Podcasts about arendt

Some might argue that the concept of evil is outdated in our relativistic age. And yet—how can we speak of war crimes, cruelty, or the neglect of human dignity without invoking the word evil? Perhaps it's time to take it seriously again, to revisit the thinkers who have grappled with its meaning. One of them, of course, is Hannah Arendt. This is a conversation about Hannah Arendt and the concept of evil, which took place in Kyiv, the capital of Ukraine, on June 1st, at the Kyiv Book Arsenal—one of the country's major literary events. Despite the ongoing war, the fair was full of people. My guest was Marci Shore, an American intellectual, historian, and university professor. She specializes in 20th-century European intellectual history, with a particular focus on Hannah Arendt. This year, Marci co-curated the Kyiv Book Arsenal's focus topic, alongside Oksana Forostyna. My name is Volodymyr Yermolenko. I'm a Ukrainian philosopher, the editor-in-chief of UkraineWorld, and the president of PEN Ukraine. UkraineWorld is an English language media outlet about Ukraine run by Internews Ukraine, one of the country's leading media NGOs. *** You can support our work at https://www.patreon.com/c/ukraineworld Your support is vital, as we increasingly rely on crowdfunding. Even a small monthly donation can make a big difference. You can also help fund our regular volunteer trips to Ukraine's front-line areas, where we provide aid to both soldiers and civilians—mainly by delivering vehicles for the military and books for local communities. To support these efforts, you can donate via PayPal at ukraine.resisting@gmail.com. *** Contents: 00:00 Intro 01:18 Support our work 04:44 Why is Hannah Arendt essential to understanding the 20th and 21st centuries? 06:16 What is Hannah Arendt's concept of 'radical evil'? 07:48 How are people made superfluous? 10:12 How has World War II shaped Arendt's thought? 17:17 From “radical evil” to the “banality of evil”: connecting Arendt's key concepts. 26:34 Marci Shore on the current situation in America 30:46 Thoughts on human dignity 32:14 Is the idea that 'everyone is replaceable' starting to repeat itself? 34:49 Why Sartre's idea of “nothingness” might be dangerous? 42:14 Hannah Arendt: vita activa versus vita contemplativa 50:15 Outro

Send us a textDr. Rita A. Gardiner is an Associate Professor, Critical Policy, Equity, and Leadership Studies, Faculty of Education, Western University, Canada. Her publications include articles in Gender, Work and Organization, Business Ethics Quarterly, and Organization Studies. She has published extensively on the topic of authentic leadership including a monograph entitled Gender, Authenticity, and Leadership: Thinking with Arendt. As well, Rita is the lead editor of a new international collection exploring the concept of genderwashing in leadership and diverse organizations. Dr. Hayley Baker is an Assistant Professor, School of Kinesiology, Faculty of Health Sciences, Western University, Canada. Her scholarly interests include leadership, gender, and sport. Her research has focused on addressing the underrepresentation of women coaches at Canadian universities by exploring normalized institutional practices and processes. Additionally, she has examined the implementation of gender-based violence policies in universities and Canadian sport organizations. A Couple Quotes From This Episode“I think, put simply, genderwashing is really a myth… a myth of gender equality in organizations.“It's about organizational rhetoric versus lived experience, and we're looking at the tensions between them.”Resources Mentioned in This Episode Book: Genderwashing in Leadership: Power, Policies and PoliticsBook: Leadership Ethics: An IntroductionTelevision Show: The Traitors (UK)About The International Leadership Association (ILA)The ILA was created in 1999 to bring together professionals interested in studying, practicing, and teaching leadership. Plan for Prague - October 15-18, 2025!About  Scott J. AllenWebsiteWeekly Newsletter: Practical Wisdom for LeadersBlogMy Approach to HostingThe views of my guests do not constitute "truth." Nor do they reflect my personal views in some i ♻️ Please share with others and follow/subscribe to the podcast!⭐️ Please leave a review on Apple, Spotify, or your platform of choice.➡️ Follow me on LinkedIn for more on leadership, communication, and tech.

On this, the last PauseCast episode for the season, we talk summer… what we hope to do, or be, for the coming summer break. Considering summer from a place of intention. But also, how to find our way into rest, and joy, and experiences that enrich our lives and memories to sustain us through those long winter months.As David Whyte says in his great book “Consolations”: “Rest is the conversation between what we love to do and how we love to be…”. With this, rest is the great enabler of returning to our balanced self. Summer allows times for languishing, for watching clouds and the shapes they make; sitting under deep velvet night skies and catching fireflies. Angie and I wish this for each of you, whenever summer lands in your place in this world. And Angie will embark on a summer of “Re” – re-reading, re-turning, re-membering, re-experiencing languid summer days.The thumbnail of our episode this week is a peony from my garden… to honour Angie's love of this perennial flower.Please, share our work widely, give us a review or a drop us a few stars. If you have comments or questions, please send them to meanderingswithtrudy@gmail.com.Episode links:Trudy's company, Chapman Coaching Inc. sponsors this podcast.You can hear Trudy's son Callum Lurie on his YouTube page. He's playing in Grand Bend and in Penetanguishene, Ontario with the Dreyton Theatre Festival.Books we mentioned: Maggie Smith “Dear Writer” and “You Could Make This Place Beautiful;” “Bird by Bird” by Annie Lamott; “On Writing” by Stephen King; Michael Ondaatje “The English Patient” and “In the Skin of a Lion;” David Whyte's “Consolations: The Solace, Nourishment and Underlying Meaning of Everyday Words”; “Wintering: The Power of Rest and Retreat in Difficult Times” by Katherine May; anything by Alan Alda but we mentioned “Never Have Your Dog Stuffed” and his podcast “Clear and Vivid”You can read more from Angie on her Substack, called “the bigger picture”Royalty free music is called Sunday Stroll – by Huma-Huma

In RTB 151, you heard the Kristin, Nasser and John discussing what might happen before their Northeastern Victorian Studies Association conference actually took place. This episode, recorded a few weeks later, looks back at what actually occurred and see how it aligned with or defied the panelists' prior expectations. The three discuss what it means to have an emergent and residual shticks; differences between how you prepare to talk to undergraduates and your peers matter, and the three agree that going in without any expectations of your audience makes for a weaker presentation. Imaginary interlocution makes for better pre-gaming. Kristin Mahoney 's books include Literature and the Politics of Post-Victorian Decadence (Cambridge UP, 2015) and Queer Kinship After Wilde: Transnational Decadence and the Family. Nasser Mufti 's first scholarly book was Civilizing War and he is currently working on a monograph about what Britain's nineteenth century looks like from the perspective of such anti-colonial thinkers as C.L.R. James and Eric Williams. (RTB listeners don't need to hear about John or his Arendt obsession). 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 RTB 151, you heard the Kristin, Nasser and John discussing what might happen before their Northeastern Victorian Studies Association conference actually took place. This episode, recorded a few weeks later, looks back at what actually occurred and see how it aligned with or defied the panelists' prior expectations. The three discuss what it means to have an emergent and residual shticks; differences between how you prepare to talk to undergraduates and your peers matter, and the three agree that going in without any expectations of your audience makes for a weaker presentation. Imaginary interlocution makes for better pre-gaming. Kristin Mahoney 's books include Literature and the Politics of Post-Victorian Decadence (Cambridge UP, 2015) and Queer Kinship After Wilde: Transnational Decadence and the Family. Nasser Mufti 's first scholarly book was Civilizing War and he is currently working on a monograph about what Britain's nineteenth century looks like from the perspective of such anti-colonial thinkers as C.L.R. James and Eric Williams. (RTB listeners don't need to hear about John or his Arendt obsession). Learn more about your ad choices. Visit megaphone.fm/adchoices

In RTB 151, you heard the Kristin, Nasser and John discussing what might happen before their Northeastern Victorian Studies Association conference actually took place. This episode, recorded a few weeks later, looks back at what actually occurred and see how it aligned with or defied the panelists' prior expectations. The three discuss what it means to have an emergent and residual shticks; differences between how you prepare to talk to undergraduates and your peers matter, and the three agree that going in without any expectations of your audience makes for a weaker presentation. Imaginary interlocution makes for better pre-gaming. Kristin Mahoney 's books include Literature and the Politics of Post-Victorian Decadence (Cambridge UP, 2015) and Queer Kinship After Wilde: Transnational Decadence and the Family. Nasser Mufti 's first scholarly book was Civilizing War and he is currently working on a monograph about what Britain's nineteenth century looks like from the perspective of such anti-colonial thinkers as C.L.R. James and Eric Williams. (RTB listeners don't need to hear about John or his Arendt obsession). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

In RTB 151, you heard the Kristin, Nasser and John discussing what might happen before their Northeastern Victorian Studies Association conference actually took place. This episode, recorded a few weeks later, looks back at what actually occurred and see how it aligned with or defied the panelists' prior expectations. The three discuss what it means to have an emergent and residual shticks; differences between how you prepare to talk to undergraduates and your peers matter, and the three agree that going in without any expectations of your audience makes for a weaker presentation. Imaginary interlocution makes for better pre-gaming. Kristin Mahoney 's books include Literature and the Politics of Post-Victorian Decadence (Cambridge UP, 2015) and Queer Kinship After Wilde: Transnational Decadence and the Family. Nasser Mufti 's first scholarly book was Civilizing War and he is currently working on a monograph about what Britain's nineteenth century looks like from the perspective of such anti-colonial thinkers as C.L.R. James and Eric Williams. (RTB listeners don't need to hear about John or his Arendt obsession). Learn more about your ad choices. Visit megaphone.fm/adchoices

Most scholars are both haunted, even undone, by the task of writing papers for peers and traveling to strange campuses to deliver them. Yet we keep it up--we inflict it on our peers, we inflict it on ourselves. Why? To answer that question, Recall This Book assembled three (if you count John) scholars of Victorian literature asked to speak at the Spring 2025 Northeastern Victorian Studies Association conference. Their discussion began with the idea that agreeing to give papers is an act of “externalized self-promising” and ranged across the reasons that floating ideas before our peers is terrifying, exhilarating and ultimately necessary. Kristin Mahoney 's books include Literature and the Politics of Post-Victorian Decadence (Cambridge UP, 2015) and Queer Kinship After Wilde: Transnational Decadence and the Family. Nasser Mufti 's first scholarly book was Civilizing War and he is currently working on a monograph about what Britain's nineteenth century looks like from the perspective of such anti-colonial thinkers as C.L.R. James and Eric Williams. (RTB listeners don't need to hear about John or his Arendt obsession. Mentioned in the episode Theosophical Society in Chennai Annie Besant Jiddu Krishnamurthi in his early life was a not-quite-orphan child guru for Besant. Eric Williams, British Historians and the West Indies on hte grid theorizations of race by folks like Acton C L R James Adorno's Minima Moralia provides Naser with an important reminder o the importance of “hating tradition properly.” H G Wells, The Time Machine and its modernist aftermath eg in the opening pages of Proust's Remembrance of Things Past and in Ford Madox Ford's The Inheritors and The Good Soldier, which is in its own peculiar way a time-travel novel. The three discuss Foucault's notion of capillarity a form of productive constraint, which Nasser uses to characterize both early 20th century Orientalism, and the paradigms of post colonialism that replaced it, Paul Saint Amour's chapter on Ford Madox Ford is in Tense Future. John Guillory on the distinctions between criticism and scholarship in Professing Criticism; the rhizomatic appeal of B-Side Books. The “hedgehog and the fox” as a distinction comes from a poem by Archilochus—and sparked Isaiah Berlin's celebrated essay of the same name. Pamela Fletcher the Victorian Painting of Modern Life Listen and Read here. 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

Most scholars are both haunted, even undone, by the task of writing papers for peers and traveling to strange campuses to deliver them. Yet we keep it up--we inflict it on our peers, we inflict it on ourselves. Why? To answer that question, Recall This Book assembled three (if you count John) scholars of Victorian literature asked to speak at the Spring 2025 Northeastern Victorian Studies Association conference. Their discussion began with the idea that agreeing to give papers is an act of “externalized self-promising” and ranged across the reasons that floating ideas before our peers is terrifying, exhilarating and ultimately necessary.   Kristin Mahoney's books include Literature and the Politics of Post-Victorian Decadence (Cambridge UP, 2015) and Queer Kinship After Wilde: Transnational Decadence and the Family. Nasser Mufti 's first scholarly book was Civilizing War and he is currently working on a monograph about what Britain's nineteenth century looks like from the perspective of such anti-colonial thinkers as C.L.R. James and Eric Williams. RTB listeners don't need to hear about John or his Arendt obsession.   Mentioned in the episode Theosophical Society in Chennai Annie Besant Jiddu Krishnamurthi in his early life was a not-quite-orphan child guru for Besant.  Eric Williams, British Historians and the West Indies on grand theorizations of race by folks like Acton C L R James Adorno's Minima Moralia provides Nasser with an importantreminder of the importance of “hating tradition properly.” H G Wells, The Time Machine and its modernist aftermath eg in the opening pages of Proust's Remembrance of Things Past and in Ford Madox Ford's The Inheritors and The Good Soldier, which is in its own peculiar way a time-travel novel.  The three discuss Foucault's notion of capillarity a form of productive constraint, which Nasser uses to characterize both early 20th century Orientalism, and the paradigms of postcolonialism that replaced it,  Paul Saint Amour's chapter on Ford Madox Ford is in Tense Future. John Guillory on the distinctions between criticism and scholarship in Professing Criticism; the rhizomatic appeal of B-Side Books. The “hedgehog and the fox” as a distinction comes from a poem by Archilochus—and sparked  Isaiah Berlin's celebrated essay of the same name. Pamela Fletcher the Victorian Painting of Modern Life . Learn more about your ad choices. Visit megaphone.fm/adchoices

Most scholars are both haunted, even undone, by the task of writing papers for peers and traveling to strange campuses to deliver them. Yet we keep it up--we inflict it on our peers, we inflict it on ourselves. Why? To answer that question, Recall This Book assembled three (if you count John) scholars of Victorian literature asked to speak at the Spring 2025 Northeastern Victorian Studies Association conference. Their discussion began with the idea that agreeing to give papers is an act of “externalized self-promising” and ranged across the reasons that floating ideas before our peers is terrifying, exhilarating and ultimately necessary. Kristin Mahoney 's books include Literature and the Politics of Post-Victorian Decadence (Cambridge UP, 2015) and Queer Kinship After Wilde: Transnational Decadence and the Family. Nasser Mufti 's first scholarly book was Civilizing War and he is currently working on a monograph about what Britain's nineteenth century looks like from the perspective of such anti-colonial thinkers as C.L.R. James and Eric Williams. (RTB listeners don't need to hear about John or his Arendt obsession. Mentioned in the episode Theosophical Society in Chennai Annie Besant Jiddu Krishnamurthi in his early life was a not-quite-orphan child guru for Besant. Eric Williams, British Historians and the West Indies on hte grid theorizations of race by folks like Acton C L R James Adorno's Minima Moralia provides Naser with an important reminder o the importance of “hating tradition properly.” H G Wells, The Time Machine and its modernist aftermath eg in the opening pages of Proust's Remembrance of Things Past and in Ford Madox Ford's The Inheritors and The Good Soldier, which is in its own peculiar way a time-travel novel. The three discuss Foucault's notion of capillarity a form of productive constraint, which Nasser uses to characterize both early 20th century Orientalism, and the paradigms of post colonialism that replaced it, Paul Saint Amour's chapter on Ford Madox Ford is in Tense Future. John Guillory on the distinctions between criticism and scholarship in Professing Criticism; the rhizomatic appeal of B-Side Books. The “hedgehog and the fox” as a distinction comes from a poem by Archilochus—and sparked Isaiah Berlin's celebrated essay of the same name. Pamela Fletcher the Victorian Painting of Modern Life Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Most scholars are both haunted, even undone, by the task of writing papers for peers and traveling to strange campuses to deliver them. Yet we keep it up--we inflict it on our peers, we inflict it on ourselves. Why? To answer that question, Recall This Book assembled three (if you count John) scholars of Victorian literature asked to speak at the Spring 2025 Northeastern Victorian Studies Association conference. Their discussion began with the idea that agreeing to give papers is an act of “externalized self-promising” and ranged across the reasons that floating ideas before our peers is terrifying, exhilarating and ultimately necessary. Kristin Mahoney 's books include Literature and the Politics of Post-Victorian Decadence (Cambridge UP, 2015) and Queer Kinship After Wilde: Transnational Decadence and the Family. Nasser Mufti 's first scholarly book was Civilizing War and he is currently working on a monograph about what Britain's nineteenth century looks like from the perspective of such anti-colonial thinkers as C.L.R. James and Eric Williams. (RTB listeners don't need to hear about John or his Arendt obsession. Mentioned in the episode Theosophical Society in Chennai Annie Besant Jiddu Krishnamurthi in his early life was a not-quite-orphan child guru for Besant. Eric Williams, British Historians and the West Indies on hte grid theorizations of race by folks like Acton C L R James Adorno's Minima Moralia provides Naser with an important reminder o the importance of “hating tradition properly.” H G Wells, The Time Machine and its modernist aftermath eg in the opening pages of Proust's Remembrance of Things Past and in Ford Madox Ford's The Inheritors and The Good Soldier, which is in its own peculiar way a time-travel novel. The three discuss Foucault's notion of capillarity a form of productive constraint, which Nasser uses to characterize both early 20th century Orientalism, and the paradigms of post colonialism that replaced it, Paul Saint Amour's chapter on Ford Madox Ford is in Tense Future. John Guillory on the distinctions between criticism and scholarship in Professing Criticism; the rhizomatic appeal of B-Side Books. The “hedgehog and the fox” as a distinction comes from a poem by Archilochus—and sparked Isaiah Berlin's celebrated essay of the same name. Pamela Fletcher the Victorian Painting of Modern Life Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices

When we stop thinking, we enable harm. In this WhoWhatWhy podcast Elizabeth Minnich warns us that systemic evils don't need monsters — “it takes all of us” through everyday compliance. I talk with moral philosopher Elizabeth Minnich, who delivers a timely warning about collective thoughtlessness. Building directly on her experience as Hannah Arendt's long-time teaching assistant, Minnich reverses Arendt's famous “banality of evil” thesis. Where Arendt observed how unremarkable Nazi bureaucrat Adolf Eichmann appeared during his trial — a conventional man simply “doing his job” — Minnich argues the true danger lies in the “evil of banality”: the way unthinking adherence to clichés, career preservation, and social conformity creates the conditions for extensive harm.

Falls euch cogitamus gefällt, lasst bitte ein Abo da und/oder empfehlt uns weiter. YouTube: https://www.youtube.com/@cogitamus Instagram: https://www.instagram.com/cogitamus.podcast/ Finanziell unterstützen könnt ihr uns ebenfalls: paypal.me/cogitamus oder cogitamus@posteo.de. Schaut auch mal auf UNCUT vorbei: https://www.uncut.at/. „Menschenrechte“ – ein Begriff, der für viele ein Symbol der universellen Gerechtigkeit ist, aber auch heuchlerisch wirken kann. Was passiert, wenn dieses Versprechen nicht eingelöst wird? Was, wenn du deine Rechte verlierst, nicht weil du sie verwirkt hast, sondern weil du plötzlich kein Teil einer politischen Gemeinschaft mehr bist? In dieser Folge sprechen wir über Hannah Arendt, eine der klügsten und unbequemsten Denkerinnen des 20. Jahrhunderts. Warum sah sie die Menschenrechte als leer und irreführend an? Wie erlebte Arendt selbst den Verlust der Menschenrechte, als sie vor dem NS-Regime fliehen musste? Und was bedeutet der Verlust des „Standorts“ für Geflüchtete in Bezug auf ihre Menschlichkeit? Wir tauchen tief in Arendts Philosophie ein und fragen: Gibt es überhaupt eine „einzige“ Menschheit? Und was ist das „einzige Menschenrecht“ laut Arendt? Kapitel 00:00 Intro, Amnesty Bericht & Einführung 07:01 Rückblick, Ausgangspunkt & Historie 16:12 Das einzige Menschenrecht 20:18 Verlust des Menschseins 25:04 Die Natur als Problem 37:20 Politische Aporien und Lösungen 42:58 Zusammenfassung & Schluss Literatur/Links/Quellen Bildnachweise: https://www.flickr.com/photos/levanrami/50531944298/; https://pixabay.com/illustrations/law-human-right-human-hands-wrap-597133/ Arendt, Hannah: Elemente und Ursprünge totaler Herrschaft Arendt, Hannah: Vita activa oder Vom tätigen Leben Arendt, Hannah: Es gibt nur ein einziges Menschenrecht Arendt, Hannah: Wir Flüchtlinge/We refugees, https://www.documenta14.de/de/south/35_we_refugees Alois Hader – Philosophisches Wörterbuch Amnesty-Bericht: https://www.amnesty.de/amnesty-report/amnesty-report-2024-jahresbericht-menschenrechte-weltweit

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

Angie and I regularly look at what we consider are the ingredients of joy. Ritual is one we go back to again and again. Today, I ask: what happens when ritual becomes empty? When Easter weekend, past just last month, is no longer connected to its Christian origins? When Christmas is all about the presents, not the love we all have capacity to share or the birth of a child, born to die for our sins (again, a Christian idea). And what does religion have to offer anymore anyway? Angie would say religion offers a container of teachings and practices that ground us in our belief; rituals help us remember what that's all about.This is a good wrestle between Angie and me. And we don't wrap it up in a bow, but come at it from different places, landing in a more explored place of seeing ritual and its importance.Please, share our work widely, give us a review or a drop us a few stars. If you have comments or questions, please send them to meanderingswithtrudy@gmail.com.Episode links:Chapman Coaching Inc.You can read more from Angie on her Substack, called “the bigger picture”Royalty free music is called Sunday Stroll – by Huma-Huma

Un saludo queridos amigos y oyentes. Hoy he consagrado el audio a la sionista utópica Hannah Arendt. Exiliada de Alemania durante el régimen Nacionalsocialista enseñó en la New School for social Research de Nueva York. Criticó no solo los sistemas no democráticos, sino que acabó desencantada con la democracia liberal estadounidense. Según Arendt el antisemitismo, el imperialismo y el totalitarismo han pisoteado la dignidad humana; Hannah se embarca en la tarea de encontrar un nuevo principio político que sea la salvaguarda de la humanidad. 📗ÍNDICE *. Resúmenes. 1. VIDA. 2. OBRAS. 3. "LOS ORÍGENES DEL TOTALITARISMO". 4. LA ACCIÓN HUMANA. AQUÍ https://go.ivoox.com/rf/140832026 puedes escuchar una introducción al Existencialismo. Audio recomendado de la semana: Economía y política liberal de Stuart Mill. puedes escucharlo aquí>>> https://go.ivoox.com/rf/111571946 🎼Música de la época: 📀 Sintonía: Phlegra del compositor rumano de padres griegos Iannis Xenakis, compuesta en 1975 año del fallecimiento de Hannah. 🎨Imagen: Hannah Arendt (Linden-Limmer, 14 de octubre de 1906 - Nueva York, 4 de diciembre de 1975) fue una filósofa, historiadora, politóloga, socióloga, profesora de universidad, escritora​ y teórica política​ alemana. 👍Pulsen un Me Gusta y colaboren a partir de 2,99 €/mes si se lo pueden permitir para asegurar la permanencia del programa ¡Muchas gracias a todos!

Für die vierte Folge der zweiten Fempire-Staffel hat Rasha die Theater- und Prosaautorin Luna Ali als Gästin eingeladen. Lunas großartiger Debütroman „Da waren Tage“ erschien letztes Jahr, in dessen Kapiteln wir den Protagonisten Aras jedes Jahr am Jahrestag der Syrischen Revolution von 2011 an einem anderen Punkt seines Lebens antreffen. Dabei erleben wir nicht nur, wie die Ereignisse in Syrien sich auf Aras‘ Wahrnehmung von Realität und Fiktion auswirken, sondern wie Sprache beim Erzählen zwischen Deutschland und Syrien an ihre Grenzen gerät und immer wieder nach neuen Formen sucht. Auf Lunas Wunsch hin, wagen sich die beiden mit Hannah Arendt an eine der bedeutendsten Denkerinnen des 20. Jahrhunderts heran. 1906 in Linden bei Hannover geboren und in Königsberg aufgewachsen, studierte sie Philosophie, Theologie und Klassische Philologie und promovierte bei Karl Jaspers. Von der Gestapo verfolgt, flüchtete Arendt 1933 nach Paris und wegen des Vorrückens der Nazis 1941 ein zweites Mal in die USA, wo sie nach achtzehn Jahren Staatenlosigkeit 1951 die Staatsbürgerschaft erhielt. In New York, wo sie bis zu ihrem Tod 1975 lebte, lehrte sie an verschiedenen Universitäten, vor allem aber schrieb sie an einem so bedeutenden wie umfangreichen Werk politischer und philosophischer Texte. Um die Annäherung an die Werke der politischen Denkerin und Philosophin zu erleichtern, konzentrieren sich die beiden auf Arendts 1951 erstmals unter dem Titel „The Origins of Totalitarianism“ und 1955 auf Deutsch veröffentlichtes Opus magnum „Elemente und Ursprünge totaler Herrschaft: Antisemitismus, Imperialismus, Totalitarismus“ sowie auf ihren deutlich schlankeren Essay von 1943 „We Refugees“ („Wir Flüchtlinge“). Rasha und Luna sprechen über die schreckliche Aktualität von Arendts Werken, über Aktivismus und die Frage nach politischem Handeln, die sowohl Luna wie Arendt in ihren Texten beschäftigt. Außerdem erzählt Luna in einem kleinen Exkurs von ihrer Reise nach Syrien Anfang dieses Jahres. Bei alldem fragen sich Rasha und Luna immer wieder: was hätte wohl Hannah Arendt dazu zu sagen?

Falls euch cogitamus gefällt, lasst bitte ein Abo da und/oder empfehlt uns weiter. YouTube: https://www.youtube.com/@cogitamus Instagram: https://www.instagram.com/cogitamus.podcast/ Finanziell unterstützen könnt ihr uns ebenfalls: paypal.me/cogitamus oder cogitamus@posteo.de. 1937 wurde Hannah Arendt ausgebürgert, 1951 US-amerikanische Staatsbürgerin. 14 Jahre lang war sie staatenlos, weltlos, ausgeschlossen aus jeder politischen Ordnung – das Schicksal abertausender jüdischer Menschen. Diese existenzielle Erfahrung prägt ihr Denken über Menschenrechte, Zugehörigkeit und politische Verantwortung. In ihrem Essay Wir Flüchtlinge (1943) benennt sie nicht nur den individuellen Verlust, sondern auch das Versagen Europas: „Die Gesellschaft der europäischen Völker zerbrach, als und weil sie es zuließ, dass ihr schwächstes Mitglied verfolgt wurde.“ In dieser Folge sprechen wir über das Schicksal geflüchteter Menschen, die nur zwei Möglichkeiten haben: Assimilation oder Staatsgründung. Was bedeutet es, entrechtet zu sein? Warum versagt das Konzept der Menschenrechte genau dort, wo es am dringendsten gebraucht wird? Welche politischen Auswege denkt Arendt – Assimilation, Neugründung, Revolution? Und wie ordnet sie die Gründung Israels ein, welchen Zwiespalt sieht sie im Zionismus? Kapitel 00:00 Intro, Inhalte & Hinweise 05:52 Historisch-biographische Einordnung 11:08 Problem der Staatenlosigkeit & Menschenrechte 19:36 Assimilation als Identitätsverlust 25:12 Notwendigkeit des Zionismus 33:07 Kritik am Zionismus & an Nationen 40:09 Fazit Literatur/Links/Quellen Arendt, Hannah: Elemente und Ursprünge totaler Herrschaft. Piper Verlag, 2023. Arendt, Hannah: Wir Flüchtlinge/We refugees, in: South As A State Of Mind, Heft 6, 2015 [1943], abgerufen unter: https://www.documenta14.de/de/south/35_we_refugees (zuletzt: 06.03.2025) Corbet, Brady/Mona Fastvold: The Brutalist. Final Shooting Draft, 2023. Abgerufen unter: https://a24awards.com/assets/The-Brutalist-screenplay.pdf (zuletzt: 21.03.2025) Hacke, Jens: „Denken am Abgrund. Hannah Arendts monumentale Geschichte totalitärer Gegenwart. Nachwort.“, in: Arendt, Hannah: Elemente und Ursprünge totaler Herrschaft. Erweiterte Neuauflage, München, Piper Verlag, 2023. [1951] Khalidi, Rashid: Der hundertjährige Krieg um Palästina. Zürich, Unionsverlag 2024. Meyer, Thomas: Hannah Arendt über Flüchtlinge – ‚Es bedeutet den Zusammenbruch unserer privaten Welt‘. Deutschlandfunk, 2015. Abgerufen unter: https://www.deutschlandfunk.de/hannah-arendt-ueber-fluechtlinge-es-bedeutet-den-100.html (zuletzt: 24.03.2025)

John McGowan joins the podcast again to discuss a recent republication of Hannah Arendt's essay "Civil Disobedience, which responds to Plato's Crito, Thoreau's "Resistance to Civil Government," and the leftwing mass movements of the 1960s. John and I discuss Arendt's importance as a theorist of revolution and totalitarianism, as well as the complex life of the idea of civil disobedience and its reception by Tolstoi, Gandhi, and King.

Hvorfor bliver så mange unge indblandet i trafikuheld? Hvad sker der i de unge hjerner? Hvorfor bliver cykelhjelmen hængende derhjemme? Hvorfor skal knallerter og biler absolut tunes? Og hvorfor kan el-cykler køre 70 km i timen? Hvad kan man gøre for at oplyse de unge om farerne i trafikken? Hvorfor gider de ikke at høre efter? Vært: Peter Lund Madsen. Gæster: Christian Berthelsen og Jakob Bøving Arendt. Glæd dig til dagens episode, som du nu kan høre i DR Lyd.

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

En els últims temps, moltes veus han comparat la situació actual amb la dècada del 1930, un període marcat per l'ascens del totalitarisme. Aquesta comparació porta Iu Escape a reflexionar sobre les similituds i diferències entre els règims totalitaris històrics i els fenòmens polítics contemporanis. Per entendre aquesta qüestió, l'obra d'Hannah Arendt, filòsofa alemanya jueva exiliada, ofereix claus valuoses.Arendt, en el seu llibre Els orígens del totalitarisme, destaca que el totalitarisme va més enllà de la simple dictadura. Mentre que ambdues formes de govern autoritàries comparteixen trets com el lideratge absolut, l'adoctrinament i la supressió de llibertats, el totalitarisme inclou elements específics com el complot i el terror.Arendt assenyala que els règims totalitaris sovint es basen en la creació de relats de complot, on es designa un enemic imaginari (com els jueus als anys 30) per justificar les seves accions. Aquesta estratègia busca dividir la societat i generar por.El terror és l'eina principal del totalitarisme. No només es dirigeix contra els opositors polítics, sinó que també busca crear un ambient de sospita generalitzada. Això porta a la desconfiança mútua i la fragmentació social.Un dels conceptes més influents d'Arendt és la “banalitat del mal”. Segons ella, els grans crims contra la humanitat no són comesos necessàriament per monstres o psicòpates, sinó per persones normals que actuen sense qüestionar les ordres. Aquesta manca de pensament crític i de responsabilitat individual és el que permet que els sistemes totalitaris prosperin.Aquesta idea és especialment rellevant avui en dia. En un món on moltes persones es limiten a “fer el seu treball” sense questionar les conseqüències ètiques, el risc de deshumanització i de suport a sistemes opressius és latent.Arendt defensa que la clau per combatre el totalitarisme és el pensament crític i l'acció col·lectiva. Les persones han de qüestionar les ordres i les normes, i assumir la responsabilitat de les seves accions. Això requereix una educació que fomenti el pensament independent i la participació activa en la vida pública.En aquest sentit, el consumisme i el mercantilisme actuals, que prioritzaven el benefici econòmic sobre els valors ètics, poden ser vistos com a factors que contribueixen a la deshumanització i, per extensió, al ressorgiment de tendències totalitàries.

On today's PauseCast, we catch up with Angie as she shares with about her father's passing. And in this conversation, we talk about all the things that make life precious to us – love, loss, community, ritual, grace, honour, and so much more.Please, share our work widely, give us a review or a drop us a few stars. If you have comments or questions, please send them to meanderingswithtrudy@gmail.com.Episode links:Chapman Coaching Inc.The music here is offered joyfully by Olive Tree Hymns, and I so appreciate their offering. They are a small team of young Christian volunteer musicians from Australia devoted to the worship of God through song and you can find them on YouTube. The song: "God Be With You Till We Meet Again."Royalty free music is called Sunday Stroll – by Huma-Huma

De Beauvoir and Arendt both argue against passive forms of happiness! Find out more! 

Benjamin P. Davis's Choose Your Bearing: Édouard Glissant, Human Rights and Decolonial Ethics (Edinburgh University Press 2025) provides one of the first readings, in English or French, of Édouard Glissant as an ethical theorist. What do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded? Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.' Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility. A sequel to the book, Another Humanity: Decolonial Ethics from Du Bois to Arendt, is forthcoming this year. Benjamin P. Davis is an Assistant Professor of Africana Studies and Hispanic Studies at Texas A&M University and a Fellow at the Center on Modernity in Transition. He is the author of Simone Weil's Political Philosophy: Field Notes from the Margins (Rowman & Littlefield 2023) as well as Choose Your Bearing: Édouard Glissant, Human Rights, and Decolonial Ethics (2023) and a sequel, Another Humanity: Decolonial Ethics from Du Bois to Arendt (2025), both published by Edinburgh University Press. Tim Wyman-McCarthy is a Lecturer in the discipline of Human Rights and Associate Director of Graduate Studies at the Institute for the Study of Human Rights and the Department of Sociology at Columbia University. He can be reached at tw2468@columbia.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Benjamin P. Davis's Choose Your Bearing: Édouard Glissant, Human Rights and Decolonial Ethics (Edinburgh University Press 2025) provides one of the first readings, in English or French, of Édouard Glissant as an ethical theorist. What do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded? Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.' Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility. A sequel to the book, Another Humanity: Decolonial Ethics from Du Bois to Arendt, is forthcoming this year. Benjamin P. Davis is an Assistant Professor of Africana Studies and Hispanic Studies at Texas A&M University and a Fellow at the Center on Modernity in Transition. He is the author of Simone Weil's Political Philosophy: Field Notes from the Margins (Rowman & Littlefield 2023) as well as Choose Your Bearing: Édouard Glissant, Human Rights, and Decolonial Ethics (2023) and a sequel, Another Humanity: Decolonial Ethics from Du Bois to Arendt (2025), both published by Edinburgh University Press. Tim Wyman-McCarthy is a Lecturer in the discipline of Human Rights and Associate Director of Graduate Studies at the Institute for the Study of Human Rights and the Department of Sociology at Columbia University. He can be reached at tw2468@columbia.edu. 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

Benjamin P. Davis's Choose Your Bearing: Édouard Glissant, Human Rights and Decolonial Ethics (Edinburgh University Press 2025) provides one of the first readings, in English or French, of Édouard Glissant as an ethical theorist. What do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded? Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.' Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility. A sequel to the book, Another Humanity: Decolonial Ethics from Du Bois to Arendt, is forthcoming this year. Benjamin P. Davis is an Assistant Professor of Africana Studies and Hispanic Studies at Texas A&M University and a Fellow at the Center on Modernity in Transition. He is the author of Simone Weil's Political Philosophy: Field Notes from the Margins (Rowman & Littlefield 2023) as well as Choose Your Bearing: Édouard Glissant, Human Rights, and Decolonial Ethics (2023) and a sequel, Another Humanity: Decolonial Ethics from Du Bois to Arendt (2025), both published by Edinburgh University Press. Tim Wyman-McCarthy is a Lecturer in the discipline of Human Rights and Associate Director of Graduate Studies at the Institute for the Study of Human Rights and the Department of Sociology at Columbia University. He can be reached at tw2468@columbia.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

Benjamin P. Davis's Choose Your Bearing: Édouard Glissant, Human Rights and Decolonial Ethics (Edinburgh University Press 2025) provides one of the first readings, in English or French, of Édouard Glissant as an ethical theorist. What do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded? Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.' Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility. A sequel to the book, Another Humanity: Decolonial Ethics from Du Bois to Arendt, is forthcoming this year. Benjamin P. Davis is an Assistant Professor of Africana Studies and Hispanic Studies at Texas A&M University and a Fellow at the Center on Modernity in Transition. He is the author of Simone Weil's Political Philosophy: Field Notes from the Margins (Rowman & Littlefield 2023) as well as Choose Your Bearing: Édouard Glissant, Human Rights, and Decolonial Ethics (2023) and a sequel, Another Humanity: Decolonial Ethics from Du Bois to Arendt (2025), both published by Edinburgh University Press. Tim Wyman-McCarthy is a Lecturer in the discipline of Human Rights and Associate Director of Graduate Studies at the Institute for the Study of Human Rights and the Department of Sociology at Columbia University. He can be reached at tw2468@columbia.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

Benjamin P. Davis's Choose Your Bearing: Édouard Glissant, Human Rights and Decolonial Ethics (Edinburgh University Press 2025) provides one of the first readings, in English or French, of Édouard Glissant as an ethical theorist. What do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded? Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.' Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility. A sequel to the book, Another Humanity: Decolonial Ethics from Du Bois to Arendt, is forthcoming this year. Benjamin P. Davis is an Assistant Professor of Africana Studies and Hispanic Studies at Texas A&M University and a Fellow at the Center on Modernity in Transition. He is the author of Simone Weil's Political Philosophy: Field Notes from the Margins (Rowman & Littlefield 2023) as well as Choose Your Bearing: Édouard Glissant, Human Rights, and Decolonial Ethics (2023) and a sequel, Another Humanity: Decolonial Ethics from Du Bois to Arendt (2025), both published by Edinburgh University Press. Tim Wyman-McCarthy is a Lecturer in the discipline of Human Rights and Associate Director of Graduate Studies at the Institute for the Study of Human Rights and the Department of Sociology at Columbia University. He can be reached at tw2468@columbia.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

This week on Inspire Change, Gunter is carrying on the conversation about masculinity redefined and the strength of empathy and connection.  Our vision is about being inclusive, emotionally intelligent and being deeply conncected to others, he will challenge those traditional myths that don't serve us anymore and  about how patriarchial conditioning shaping how we think about manhood. He will show us how to look at masculinity from a different perspective.  Gunter will tie it all back to the core principals of the Making Good Men Great movement and framework. Its about helping men to just getting by but truly being fulfilled. We start the episode with a quote:"What prepares men for totalitarian domination in the non-totalitarian world is the fact that loneliness, once a borderline experience usually suffered in certain marginal social conditions like old age, has become an everyday experience …" – From The Origins of Totalitarianism (1951) by Hannah ArendtMs. Arendt wrote that in 1951, it seems as if she had a looking glass into the future as we can how things are today.DON'T FORGET to join LEGENDS OF POWER SWOBODA-JOSEPHSON VIP Inner Circle. It includes a Pre-Order of Gunter Swoboda and Lorin Josephson's book which you can order here by joining the Legends of Power Swoboda-Josephson VIP Inner Circle - Its only $80 per year and you get a lot of benefits, events, and it includes membership into the Changemaker Collective here: https://www.bonfirecinema.com/bonfirevipWatch and then scan the QR Code at the end of the video to JOIN the Legends of Power Swoboda-Josephson VIP Circle that includes the Changemaker Collective! https://youtu.be/9JkFFWv7s0I?si=0yA7GjwWen-3OhRIAll points, viewpoints, discussions and subjects discussed on this podcast are those solely of the opinions and research  of Gunter Swoboda  for educational and information purposes. If you are needing advice or mental health assistance please contact your local therapist for individualized needs.Become a supporter in the Changemaker Collective of this podcast. Sign up here, its only $12 per month to join the Changemaker Colletctive of Inspire Change with Gunter Podcast: : https://www.spreaker.com/podcast/inspire-change-with-gunter--3633478/support OR if you want more join Gunter Swoboda as a VIP that includes the Changemaker Collective here: https://www.bonfirecinema.com/bonfirevipInternational Psychologist, Author, Speaker and Producer Gunter Swoboda continues to Inspire Change and enlighten and educate on Masculinities and Male Empowerment. After 35 years of working with adolescent boys and men, Gunter founded Making Good Men Great. It focuses on helping men recognize how to evolve as a Man in all the spheres of his life. We continue with our regular of broadcasts of 20-30 minute episodes hosted by Gunter every week and then we will have special guests lined up during each season for special 50-1 hour episodes. We also will take requests from past guests or friends of the podcasts to fill in as a guest host. For more information on becoming a guest or guest hosting, email creative@bonfirecinema.com or query the showrunner Miranda Spigener-Sapon at miranda.sapon@bonfirecinema.com- www.GunterSwoboda.com & www.GoodMenGreat.com -Inspire Change with Gunter is Produced in Los Angeles by Miranda Spigener-Sapon by Bonfire Cinema. Thank you for listening!Executive Producer/Showrunner: Miranda Spigener-SaponCo-Exec. Producer: DeVonna PrinziProducer/Creator/Host: Gunter SwobodaGuest Booking: Miranda.Sapon@bonfirecinema.com SUBJECT LINE: "Guest Submission"Jr. Publicist: Dessie Bien Dessie.Bien@lavendersagepr.comSr. Publicist: Nate MunozAnnouncer: Grayson ArndtInspire Change with Gunter Podcast Theme Music score: Irad EshelAbout Gunter, The Short Story……Gunter is a psychologist, speaker, author, mentor, coach and facilitator with over 30 years experience in counseling and organizational development.SPEAKERAfter more than 40 years experience Gunter's passionate perspectives on what makes human beings thrive makes him a very insightful commentator and speaker. His aim is to stimulate your mind, touch your heart, and inspire your soul. Gunter is a psychologist, speaker, author, mentor, coach and facilitator with over 30 years experience in counseling and organizational development. Gunter has given keynotes all over Australia, NYC and Los Angeles as well as being a TEDx Speaker. AuthorWe all have a story. Stories that touch us the most are about that moment when we make the choice to be real, to drop any pretense of pride, power and position. In that telling moment we step into a new space where our ability to overcome fear allows us to be truly authentic in our relationship to the world. In that moment we become fully human. Gunter has authored a novel Mountains of Sea published by Winterwolf Press and he self-published the non-fiction, Making Good Men Great: Surfing the New Wave of Masculinity. Both books are available at all major and independent retailers globally. The Making Good Men Great Movement also made Oprah's #MustWatch list in 2018.MentorIn both the personal and professional sphere, Gunter has successfully worn many hats. Added to his education, experience and eloquence it allows him to develop a relationship with someone that ignites their aspirations.CoachIn today's world, the challenge to be ‘perfect' is a constant source of stress. Gunter firmly believes that each person has to find their ‘own bliss'. His part in that journey is to engage with the person he is working with to unlock their aspirations, align them to their vision and to help keep them inspired.FacilitatorGunter is exceptional in facilitating outcomes in learning, productivity, and communication by providing a safe environment with unobtrusive assistance and guidance wherein participants experience the flow between content and context. His skill in utilizing philosophical and psychological methods enhances the participants experience in the process.To purchase Gunter's books:Making Good Men Great: Surfing the New Wave of Masculinity you can get it on Amazon Prime, Barnes & Noble and most online retailers: https://www.amazon.com/Making-Good-Men-Great-Masculinity/dp/0999266802 https://www.walmart.com/ip/Making-Good-Men-Great-Surfing-the-New-Wave-of-Masculinity-Paperback-9780999266809/685658548In Australia:https://www.angusrobertson.com.au/books/making-good-men-great-gunter-swoboda/p/9780999266809In the UK:https://www.waterstones.com/book/making-good-men-great/gunter-swoboda/9780999266809To watch the Venice TV Award nominated documentary created by Gunter and directed by Miranda Spigener-Sapon you can rent or buy on Amazon Prime:https://www.amazon.com/gp/video/detail/B07RVD89XZ/ref=atv_dp_share_cu_rAlternative therapy options, try BetterHelp: betterhelp.com/GUNTER and get on your way to being your best self.” Get started today and enjoy 10% off your first month. Your discount code “gunter" will be automatically applied.

Wat is hoop en hebben we het nog wel in deze onrustige tijden? Is het een naïeve illusie of een noodzakelijke kracht op moment van crisis? In haar nieuwste boek 'Tijd is Hoop' duikt dr. Joke Hermsen in de filosofische traditie en haalt ze Arendt, Bloch en Nietzsche aan om deze vraag te beantwoorden. Kan hoop ons tot actie aanzetten, of maakt het ons passief? En hoe verhoudt hoop zich tot de tijdgeest waarin pessimisme de boventoon voert?  Tijd is hoop van Joke J. Hermsen: https://www.singeluitgeverijen.nl/de-arbeiderspers/boek/tijd-is-hoop/ (https://www.singeluitgeverijen.nl/de-arbeiderspers/boek/tijd-is-hoop/)

Marilyn Nissim-Sabat and Neil Roberts have edited a new collection of essays, Creolizing Hannah Arendt. This edited volume dives into Hannah Arendt's thinking while also pushing the understanding and ways that Arendt has influenced political theory, philosophy, and politics. The idea of “creolizing,” especially philosophic or theoretical work, is to explore a thinker's work from more pluralistic perspectives, often pushing the ideas and their analysis beyond the northern and western position in which that work was generally created. Arendt's work, which comes to us in a number of forms, was written in the context of the Holocaust and the world before and after that trauma. The contributing authors to Creolizing Hannah Arendt build on Arendt's considerations and analysis, taking and applying her work to other situations, to determine what we can learn in a distinct situation or in context of other theoretical frameworks. Creolizing is an engagement where two or more elements come into discourse with each other, rethinking the ways those in western political thought are positioned, or see the world. This process questions, on some level, the entire notion of the “canon” and the design of borders that hem in thinking, or disciplinary lines. Creolizing Hannah Arendt is a sophisticated collection of essays that brings forth Hannah Arendt's thinking about freedom and individuals while also integrating other theorists who have interpreted Arendt's work over the last century. Arendt focused some of her early work on the notion of being an outsider, of having a kind of double consciousness (for her, it was her Jewish identity in Europe during the Holocaust and afterwards in the United States.) But double consciousness was originally posited as an understanding and perspective by W.E.B. Dubois and Sylvia Wynter in their work, specifically the experience of African Americans, and that Paget Henry analyzes in the chapter “Sylvia Wynter, Political Philosophy, and the Creolization of Hannah Arendt.” Thus, putting these ideas in conversation with each other is an example of creolization, and an example of the kind of analysis in this edited volume. This is a fascinating book, opening up spheres of thinking not just about Arendt, but about so many other important theorists. And putting these ideas into conversation with each other. Creolizing Hannah Arendt does not intend to proselytize on behalf of Hannah Arendt, as Nissim-Sabat and Roberts note in our conversation, but to truly interact act with Arendt's thinking and her ideas about freedom and unfreedom, double consciousness, revolution, and the concept of humanity. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. 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

Marilyn Nissim-Sabat and Neil Roberts have edited a new collection of essays, Creolizing Hannah Arendt. This edited volume dives into Hannah Arendt's thinking while also pushing the understanding and ways that Arendt has influenced political theory, philosophy, and politics. The idea of “creolizing,” especially philosophic or theoretical work, is to explore a thinker's work from more pluralistic perspectives, often pushing the ideas and their analysis beyond the northern and western position in which that work was generally created. Arendt's work, which comes to us in a number of forms, was written in the context of the Holocaust and the world before and after that trauma. The contributing authors to Creolizing Hannah Arendt build on Arendt's considerations and analysis, taking and applying her work to other situations, to determine what we can learn in a distinct situation or in context of other theoretical frameworks. Creolizing is an engagement where two or more elements come into discourse with each other, rethinking the ways those in western political thought are positioned, or see the world. This process questions, on some level, the entire notion of the “canon” and the design of borders that hem in thinking, or disciplinary lines. Creolizing Hannah Arendt is a sophisticated collection of essays that brings forth Hannah Arendt's thinking about freedom and individuals while also integrating other theorists who have interpreted Arendt's work over the last century. Arendt focused some of her early work on the notion of being an outsider, of having a kind of double consciousness (for her, it was her Jewish identity in Europe during the Holocaust and afterwards in the United States.) But double consciousness was originally posited as an understanding and perspective by W.E.B. Dubois and Sylvia Wynter in their work, specifically the experience of African Americans, and that Paget Henry analyzes in the chapter “Sylvia Wynter, Political Philosophy, and the Creolization of Hannah Arendt.” Thus, putting these ideas in conversation with each other is an example of creolization, and an example of the kind of analysis in this edited volume. This is a fascinating book, opening up spheres of thinking not just about Arendt, but about so many other important theorists. And putting these ideas into conversation with each other. Creolizing Hannah Arendt does not intend to proselytize on behalf of Hannah Arendt, as Nissim-Sabat and Roberts note in our conversation, but to truly interact act with Arendt's thinking and her ideas about freedom and unfreedom, double consciousness, revolution, and the concept of humanity. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Marilyn Nissim-Sabat and Neil Roberts have edited a new collection of essays, Creolizing Hannah Arendt. This edited volume dives into Hannah Arendt's thinking while also pushing the understanding and ways that Arendt has influenced political theory, philosophy, and politics. The idea of “creolizing,” especially philosophic or theoretical work, is to explore a thinker's work from more pluralistic perspectives, often pushing the ideas and their analysis beyond the northern and western position in which that work was generally created. Arendt's work, which comes to us in a number of forms, was written in the context of the Holocaust and the world before and after that trauma. The contributing authors to Creolizing Hannah Arendt build on Arendt's considerations and analysis, taking and applying her work to other situations, to determine what we can learn in a distinct situation or in context of other theoretical frameworks. Creolizing is an engagement where two or more elements come into discourse with each other, rethinking the ways those in western political thought are positioned, or see the world. This process questions, on some level, the entire notion of the “canon” and the design of borders that hem in thinking, or disciplinary lines. Creolizing Hannah Arendt is a sophisticated collection of essays that brings forth Hannah Arendt's thinking about freedom and individuals while also integrating other theorists who have interpreted Arendt's work over the last century. Arendt focused some of her early work on the notion of being an outsider, of having a kind of double consciousness (for her, it was her Jewish identity in Europe during the Holocaust and afterwards in the United States.) But double consciousness was originally posited as an understanding and perspective by W.E.B. Dubois and Sylvia Wynter in their work, specifically the experience of African Americans, and that Paget Henry analyzes in the chapter “Sylvia Wynter, Political Philosophy, and the Creolization of Hannah Arendt.” Thus, putting these ideas in conversation with each other is an example of creolization, and an example of the kind of analysis in this edited volume. This is a fascinating book, opening up spheres of thinking not just about Arendt, but about so many other important theorists. And putting these ideas into conversation with each other. Creolizing Hannah Arendt does not intend to proselytize on behalf of Hannah Arendt, as Nissim-Sabat and Roberts note in our conversation, but to truly interact act with Arendt's thinking and her ideas about freedom and unfreedom, double consciousness, revolution, and the concept of humanity. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Discerning happiness versus joy is where Angie starts, as we wrestle with these big questions. “But happiness is a short-lived drug when it comes from outside of us,” she reminds us. And we meander from there, landing in a formula of “love is a noun and a verb + begin again + community” as one tonic for getting through these perilous times.I hope you enjoy this wee chat. Please, share our work widely, give us a review or a drop us a few stars. If you have comments or questions, please send them to meanderingswithtrudy@gmail.com.Episode links:Chapman Coaching Inc.Book by Mark Nepo “You Don't Have to Do It Alone” Netflix documentary, “Join or Die” based on the book by Robert Putnam “Bowling Alone”Royalty free music is called Sunday Stroll – by Huma-Huma

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

Bobby on how we are waiting on the time Amy scheduled to talk to the alleged scammer. Bobby finally got to watch the halftime show broadcaster version since he couldn’t hear it at the game. Country artist Jayson Arendt stops by and we meet him for the first time after years of talking to him on the phone and watching his career. He talks to us about his new adventure playing baseball and singing at the same time. We return from our attempt to scam the scammer. Bobby gives Jayson advice on moving to Nashville to make it in music.See omnystudio.com/listener for privacy information.

In this episode of Madison's Notes, we sit down with Lindsey Stonebridge, author of We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience (Hogarth, 2024) to explore the enduring relevance of Hannah Arendt's thought. Stonebridge dives into Arendt's remarkable ability to teach students how to think, not just what to think, and reflects on […]

Today host Lisa Dettmer spends the hour talking to Professor Lida Maxwell,  the author of the new book out by Stanford press called “ Rachel Carson and the Power of Queer love.” Rachel Carson, for those of you who may not know, is considered one of the progenitors of the mainstream environmental movement who garnered major public attention in 1964 with her best selling book “Silent Spring.”  But Lida Maxwell argues that Rachel Carson was not only a brilliant inspiring writer and lover of nature but a queer woman whose love of nature and great love with Dorothy Freedman was a model of how we can move beyond consumptive straight Capitalist desire to a relational horizontal co-creative love and wonder, a love  of both human and non-human life, a Queer love. Maxwell sees Carson's horizontal non domineering love of nature not unlike the indigenous respect for all life that now informs much of our current environmental movement.  And she asks Can this love of human and non-human life serve as a basis of our political movement that is based not on fear or a  love that is  anthropomorphic,  individualistic,  a commodified love  but on a real love, an infinite love, based on mutuality and respect and a  queer joy.  And, she argues, this model of love can help us remember that our intimate lives matter in how we live and create our vision of the world we want to see.     Lida Maxwell is the Associate Professor of Political Science and Women's, Gender, and Sexuality Studies at Boston University. She is the author of Insurgent “Truth and Public Trials: Burke, Zola, Arendt  the Politics of Lost Causes,” and “For Chelsea Manning, Coming Out and Whistleblowing Were Deeply Linked”   The post Rachel Carson- Queer Love with Lida Maxwell appeared first on KPFA.

In this episode of Madison's Notes, we sit down with Lindsay Stonebridge, author of We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience (Hogarth, 2024) to explore the enduring relevance of Hannah Arendt's thought. Stonebridge dives into Arendt's remarkable ability to teach students how to think, not just what to think, and reflects on […]

In this episode of Madison's Notes, we sit down with Lindsay Stonebridge, author of We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience (Hogarth, 2024) to explore the enduring relevance of Hannah Arendt's thought. Stonebridge dives into Arendt's remarkable ability to teach students how to think, not just what to think, and reflects on Arendt's own intellectual journey—a mind in constant dialogue with itself. We discuss how Arendt's conception of thinking serves as a powerful resistance to totalitarian ideologies, emphasizing the importance of critical engagement with the world. Stonebridge also unpacks Arendt's belief in the necessity of natality—the idea that cultures open to new beginnings and the emergence of free individuals are essential for societal evolution. Central to Arendt's vision of political community are the concepts of promises and forgiveness, which Stonebridge argues are not mere sentimental ideals but profound, deeply rooted principles with origins in Christian thought. Together, we examine how these ideas form the basis of a political community grounded in plurality, offering a timely framework for understanding freedom, responsibility, and the possibility of change in our world today. Tune in for a thought-provoking conversation that bridges philosophy, history, and the urgent questions of our time. Madison's Notes is the podcast of Princeton University's James Madison Program in American Ideals and Institutions. Contributions to and/or sponsorship of any speaker does not constitute departmental or institutional endorsement of the specific program, speakers or views presented. 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 Madison's Notes, we sit down with Lindsay Stonebridge, author of We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience (Hogarth, 2024) to explore the enduring relevance of Hannah Arendt's thought. Stonebridge dives into Arendt's remarkable ability to teach students how to think, not just what to think, and reflects on Arendt's own intellectual journey—a mind in constant dialogue with itself. We discuss how Arendt's conception of thinking serves as a powerful resistance to totalitarian ideologies, emphasizing the importance of critical engagement with the world. Stonebridge also unpacks Arendt's belief in the necessity of natality—the idea that cultures open to new beginnings and the emergence of free individuals are essential for societal evolution. Central to Arendt's vision of political community are the concepts of promises and forgiveness, which Stonebridge argues are not mere sentimental ideals but profound, deeply rooted principles with origins in Christian thought. Together, we examine how these ideas form the basis of a political community grounded in plurality, offering a timely framework for understanding freedom, responsibility, and the possibility of change in our world today. Tune in for a thought-provoking conversation that bridges philosophy, history, and the urgent questions of our time. Madison's Notes is the podcast of Princeton University's James Madison Program in American Ideals and Institutions. Contributions to and/or sponsorship of any speaker does not constitute departmental or institutional endorsement of the specific program, speakers or views presented. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

In this episode of Madison's Notes, we sit down with Lindsay Stonebridge, author of We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience (Hogarth, 2024) to explore the enduring relevance of Hannah Arendt's thought. Stonebridge dives into Arendt's remarkable ability to teach students how to think, not just what to think, and reflects on Arendt's own intellectual journey—a mind in constant dialogue with itself. We discuss how Arendt's conception of thinking serves as a powerful resistance to totalitarian ideologies, emphasizing the importance of critical engagement with the world. Stonebridge also unpacks Arendt's belief in the necessity of natality—the idea that cultures open to new beginnings and the emergence of free individuals are essential for societal evolution. Central to Arendt's vision of political community are the concepts of promises and forgiveness, which Stonebridge argues are not mere sentimental ideals but profound, deeply rooted principles with origins in Christian thought. Together, we examine how these ideas form the basis of a political community grounded in plurality, offering a timely framework for understanding freedom, responsibility, and the possibility of change in our world today. Tune in for a thought-provoking conversation that bridges philosophy, history, and the urgent questions of our time. Madison's Notes is the podcast of Princeton University's James Madison Program in American Ideals and Institutions. Contributions to and/or sponsorship of any speaker does not constitute departmental or institutional endorsement of the specific program, speakers or views presented. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

I start off 2025 with a special collaboration episode with my good friend matt Arendt from Driven by Details Podcast. Matty and I sit down to take a hard look at the state of the industry - from the impact of private equity buyouts and what they mean for small businesses, to the importance of ongoing training and building the confidence to know your worth when selling a package. This is a conversation packed with insight, perspective, and actionable advice.Please go to www.mte.live/golden-mic-awards and nominate the podcast for the Golden Mic awrd.

Despite millions retiring annually, the topic remains taboo for many employers and employees. Every year, millions leave the workforce, yet discussions about this common rite of passage are often avoided.This INSEAD Knowledge podcast features Graham Ward, Adjunct Professor of Organisational Behaviour and Isabel Lebbe, Partner in the Investment Management practice of Arendt & Medernach, discussing the often-neglected issue of retirement.Drawing on years of research in this field, the pair highlight the significant impact that retirement can have on both individuals and the organisations they leave behind. They point out that retirement should not merely be seen an event but is, in fact, a complex process that requires careful consideration and planning from both sides. Ward and Lebbe argue that with an ageing population, changing demographics also mean firms need to stop viewing retirement as an end. Instead, they must view it as a valuable opportunity to maintain relationships and leverage the experience of retiring employees to ensure a positive experience for all involved. Read more: https://knowledge.insead.edu/career/talk-about-making-good-exit  

durée : 00:58:19 - Avec philosophie - par : Géraldine Muhlmann, Antoine Ravon - Dans "La Complication. Retour sur le communisme", Claude Lefort affirme qu'Hannah Arendt est l'auteur dont il se sent le plus proche. Comme elle, il distingue nazisme et stalinisme, tout en soulignant certains traits communs qui définissent un nouveau type de régime : le totalitarisme du 20e siècle. - réalisation : Nicolas Berger - invités : Martine Leibovici Maîtresse de conférences émérite en philosophie politique à l'université Paris Cité; Olivier Jouanjan Professeur de droit public à l'Université Paris Panthéon Assas.

David and Greg dive into Hannah Arendt's influential essay "Philosophy and Politics" this week alongside returning guest Damien Jungerman, exploring Arendt's insights on the complex relationship between philosophical thought and political action. Together, the group unpacks Arendt's arguments on how thinkers shape—and are shaped by—the political landscapes they inhabit. Plus: some details on the conflict between Strauss and Arendt.

Get notes on this podcast here:  https://churchleaders.com/podcast/500594-mike-cosper-church-leaders-resist-banality-evil.html Mike Cosper joins “The Stetzer ChurchLeaders Podcast” where, drawing on the work of Hannah Arendt, he explains the dangers of ideological movements within the church and shares how church leaders can resist being captivated by anything other than the gospel. Rev. Dr. Chris Adams joined us last week to discuss the critical intersection of mental health and ministry, emphasizing the special role church leaders play in helping other people's mental health and the unique challenges pastors face with their own. Check out our conversation with him here: https://churchleaders.com/podcast/500253-chris-adams-pastors-helping-mental-health.html    ► Listen on Apple: https://itunes.apple.com/us/podcast/the-churchleaders-podcast/id988990685 Visit ChurchLeaders Website: https://churchleaders.com Find ChurchLeaders on Facebook: https://facebook.com/churchleaders Follow ChurchLeaders on X: https://x.com/ChurchLead Follow ChurchLeaders on Instagram: https://instagram.com/churchlead/ Follow ChurchLeaders on Pinterest: https://www.pinterest.com/churchleaders/   “The Church in Dark Times: Understanding and Resisting the Evil That Seduced the Evangelical Movement” by Mike Cosper "The Bulletin" on Christianity Today "The Rise and Fall of Mars Hill" on Christianity Today Check out Mike's website Follow Mike on Instagram and X/Twitter

Lyndsey Stonebridge (Humans rights academic, Hannah Arendt biographer) was worried about the banality of evil she was observing in the world and so dug down into the work of controversial philosopher and political theorist Hannah Arendt for insights. Her new book, We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience is a guide on how to live--and think--through a moment like the one we're in now in the wake of the US election. It draws on Arendt's ideas about totalitarianism, loneliness, the dulling of the mind, capitalism, as well as the imperative to love the world. Lyndsey is a Professor of Humanities and Human Rights at the University of Birmingham in the U.K. and writes and broadcasts about a range of topical subjects: refugees, feminism and the moral mind. In 2023, she was elected a Fellow of the British Academy. SHOW NOTESI mention the Wild episode with BBC Washington correspondent Nick Bryant Get your copy of Lyndsey's new book, We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience Read more about Lyndsey's work here and follow her on IG here --If you need to know a bit more about me… head to my "about" pageFor more such conversations subscribe to my Substack newsletter, it's where I interact the most!Get your copy of my book, This One Wild and Precious LifeLet's connect on Instagram Hosted on Acast. See acast.com/privacy for more information.

It can be hard to admit, but some people are more comfortable inside prison than out. We meet people who keep coming back and people who've stopped trying to go home, and ask: Is being “OK” inside prison a failure? Or just healthy adaptation?Thank you to Reese and Jody at the Central California Women's Facility, and Vincent, Steve, Cowboy, Kelton, Arendt, Patrick, Robert, and everyone else we spoke to out on the yard at San Quentin for this story.  This episode was scored with music by Derrell Sadiq Davis, Antwan “Banks” Williams, and Earlonne Woods.Big thanks to Acting Warden Andes and Lt. Berry at San Quentin Rehabilitation Center, Acting Warden Parker, Associate Warden Lewis, and Lt. Newborg at the California Institution for Women, and Warden De La Cruz and Lt. Williams at the Central California Women's Facility for their support of the show.Support our team and get even more Ear Hustle by subscribing to Ear Hustle Plus today. Sign up at earhustlesq.com/plus or directly in Apple Podcasts. Ear Hustle is a proud member of Radiotopia, from PRX.