to Agamben's issues with Foucault's notion of biopolitics. If you want to support me, you can do that with these links: Patreon: https://www.patreon.com/theoryandphilosophy paypal.me/theoryphilosophy Twitter: @DavidGuignion TikTok: theoryphilosophy IG: @theory_and_philosophy

pp. 1-12, just reading something sad + beautiful.

Eça de Queiroz dizia que na sonolência enfastiada em que vivemos, num país onde a vitalidade humana apenas se conserva num egoísmo feroz e numa devoção automática, não nos é dado aspirar a uma existência propriamente, mas tão-só a alguma forma de expiação. Agora os abutres de serviço dizem-se muito empenhados em honrá-lo, mas vão-se esquecendo como, no ambiente de decadência endurecida que é o nosso, ele fez de tudo para abrir um caminho à bordoada, empenhado em ver se haveria um modo de pôr a galhofa ao serviço da justiça. Seria assim de elementar justiça vir lembrar as nossas aves necrófilas que, neste regime em que as mesmas consciências que certificam a podridão depois também revelam um temperamento que se dá maravilhosamente nessa mesma podridão, as honras na verdade só desonram. Mais valia que lhe desenterrassem os restos e o apedrejassem numa sessão com real poder evocativo. Se há uma linha de demarcação de que nos podemos servir para distinguir os poucos que não vêem a vida cultural como uma carreira diplomática debaixo da bandeira do seu próprio ego, essa linha será o conhecimento do inferno, ou pelo menos a forte suspeita de que estamos mergulhados nalguma confluência dos seus círculos. Agamben regista um curioso rumor que ouviu numa das suas passagens por Roma, com alguém a defender que a terra seria o inferno de um outro planeta desconhecido e que a nossa vida não é mais que o castigo que os condenados de lá padecem pelos seus pecados. E se a hipótese não pareceu inteiramente descabida ao filósofo italiano, o seu único motivo de perplexidade era tentar enquadrar nesse cenário alguns aspectos consoladores a que ainda vamos tendo direito, como o céu e as estrelas e o canto dos grilos… Seria uma harmonia desnecessária, a não ser, aventava ele, que se acredite que, para a pena ser ainda mais atroz e subtil, o inferno tenha sido colocado a uma distância enganadora do paraíso. Esta vizinhança renovaria um certo ímpeto sonhador, estendendo uma esperança apenas para que cada um fosse lançado uma e outra vez nesse abismo que se abre dentro de nós. Mas esta noção parece distante da maioria das pessoas que se servem da cultura como distracção, desses números que crescem e se rendem a tudo numa adulação nervosa e imbecil. Numa das suas crónicas, Eugénio Lisboa faz-nos ver a audácia que seria necessária hoje para interromper este ambiente de tepidez mole, e justamente aponta o exemplo de um crítico, o dadaísta Jacques Vaché, que, certa noite, subiu ao palco de um teatro parisiense, puxou de um revólver e ameaçou disparar contra quem quer que se atrevesse a aplaudir a peça. O aplauso tornou-se, entre nós, a reacção imediata de um público que se habituou a essa diluição no que quer que lhe metam à frente. Pelo contrário, este nosso convidado é hoje dos poucos autores entre nós que, sem qualquer traço de bazófia, poderia apropriar-se daqueles dois versos estupendos de Nemésio:  "A minha vida está velha/ Mas eu sou novo até aos dentes." Mantém-se por aí, honrando a sublime brutalidade da vida, com a sua prosa desprendida, do lado de uma cultura exaltante, redigindo crónicas que não atraiçoam o encanto com que se foi fazendo um leitor inveterado desde cedo, e, por isso, também sem muita paciência para os enredos da banha da cobra, capaz de gritar ainda que o rei vai nu, com a insolência e o gozo imprecativo que é próprio dos miúdos. Foi a melhor forma de arrancarmos com a segunda temporada deste podcast, depois de alguns desaires, férias desgraçadas, filmes de terror em hospitais, o real quotidiano à portuguesa, no século XXI.

On today's episode we talk about the upsides of a surveillance state. The ongoing social dilemma of freedom vs security. The value of privacy. States of exception. And Deleuze's Postscript on Societies of Control.  Sponsor:  Rocket Money - https://www.RocketMoney.com/PT   Get more: Website: https://www.philosophizethis.org/ Patreon: https://www.patreon.com/philosophizethis Philosophize This! Clips: https://www.youtube.com/@philosophizethisclips   Be social: Twitter: https://twitter.com/iamstephenwest Instagram: https://www.instagram.com/philosophizethispodcast TikTok: https://www.tiktok.com/@philosophizethispodcast Facebook: https://www.facebook.com/philosophizethisshow   Thank you for making the show possible.

En el episodio de hoy, conversaremos de "Barbie", el éxito de Greta Gerwig y las variaciones del rosa. Además se nos cruza el concepto de lo contemporáneo de Agamben. ¿Quién arriesga más Gerwig o Nolan?

We break our habitual reserve on what's been inflicted on the body politic over the past three years with this extended discussion of lockdown—and its essential inhumanity cloaked in the garb of science and righteousness. Italian philosopher Giorgio Agamben with his concept of biopolitics is our guide. We realize that this has been an incredibly painful set of issues for many of you to even attempt to discuss, so we try to model a way of talking about without rancor even while calling it like we see it. But we hope, whatever you thought and however you managed, your conclusion is the same as ours: Never again. Notes: 1. Related episodes: Before Auschwitz, Illness and Healing, Faith to the Aid of Science, St Paul among the Philosophers, Whether One May Flee from a Deadly Plague, Virtual Communion 2. Agamben, Where Are We Now? 3. Weikart, From Darwin to Hitler 4. This is my only other public statement related to covid: "Churches During Lockdown: Near Disaster" What do you think five years of top-quality theology podcasting is worth? Register your vote by joining our highly select band of Patrons. Get some cool swag and support your favorite podcast in remaining stridently independent and advertising-free!

The Apocalyptic Paul Booth is a series of episodes dedicated to apocalyptic readings of the apostle Paul's letters. Interviews situate Pauline apocalyptic—a stream of similar interpretations of Paul's writings originating in the work of exegetes like Rudolf Bultmann and Ernst Käsemann—among other interpretations (the Old and New Paul readings, for instance) as well as among Second Temple Jewish apocalyptic literature. Here we interview Douglas Harink, Professor Emeritus of Theology at The King's University in Edmonton, Alberta, whose main areas of interest are in Pauline studies and contemporary theology. His publications include Paul among the Postliberals: Pauline Theology beyond Christendom and Modernity (Wipf & Stock, 2013) and the edited volumes, Paul, Philosophy, and the Theolopolitical Vision: Critical Engagements with Agamben, Badiou, Zizek, and Others (Cascade, 2010) and (with Joshua Davis) Apocalyptic and the Future of Theology: With and Beyond J. Louis Martyn (Cascade, 2012). PODCAST LINKS: Dr. Harink's website: https://douglasharink.ca/ Dr. Harink's author page: https://wipfandstock.com/author/douglas-harink/    CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/   SOURCES MENTIONED: Agamben, Giorgio. The Time That Remains: A Commentary on the Letter to the Romans. Badiou, Alain. Saint Paul: The Foundation of Universalism. Barclay, John M. G. Paul and the Gift. Barth, Karl. Church Dogmatics. 14 vols. ———. The Epistle to the Romans. Beker, J. Christiaan. The Triumph of God: The Essence of Paul's Thought. Bowens, Lisa M. African American Readings of Paul: Reception, Resistance, and Transformation. Davies, Jamie. The Apocalyptic Paul: Retrospect and Prospect. Davis, Joshua B., and Douglas Harink. Apocalyptic and the Future of Theology: With and Beyond J. Louis Martyn. De Boer, Martinus C. Galatians. Eastman, Susan Grove. Paul and the Person: Reframing Paul's Anthropology. Harink, Douglas. Paul among the Postliberals: Pauline Theology Beyond Christendom and Modernity. ———. Resurrecting Justice: Reading Romans for the Life of the World. ———, ed. Paul, Philosophy, and the Theopolitical Vision: Critical Engagements with Agamben, Badiou, Žižek, and Others. Jervis, L. Ann. Paul and Time: Life in the Temporality of Christ. Martyn, J. Louis. Galatians. McKnight, Scot, et al., eds. Dictionary of Paul and His Letters: A Compendium of Contemporary Biblical Scholarship. Przywara, Erich. Analogia Entis: Metaphysics: Original Structure and Universal Rhythm. Sonderegger, Katherine. Systematic Theology. 2 vols.   OUTLINE: (02:18) – Starbucks coffee and (much better) craft coffee (05:20) – Apocalyptic Paul in a nutshell: Who rules the world? (08:32) – Tracking Pauline studies as a systematic theologian (by training) (09:46) – Why an apocalyptic reading of Paul? (14:40) – “Reveal/revelation” vs. “apocalypse” (18:53) – Major historic figures: Schweitzer, Bultmann, Käsemann, Beker, Martyn (26:28) – Pulling Pauline apocalyptic into theological territory (30:48) – . . . and on into philosophical territory: Badiou, Agamben, Žižek (36:42) – Kierkegaard: the radical claim God makes on our lives (38:47) – Catholic/Orthodox apocalyptic: O'Regan, Betz, Hart (45:36) – Reconciling Pauline apocalyptic and Paul within Judaism (49:45) – Barth and apocalyptic theology (50:58) – Bible commentaries written in an apocalyptic/theological mode (57:45) – Pauline apocalyptic's critique of salvation history (01:03:35) – Contemporary figures: Gaventa, Eastman, Barclay, de Boer, Brown, Bowens, Jervis, Davies (01:08:31) – Where to learn more about Harink's work

Christians get a lot out of engaging the left, but like we're always saying on this show, it's harder to see what people on the left get out of engaging Christianity as a tradition. But one guy keeps showing up in left literature and weird postmodern philosophy, everyone's favorite silly saint, Francis of Assisi! In this one we chat through how Francis shows up in Karl Kautsky, W. E. B. DuBois, Michael Hardt and Antonio Negri, Peter Sloterdijk, Vilem Flusser, and others, including a wild petition to Pope Francis abolish hell. (And before you ask, no, we didn't talk about Agamben, but we'll get around to it one day.)Intro Music by Amaryah Armstrong Outro music by theillogicalspoonhttps://theillalogicalspoon.bandcamp.com/track/hoods-up-the-low-down-technified-blues*Get Magnificast Merch* https://www.redbubble.com Thanks to our monthly supporters Francisco Herrera John Michael Dimitras Jacob S Leigh Elliot Tyler Adair Catherine Harrison Zachary Elicker Kasey Erin Archambeault Mikegrapes Kate Alexander Calderon Alejandro Kritzlof Caleb Strom Shandra Benito Andrew McIntosh Peter Shaw Kerrick Fanning Josh Collier Jonathan Taylor Jennifer Kunze Damon Pitiroi Trevon Tellor Yroffeiriad Matt Sandra Zadkovic Stephanie Heifner Patrick Sweeney Felicia Aaron Morrison lexiiii Leslie Rodriguez ES Sarah Clark Timothy Trout Kinsey Favre darcie wilder Name Colm Moran Stewart Thomas Lonnie Smith Brendan Fong Kylie Riley gayatri Darren Young Josh Kerley koalatee Tim Luschen Elizabeth Davis Lee Ketch Austin Cyphersmith Ashton Sims Fin Carter Ryan Euverman Tristan Turner Edwin Emily JCF Linzi Stahlecker Matthew Alhonte John Samson Fellows alex zarecki rob Kathryn Bain Stephen Machuga Connor Campbell zane big chungus Jen Jurgens Caitlin Spanjer Collin Majors Victor Williams Daniel Saunders David Huseth Andrew Brian Nowak erol delos santos Aaron Forbis-Stokes Josh Strassman Cal Kielhold Luke Stocking Sara Brian S. Ryan Brady Taylor Williams drew k Matthew Darmour-Paul saheemax Adam Burke Peter Pinkney Zambedos Andrew Guthrie Adrian Kevin Hernandez Wilden Dannenberg Evan Ernst jessica frances Tucker Clyle Christopher RayAlexander Peter Adourian Dan Meyer Aaron Guro Benjamin Pletcher John Mattessich Caleb Cropper-Russel Tristan Greeno Steve Schiroo Robert Clelland Anastasia Schaadhardt Scott Pfeiffer Terry Craghead Peter Moody Josiah Daniels yames Thaddaeus Groat Elisabeth Wienß Hoss Tripp Fuller Avery Carrie Dez V Danny Zane Guevara Ivan jess Carter Ryan Plas Jofre Jonas Edberg Tom Tilden Jo Jonny Nickname Phil Lembo Matt Roney Parker Rybak Stephen McMurtry otherstuffandthings Andrew Ness James Willard Noj Lucas Costello Dónal Emerson Robert Paquette Ashley Contreras Amaryah Shaye CommieChristian.com Frank Dina Mason Shrader Sabrina Luke Nye David Klassen Julia Schimanek Matthew Fisher Michael Vanacore Tom Nielsen Elinor Stephenson Max Bridges Joel Garver SibilantStar Devon Bowers Daniel David Erdman Madeleine E Guekguezian Tim Lewis Logan Daniel Daniel Saunders Big Dong Bill Jared Rouse Stanford McConnehey Dianne Boardman klavvin Angela Ben Molyneux-Hetherington Jared Hobbs Keith Wetzel Nathan Beam, Nazi Destroyer Dillon Moore Renee DeSpain HJ25 Abby Johnson Ibrahím Pedriñán Brando Geoffrey Thompson Some Dude Kevin M.N. Brock Barber Geoff Tock Kaya Oakes Ahar Tom Cannell Stephen Adkison Troy Andrews Andy Reinsch J Martel Andrew VanStee K. Aho Jimmy Melnarik Ian SG Daniel Rogers Caleb Ratzlaff emcanady

Pierre Perrault et Bartleby Court épisode au sujet du film 'Un pays sans bon sens' de Pierre Perrault et de la petite histoire de Bartleby. « Ça fait longtemps qu'on se promène, nous autres. Qu'on attend dans les cailloux, hein! Là, on va descendre à notre tour dans le fleuve! Fini! finie leur tranquillité, c'est à leur tour à se promener!!!! » — Didier Dufour 'Un pays sans bon sens' : https://www.onf.ca/film/un_pays_sans_bon_sens/ BIBLIOGRAPHIE - Agamben, Giorgio. La communauté qui vient : théorie de la singularité quelconque. Paris : Seuil, 1990. Agamben, Giorgio. The coming community. Minneapolis/London : University of Minneapolis Press, 1993. - Agamben, Giorgio. Bartleby ou la création. Strasbourg : Circé, 2014. - Ugilt, Rasmus. Giorgio Agamben : Political Philosophy. UK : Humanities-Ebooks, 2014.

Pubblichiamo un intervento del Prof Brandalise sul tema del messianesimo in Agamben e Walter Benjamin. Brandalise prende la parola al minuto 13, la registrazione manca purtroppo delle conclusioni. Buon ascolto!

Rien faire activement : Paradoxe de l'Occident, Agamben & la theoria comme praxis BIBLIOGRAPHIE - Abbot, Mathew. « Agamben's Praxis of Theoria » in Agamben and Radical Politics, ed. Daniel McLaoughlin. Edinburgh : Edinburgh University Press, 2017. - Durand, Gilbert. L'imaginaire : Essai sur les sciences et la philosohpie de l'image. Paris : Hatier, 1994. - Ugilt, Rasmus. Giorgio Agamben : Political Philosophy. UK : Humanities-Ebooks, 2014.

Ype de Boer deed onderzoek naar het werk van de omstreden Italiaanse filosoof Agamben. In de tussentijd schreef hij een boek over de Japanse schrijver Murakami. Ook schreef hij Het erotische Experiment, waarin hij erotiek vanuit de filosofie belicht.

Hegel was our first family dog, which probably tells you all you need to know about our family. Before that, Hegel was a German philosopher, famously one of the most impenetrable, and yet weirdly influential for all that. In this episode, Dad shines a light in the fog. Don't worry if you come to this topic with nothing but Thesis + Antithesis = Synthesis. I didn't either, but it all made sense in the end. Kind of. Notes: 1. Related Episodes: St. Paul Among the Philosophers, Critical Social Theory 2. See Dad's Divine Simplicity and Divine Complexity; plus, with his colleague Adkins, Rethinking Philosophy and Theology with Deleuze 3. Adkins, Death and Desire in Hegel, Heidegger and Deleuze 4. Hegel, Lectures on the Philosophy of Religion 5. Kojeve, Introduction to the Reading of Hegel 6. O'Regan, The Heterodox Hegel 7. Moltmann, The Crucified God 8. Agamben, The Time That Remains 9. Žižek and Milbank, The Monstrosity of Christ 10. Ayres, Nicaea and its Legacy 11. Małysz, "Hegel's Conception of God and its Application by Isaak Dorner to the Problem of Divine Immutability," Pro Ecclesia XV:4 (2006): 448-471

Dostluk yeryüzündeki serüveninde insana verilmiş en önemli nimetlerden biridir, ama bütün nimetler gibi bu da insanın değerini bilip ona nerede nasıl davranacağını bilmesini gerektiren, bu gereklilikle sürekli imtihan edildiği bir nimet. İyi veya gerçek dostları olmayan insanlar zaten iyi dost olamayanlardır. Gerçek dost bulamamaktan şikâyet edenler dostluk yapmasını bilmediklerinden, karşılarına çıkan dostları tanımadıklarından, tanıyamadıklarından, tanımadıkları için de onlara nasıl davranacaklarını bilemediklerinden bolluk içinde yokluk çeken fukarayı yaşarlar. Diğer yandan dostluk üzerine yapılan felsefelerin veya edebiyatın büyük kısmının dostluğa atfettiği özellikler etrafımızdaki dostlara karşı bizi daha fazla körleştirmekten başka bir işe yaramıyor. Bu tür yüklemelerle dosta kendi özelliklerimizi, beklentilerimizi yükleyerek dostu veya dost ihtimalini öldürdüğümüzü söylemiştik. Bir de her yola çıktığımız dosttan bir Hızır performansı beklemek de aynı kapıya çıkar. Kendimiz Hızır olmadığımız, olamadığımız için başkasından Hızırlık beklentimiz, nasıl onu kendimizle aynılaştırmak olabilir? Buradaki aynılık kendimize atfettiğimiz özellikler değil, bilmediğimiz, tanımadığımız kişiden ne olmasını beklememizle, onu kendi beklentilerimize, hayallerimize hapsetmemizle ilgilidir. Dostluktan söz açıldığında Aristoteles'e atfedilen meşhur ifadeye değinmeden geçilmez: “Dostlarım! Dost yoktur” dediği rivayet edilir filozofun. Rivayet edilir diyorum, çünkü bazı incelemelerde bu sözün aslının “çok dostu olanın dostu yoktur” şeklinde olduğu ve bir şekilde aktarımlarda buna dönüştüğü söylenir (Agamben, Cogito). İfadenin her iki şekli aslında dostluk edebiyatını ayrı kulvarlarda gelişmeye, renklenmeye vesile olmuştur, olabilir. “dost yoktur” şeklindeki nakil dostlukla ilgili müphem tanımları veya çelişkili durumları ifade etmek üzere sıkça atıf yapılan bir rivayet. Ünlü Fransız Postyapısalcı filozof Jacques Derrida da bu şeklini aktararak meşhur “Dostluk Politikası” isimli kitabının ekseni haline getirir. Oysa Derrida sözün aslının böyle olmadığını da (en azından Agamben'in uyarısıyla) bildiği halde bu tahrif edilmiş şeklini tercih eder, çünkü kendi kurgusuna bu daha fazla hizmet edecektir. “Dostlarım” diye hitap ettiği insanlara kendisinden veya dost bildiklerinden neyi ne kadar dinlemeye hazır olduklarını sorgulamaya davet etmektedir Derrida. Böylece, kendisini dinlemek veya yazdıklarını okumak için gerekli olan dostluğu sergilemiş olanlara “dostlarım” demeyi esirgemiyor. Zira iyi okumak-yazmak için asgari bir dostluk, belli bir cana yakınlık ve karşılıklı anlayış, anlaşılma isteği vardır ve bu mevcuttur.

O convidado da vez do Podcast Matéria Bruta é o filósofo e tradutor Cláudio Oliveira. Cláudio compartilha com a gente sobre quem é Giorgio Agamben, filósofo italiano conhecido principalmente pelo o seu conceito de "Homo Sacer" e sua relação com as noções de "Estado de exceção" e de "vida nua", esta última proposta por Walter Benjamin. Além disso, neste episódio entendemos porque a questão da linguagem e do indizível é tão cara para Agamben. #dicadodia ➤ Para você que se interessa por filosofia, temos uma dica especial: a série "Incertezas Críticas" tem como objetivo apresentar questões contemporâneas importantes sobre arte, política, literatura, economia, relações internacionais, sociedade e história e permitir ao espectador entrar em contato com o trabalho dos principais pensadores da atualidade, entre eles Zygmunt Bauman, Djamila Ribeiro e Noam Chomsky. Assista quando e onde quiser no CurtaOn.com.br

Ce lundi on a voulu savoir si l'anarchisme était pensable. Nous on ne s'était pas posé la question. On ne savait pas que, peut-être, il ne l'était pas. Grâce à Catherine Malabou et son livre Au voleur ! Anarchisme et Philosophie on a eu une réponse.  En fait, on a appris que l'anarchisme n'était pas tout à fait pensable dans les conditions posées par les six principaux philosophes « mâles et blancs » en charge de le faire : Schürmann, Lévinas, Derrida, Foucault, Agamben, Rancière. Pourquoi ? Parce que nos six philosophes, en réfléchissant sur l'anarchie, ont dérobé quelque chose à l'anarchisme. En voulant conceptualiser l'Anarchie et penser théoriquement la possibilité de l'anarchisme, ils n'ont réussi qu'à jeter le bébé et garder l'eau du bain, c'est-à-dire à dénier l'éventualité réelle des formes de vie que ce mot recouvre tout en gardant faisant triompher le concept. Malabou nous a appris combien la pensée philosophique était imprégnée d'un préjugé : le « préjugé gouvernementaliste » - la croyance qu'au fond sans gouvernement, c'est le chaos. Elle nous a expliqué alors comment ce préjugé se rattache au « paradigme archique » ; paradigme selon lequel on ne peut penser rationnellement ni vivre en commun sans Archè – c'est-à-dire sans principe qui à la fois commence et commande, et façonne l'ordre à partir du chaos. Une fois élucidé ce paradigme et ce préjugé, on a ensuite découvert que le concept d'ingouvernable n'était jamais que l'envers du gouvernement et même son objet propre. Gouverner étant, justement, gérer de l'ingouvernable. Malabou nous a fait comprendre que l'anarchisme, aujourd'hui, n'est pas une position depuis laquelle critiquer ou attaquer la domination, mais le champ de bataille lui-même. En effet, ce qui marquerait l'époque, ce ne serait pas la crise de la verticalité de l'État, mais la « crise de l'horizontalité ». Non pas une crise de l'horizontalité confrontée à la verticalité autoritaire de l'État, mais bien une crise interne à l'horizontalité elle-même : le capitalisme serait lui-même en train de s'aplatir – de se prétendre et revendiquer « anarchiste ». À partir de là, Malabou nous a offert des distinctions pour nous repérer dans cette crise. D'abord en distinguant anarchisme de fait (qui rassemble tout ce qui prétend à un fonctionnement horizontal – les ZAD comme les Libertariens) et anarchisme d'éveil (un anarchisme vraiment émancipateur). Ensuite, en fondant l'anarchisme d'éveil sur un concept plus adéquat que celui d'ingouvernable : le concept du « non-gouvernable », qu'elle définit comme ce qui ne peut qu'être écrasé ou dressé mais jamais gouverné. Sa proposition consistant à éveiller l'anarchisme, à la dimension du « non-gouvernable ». Ce que Barbara Glowczewski  appelle aussi de ses vœux, à sa manière, lorsqu'elle invite à « éveiller les esprits de la terre ». Pour finir on peut résumer brièvement ce que Malabou définit comme les trois figures qui servent de conditions sine qua non à une théorie de l'anarchisme sans déni et attentive au « non-gouvernable » ; les figures du Témoin, du Colonisé, de l'Esclave :  L'anarchisme est toujours de témoignage : c'est-à-dire, il n'est pas justifié ou fondé a priori par une pensée qui en décrète les conditions de possibilité mais, pour reprendre Wittgenstein, « il est là – comme la vie ». « Tous les anarchistes sont des témoins » écrit Malabou. De même que l'on prouve le mouvement en marchant, on atteste de l'anarchisme en anarchisant : par l'exemple et le témoignage. En criant : « On est là ! » - comme disent les Gilets Jaunes. S'il faut partir plutôt des témoignages de l'anarchisme que des principes abstraits, si l'anarchisme se pense ex dati (à partir des faits) et non pas ex principii (à partir des

Pleeb n Mikey's thank you stream for the #FreeMikey laptop fundraiser.Is Lacan bad for the workers?Is it elitist to say most popular intellectuals are not "real philosophers"?What does it mean to /do/ philosophy? "Problematic philosophers" and the PMC socie discourse vs. Thinkingi.e. gatekeeping Zizek, Agamben, Nick Land, and the infinite regress of the "oh they're problematic" pseudo philosophy industry.Along the way we will talk about what philosophy is to us, how to NOT do philosophy, and why Hollywood keeps dropping the ball, even with some some awesome new movies and shows such as Everything Everywhere All At Once, Doctor Strange: Multiverse of Madness, Ozark Season 4, Russian Doll Season 2, and a bonus review of Adieu Lacan. All of Pleeb's work has been de-monetized and self-funded for over a year. If you want to give back in any way you can support #FreeMikey at www.Patreon.com/TheDangerousMaybe. Tell him Pleeb sent you.Learning a language? Follow pleeb on Duolingo and use this link so pleeb gets a week of free Plus https://invite.duolingo.com/BDHTZTB5CWWKTP747NSNMAOYEIGet Pleeb's updates and thoughts here https://nspleeb.substack.com/Make sure to follow https://www.instagram.com/pleebmemes/ for memes related to pleeb's work and communityPLAYLISTS YOU SHOULD KNOW:Pleeb 'n Mikey Lecture-Interviewshttps://youtube.com/playlist?list=PLlcbaQ1cp2TLvXtp5bYnmCjf_otZw0M2NPleeb interviews and gets schooled by amazing peoplehttps://www.youtube.com/playlist?list=PLlcbaQ1cp2TKo5_C6vyIphjsMD7c_fbMwProfessor Pleeb Lectureshttps://www.youtube.com/playlist?list=PLlcbaQ1cp2TISAuNvqAdpOexm08Gc8yVhPleeb's old video essayshttps://www.youtube.com/playlist?list=PLlcbaQ1cp2TJpzDw4TRjnW3zR9Al-3_JxPleeb's Assisted Readings https://www.youtube.com/playlist?list=PLlcbaQ1cp2TKnWyq5fxA5pMTAMtxGzuExMUSIC CREDITSRoyalty Free Planet - EVA - Rear ViewLicense:Creative Commons Attribution 3.0http://bit.ly/RFP_CClicenseMike Chino – Demigods: https://youtu.be/M6wruxDngOkLicense: Creative Commons Attribution 3.0 - http://bit.ly/RFP_CClicense

DF and Emmet take a look at Phillip K Dick's 1972 lecture "The Android and the Human." They dive into his idea that we can learn about our inner lives by looking at the world of machines, the integration of man and machine, empathy, rebellion, totalitarianism, and weirdly hanging out with teenage girls getting late term abortions. Here's the lecture (https://sporastudios.org/mark/courses/articles/Dick_the_android.pdf). Subscribe to Default Wisdom. (https://defaultfriend.substack.com/) Subscribe to our patreon to get 2 exclusive episodes a month. (https://www.patreon.com/exhaust) Closing Song: Dream Evil - The Chosen Ones x Xavier Wulf - Fort Woe (KEIFFERGR33N Remix) (https://www.keifergr33n.com/music)

Oggi analizziamo Galimberti, Cacciari e Agamben e la somiglianza che mostrano con Dugin. Impara bene l'inglese con CAMBLY dialogando con tutor madrelingua direttamente da smartphone! Con il codice sconto dailycogitowow3 - potrai avere: 1) 10 minuti di lezione GRATIS con un tutor a tua scelta: https://bit.ly/camblycogito4 e 2) uno sconto del 50% sul piano annuale: https://bit.ly/camblycogito5 - Tra un anno sarai felice di aver iniziato oggi! In Live ogni giorno qui ➤➤➤ https://www.twitch.tv/dailycogito Gli eventi dal vivo ➤➤➤ https://rickdufer.com/eventi/ Il canale Youtube ➤➤➤ https://www.youtube.com/c/RiccardoDalFerro  La mia newsletter ➤➤➤ http://eepurl.com/c-LKfz La Community di Patreon ➤➤➤ https://www.patreon.com/rickdufer La chat di Discord ➤➤➤ https://discord.gg/vs3reA2k Instagram ➤➤➤ https://www.instagram.com/rickdufer/ Tutti i miei libri ➤➤➤ http://bit.ly/libdufer Il nostro negozio ➤➤➤ https://www.dailycogito.org/ Daily Cogito: il podcast per tutti e per nessuno. Ogni giorno un nuovo episodio, a cura di Rick DuFer. La voce della sigla è di Gianluca Iacono. La musica è di Jules Gaia, da Epidemic Sound. Learn more about your ad choices. Visit megaphone.fm/adchoices

On Giorgio Agamben's State of Exception (2005).  How did a darling of the left during the War on Terror become a resource for the right during Covid? Is Agamben right to blur the boundary between fascism and liberal democracy? And if we are in a 'permanent state of exception', what is the right response? And we discuss your questions. The full episode is for $10+ subscribers. Sign up at patreon.com/bungacast Other links: The Crisis of the Crisis: Is Covid politics the real emergency?, Geoff Shullenberger, The New Atlantis 

Today we pose the question: how the heck did famed Italian philosopher Giorgio Agamben turn into an anti-vaccine conspiracy nutcase? We've got Adam Kotsko, a leading Agamben scholar and translator of many of his works, on to discuss to what extent his goofball pandemic views emerge from his actual serious work. Enjoy! Check out Adam's Slate article on the topic here, as well as his books Neoliberalism's Demons and Agamben's Philosophical Trajectory. 

"COVID and Legitimacy: Has Agamben Lost the Plot?" - OaD Ep. 162Shitty Minute: Critiques of Modern Punk | Main Segment: Adam Kotsko on Giorgio Agamben's Pandemic Writings | Sticky Leaves: The Night OfFind Adam Kosko's article here.Music by Blue Ducks - "Four Inches of Water"___________For OaD merch, visit our site here.To gain access to bonus episodes, the community Discord, and more, visit our Patreon account. All funds will go toward producing further content, increasing our ability to engage with you, and improving our technical production.@owls_at_dawn | owlsatdawnpodcast@gmail.com | patreon.com/owlsatdawn

Conversations in Atlantic Theory is a podcast dedicated to books and ideas generated from and about the Atlantic world. In collaboration with the Journal of French and Francophone Philosophy, these conversations explore the cultural, political, and philosophical traditions of the Atlantic world, ranging from European critical theory to the black Atlantic to sites of indigenous resistance and self-articulation, as well as the complex geography of thinking between traditions, inside traditions, and from positions of insurgency, critique, and counter-narrative.This discussion is with Adam Kotsko, who teaches in the Shimer Great Books School at North Central College in Naperville, Illinois. He has published widely in popular and academic outlets on theology, political theory, and philosophy, with particular emphasis on politics and the history of Christian thought. Adam has authored ten books, including recent works The Prince of this World in 2016 and Neoliberalism's Demons in 2018, both with Stanford University Press, and 2020's Agamben's Philosophical Trajectory with Edinburgh University Press. His new book, which is our occasion for conversation today, is titled What is Theology? Christian Thought and Contemporary Life, published in late-2021 by Fordham University Press.

For Valentine's Day, there was only one question “What Is X” could ask, one that thinkers through the ages, from Plato to Howard Jones, have not managed to answer: What is love? In this episode, Justin E. H. Smith is joined by New School media studies professor Dominic Pettman, the author of books such as Peak Libido and Creaturely Love, for a wide-ranging discussion of desire, romance and what it means to be completed by someone (or something) else. Starting with Plato's Symposium, they move on to Agamben and Badiou, Leibniz and Lacan, Proust and Fourier, Spinoza and Berlant. (One lesson from this episode: philosophers might be our best aphorists of love.) With these thinkers, they're prepared to tackle the big issues: the tension between love of hyper-singularity and love for the generic nature of humanity; whether love is work or grace; how Aristophanes predicted Sex and the City; whether you can marry the Berlin Wall, or a white-naped crane; and just how it is love is a concept we can use to describe both our romantic partners and the crucial cup of coffee we have each morning.

Mami, sarebbe un bel segnale

Miklavž Komelj: Goreča knjiga Breda Jelen Sobočan: Skicirka Tone Peršak: Avtoštop Giorgio Agamben: Moč misli Recenzije so napisali Cvetka Bevc, Andrej Lutman, Miša Gams in Marija Švajncer.

Mentre Umberto Galimberti nell'ennesima intervista su LA7 equipara il non vaccinarsi a un reato e Donato Greco del CTS evoca la vaccinazione porta a porta, sull'Huffington Post lo psicanalista Massimo Recalcati, in un'intervista faziosa già fin dalle domande del giornalista, se la prende con Massimo Cacciari e Giorgio Agamben affermando che la filosofia può rendere ciechi e sfociare nel delirio ideologico che starebbe portando i due filosofi in posizioni simili al nazismo.

Emmet and Mike talk about Agamben's book, Where Are We Now?: The Epidemic as Politics, and reflect on life since the pandemic. They discuss Carl Schmitt, security theater, anti-social civics, the cultic gnosticism of scientific faith, the need for physical practices and spiritual mentors, bare life, their own intellectual failings during the pandemic, and more. Subscribe to the Patreon to get two exclusive episodes a month! (https://www.patreon.com/exhaust) Check out Emmet's new podcast and newsletter, Nuclear Barbarians (https://nuclearbarians.substack.com/). Closing Song: Leprosy - Death. (https://death.bandcamp.com/album/leprosy-reissue)

"[The pandemic] is a monetary event aimed at prolonging the lifespan of our finance-driven and terminally ill mode of production." This is the provocative thesis of Fabio Vighi, who joins me to discuss the series of recent articles for The Philosophical Salon where he elaborates this argument in full. He explains how Covid has served as a useful crisis, justifying unprecedented and indefinite "monetary doping," keeping finance capital afloat, and why the flipside of this largesse is the increasing regimentation of all facets of human life through digitized biopolitical control. https://thephilosophicalsalon.com/the-central-bankers-long-covid-emergency-noise-and-conspiracys-best-kept-secret/ https://thephilosophicalsalon.com/a-self-fulfilling-prophecy-systemic-collapse-and-pandemic-simulation/ https://thephilosophicalsalon.com/slavoj-zizek-emergency-capitalism-and-the-capitulation-of-the-left/

vaccine passports, a year of lockdown, all just responsible public health policy... unless? we reference a personal acquaintance / fancy italian philosopher in this one

For the final episode in the Carl Schmitt series, the EBL crew looks at parts two and three of Agamben's "Homo Sacer" to reveal the biopolitical paradigm of the modern.

Adam Kotsko is an American theologian, as well as a political and religious scholar. Adam and I discuss his work on Italian philosopher Giorgio Agamben, with a focus on the idea of the State of Exception. Adam gives his interpretation of several Agamben quotes, and I give my own thoughts on something Agamben said about the use of lockdowns in response to the Covid epidemic. Agamben's anti-lockdown stance has made him unpopular with many on the political left in recent times. Related links: Adam Kotsko Homepage Agamben's Philosophical Trajectory (2020) Awkwardness (2010) Žižek and Theology (2008) Agamben's Philosophical Lineage (2007)

Current protests fueled by the murder of George Floyd represent a reckoning with the US's long history of racism, settler colonialism, and oppression as codified in institutions of policing and governance.In today's episode, Calvin and Ben explore this fraught history as a way of contextualizing recent protests against anti-Black police violence in the midst of the COVID-19 crisis. We begin by referencing academic conversations about the meaning of state power, as well as some useful genealogies of the US's race-making institutions and their relation to systems of surveillance and visibility, before ultimately turning to present questions about police and prison abolition. In looking to the past, we discuss the connections between slavery, Jim and Jane Crow segregation, urban ghettoization of Black people through redlining and other public policies, and the current epoch of mass incarceration. Finally, we think through the work of scholars and organizers who have been reimagining systems of public safety, discuss the key differences between abolition and reform, and begin to consider how those of us in higher education are positioned to work toward actual, material change, rather than mere virtue-signaling.Works referenced in this episodeAlexander, M. (2020). The new Jim Crow: Mass incarceration in the age of colorblindness. The New Press.Agamben, G. (1998). Homo sacer: Sovereign power and bare life. Stanford University Press.Agamben, G. (2008). State of exception. University of Chicago Press.Browne, S. (2015). Dark matters: on the surveillance of blackness. Duke University Press.Clément, P. (2018). Prisons and class warfare: an interview with Ruth Wilson Gilmore. Verso blog. Davis, A. Y. (2011). Abolition democracy: Beyond empire, prisons, and torture. Seven Stories Press.England, J. & Purcell, R. (2020). Higher Ed's toothless response to the killing of George Floyd. The Chronicle of Higher Education.Fassin, D. (2019). The Police Are the Punishment. Public Culture, 31(3), 539–561.Mbembé, J. A., & Meintjes, L. (2003). Necropolitics. Public Culture, 15(1), 11-40.Lowe, L. (2015). The Intimacies of Four Continents. Duke University Press.Schmitt, C. (2005). Political theology: Four chapters on the concept of sovereignty. University of Chicago Press.Sharpe, C. (2016). In the wake: on blackness and being. Duke University Press.Vitale, A. (2017). The end of policing. Verso.Wacquant, L. (2002). From Slavery to Mass Incarceration. New Left Review, 13, 41–60.Further resources and readingPetition to sign: CMU, Confront Racist Policing in Our CommunityPittsburgh's Bukit Bail FundDuke University Press:Police Violence SyllabusPrison and the Carceral State SyllabusNYC DSA SFWG Prison Abolition Reading Group SyllabusResource Guide: Prisons, Policing, and Punishment by Micah Herskind“Yes, We Literally Mean Abolish the Police” by Mariame Kaba

Sınırlar kapanıyor… Dünya içine çekiliyor... Nereye kadar? Dünya Sağlık Örgütü'nün asıl işlevi ne? Koronavirüs salgınına karşı tek çözüm sınırları kapatmak mı? Küreselleşmenin sonuna mı geldik? Zizek, Agamben gibi düşünürler ne diyor? Camus'nün umutsuzluktan daha kötü dediği şey neydi? Koronavirüs serisinin ikinci programında salgına karşı dünyanın vereceği sınavı konuştuk.