Podcasts about baudrillard

Why does truth no longer seem to matter? In this episode, we explore the philosophical and psychological roots of today's crisis of reality. Drawing on Jean Baudrillard's theory of hyperreality and Carl Gustav Jung's concept of the Shadow, I unravel how modern society's obsession with materialism, the proliferation of simulations, and the repression of symbolic, non-material dimensions of human experience have led to the current breakdown of truth. We will examine how Baudrillard's insights reveal a world where images no longer reflect reality but replace it entirely, and how Jung's warning about the dangers of ignoring the unconscious has manifested in distorted, collective forms. Together, these perspectives illuminate why facts are increasingly dismissed in favour of emotionally compelling narratives. Finally, I propose a path forward: a reintegration of critical thinking and symbolic imagination as essential tools for restoring our relationship with reality and cultivating a culture where truth matters once again. Join me as we delve into the death of the real — and how we might yet reclaim it.CONNECT & SUPPORT

Hello Interactors,This week, the European Space Agency launched a satellite to "weigh" Earth's 1.5 trillion trees. It will give scientists deeper insight into forests and their role in the climate — far beyond surface readings. Pretty cool. And it's coming from Europe.Meanwhile, I learned that the U.S. Secretary of Defense — under Trump — had a makeup room installed in the Pentagon to look better on TV. Also pretty cool, I guess. And very American.The contrast was hard to miss. Even with better data, the U.S. shows little appetite for using geographic insight to actually address climate change. Information is growing. Willpower, not so much.So it was oddly clarifying to read a passage Christopher Hobson posted on Imperfect Notes from a book titled America by a French author — a travelogue of softs. Last week I offered new lenses through which to see the world, I figured I'd try this French pair on — to see America, and the world it effects, as he did.PAPER, POWER, AND PROJECTIONI still have a folded paper map of Seattle in the door of my car. It's a remnant of a time when physical maps reflected the reality before us. You unfolded a map and it innocently offered the physical world on a page. The rest was left to you — including knowing how to fold it up again.But even then, not all maps were neutral or necessarily innocent. Sure, they crowned capitals and trimmed borders, but they could also leave things out or would make certain claims. From empire to colony, from mission to market, maps often arrived not to reflect place, but to declare control of it. Still, we trusted it…even if was an illusion.I learned how to interrogate maps in my undergraduate history of cartography class — taught by the legendary cartographer Waldo Tobler. But even with that knowledge, when I was then taught how to make maps, that interrogation was more absent. I confidently believed I was mediating truth. The lines and symbols I used pointed to substance; they signaled a thing. I traced rivers from existing base maps with a pen on vellum and trusted they existed in the world as sure as the ink on the page. I cut out shading for a choropleth map and believed it told a stable story about population, vegetation, or economics. That trust was embodied in representation — the idea that a sign meant something enduring. That we could believe what maps told us.This is the world of semiotics — the study of how signs create meaning. American philosopher Charles Sanders Peirce offered a sturdy model: a sign (like a map line) refers to an object (the river), and its meaning emerges in interpretation. Meaning, in this view, is relational — but grounded. A stop sign, a national anthem, a border — they meant something because they pointed beyond themselves, to a world we shared.But there are cracks in this seemingly sturdy model.These cracks pose this question: why do we trust signs in the first place? That trust — in maps, in categories, in data — didn't emerge from neutrality. It was built atop agendas.Take the first U.S. census in 1790. It didn't just count — it defined. Categories like “free white persons,” “all other free persons,” and “slaves” weren't neutral. They were political tools, shaping who mattered and by how much. People became variables. Representation became abstraction.Or Carl Linnaeus, the 18th-century Swedish botanist who built the taxonomies we still use: genus, species, kingdom. His system claimed objectivity but was shaped by distance and empire. Linnaeus never left Sweden. He named what he hadn't seen, classified people he'd never met — sorting humans into racial types based on colonial stereotypes. These weren't observations. They were projections based on stereotypes gathered from travelers, missionaries, and imperial officials.Naming replaced knowing. Life was turned into labels. Biology became filing. And once abstracted, it all became governable, measurable, comparable, and, ultimately, manageable.Maps followed suit.What once lived as a symbolic invitation — a drawing of place — became a system of location. I was studying geography at a time (and place) when Geographic Information Systems (GIS) and GIScience was transforming cartography. Maps weren't just about visual representations; they were spatial databases. Rows, columns, attributes, and calculations took the place of lines and shapes on map. Drawing what we saw turned to abstracting what could then be computed so that it could then be visualized, yes, but also managed.Chris Perkins, writing on the philosophy of mapping, argued that digital cartographies didn't just depict the world — they constituted it. The map was no longer a surface to interpret, but a script to execute. As critical geographers Sam Hind and Alex Gekker argue, the modern “mapping impulse” isn't about understanding space — it's about optimizing behavior through it; in a world of GPS and vehicle automation, the map no longer describes the territory, it becomes it. Laura Roberts, writing on film and geography, showed how maps had fused with cinematic logic — where places aren't shown, but performed. Place and navigation became narrative. New York in cinema isn't a place — it's a performance of ambition, alienation, or energy. Geography as mise-en-scène.In other words, the map's loss of innocence wasn't just technical. It was ontological — a shift in the very nature of what maps are and what kind of reality they claim to represent. Geography itself had entered the domain of simulation — not representing space but staging it. You can simulate traveling anywhere in the world, all staged on Google maps. Last summer my son stepped off the train in Edinburgh, Scotland for the first time in his life but knew exactly where he was. He'd learned it driving on simulated streets in a simulated car on XBox. He walked us straight to our lodging.These shifts in reality over centuries weren't necessarily mistakes. They unfolded, emerged, or evolved through the rational tools of modernity — and for a time, they worked. For many, anyway. Especially for those in power, seeking power, or benefitting from it. They enabled trade, governance, development, and especially warfare. But with every shift came this question: at what cost?FROM SIGNS TO SPECTACLEAs early as the early 1900s, Max Weber warned of a world disenchanted by bureaucracy — a society where rationalization would trap the human spirit in what he called an iron cage. By mid-century, thinkers pushed this further.Michel Foucault revealed how systems of knowledge — from medicine to criminal justice — were entangled with systems of power. To classify was to control. To represent was to discipline. Roland Barthes dissected the semiotics of everyday life — showing how ads, recipes, clothing, even professional wrestling were soaked in signs pretending to be natural.Guy Debord, in the 1967 The Society of the Spectacle, argued that late capitalism had fully replaced lived experience with imagery. “The spectacle,” he wrote, “is not a collection of images, but a social relation among people, mediated by images.”Then came Jean Baudrillard — a French sociologist, media theorist, and provocateur — who pushed the critique of representation to its limit. In the 1980s, where others saw distortion, he saw substitution: signs that no longer referred to anything real. Most vividly, in his surreal, gleaming 1986 travelogue America, he described the U.S. not as a place, but as a performance — a projection without depth, still somehow running.Where Foucault showed that knowledge was power, and Debord showed that images replaced life, Baudrillard argued that signs had broken free altogether. A map might once distort or simplify — but it still referred to something real. By the late 20th century, he argued, signs no longer pointed to anything. They pointed only to each other.You didn't just visit Disneyland. You visited the idea of America — manufactured, rehearsed, rendered. You didn't just use money. You used confidence by handing over a credit card — a symbol of wealth that is lighter and moves faster than any gold.In some ways, he was updating a much older insight by another Frenchman. When Alexis de Tocqueville visited America in the 1830s, he wasn't just studying law or government — he was studying performance. He saw how Americans staged democracy, how rituals of voting and speech created the image of a free society even as inequality and exclusion thrived beneath it. Tocqueville wasn't cynical. He simply understood that America believed in its own image — and that belief gave it a kind of sovereign feedback loop.Baudrillard called this condition simulation — when representation becomes self-contained. When the distinction between real and fake no longer matters because everything is performance. Not deception — orchestration.He mapped four stages of this logic:* Faithful representation – A sign reflects a basic reality. A map mirrors the terrain.* Perversion of reality – The sign begins to distort. Think colonial maps as logos or exclusionary zoning.* Pretending to represent – The sign no longer refers to anything but performs as if it does. Disneyland isn't America — it's the fantasy of America. (ironically, a car-free America)* Pure simulation – The sign has no origin or anchor. It floats. Zillow heatmaps, Uber surge zones — maps that don't reflect the world, but determine how you move through it.We don't follow maps as they were once known anymore. We follow interfaces.And not just in apps. Cities themselves are in various stages of simulation. New York still sells itself as a global center. But in a distributed globalized and digitized economy, there is no center — only the perversion of an old reality. Paris subsidizes quaint storefronts not to nourish citizens, but to preserve the perceived image of Paris. Paris pretending to be Paris. Every city has its own marketing campaign. They don't manage infrastructure — they manage perception. The skyline is a product shot. The streetscape is marketing collateral and neighborhoods are optimized for search.Even money plays this game.The U.S. dollar wasn't always king. That title once belonged to the British pound — backed by empire, gold, and industry. After World War II, the dollar took over, pegged to gold under the Bretton Woods convention — a symbol of American postwar power stability…and perversion. It was forged in an opulent, exclusive, hotel in the mountains of New Hampshire. But designed in the style of Spanish Renaissance Revival, it was pretending to be in Spain. Then in 1971, Nixon snapped the dollar's gold tether. The ‘Nixon Shock' allowed the dollar to float — its value now based not on metal, but on trust. It became less a store of value than a vessel of belief. A belief that is being challenged today in ways that recall the instability and fragmentation of the pre-WWII era.And this dollar lives in servers, not Industrial Age iron vaults. It circulates as code, not coin. It underwrites markets, wars, and global finance through momentum alone. And when the pandemic hit, there was no digging into reserves.The Federal Reserve expanded its balance sheet with keystrokes — injecting trillions into the economy through bond purchases, emergency loans, and direct payments. But at the same time, Trump 1.0 showed printing presses rolling, stacks of fresh bills bundled and boxed — a spectacle of liquidity. It was monetary policy as theater. A simulation of control, staged in spreadsheets by the Fed and photo ops by the Executive Branch. Not to reflect value, but to project it. To keep liquidity flowing and to keep the belief intact.This is what Baudrillard meant by simulation. The sign doesn't lie — nor does it tell the truth. It just works — as long as we accept it.MOOD OVER MEANINGReality is getting harder to discern. We believe it to be solid — that it imposes friction. A law has consequences. A price reflects value. A city has limits. These things made sense because they resist us. Because they are real.But maybe that was just the story we told. Maybe it was always more mirage than mirror.Now, the signs don't just point to reality — they also replace it. We live in a world where the image outpaces the institution. Where the copy is smoother than the original. Where AI does the typing. Where meaning doesn't emerge — it arrives prepackaged and pre-viral. It's a kind of seductive deception. It's hyperreality where performance supersedes substance. Presence and posture become authority structured in style.Politics is not immune to this — it's become the main attraction.Trump's first 100 days didn't aim to stabilize or legislate but to signal. Deportation as UFC cage match — staged, brutal, and televised. Tariff wars as a way of branding power — chaos with a catchphrase. Climate retreat cast as perverse theater. Gender redefined and confined by executive memo. Birthright citizenship challenged while sedition pardoned. Even the Gulf of Mexico got renamed. These aren't policies, they're productions.Power isn't passing through law. It's passing through the affect of spectacle and a feed refresh.Baudrillard once wrote that America doesn't govern — it narrates. Trump doesn't manage policy, he manages mood. Like an actor. When America's Secretary of Defense, a former TV personality, has a makeup studio installed inside the Pentagon it's not satire. It's just the simulation, doing what it does best: shining under the lights.But this logic runs deeper than any single figure.Culture no longer unfolds. It reloads. We don't listen to the full album — we lift 10 seconds for TikTok. Music is made for algorithms. Fashion is filtered before it's worn. Selfhood is a brand channel. Identity is something to monetize, signal, or defend — often all at once.The economy floats too. Meme stocks. NFTs. Speculative tokens. These aren't based in value — they're based in velocity. Attention becomes the currency.What matters isn't what's true, but what trends. In hyperreality, reference gives way to rhythm. The point isn't to be accurate. The point is to circulate. We're not being lied to.We're being engaged. And this isn't a bug, it's a feature.Which through a Baudrillard lens is why America — the simulation — persists.He saw it early. Describing strip malls, highways, slogans, themed diners he saw an America that wasn't deep. That was its genius he saw. It was light, fast paced, and projected. Like the movies it so famously exports. It didn't need justification — it just needed repetition.And it's still repeating.Las Vegas is the cathedral of the logic of simulation — a city that no longer bothers pretending. But it's not alone. Every city performs, every nation tries to brand itself. Every policy rollout is scored like a product launch. Reality isn't navigated — it's streamed.And yet since his writing, the mood has shifted. The performance continues, but the music underneath it has changed. The techno-optimism of Baudrillard's ‘80s an ‘90s have curdled. What once felt expansive now feels recursive and worn. It's like a show running long after the audience has gone home. The rager has ended, but Spotify is still loudly streaming through the speakers.“The Kids' Guide to the Internet” (1997), produced by Diamond Entertainment and starring the unnervingly wholesome Jamison family. It captures a moment of pure techno-optimism — when the Internet was new, clean, and family-approved. It's not just a tutorial; it's a time capsule of belief, staged before the dream turned into something else. Before the feed began to feed on us.Trumpism thrives on this terrain. And yet the world is changing around it. Climate shocks, mass displacement, spiraling inequality — the polycrisis has a body count. Countries once anchored to American leadership are squinting hard now, trying to see if there's anything left behind the screen. Adjusting the antenna in hopes of getting a clearer signal. From Latin America to Southeast Asia to Europe, the question grows louder: Can you trust a power that no longer refers to anything outside itself?Maybe Baudrillard and Tocqueville are right — America doesn't point to a deeper truth. It points to itself. Again and again and again. It is the loop. And even now, knowing this, we can't quite stop watching. There's a reason we keep refreshing. Keep scrolling. Keep reacting. The performance persists — not necessarily because we believe in it, but because it's the only script still running.And whether we're horrified or entertained, complicit or exhausted, engaged or ghosted, hired or fired, immigrated or deported, one thing remains strangely true: we keep feeding it. That's the strange power of simulation in an attention economy. It doesn't need conviction. It doesn't need conscience. It just needs attention — enough to keep the momentum alive. The simulation doesn't care if the real breaks down. It just keeps rendering — soft, seamless, and impossible to look away from. Like a dream you didn't choose but can't wake up from.REFERENCESBarthes, R. (1972). Mythologies (A. Lavers, Trans.). Hill and Wang. (Original work published 1957)Baudrillard, J. (1986). America (C. Turner, Trans.). Verso.Debord, G. (1994). The Society of the Spectacle (D. Nicholson-Smith, Trans.). Zone Books. (Original work published 1967)Foucault, M. (1977). Discipline and Punish: The Birth of the Prison (A. Sheridan, Trans.). Vintage Books.Hind, S., & Gekker, A. (2019). On autopilot: Towards a flat ontology of vehicular navigation. In C. Lukinbeal et al. (Eds.), Media's Mapping Impulse. Franz Steiner Verlag.Linnaeus, C. (1735). Systema Naturae (1st ed.). Lugduni Batavorum.Perkins, C. (2009). Philosophy and mapping. In R. Kitchin & N. Thrift (Eds.), International Encyclopedia of Human Geography. Elsevier.Raaphorst, K., Duchhart, I., & van der Knaap, W. (2017). The semiotics of landscape design communication. Landscape Research.Roberts, L. (2008). Cinematic cartography: Movies, maps and the consumption of place. In R. Koeck & L. Roberts (Eds.), Cities in Film: Architecture, Urban Space and the Moving Image. University of Liverpool.Tocqueville, A. de. (2003). Democracy in America (G. Lawrence, Trans., H. Mansfield & D. Winthrop, Eds.). University of Chicago Press. (Original work published 1835)Weber, M. (1958). The Protestant Ethic and the Spirit of Capitalism (T. Parsons, Trans.). Charles Scribner's Sons. (Original work published 1905) This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

This week, Kevin goes off the fitness path and dives deep into philosophy, exploring how our senses—and even industries like fitness—can deceive us. From Plato and Descartes to The Matrix and Baudrillard, he explains why what you think is real might just be a well-crafted illusion. Plus, hear how you can keep connecting with Kevin after his final episode.Get-Fit Guy is hosted by Kevin Don. A transcript is available at Simplecast.Have a fitness question? Email Kevin at getfitguy@quickanddirtytips.com or leave us a voicemail at (510) 353-3014.Find Get-Fit Guy on Facebook and Twitter, or subscribe to the newsletter for more fitness tips.Get-Fit Guy is a part of Quick and Dirty Tips.Links:https://www.quickanddirtytips.comhttps://www.facebook.com/GetFitGuyhttps://twitter.com/GetFitGuyhttps://www.kevindon.com/

Was passiert, wenn deine Hologramme dich einsperren, weil sie denken, SIE wären das Original? Willkommen bei Star Trek: Prodigy S02E06 – „Imposter Syndrome“. Wir reden über Identitätskrisen, Replikator-Tests und warum Milchshakes philosophischer sind, als du denkst. Außerdem: Baudrillard, der französische Q der Medienkritik. Jetzt reinhören – es wird absurd, tiefgründig und garantiert doppelt!

Cameron Carsten is back with us to enjoy an exploration of Jean Baudrillard's concept of “absolute advertising” and its transformation of communication, desire, and the public sphere.  This discussion addresses the rise of techno-fascism and the symbolic saturation of everyday life in view of Baudrillard's 'Simulacra and Simulation'. What happens when advertising becomes the default mode of mediation, indistinguishable from culture itself? Together, we unravel how content collapses into form—and how even resistance may be a commodity.Cameron's blog: https://camtology.substack.com/Hire the inimitable Adam C. Jones: @SanktMaxTCI on Twitter or email us: https://www.acidhorizonpodcast.com/Support the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcast Boycott Watkins Media: https://xenogothic.com/2025/03/17/boycott-watkins-statement/ Join The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Revolting Bodies (Will's Blog): https://revoltingbodies.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/

durée : 00:46:01 - Les Nuits de France Culture - par : Mathias Le Gargasson - En 2005, le philosophe Jean Baudrillard, auteur de "La Société de consommation" revient sur son analyse de la disparition du réel en cherchant à en faire connaître les tenants et les aboutissants. Le réel étant mort, nous ne vivons que dans de la fausseté, une hyperréalité qui se prend pour le réel. - réalisation : Thomas Jost - invités : Jean Baudrillard Philosophe et sociologue

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Mukallit Arapça kökenli bir kelime. Osmanlı Türkçesine girmiş, bugün de kullanılıyor. TDK anlamı ise taklitçi. İslâm Ansiklopedisi'nde fıkıh yani İslâm hukuku içinde kullanılıyor. Bir âlimin görüşünü delilsiz kabul etme anlamına geliyor. Bu konu iletişim stratejileri noktasında ilgimi çekmiştir. Çünkü eğer kendiliğinden organik bir liderlik kumaşınız, bir davanız, sözünüz yoksa birini taklit edersiniz. Bir rol model koyarsınız ortaya. Senaryo yazarsınız ve uygularsınız. Baudrillard'a simulark kavramına filan da gidilebilir buradan ama bu konuda mevzuyu felsefi olarak derinleştirmeye gerek yok.

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

durée : 00:16:19 - Les Nuits de France Culture - par : Mathias Le Gargasson - Au début des années 1980, il a conquis presque l'ensemble de la planète. Paradis ou enfer, ouverture ou enfermement, mode éphémère ou signe des temps, ce petit appareil qu'est le walkman suscite bien des interrogations comme on peut l'entendre dans cet entretien avec le philosophe Jean Baudrillard. - réalisation : Thomas Jost - invités : Jean Baudrillard Philosophe et sociologue

In this special bonus episode of ONE HEAT MINUTE, I talk to another faithful Michael Mann acolyte, author of MICHAEL MANN: A CONTEMPORARY RETROSPECTIVE, Jean-Baptise Thoret, about his curation of incredible insights. About Jean-Baptiste ThoretJean-Baptiste Thoret is a French director, historian and film critic born in 1969, a specialist in American cinema and, particularly, New Hollywood and Italian cinema of the 1970s. He is the author of fifteen books on cinema, including American Cinema of the 1970s. In 2017, he directed We Blew It, his first feature film.Book: Michael Mann: Mirages of the ContemporaryGravity of the Flux: Michael Mann's Miami ViceThe Seventies Reloaded: (What does the cinema think about when it dreams of Baudrillard?)One Heat Minute ProductionsWEBSITE: oneheatminute.comPATREON: One Heat Minute Productions PatreonTWITTER: @OneBlakeMinute @katiewalshstx & @OHMPodsSupport this podcast at — https://redcircle.com/one-heat-minute-productions/exclusive-contentAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Que lindo cortejo de condenados este que nos é dado apreciar. Neste país todo ele em -inho, como já dizia o outro, também tínhamos de ter os nossos artistas, e as duas ou três agências de promoção, arranjos, prestígios e reputações forjadas do pé para a mão, montras, pódios, esse bando de alminhas condecoradas, sempre com toda a disponibilidade para ir, e depois todos esses aspirantes, como náufragos à espera da manhã, é verdadeiramente uma doçura, e mesmo um orgulho para todos nós. Onde quer que eles estejam, com os seus adereços de intimidade e de sonho, dá a sensação que podemos ir vê-los mesmo a meio das suas trajectórias estelares, de algum modo já nasceram no museu, no cinema, fazem tão bem de si mesmos, e os intelectuais nem se fala. Com aqueles ângulos rectos, aquela postura de embaixadores de nações inteiramente místicas, nunca atraiçoam o personagem, e dá a sensação de que poderiam entreter uma audiência até à morte. Apesar de tudo, há sempre uns que arranjam maneira de ficar desgostados, que se queixam que "a poesia cheira demasiado a poesia, a filosofia cheira demasiado a filosofia..., que uma e outra sofrem de uma redundância abominável (Baudrillard). Queixam-se da afectação do verbo, da afectação da profundidade", mas não percebem puto do grau de exigência com que estão comprometidos os nossos actores. Seria preciso educá-los. Felizmente, até para esses há esperança. O que não nos faltam são "anomalias", "oásis", "milagres", o nosso ecossistema cultural é uma colónia e um laboratório com espaço para as experiências mais arriscadas, um programa de simulação de utopias, revoluções a gosto, servindo-se dos pontos de intersecção entre várias disciplinas artísticas e do cruzamento de referências das mais diversas geografias e contextos para nos colocar diante de máquina de mundos. Tem-se detectado mesmo um efeito de contágio do talento, da inteligência e do ímpeto, e facilmente se pressente que estas visões, como um futuro mais ou menos próximo, fornece uma indemnização da vergonhosa miséria do presente. Por isso mesmo, em estado de delírio, os estudantes, hoje, acorrem à ZDB e outras das nossas instituições da consolação quando sentem necessidade de respirar o perfume desses prestígios ilusórios. É uma alegria sobretudo viver dos balanços do nosso jornalismo cultural, viver da vertigem daqueles filmes rebobinados, e que esteja lá o que estiver, parece sempre dinâmico, naquele ritmo celerado, e com uma fabulosa complacência perante todas as misérias. Os adolescentes portugueses estão nas tintas para o paraíso, eles querem é aparecer nas páginas do Ípsilon e dar largas à sua adorável propensão para consumir alienação beatamente. "Vivemos como crianças perdidas, as nossas aventuras incompletas", notou o Debord. Mas a verdade é que, para nós, isto já se foi tornando difícil. Dada a vasta e desenvolvida infantilização dos públicos, e o generalizado grau de submissão a que os indivíduos aparentemente na posse das suas faculdades mentais e até 'na flor da idade', ninguém se perde, ninguém se aventura, todos se descosem e justificam precisamente devido ao inconveniente de assumir posições arriscadas. Mas confiemos no Evangelho hipster que sai à sexta com o Público, e que nos garante que podemos encontrar bem aqui uma série de soluções de investimento para a nossa vaga inquietação, sendo que afinal o que importa não é bem o negócio nem o ter dinheiro ao lado de ter horas de ócio, o que importa pois claro é dar tudo de si e andar a "remendos e côdeas", mas não perder as sessões que nos oferece algum desses espaços "entre o tecido institucional e o experimental, potenciadores da produção artística local e nacional, ao mesmo tempo que estabelecem diálogos internacionais". Neste episódio juntou-se a nós João Eça, realizador de fitas malcriadas, amante da técnica de se lançar de pára-quedas em território inimigo e andar por ali a espevitar os ânimos e gerar desacatos, ladrão de pratos, remisturador de sons, empregado de mesa aqui e ali, consumidor médio de porrada, vencedor das últimas três edições do campeonato de devoradores de Natxos.

Jean Baudrillard is a French sociologist and philosopher famous for his exploration of symbols, meaning, and communication. Despite being characterized as a postmodern thinker, his focus on media, culture, and technology contains many insights that can help to frame issues that the Right is struggling with today. Podcaster Mikeofpol joins me to discuss Baudrillard's work. Follow on: Apple: https://podcasts.apple.com/us/podcast/the-auron-macintyre-show/id1657770114 Spotify: https://open.spotify.com/show/3S6z4LBs8Fi7COupy7YYuM?si=4d9662cb34d148af Substack: https://auronmacintyre.substack.com/ Twitter: https://twitter.com/AuronMacintyre Gab: https://gab.com/AuronMacIntyre YouTube:https://www.youtube.com/c/AuronMacIntyre Rumble: https://rumble.com/c/c-390155 Odysee: https://odysee.com/@AuronMacIntyre:f Instagram: https://www.instagram.com/auronmacintyre/ Learn more about your ad choices. Visit megaphone.fm/adchoices

This is a free preview of a paid episode. To hear more, visit www.politix.fmIt's the final Politix podcast of Joe Biden's presidency! Soon Donald Trump will be inaugurated president for a second, non-consecutive term. Inflation and crime and border crossings will fall, wages will rise, and America will be great again. Except…all those things already happened.In this episode, Matt and Brian discuss:* Why did the Biden presidency end in political failure, given the rosy macro picture?* What connectivity is there between the Biden administration's conception of itself—and its ensuing approach to policy—and its unpopularity?* Would a younger president (even a younger version of Biden) operating under otherwise identical material circumstances have been able to spin the outputs of this administration into political gold?Then, behind the paywall, what if anything have Democrats taken from Biden's struggles, and are they applying those lessons to their early opposition? Why are they poised to help Republicans pass the Laken Riley Act? Do they really think holding Trump to bad-faith campaign promises will hurt him when, e.g., the cost of eggs doesn't go down? Or is it likelier that, with Trump claiming credit for Biden's economy, voters will stop citing the cost of living as their top political concern?All that, plus the full Politix archive are available to paid subscribers—just upgrade your subscription and pipe full episodes directly to your favorite podcast app via your own private feed. Further reading:* Brian can't pronounce Baudrillard, but he did write about how Democrats should rethink the idea that delivering good macroeconomic conditions is the key to winning elections, and rethink their political strategies from scratch. * Matt thinks Democrats can just follow Joe Manchin's lead. * Dylan Matthews argues that Biden did himself in by refusing to make hard-nosed decisions.

This is a free preview of a paid episode. To hear more, visit www.politix.fmIt's the final Politix podcast of Joe Biden's presidency! Soon Donald Trump will be inaugurated president for a second, non-consecutive term. Inflation and crime and border crossings will fall, wages will rise, and America will be great again. Except…all those things already happened.In this episode, Matt and Brian discuss:* Why did the Biden presidency end in political failure, given the rosy macro picture?* What connectivity is there between the Biden administration's conception of itself—and its ensuing approach to policy—and its unpopularity?* Would a younger president (even a younger version of Biden) operating under otherwise identical material circumstances have been able to spin the outputs of this administration into political gold?Then, behind the paywall, what if anything have Democrats taken from Biden's struggles, and are they applying those lessons to their early opposition? Why are they poised to help Republicans pass the Laken Riley Act? Do they really think holding Trump to bad-faith campaign promises will hurt him when, e.g., the cost of eggs doesn't go down? Or is it likelier that, with Trump claiming credit for Biden's economy, voters will stop citing the cost of living as their top political concern?All that, plus the full Politix archive are available to paid subscribers—just upgrade your subscription and pipe full episodes directly to your favorite podcast app via your own private feed. Further reading:* Brian can't pronounce Baudrillard, but he did write about how Democrats should rethink the idea that delivering good macroeconomic conditions is the key to winning elections, and rethink their political strategies from scratch. * Matt thinks Democrats can just follow Joe Manchin's lead. * Dylan Matthews argues that Biden did himself in by refusing to make hard-nosed decisions.

On this episode, we speak with Ana Andjelic, the strategic branding mastermind who knows her Bs from "Brand" to "Baudrillard," author of the Sociology of Business Substack and of the new book Hitmakers: How Brands Influence Culture. We discuss how the luxury industry went off rails through over-expansion, the difference between the luxury and fashion mentality and the luxury and commodity thinking, and what it will take to turn things around. We discuss how fashion trends are really created and why everything looks interchangeable. We finish the episode with a surprising marketing case-study!Support the show

WARP SPEED! HYPERREALITY! WE'RE SLOWING DOWN TO SPEED UP!!!! A stroll near my home in nipaluna turns into a much needed debrief about time (yes, time), cultural identity, and Baudrillard's whole thing about simulacra. As a beautiful-sweet-boss-baby-princess-daughter of an immigrant who's been in Australia for FOURTY YEARS, I've been thinking a lot about what it means to keep your culture alive in a world that's obsessed with stuff. Throw in Western ideas of time being all straight lines and clocks, compared to the Aboriginal Australian understanding of time as a CYCLE (everything, everywhere, all at once!) and suddenly I'm in philosopher mode. If you've ever felt like you're juggling a million versions of yourself—or just trying to make sense of it all—this one's for you. It's called No Deep Dives, but, uh… we might've gotten a little deep. If you like seeing me inject more personal musings, or perhaps you want to learn more about astrology, esotericism, metaphysics and witchcraft, find me on Patreon @moreflexmami You can also watch this episode on YouTube!!!   Timestamps 00:00 is this … a guided meditation? 02:46 (simulacra) do you even know what's real anymore. 10.38 role playing culture 24:59 time is not linear 43:23 I'm off to get hypnotised, bye!   Resources/Links SIMULARA DISSECTING AUSTRALIA'S BIRTH CHART Editing Flex Note: If you came here looking for the video I referenced about Australia having no culture so the immigrants are lost … I've lost the link! If you know who said it, please let me know so I can credit them!

E se tudo o que você conhece – o universo, a Terra, até você mesmo – fosse apenas uma simulação criada por uma inteligência superior? Neste episódio, mergulhamos na fascinante Hipótese da Simulação, explorando desde suas raízes filosóficas, como o Mito da Caverna de Platão e os simulacros de Baudrillard, até suas bases científicas, como a física quântica e o universo matemático de Tegmark. Será que estamos vivendo em uma Matrix? E, se estivermos, o que isso significaria para nossa existência?

In this episode we discuss Jean Baudrillard's philosophical conception of “Symbolic Ex-termination.” There is a YouTube video with slides that accompanies this podcast, it can be accessed here: https://youtu.be/PNRSVmWIDXk This episode is the culmination of a series of episodes beginning in late 2023 and appearing throughout 2024 regarding Post-Modernism and Post-Humanism. . Please post your questions or comments on The Philosophemes YouTube Channel. Accessible through this Linktree link: https://linktr.ee/philosophemes . Amazon Author Page: https://amzn.to/4cM6nzf . Epidemic Sound Referral Link: https://share.epidemicsound.com/ann4jg . Waves Referral Link: https://www.waves.com/r/1268613 . Coffee? Cheers! https://ko-fi.com/philosophemes . #philosophy, #existentialism, #FrankScalambrino, #Baudrillard, #psychology, #posthumanism, #transhumanism, #Postmodernism, #nihilism, #philosophypodcast . Some links may be “affiliate links,” which means I may I receive a small commission from your purchase through these links. This helps to support the channel. Thank you. Editorial, educational, and fair use of images. © 2024, Frank Scalambrino, Ph.D. https://evergreenpodcasts.com/the-philosophemes-podcast Learn more about your ad choices. Visit megaphone.fm/adchoices

durée : 00:59:11 - Toute une vie - par : Martin Quenehen - Rendre au monde son étrangeté, l'appréhender avec un regard séducteur, telle fut l'entreprise de Baudrillard. Sociologue, philosophe, poète ? Baudrillard est inclassable, et s'est toujours tenu à la marge des institutions académiques, créant son propre style. - invités : Marine Baudrillard Épouse de Jean Baudrillard.; François L'Yvonnet Professeur de philosophie et éditeur; Sylvère Lotringer Philosophe français, professeur à l'université Columbia de New York.; François Cusset Historien des idées, professeur de civilisation américaine à l'Université de Paris Nanterre; Jacques Donzelot Maître de conférences en sociologie politique à l'Université de Paris X Nanterre.; Robert Maggiori Philosophe, journaliste de "Libération" et co-fondateur et président du Jury des Rencontres philosophiques de Monaco

Support the Kickstarter campaign as you listen: https://www.kickstarter.com/projects/acephalous/acephalous-the-erotic-tarot-of-georges-bataille"Are We Still Able to Die?": https://camtology.substack.com/p/are-we-still-able-to-dieIn this episode of Acid Horizon, we are joined by philosopher and writer Cameron Carsten to discuss his recent blog post, "Are We Still Able to Die?"—the first installment in his series Power as Reality. Cameron's work delves into the nature of power as the control over reality, tracing its manifestations through domination, hegemony, and the symbolic dimensions of life and death. Drawing on thinkers like Baudrillard, Foucault, Deleuze, and Guattari, this conversation also confronts urgent questions of meaning, fulfillment, and resistance in the shadow of the emerging Trump 2.0 era.Support the show

Dive into the profound insights of Jean Baudrillard, a key figure in 20th-century philosophy. Known for his influential work, Simulacra and Simulation, Baudrillard's intellectual journey began with The System of Objects. This pivotal book examines the rise of sign-value and the impact of early serial commodities. By integrating structural and material analysis with semiotics and social psychoanalysis, Baudrillard provides a fresh perspective on 20th-century capitalism. The System of Objects, evolving from his Ph.D. thesis, remains a significant yet understated contribution to philosophical thought. 0:00: Introduction2:53: Ideological Home & Interior Design5:00: Functionalism to the Symbolic7:49: Antiques & Collections10:38: Serial Motivation and a Lack16:02: New Language, Advertising and Credit20:20: A Message #JeanBaudrillard #TheSystemofObjects #SimulacraandSimulation #sign-value #20th-centurycapitalism #semiotics #socialpsychoanalysis #philosophy Learn more about your ad choices. Visit podcastchoices.com/adchoices

Intellectuels, chefs d'entreprises, artistes, hommes et femmes politiques... Frédéric Taddeï reçoit des personnalités de tous les horizons pour éclairer différemment et prendre du recul sur l'actualité de la semaine écoulée le samedi. Même recette le dimanche pour anticiper la semaine à venir. Un rendez-vous emblématique pour mieux comprendre l'air du temps et la complexité de notre monde.

Intellectuels, chefs d'entreprises, artistes, hommes et femmes politiques... Frédéric Taddeï reçoit des personnalités de tous les horizons pour éclairer différemment et prendre du recul sur l'actualité de la semaine écoulée le samedi. Même recette le dimanche pour anticiper la semaine à venir. Un rendez-vous emblématique pour mieux comprendre l'air du temps et la complexité de notre monde.

Martin Luther King Jr. stands as a monumental cultural figure in American history, recognized for leading the 1960s Civil Rights movement. While he is widely celebrated for promoting racial equality against Jim Crow laws and institutional racism, the mainstream portrayal of MLK as a unifying symbol is often misleading. Those who deeply study his work realize that this portrayal is somewhat of a facade. This episode delves into how concepts like Baudrillard's Hyperreality and Jameson's Postmodern Capitalism reveal these misconceptions about MLK's legacy. 0:00: Introduction1:32: Discussion on Civil Rights, MLK, and Current Relevance5:03: Exploring Historical Revisions9:51: Insights into Postmodern Capitalism11:50: Understanding Postmodern Conservatism12:51: Concept of Hyperreality17:44: Postmodern Interpretation of MLK19:41: Final Message #MartinLutherKingJr. #CivilRights #JimCrow #Hyperreality #Postmodernism #Baudrillard #Jameson Learn more about your ad choices. Visit podcastchoices.com/adchoices

Take the PCFM pill. Critical Media Theory at Theory Underground - From Marx, through McLuhan, to Baudrillard. Join ongoing research seminar and unlock past courses + forums on the TU Discord by becoming a member via the monthly subscription: https://theoryunderground.com/products/tu-subscription-tiers ABOUT Theory Underground is a research, publishing, and lecture institute. TU exists to develop the concept of timenergy in the context of critical social theory (CST). To get basically situated in this field you will have to know a handful of important figures from a bunch of areas of the humanities and social sciences. That would be a lot of work for you if not for the fact that Dave, Ann, and Mikey are consolidating hundreds of thousands of hours of effort into a pirate TV-radio-press that goes on tours and throws conferences and stuff. Enjoy a ton of its content here for free or get involved to access courses and the ongoing research seminars.  GET INVOLVED or SUPPORT  Join live sessions and unlock past courses and forums on the TU Discord by becoming a member via the monthly subscription! It's the hands-down best way to get the most out of the content if you are excited to learn the field and become a thinker in the milieu: https://theoryunderground.com/products/tu-subscription-tiers Pledge support to the production of the free content on YouTube and Podcast https://www.patreon.com/TheoryUnderground Fund the publishing work via the TU Substack, where original works by the TU writers is featured alongside original works by Slavoj Zizek, Todd McGowan, Chris Cutrone, Nina Power, Alenka Zupancic, et al. https://theoryunderground.substack.com/ Get TU books at a discount: https://theoryunderground.com/publications CREDITS / LINKS Missed a course at Theory Underground? Wrong! Courses at Theory Underground are available after the fact on demand via the membership. https://theoryunderground.com/courses If you want to help TU in a totally gratuitous way, or support, here is a way to buy something concrete and immediately useful https://www.amazon.com/hz/wishlist/ls/2MAWFYUJQIM58? Buy Dave and Ann a coffee date: https://www.venmo.com/u/theoryunderground  https://paypal.me/theorypleeb If Theory Underground has helped you see that text-to-speech technologies are a useful way of supplementing one's reading while living a busy life, if you want to be able to listen to PDFs for yourself, then Speechify is recommended. Use the link below and Theory Underground gets credit! https://share.speechify.com/mzwBHEB  Follow Theory Underground on Duolingo: https://invite.duolingo.com/BDHTZTB5CWWKTP747NSNMAOYEI  See Theory Underground memes and get occasional updates or thoughts via the Instagram : https://www.instagram.com/theory_underground MUSIC CREDITS Logo sequence music by https://olliebeanz.com/music https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode Mike Chino, Demigods https://youtu.be/M6wruxDngOk  

An essential work.   ABOUT Theory Underground is a research, publishing, and lecture institute. TU exists to develop the concept of timenergy in the context of critical social theory (CST). To get basically situated in this field you will have to know a handful of important figures from a bunch of areas of the humanities and social sciences. That would be a lot of work for you if not for the fact that Dave, Ann, and Mikey are consolidating hundreds of thousands of hours of effort into a pirate TV-radio-press that goes on tours and throws conferences and stuff. Enjoy a ton of its content here for free or get involved to access courses and the ongoing research seminars.  GET INVOLVED or SUPPORT  Join live sessions and unlock past courses and forums on the TU Discord by becoming a member via the monthly subscription! It's the hands-down best way to get the most out of the content if you are excited to learn the field and become a thinker in the milieu: https://theoryunderground.com/products/tu-subscription-tiers Pledge support to the production of the free content on YouTube and Podcast https://www.patreon.com/TheoryUnderground Fund the publishing work via the TU Substack, where original works by the TU writers is featured alongside original works by Slavoj Zizek, Todd McGowan, Chris Cutrone, Nina Power, Alenka Zupancic, et al. https://theoryunderground.substack.com/ Get TU books at a discount: https://theoryunderground.com/publications CREDITS / LINKS Missed a course at Theory Underground? Wrong! Courses at Theory Underground are available after the fact on demand via the membership. https://theoryunderground.com/courses If you want to help TU in a totally gratuitous way, or support, here is a way to buy something concrete and immediately useful https://www.amazon.com/hz/wishlist/ls/2MAWFYUJQIM58? Buy Dave and Ann a coffee date: https://www.venmo.com/u/theoryunderground  https://paypal.me/theorypleeb If Theory Underground has helped you see that text-to-speech technologies are a useful way of supplementing one's reading while living a busy life, if you want to be able to listen to PDFs for yourself, then Speechify is recommended. Use the link below and Theory Underground gets credit! https://share.speechify.com/mzwBHEB  Follow Theory Underground on Duolingo: https://invite.duolingo.com/BDHTZTB5CWWKTP747NSNMAOYEI  See Theory Underground memes and get occasional updates or thoughts via the Instagram : https://www.instagram.com/theory_underground MUSIC CREDITS Logo sequence music by https://olliebeanz.com/music https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode Mike Chino, Demigods https://youtu.be/M6wruxDngOk  

This episode includes a discussion of the history of the swastika as well as a discussion of War (e.g., assassination of al-Zawari) and Media games (Ain't It Awful). The U.S. war machine influences the mainstream media to manufacture consent for war. In the book, “The Gulf War Did Not Take Place,” Jean Baudrillard describes how totalizing media coverage of an event, e.g., war, is an invitation into a game (con). The aim is to create consensus and illusions in the mind of the citizen:  “Information has a profound function of deception. It matters little what it “informs” us about, its “coverage” of events matters little since it is precisely no more than a cover: its purpose is to produce consensus by flat encephalogram.” The sexual life of children and adolescents (e.g., Columbine killers) as well as the dominant socialization process are described in this episode. This is in the context of constructing a manuscript titled “Games Fascists Play: The Psychology of Supremacy” and solutions to games. Additionally, the 2020 U.S. presidential election is discussed; not from the perspective of “stop the steal,” and instead, Google's role in the manipulation of potential voters. In 2020, ultra-monopoly Google, encouraged Democrats or Democrat-leaning voters to show up to vote. Voting badges were placed at the top of their social media newsfeeds, but these were specifically and intentionally absent from news feeds for Republicans. The way Google's search engine functions also has a liberal bias. Additionally, Google's ability to use “ephemeral impressions” to make lasting impressions on undecided voters swayed millions of votes away from Trump. This manipulation and behavioral modification led to a Biden White House (let's all just forget about Hunter's laptop). Despite Trump's decry of “election interference” and that the election was “stolen,” a state-corporate symbiosis by one of the most powerful corporations (Google) on the planet heavily influenced the vote totals. Recorded on 9/20/2023 References p. 68, Baudrillard, J., & Patton, P. (1995). The gulf war did not take place. Indianapolis: Indiana University Press. Visit MankatoTherapist.com for more information and to contact Andrew Archer.

We move from Durkheim to Marcel Mauss and his book The Gift: The Form and Reason for Exchange in Archaic Societies. Referenced by Bataille, Levi-Strauss, Derrida and Baudrillard—this is a mandatory reading.The full episode and many more are available at https://www.patreon.com/plasticpills

Welcome to the desert of the real.Hotel Bar Sessions podcast is predicated on the idea that the three of us meet up at bar, order-up some drinks, and then settle in to talk philosophy. But—spoiler alert—none of that is true. There is no bar, sadly there are not drinks, and the conversation takes place through the instrumentality of digital technology without us ever meeting up and being together in the same space. It's all an artifice, or what Jean Baudrillard called "simulation." We point this out not to ruin your enjoyment but because it is this very issue—simulation—that we are examining in this week's simulated conversation. In keeping with our tradition of ending each season with a "deep dive" episode, we're focusing this week on the short book that made this a subject of conversation: Baudrillard's Simulacra and Simulation, originally published in French in 1981.Full episode notes available at this link:https://hotelbarpodcast.com/podcast/baudrillards-simulacra-and-simulation-------------------If you enjoy Hotel Bar Sessions podcast, please be sure to subscribe and submit a rating/review! Better yet, you can support this podcast by signing up to be one of our Patrons at patreon.com/hotelbarsessions!Follow us on Twitter/X @hotelbarpodcast, on Facebook, on TikTok, and subscribe to our YouTube channel!  

Kip Kline and Jeff Dudas join Cara and Derek to talk discuss their work on the educative power of pop culture artifacts, the use of popular media in the classroom, and the fantasies of education (tm Winston Thompson) that certain films, in particular express. For Kip's book on Baudrillard and film, click here. For Jeffrey's most recent book, click here. Tell us what topics/books we ought to be covering with this form!

In the halls of modern government the info-wizard is king. Media consultants, political strategists, whatever title they assume they always promise the same thing: magic worked through information control; spells cast by incantation.In the first week of March 2022, only a few days after the Russian invasion of Ukraine, a slew of articles came out in Western publications announcing the advent of the anti-Russian infowar.To say that this infowar was launched with much fanfare would be an understatement - within days of the Russo-Ukraine war beginning various Western publications were already suggesting that victory was on the horizon.The effect was eerie, with multiple outlets running the exact same headline. "Ukraine is winning the information war against Russia", proclaimed different writers at CNBC, Slate, and The Financial Times.No doubt this proclamation of victory was itself part of the infowar that the various authors purported to analyse - a self-licking ice cream cone if there ever was one.Yet as time went on it became clear that the anti-Russian infowar was not targeted at the Russian people, much less the Russian military - rather it was targeted at a Western domestic audience.The French philosopher Jean Baudrillard once declared that The Gulf War Did Not Take Place - it was merely broadcast as a sort of simulation on television screens across the world. If only Baudrillard had lived to see the anti-Russian infowar launched in early-2022.Partisan politics in the United States had long been drowned in a bathtub of propaganda by the time the anti-Russian infowar came along.As the Clinton-Lewinsky scandal raged in 1998, the American public asked themselves whether the President did or did not have sexual relations with that woman. The question was a factual one: did he or didn't he. Today such a reference to reality seems quaint.The factuality of various political attacks barely matters anymore as everything is treated as being part of some partisan "narrative" or "talking point".And so, when some people raised the possibility that President Joe Biden might be completely incapable of doing his job due to severe cognitive impairment, the factuality of this claim was never really addressed - it was simply dismissed as an obvious partisan attack, a "right-wing talking point".Last week we saw reality climb back in through the window: the President tried to debate his opponent on television and the world saw that America is being led by a man who is clearly not in command of his faculties.In this week's episode of Multipolarity, we are joined by Malcolm Kyeyune to discuss the saturation of the information space with propaganda of various forms.Are these really the savvy tricks that consultants and strategists claim them to be? Or are they a symptom of a political system experiencing deep decline - a system that can no longer deal with reality and finds itself instead retreating into fantasy?*** Be excellent to each other, and -Get us on Twitter. On Patreon. On Youtube. Or on our Substack.

Some simulationist material analysis in the economy of signs from Pill Pod episode #172. The full episode and many more are available at https://www.patreon.com/plasticpillsThe "Look" of Dark Academia: https://www.pinterest.com/kathrynaesthetics/dark-academia-aesthetic/

durée : 00:45:58 - Les Nuits de France Culture - par : Albane Penaranda - En 2005, le philosophe Jean Baudrillard, auteur de "La Société de consommation" revient sur son analyse de la disparition du réel en cherchant à en faire connaître les tenants et les aboutissants. Le réel étant mort, nous ne vivons que dans de la fausseté, une hyperréalité qui se prend pour le réel. - invités : Jean Baudrillard Philosophe et sociologue

durée : 00:30:36 - Les Nuits de France Culture - par : Albane Penaranda - Interroger les capacités de l'intelligence artificielle en tant que prolongement de l'humain, c'est le thème de ce débat diffusé en 1987 et pourtant très actuel entre deux grands intellectuels, le sociologue Jean Baudrillard et le sémioticien Paolo Fabbri. - invités : Jean Baudrillard Philosophe et sociologue; Paolo Fabri Sémioticien, professeur à l'université de Bologne

durée : 00:16:17 - Les Nuits de France Culture - par : Albane Penaranda - Au début des années 1980, il a conquis presque l'ensemble de la planète. Paradis ou enfer, ouverture ou enfermement, mode éphémère ou signe des temps, ce petit appareil qu'est le walkman suscite bien des interrogations comme on peut l'entendre dans cet entretien avec le philosophe Jean Baudrillard. - invités : Jean Baudrillard Philosophe et sociologue

durée : 00:26:03 - Les Nuits de France Culture - par : Albane Penaranda - En 1995, le sociologue Jean Baudrillard prend la parole dans une émission de radio pour critiquer l'art contemporain qui ne se préoccupe plus d'explorer des champs nouveaux et se complaît dans une réalité virtuelle et sans esthétique. Cette analyse critique résonne pleinement avec notre époque. - invités : Jean Baudrillard Philosophe et sociologue

durée : 00:50:49 - Les Nuits de France Culture - par : Albane Penaranda - Invité pour la publication de son livre “Les Stratégies fatales” sorti en 1983, Jean Baudrillard revient sur la séduction qu'exerce l'écriture tout en dressant un constat édifiant et visionnaire sur l'état de la société, son hyperréalité et la perte de sens à force d'hypertrophie de l'information. - invités : Jean Baudrillard Philosophe et sociologue

durée : 00:03:24 - Les Nuits de France Culture - par : Albane Penaranda - Pour le philosophe Jean Baudrillard, nous vivons dans une forme d'hyperréalité, où nous n'avons accès qu'à une copie du monde. Pris dans un flux incessant d'informations et de représentations fausses, l'individu est submergé. C'est le sujet de cette Nuit d'archives proposée par Mathias Le Gargasson.

durée : 01:00:26 - Les Nuits de France Culture - par : Albane Penaranda - Notre visite dominicale dans les archives de l'Ina. Pour annoncer la Nuit d'archives : "Jean Baudrillard ou le réel assassiné".

We did this on tour as some of our prep for the TU series Critical Media Theory (CMT) which is one of the research threads Dave and Ann teach in their ongoing Snelgrove-McKerracher synthesis seminars. The best way to get access to those seminars and all that research, the forums, etc., is to become a monthly subscriber https://theoryunderground.com/product/tu-subscription-tiers/   ABOUT / CREDITS / LINKS Become a monthly TU Tier Subscriber to access to the TU HUB, which includes past, ongoing, and upcoming courses, special events, office hours, clubs, and critical feedback that will help you evolve your comprehension capacities and critical faculties, via the website here: https://theoryunderground.com/product/tu-subscription-tiers/    Don't have time for that but want to help anyway? Consider supporting the patreon here: Welcome to Theory Underground. https://www.patreon.com/TheoryUnderground   Get TU books at a discount: https://theoryunderground.com/publications   Theory Underground is a lecture, research, and publishing platform by and for working class intellectuals, autodidacts, and academics who want to do more than they are able to within the confines of academia.   Think of Theory Underground like a Jiu Jitsu gym for your brain. Or like a post-political theory church. It doesn't matter. None of the analogies will do it justice. We're post-identity anyway. Just see if the vibe is right for you. We hope you get something out of it!   If you want to help me get setup sooner/faster in a totally gratuitous way, or support me but you don't care about the subscription or want to bother with the monthly stuff, here is a way to buy me something concrete and immediately useful, then you can buy me important equipment for my office on this list (these items will be automatically shipped to my address if you use the list here) https://www.amazon.com/hz/wishlist/ls/2MAWFYUJQIM58?   Buy me some coffee: https://www.venmo.com/u/Theorypleeb https://paypal.me/theorypleeb   If Theory Underground has helped you see that text-to-speech technologies are a useful way of supplementing one's reading while living a busy life, if you want to be able to listen to PDFs for yourself, then Speechify is recommended. Use the link below and Theory Underground gets credit! https://share.speechify.com/mzwBHEB Follow Theory Underground on Duolingo: https://invite.duolingo.com/BDHTZTB5CWWKTP747NSNMAOYEI See Theory Underground memes here: https://www.instagram.com/theory_underground/ https://tiktok.com/@theory_underground   Missed a course at Theory Underground? Wrong! Courses at Theory Underground are available after the fact on demand. https://theoryunderground.com/courses   MUSIC CREDITS Logo sequence music by https://olliebeanz.com/music https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode Mike Chino, Demigods https://youtu.be/M6wruxDngOk            

Shitskin Rolls her dead Uncle’s corpse on a wheelchair into a bank trying to pull out his money Sandy Hook Elementary School shooting – Wikipedia The Occidental Observer – White Identity, Interests, and Culture We Need to Talk About Sandy Hook (Full Documentary) · Fakeotube Propinquity Definition & Meaning – Merriam-Webster (452) Baudrillard on the […]

Sorry, what's your name? Grinning in a movie theatre bathroom stall, and weeping in the car watching NASA Live. Fascination at the ‘close friends' of the ultra-famous. Is it Baudrillard or Baudelaire? Applauding celestial bodies and researching kettles. Toothless and tea-less, we need the real moon again. A scratched pan for which no one is to blame and suspicion over a missing spatula. Kate is neglecting the neck and chopping tiny. Texting the Healer's wife, Jacqueline's eyebrows are fully f*cking lifted. It's called stepping into the reality of your life! Sincerely Begging For: Goop Kitchen, Graza Brands Mentioned: Lyma, Great Jones, Caraway Edited and mixed by Allie Graham.See omnystudio.com/listener for privacy information.

We've made this one public so you can get a taste of what's going on behind the scenes at Theory Underground. Critical Media Theory (CMT) (on the 2nd Sunday of every month 9:00 AM Pacific / 12:00 PM Eastern) may be the most popular and cutting edge field/subject-matter at TU. It's about what we all have in common: Devices that mediate our sensory experience, filter existence, and structure our habits. The McKerracher-Snelgrove synthesis (Dave and Ann) bring a unique teaching approach that combines thinkers such as Marx, McLuhan, Heidegger, Arendt, Baudrillard, Lacan, Ellul, Virilio, Steigler, with popular bestsellers on the topics of smartphone distraction, social media addiction, and more. Through these lecture sessions, the monthly practical experiment/assignments, and presentation/publishing opportunities, students of CMT are able to develop themselves as researchers who are co-pioneering the most relevant field of the most mediated century known to humankind.   ABOUT / CREDITS / LINKS   How to get involved with weekly, monthly, or once-in-a-lifetime events (including the lecture series you watched here!) https://docs.google.com/document/d/19pOkceYZGixxcrPcJBv3uzdG3IevZ1ApX1vDi7YpQnY/edit?usp=sharing   Become a monthly TU Tier Subscriber to access past, ongoing, and upcoming courses, special events, office hours, clubs, and critical feedback that will help you evolve your comprehension capacities and critical faculties, via the website here: https://theoryunderground.com/product/tu-subscription-tiers/   Don't have time for that but want to help anyway? Consider supporting the patreon here: Welcome to Theory Underground. https://www.patreon.com/TheoryUnderground   Get the books at a discount: https://theoryunderground.com/publications   Theory Underground is a theory lecture-course centered platform and publishing house. If you want to better understand yourself and the world by asking the hardest questions, wrestling with the most complex problems, and reading the greatest thinkers in the history of philosophy and theory, then welcome. Theory Underground is by and for working class intellectuals, renegade academics, and adults who don't belong or see a future in anything on offer. Think of Theory Underground like a Jiu Jitsu gym for your brain. Or like a post left theory church. It doesn't matter. None of the analogies will do it justice. We're post-identity anyway. Just see if the vibe is right for you. We hope you get something out of it!   If you want to help me get setup sooner/faster in a totally gratuitous way, or support me but you don't care about the subscription or want to bother with the monthly stuff, here is a way to buy me something concrete and immediately useful, then you can buy me important equipment for my office on this list (these items will be automatically shipped to my address if you use the list here) https://www.amazon.com/hz/wishlist/ls/2MAWFYUJQIM58?   Buy me some coffee: https://www.venmo.com/u/Theorypleeb https://paypal.me/theorypleeb Or become a monthly subscriber at        

As all things disappear, we have our rountable on Baudrillard's "Illusion of the End." Get the full episode and all episodes ad-free at https://www.patreon.com/plasicpills

Listen to our public episodes ad-free, for free, at https://www.patreon.com/plasticpillsWhile no one is exactly happy that history has ended, few are quite as perturbed about it as Christian conservatives. We delved into a treasure trove of the Christian brain trust—"The Imaginative Conservative"—to piece together what they think history is for, and how they react to it's having ended.

durée : 00:58:07 - Avec philosophie - par : Géraldine Muhlmann - En 1979, Jean Baudrillard publie "De la séduction", ouvrage dans lequel il tente de redéfinir la séduction qu'il oppose à la production. Que reste-t-il de cette approche ? Que voulait vraiment nous enseigner Baudrillard ? - invités : Françoise Gaillard Philosophe, critique littéraire française et traductrice, également maître de conférences à l'université Paris-VII spécialisée sur Flaubert ainsi que sur la littérature française, l'esthétisme et l'art de fin de siècle.; François L'Yvonnet Professeur de philosophie et éditeur

This month's guest is Bob Cluness. Bob is a PhD candidate and researcher in the cultural studies program at the University of Iceland in Reykjavik. Bob graduated in 2017 with a bachelor's degree in film studies on accelerationist aesthetics and action cinema, while in 2020 he received a master's degree in cultural studies with a thesis on the weird and eerie in contemporary and digital cultures. His current PhD project deals with the relationship between and esotericism and acceleration in UK subcultures in the late 20th century, through a discursive analysis of chaos magic(k) and the Cybernetic Cultures Research Unit, also known as CCRU. As part of his Academic research, Bob's interests look at the myriad intersections between esotericism and contemporary subcultures, such as cyberpunk, cyberspace and technology, the counterculture and the New Age, comics, zine culture, and music. He has also given papers centered on Icelandic occulture and spiritual currents such as Ásatrú, spiritualism, and wellness.As you can tell from the episode title, Bob and I are talking about a little bit of everything, and while, on the surface, these things may seem unrelated, as the discussion unfolds, I hope it will become clear that all of these strands are indeed very much connected. As this was a long interview, I'm providing it to you in 2 parts.In Part 1, Bob begins by explaining the terms “the weird” and “the eerie” and how these literary concepts have helped to fuel the social imagination; as well as the tricky issue of how one discerns between ‘fiction' and ‘reality'. With the help of philosophical concepts such as ‘the hyperreal' and simulacra taken from Baudrillard, as well as other concepts from French philosophers such as Deleuze, Guattari, and Lyotard, Bob discusses the effects of signs, symbols, and other images on our understanding of what's ‘real', as well as the dissolving boundaries between ‘the real' and ‘the artificial'. This all takes us into the area of hyperstition, the CCRU, and a case study that is a good example of a hyperstition found in the Slederman character, and later incident in 2014 involving Slenderman where two girls come to believe that he is a real entity, attempting to kill their friend because of it. Bob also talks about how such a character becomes implanted in our collective consciousness through digital interactions such as memes, and later becomes a part of our cultural history. Bob also touches on the concept of acceleration, which he later expands upon in part 2. PROGRAM NOTESBob Cluness:(99+) Bob Cluness | University of Iceland - Academia.edu(99+) "I am an other and I always was…" On the Weird and Eerie in Contemporary and Digital Cultures Ritgerð til MA-prófs í menningafraeði | Bob Cluness - Academia.eduSocial media:Facebook Simulacra and Simulation (The Body, In Theory: Histories of Cultural Materialism): Jean Baudrillard, Sheila Faria Glaser: 9780472065219: Amazon.com: BooksSelected articles about philosophers mentioned in E28:Gilles Deleuze (Stanford Encyclopedia of Philosophy)Félix Guattari - WikipediaJean François Lyotard (Stanford Encyclopedia of Philosophy)Hyperstition Primer (edith.reisen)The Weird And The Eerie [PDF] [3ufdj9jsm190] (vdoc.pub)Applied Ballardianism | Memoir from a Parallel Universe#ACCELERATE: The Accelerationist Reader | libcom.orgSlender Man stabbing - Wikipedia(99+) Speculative Fiction | Aren Roukema - Academia.edu“Book Zero” through the Years in: Aries - Ahead of print (brill.com)Chapter 12 “Cthulhu Gnosis” in: Fictional Practice: Magic, Narration, and the Power of Imagination (brill.com)Intensive Care (album) - WikipediaWatch Love Has Won: The Cult of Mother God (HBO) | TV Shows | HBO MaxNOTE about audio: At this time, I am recording at a temporary location due to extensive home renovations. Unfortunately, the building in which I'm located is also undergoing renovations. I had attempted to work around the noise, but sadly, I wasn't aware that wood floors were being sanded at the same time I was recording. The audio is therefore not optimal; I did my best to edit out the noise, but apologize for the (at times) poor audio quality. Theme Music: Daniel P. SheaOther Music: Stephanie Shea 

The New Discourses Podcast with James Lindsay, Episode 130 The issue is never the issue; the issue is always the revolution. The issue is never the issue; the issue is always the revolution. This is a core maxim of Marxist activist thought, and it explains so much. In the early 1990s, the French Postmodernist philosopher Jean Beaudrillard put it another way, though, in a sense. He provocatively published a book with the title The Gulf War Did Not Take Place (https://amzn.to/3QHprG9). What Baudrillard meant is that the Gulf War was an event that happened in the Persian Gulf, but what we call the "Gulf War" was a propaganda and media creation by Western intelligence communities and mass media to achieve specific political warfare aims with the public. In that sense, just like how the issue, whether Covid, BLM, Drag Queen Story Hour, Ukraine, "Palestine," or whatever else, is never the issue; each of those Current Things did not take place, in the Baudrillardian sense. In this provocative episode of the New Discourses Podcast, host James Lindsay explains the maxim and Baudrillard's point and uses them to reveal Leftist tactics as well as political warfare strategies and counters. Join him to understand. Get James Lindsay's new book, The Marxification of Education: https://amzn.to/3RYZ0tY Support New Discourses: https://newdiscourses.com/support Follow New Discourses on other platforms: https://newdiscourses.com/subscribe Follow James Lindsay: https://linktr.ee/conceptualjames © 2023 New Discourses. All rights reserved. #NewDiscourses #JamesLindsay #Marxism

This week, we discuss the great mascot of modernism and one of our personal favorite archetypes: the dandy. We reflect on dandy theory from Baudelaire to Baudrillard and investigate the roots of dandyism as a reaction to “the great masculine renunciation” of the Age of Revolutions. We mourn tragic dandies past and honor their self-sacrifices at the altar of decadence, and we speculate on 21st century dandyism and its expressions online— and Sam shares her michelada recipe!Links:The Dandy, from The Painter of Modern Life by Charles BaudelaireIn Praise of Cosmetics, from The Painter of Modern Life by Charles BaudelaireSimulacra and Simulations by Jean BaudrillardThe Rebel: An Essay on Man in Revolt by Albert CamusBeau Brummel and English Dandymania – National GeographicGreat Moments in Dandyism – The CutParis Fashion: A Cultural History by Valerie SteeleDandyism and women's fashion in the 1980s – The GuardianEdward Preble on Tik TokEthan Wong on InstagramMexican street corn devilled eggs Instagram recipe This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.nymphetalumni.com/subscribe