Podcasts about camus

On this week's episode, the girls dive into the show bringing out their full blown fangirl era:Off Campus. They debate why Love Island desperately needs a parents only spinoff, they declare it a Capri Sun Summer, and discuss how the New York Knicks have somehow turned all of us into fans. Follow us! Hunter: https://www.instagram.com/huntermcgrady Michaela: https://www.instagram.com/michaelamcgrady Subscribe to Patreon for exclusive episodes and content: https://www.patreon.com/Themodelcitizenpodcast

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Foi apresentado em finais de Maio em Paris, o terceiro e último volume do livro "Memórias em tempo de amnésia" de Álvaro Vasconcelos, especialista de relações internacionais e voz bem conhecida das nossas antenas. Nesta obra em três partes, o autor relata as épocas que atravessou, o salazarismo, o colonialismo português em África, nomeadamente em Moçambique onde viveu, os anos de militância política na África do Sul, em França e em seguida em Portugal, onde regressou na altura do 25 de Abril. No terceiro volume das suas memórias intitulado "O futuro para além do apocalipse", Álvaro Vasconcelos recorda a conquista da independência das ex-colónias, assim como os primórdios da democratização de Portugal e a sua adesão à União Europeia. O antigo director do Instituto de Estudos de Segurança da União Europeia e fundador em Portugal do Instituto de Estudos Estratégicos e Internacionais também evoca a viragem autoritária a que se assiste actualmente em várias partes do mundo, a que ele chama de «brutalismo» e que tem a ver com a corrente 'tecno-totalitarista', encabeçada nomeadamente por alguns magnatas da Silicon Valley. Álvaro Vasconcelos fala também da urgência ambiental, da urgência de não nos esquecermos que somos humanos, numa época em que tendemos a colocar tudo nas mãos da Inteligência Artificial. No fundo, ele fala da urgência de pensarmos. Neste livro denso que é uma chamada de atenção, ele começa cada capítulo com uma espécie de guião de filme e fala com um gosto não dissimulado de todas as fitas que o fizeram reflectir de outra forma sobre o mundo, porque este texto, ainda mais do que os anteriores, é uma declaração de amor à sétima arte. E evidentemente não podíamos deixar de falar -antes de mais- da importância que o cinema tem para Álvaro Vasconcelos. "O cinema é algo que me formou porque eu vivia na África colonial, na Beira, em Moçambique. E como era lá no fundo do Império, a ditadura era certamente muito mais suave para os brancos, para os negros era mais brutal do que em Portugal era para os portugueses. E os brancos da cidade da Beira, onde eu vivia, tinham acesso ao Cineclube da Beira, às grandes obras do cinema mundial, por exemplo, nós vimos o ‘Couraçado Potemkin', que em Portugal era absolutamente proibido. (…) E como o cinema, começamos a vê-lo mesmo muito, desde muitos miúdos, não só nos cineclubes, os cinemas eram a maravilha da época, era aquilo que nos educava, nos abria novos horizontes, que nos fazia rir com Charlot, com os irmãos Marx, que nos ensinava os problemas graves do mundo, como ‘Hiroshima mon amour', o neo-realismo italiano, ‘Os ladrões de bicicletas', etc. Evidentemente que o cinema teve para a minha geração e em particular para aquela que viveu no Império, mas não só, também também em Portugal, um impacto enorme, portanto, foi formativo. E ao escrever o último livro da minha trilogia, senti a necessidade de fazer um livro que fosse mais de reflexão que apenas descritivo da minha vida e de reflexão. Não sou filósofo, portanto, não podia ser uma reflexão filosófica. Mas era uma reflexão à volta das ideias que são veiculadas pelo cinema, que foram veiculadas pela grande literatura que eu li desde miúdo, que sempre me apaixonou e continuo a ler e que me ensinou imenso sobre o mundo. Eu descobri muitas coisas no cinema e na literatura que não era capaz de descobrir com o mesmo grau de profundidade dos ensaios", explica o autor. Nas suas memórias, Álvaro Vasconcelos fala da época colonial e também de uma descolonização das mentes que ainda não foi totalmente feita. "Em África, descobri a violência colonial e que a palmatória é um símbolo absoluto dessa violência. Palmatória com que iam castigar os empregados negros por coisas, não importa o quê. Mas mesmo que fossem coisas graves, era a mesma palmatória que era usada contra os escravos, como eu vi no Museu Afro-Brasileiro, em São Paulo. Infelizmente não temos em Portugal, nenhum museu sobre a escravatura. Temos um pequeno museu em Lagos, mas não temos um grande museu, como têm os brasileiros. E essa palmatória era usada também pelo professor primário para nos manter. Identifico a violência brutal de que era vítima pelo professor primário, que tinha um poder absoluto sobre mim, com a violência, de que eram vítimas os negros, que não tinham direitos nenhuns, nem direito à vida. E para que isso pudesse ter acontecido, foi preciso criar uma narrativa de que eles não eram gente civilizada. E essa narrativa perdurou no pós 25 de Abril, porque nunca se fez um trabalho verdadeiro de descolonização das mentalidades. E hoje, quando os imigrantes são tratados como são tratados com desumanidade, é porque não são considerados humanos iguais a nós. E como não são considerados humanos iguais a nós, podem ser vítimas da arbitrariedade. Não têm os direitos iguais. Isso é uma questão fundamental", considera o estudioso. "Quando se deu o 25 de Abril, podia-se ter feito uma coisa extraordinária e teria ficado para a história. Era considerar que toda a gente que reside em Portugal tem os mesmos direitos. Há um país no mundo em que isso, pelo menos já acontece, que é na Nova Zelândia. E, portanto, se os imigrantes tivessem o direito do voto, seriam tratados de forma completamente diferente ", diz ao referir que, em vez disso, "são vítimas da desigualdade mais absurda da escravatura às vezes da violência da morte no Mediterrâneo. Em vez de irem socorrer, acham que é uma forma dissuasiva que eles morram no Mediterrâneo. Isso, evidentemente, é feito posto em prática por políticos democráticos, mas evidentemente que estão a abrir o caminho à extrema-direita que fará disso uma doutrina de poder." No capítulo que reserva a estes aspectos, o autor escreve que “o silêncio sobre a verdadeira natureza do colonialismo é um dos grandes fracassos da democracia portuguesa” e que “a Europa assumir que o colonialismo foi um crime contra a humanidade tornaria o seu discurso sobre a democracia muito mais legítimo.” "O 25 de Abril foi uma revolução extraordinária. Libertou os portugueses da ditadura e criou um sistema de liberdades públicas, de Estado de Direito. Isso deve ser sublinhado e eu sublinho no livro, porque é único no século XX, uma revolução que não foi só uma libertação, mas trouxe a liberdade. Podemos pensar, por exemplo, que a Revolução de Outubro libertou os russos do Czarismo, que era um regime terrível. Mas não construiu um regime de liberdade. Isso aconteceu em Portugal. Simplesmente, Portugal era ao mesmo tempo uma ditadura e um império. E quando se construiu a democracia, fez-se um trabalho mais ou menos profundo sobre o que era a ditadura, o que é que era o fascismo. Existem vários museus, o Museu do Aljube, um museu em Peniche, existe um trabalho de memória. Existem nos livros de História. Conta-se o 25 de Abril, todo esse passado ditatorial. As pessoas sabem que houve a tortura, que havia a PIDE, que as pessoas não tinham direito à palavra. Tudo isso faz parte da memória colectiva dos portugueses", constata Álvaro Vasconcelos. "O que não se fez nenhum trabalho. O que é que era o colonialismo? Não se explicou o que é que era a tortura em África, o que era o trabalho forçado. Qual era a origem que isso tinha na escravatura? Manteve-se um mito do lusotropicalismo, ou seja, que Portugal tinha contribuído para criar um mundo diferente, um mundo não racista, um mundo multiétnico. Até se dizia isso : ‘Deus criou os homens e os portugueses criaram as mulatas' escondendo que as mulatas nasciam muitas vezes de actos de violação absoluta, porque as mulheres negras não tinham direitos e, portanto, o senhor tinha um direito de pernada sobre a mulher negra. Isso acontecia frequentemente. Eu, aliás, entrevistei para um dos meus livros uma senhora africana que conta exactamente a história de uma mulher que, depois do 25 de Abril, andava à procura do homem branco, que tinha sido o pai dos seus filhos e que o homem branco tinha desaparecido. Tinha regressado a Portugal e que nunca mais soube dele. E as crianças queriam conhecer o pai. Mas isto é um caso de uma pessoa que se movimentou. A maior parte das vezes ficaram e são vítimas de toda a discriminação. Isso é o aspecto em que o 25 de Abril não fez esse trabalho", diz o politólogo. "Quando em Portugal surge um movimento de sociedade civil poderoso, hoje formado por intelectuais afro-descendentes que defendem o direito à igualdade, que tem voz no espaço público, quando nos lembramos, por exemplo, da Joacine Katar Moreira que foi deputada na Assembleia da República, a campanha racista contra ela. No Parlamento, a extrema-direita dizia ‘Volta para o teu país'. Estou a falar numa deputada, membro do Parlamento. Mas depois as intelectuais todas que são superactivas na sociedade portuguesa, que é aquilo que há hoje de mais vibrante na sociedade portuguesa, mais criativo. Publicam, fazem filmes como a Pocas Pascoal e outros. Ainda recentemente a Kitty Furtado organizou na Gulbenkian um ciclo sobre o cinema africano produzido em Portugal, com numerosos filmes, numerosos realizadores. Portanto, na Bienal de Veneza, há dois anos, a representação de Portugal foram artistas negros. Portanto, temos um movimento extraordinário. Esse movimento choca com esta mentalidade dominante. E então são acusados de serem ‘wokistas'. ‘Wokistas, quer dizer que são pessoas com consciência", sublinha o universitário. Relativamente às lições que se podem tirar do pós 25 de Abril, Álvaro Vasconcelos faz um balanço agridoce : apesar de considerar que “os seus objectivos essenciais foram atingidos: liberdade, fim do colonialismo e um estado inspirado nos modelos sociais europeus”, ele constara que “o que triunfou não foram os mecanismos que permitiriam compatibilizar a democracia liberal com o desejo de participação dos cidadãos (...) com o tempo, os partidos tornaram-se organizações fechadas (...) foram-se impondo como actores únicos do sistema politico”. "Portugal fez uma revolução que permitiu a existência de partidos políticos que não existiam antes. Mas a revolução, no momento em que ela aconteceu, despertou uma vontade de participação enorme na sociedade portuguesa. Todos os portugueses queriam participar na vida política pública. Eu próprio participei na criação de um jornal que era a voz do trabalhador e aquilo vendia-se como pãezinhos quentes. Quer dizer, toda a gente cria jornais. Toda a gente queria ler. Toda a gente fazia um pequeno comício. Enchiam-se de pessoas. Criaram-se cooperativas, associações de bairro, associações, moradores, associações agrícolas, movimentos cooperativos por todo o lado. Ao mesmo tempo, os partidos políticos foram-se consolidando como forças dominantes da sociedade portuguesa. E esses movimentos participativos foram vistos pelos partidos que acabaram por triunfar como movimentos que eram contrários à consolidação da democracia representativa liberal, como havia no resto da Europa. E foram desaparecendo. E o sistema político português ficou concentrado nos partidos políticos. Esses anos todos passaram e as pessoas hoje, como têm acesso às redes sociais, já têm outra forma de expressão, sem passar pelos partidos políticos. Exprimem-se nas redes sociais. Muitas vezes, o que dizem alguns? Nós não gostamos nada. Mas outras coisas dizem coisas correctas. Estes movimentos que eu referi, ecológicos, anti-racistas, de solidariedade social, também usam as redes sociais. Mas há muita gente que usa as redes sociais e que diz coisas horríveis. Mas não interessa, diz. Acha que tem direito à palavra. E acha que os partidos não dão direito à palavra. Então vão atrás de um demagogo que diz ‘Eu dou vos a palavra. Eles não vos dão a palavra'. Os partidos políticos são organizações fechadas. Em Portugal nunca se fez a regionalização, porque os partidos acharam que aquilo era fugir ao controlo central dos partidos de Lisboa. Era abrir o controlo da sociedade a nível regional. E tudo isso foi enfraquecendo a democracia portuguesa", comenta. “Foi nas redes sociais, espaço sem regras, que descobri que estávamos perante um brutalismo neofascista. O significado das palavras e a verdade deixaram de ser facilmente reconhecíveis. O algoritmo privilegia a violência verbal, exponencia o número de visões e partilhas. Acreditei – e escrevi –, depois das revoluções árabes de 2011, que as redes sociais tinham potencial de empoderamento dos cidadãos e poderiam ser um factor de emancipação democrática, mas hoje sou obrigado a constatar que não tive em conta a capacidade de manipulação, seja pelos algoritmos ou ainda mais pela IA, dos Estados e grupos que controlam as empresas da indústria do mundo virtual", escreve Álvaro Vasconcelos no capítulo que dedica ao regresso do que chama de 'brutalismo'. "A nível europeu, nós não podemos separar de um fenómeno mundial, que é aquilo que atravessa bastante o meu livro, que é a ideia do colapso do pensamento. E esse colapso do pensamento. O que significa que quando os homens deixam de pensar, diz Hannah Arendt, são capazes dos piores crimes. E esses homens são capazes dos piores crimes. E o homem banal, o homem comum que pode seguir um líder que vai destruir as suas liberdades e a liberdade dos outros. E isso pode se chamar ‘tecno-totalitarismo'. Porquê tecno-totalitarismo? Porque grande parte da economia mundial hoje está a ser dominada pelas grandes empresas tecnológicas. Estamos numa nova revolução tecnológica. E as grandes empresas tecnológicas que dominam a inteligência artificial, que dominam as redes sociais, como o Musk, é o exemplo mais claro, defendem aquilo que eu chamei de ‘tecno-totalitarismo'», explica o autor das "Memórias em tempo de amnésia". "Há uma politóloga francesa, Asma Mhalla que diz que ‘este século não vos proíbe de pensar. Ele ocupa-vos até que já não se saiba como fazer. Isto vem, como eu digo aqui no livro, do desenvolvimento da Inteligência artificial. O desenvolvimento da inteligência artificial cria um mundo onde os humanos deixam de pensar. A banalidade do mal passa a ser a norma. Isso acontece em muitos actos quotidianos. Quando recorremos à inteligência artificial para tomarmos decisões. Quando manipulados por algoritmos, ficamos de tal forma hipnotizados que somos levados a acreditar nos líderes populistas como Trump, como Bardella em França como em Portugal, o André Ventura, como Bolsonaro no Brasil", diz Álvaro Vasconcelos. "Há um aspecto deste ‘tecno-totalitarismo' que também nos deve inquietar, que é menos presente em França, mas está presente em muitos países, que é a relação dele com uma determinada corrente religiosa. Ele é religioso na sua essência, porque ao mesmo tempo, fala de Apocalipse, destruição do mundo pelo aquecimento global, pela guerra nuclear e está a propor uma solução tecnológica para estes problemas. Ora, isto é típico da crença religiosa. A ideia do Apocalipse, se pensarmos no apoio dos evangélicos americanos a Trump e em cenas em que Trump se reúne com os evangélicos e os evangélicos rezam na Casa Branca a volta do Trump ou quando o Bolsonaro tomou posse rodeado pelos evangélicos, a primeira coisa que fizeram, foi um ato religioso. (…) Vemos que o ‘tecno-totalitarismo' muitas vezes é também uma ‘tecno-teocracia'. E, portanto, esse problema, que é um problema mundial, que é da criação do mundo em que os homens deixam de pensar, a inteligência artificial substitui o pensamento humano. É um mundo em que o brutalismo, que é o tema do meu livro, se torna possível. É possível que o Trump decida destruir o Irão, que o Netanyahu faça o genocídio de Gaza e agora esteja a fazer no Líbano o que fez em Gaza, no sul do Líbano. É exactamente a mesma coisa. Vai destruir o sul do Líbano completamente", diz o especialista em relações internacionais. No capítulo em que aborda o que chama de dever de hospitalidade, Álvaro Vasconcelos considera que é neste aspecto que a Europa pode fazer a diferença "para superar o brutalismo contemporâneo, porque, por um lado, é uma das regiões do mundo onde as democracias ainda resistem ao assalto da extrema‑direita neofascista, e por outro porque a hospitalidade é a essência da sua sobrevivência". "Estamos a falar da União Europeia, a que se podem juntar alguns Estados, como a Noruega, como hoje o Brasil do Lula. Têm a mesma ambição de escapar ao brutalismo de Putin, Trump, Netanyahu, ao ‘tecno-totalitarismo' que domina a China. Verdadeiramente o único sítio do mundo em que ainda há um grupo de Estados que pode e quer resistir é na União Europeia, mas que tem estes aliados muito importantes que tem que procurar no Canadá, já procura no Brasil. Por isso, o acordo com o Mercosul é tão importante, apesar de a Argentina do Milei estar completamente na mesma linha de brutalismo. Mas o Brasil é um país importantíssimo. Na Ásia, o Japão, a Coreia do Sul. (…) Portanto, a Europa é a nossa esperança. Mas para que essa esperança não passe de uma utopia não realizada, para ser uma utopia realizada, é preciso que a Europa integre toda a sua vitalidade num projecto comum, (…) é preciso uma mudança radical de política. Ou seja, é preciso uma política que seja alternativa à política da extrema-direita. Claramente. E o que é que se deve fazer? Os imigrantes que são grande parte da população europeia ou originários na imigração devem ser cidadãos plenos, activos, integrados nas nossas sociedades, dando-lhes o voto. Aqueles que ainda não têm, damos-lhe a palavra, ouvindo-os e tornando as nossas democracias muito mais participativas", preconiza o autor. No seu livro, Álvaro Vasconcelos estabelece um elo directo entre o ‘tecno-totalitarismo', a negação dos direitos de boa parte da humanidade e a destruição do meio ambiente. "Um dos temas que eu acho que é muito importante é a questão do ambiente. Eu, aliás, começo o meu livro com uma citação do Camus que diz ‘A minha geração quis mudar o mundo. Não o mudou, mas pelo menos lutou para preservar o que de melhor tinha sido conquistado'. (…) O aquecimento global está a ser um problema gravíssimo que pode pôr em causa a vida na terra. E aí é lembrarmo-nos de Edgar Morin, um grande pensador. Eu cito Edgar Morin dez ou 15 vezes no meu livro. Ele diz que nós não estamos só perante um mundo que destrói a vida humana. Estamos num mundo em que a globalização foi extremamente destrutiva do ponto de vista económico e social. Criou também a consciência de um destino comum da humanidade a consciência de que estamos todos no mesmo barco. Ou seja, no barco da vida. Nós sabemos que a vida não é eterna. Mas enquanto estamos no barco da vida, não vamos cair no niilismo. Nem vamos cair na melancolia de esquerda. Isto é uma conclusão que alguém tirou do meu livro que eu sou contra a melancolia de esquerda. A melancolia de esquerda é nós pensarmos em tudo aquilo por que a gente lutou está a desaparecer e já não podemos fazer nada. Vai tudo acabar. Vai acabar a democracia, a liberdade. Vai voltar o racismo como política de Estado. Vai desaparecer a ordem internacional. Vai desaparecer o multilateralismo", diz o universitário. "Estamos perante uma guerra cultural. É um tema central, porque a guerra cultural é algo que acompanha a civilização europeia desde o Iluminismo e desde a Revolução Francesa. Houve sempre uma corrente que se opôs às conquistas de liberdade, igualdade, fraternidade da Revolução Francesa. Considerou sempre que a compaixão pelo outro não fazia nenhum sentido, que o homem era um animal fundamentalmente egoísta e violento E que tinha que ser treinado desde criancinha para a competição. E por isso, a cooperação não é uma questão fundamental da aprendizagem. As pessoas não aprendem a cooperar, aprendem a competir. Já vimos no sistema escolar como é terrível a competição. A infância nas grandes escolas. O que é que é difícil chegar lá acima. Portanto, formam-se elites que foram treinadas para a competição e não foram treinadas para a cooperação. E se nós não cooperarmos neste barco da vida, se não percebermos que o clima não tem fronteiras, que o aquecimento é global, que os calores do Norte de África chegam à Europa, que as transformações da Amazónia transformam as correntes do Atlântico e nos atingem também como europeus. Então não perceberemos que estamos todos no mesmo mundo. Mundo, terra, pátria, como diz o Edgar Morin. E que neste mundo, terra pátria, nós somos todos cidadãos, mesmo quando não somos considerados cidadãos", conclui Álvaro Vasconcelos.

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POUR COMMANDER MON LIVRE :https://www.editions-larousse.fr/livre/la-philosophie-cest-pour-vous-aussi-9782036070325/POUR COMMANDER MA BANDE DESSINÉE PHILORAMA : https://www.editions-larousse.fr/livre/philorama-9782036082434/Disponible aussi dans toutes les bonnes librairies !

Anmeldung zur kostenfreien Online-Lesung mit Christoph Fromm am 11. Juni um 19 Uhr   In dieser Folge tauchen wir ein in das bewegte Leben und das zeitlose Werk von Albert Camus, einem der bedeutendsten und faszinierendsten französischen Autoren des 20. Jahrhunderts. Aufgewachsen in Algier in bitteren, armen Verhältnissen , ebnete ihm erst die Unterstützung seines Lehrers den Weg zu höherer Bildung und einer lebenslangen Leidenschaft für Philosophie, Literatur und das Theater. Doch Camus war weit mehr als ein Intellektueller am Schreibtisch: Er war ein leidenschaftlicher Fußballtorwart beim Club RUA , dem er nach eigenen Worten alles verdankte, was er über Moral und menschliche Verpflichtungen gelernt hat. Als eine Tuberkulose-Diagnose seine Sportkarriere und seine Pläne, Lehrer zu werden, jäh beendete , fand er durch diesen und viele weitere Schicksalsschläge einen ganz eigenen Zugang zur Welt. Geprägt von persönlichen Enttäuschungen und dem Ersten sowie Zweiten Weltkrieg , entwickelte Camus seine berühmte „Philosophie des Absurden“. Am Beispiel des Mythos von Sisyphos zeigt er uns, dass das menschliche Dasein zwar fundamental sinnlos sein mag, wir das Leben aber gerade deshalb mit maximaler Intensität und Freude leben sollten. Wir beleuchten in dieser Episode seine literarischen Meilensteine wie „Der Fremde“ – dessen Neuverfilmung dieses Jahr, 2026, die Kinos erobert – und den Pandemie-Klassiker „Die Pest“. Erfahrt außerdem, warum Camus als mutiger Journalist im Pariser Widerstand schrieb , wie er sich trotz des Nobelpreises im Jahr 1957 stets als Außenseiter fühlte und warum er bis heute ein absolut allgegenwärtiger und relevanter Denker globaler Zeiten bleibt. Hört rein und entdeckt den Menschen Camus zwischen dem Fußballstadion, der Theaterbühne und den ganz großen Fragen des Lebens!

Vendredi 10 avrilLITTÉRATURECamus 1935Camus et job, Alessandro Bresolin, Presse FédéralisteCamus, militant communiste. Alger 1935-1937, Agnès Spiquel-Courdille, GallimardCamus et job, Alessandro BresolinCamus et Job est un essai historico-littéraire, mais se lit comme un véritable roman noir : il s'agit de déterminer l'identité de l'étudiant qui, durant l'hiver-printemps 1935, a publié cinq recensions dans la revue Alger-étudiant sous le pseudonyme JOB.Alessandro Bresolin, docteur en histoire contemporaine de l'Université de Bologne, auteur, traducteur ( Camus, Marc Bloch, Pierre Rosanvallon, Romain Rolland, Panait Istrati, Paul Valéry...) et documentariste, a publié différents essais et édité deux anthologies de textes d'Albert Camus et d'Ignazio Silone, plusieurs romans et effectué divers documentaires radiophoniques. Il vit en Italie .Camus, militant communiste. Alger 1935-1937, Agnès Spiquel-CourdilleCet essai porte sur le bref - et méconnu - engagement d'Albert Camus au Parti communiste Algérien (PCA), à vingt-deux ans (1935). Comme fil rouge à cette recherche, des extraits inédits de la correspondance entre Charles Poncet, le plus proche des amis algérois de Camus, et Amar Ouzegane, ancien dirigeant politique algérien. Deux témoins privilégiés de l'activité militante d'Albert Camus qui nous éclairent de manière remarquable sur l'engagement de l'écrivain et sur les raisons de son exclusion du PCA deux ans plus tard.Agnès Spiquel-Courdille est une universitaire et chercheuse française. Spécialiste reconnue de Victor Hugo et d'Albert Camus, elle a consacré une grande partie de ses recherches à ces deux figures majeures de la littérature française.

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Rémi Camus est de retour au micro des Frappés pour la troisième fois (un vrai VIP

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• Podmasters is 10 years old! Get an extra 10% off a year's Patreon backing. What else does a beleaguered PM like Keir Starmer need but… unsolicited advice from Tony Blair? In a new essay published by his think tank, the former PM calls on Labour to cosy up to Donald Trump and axe Ed Miliband's net zero agenda or risk relegation from the “Premier League of nations”. Is Blair offering a genuine diagnosis or is he just dusting off the 1990s playbook? Plus, jobs tsar Alan Milburn's bombshell report on youth unemployment warns that young people are being “rewired” by their smartphones and trapped in a doom loop that's keeping them out of work. Can they escape it? And Reform's candidate for the Makerfield by-election Robert Kenyon is facing a firestorm for a string of resurfaced sexist social media posts. In the age of the political lout, why do the rules always seem different for the right? And in the Extra Bit: our panel reveals how they find their Zen in the age of doom-scrolling.  • Questions for But Your Emails? Thoughts? Comments? Email us at ogwn@podmasters.co.uk.  ESCAPE ROUTES • Hannah went to see Francois Ozon's new movie adaptation of Camus' existentialist classic The Stranger.  • Ros also visited the cinema to see Project Hail Mary  • Jonn watched the first episode of the BBC's Two Weeks in August • Seth has been reading Being Liberal: The Liberal Disposition in Contemporary British Politics by Cambridge professor David Howarth www.patreon.com/ohgodwhatnow Presented by Seth Thévoz with Jonn Elledge, Ros Taylor and Hannah Fearn. Produced by James Liddell. Audio Production by Jade Bailey. Art direction by James Parrett. Theme tune by Tom Taylor and Simon Williams. Managing Editor: Jacob Jarvis. Group Editor: Andrew Harrison. OH GOD, WHAT NOW? is a Podmasters production. www.podmasters.co.uk  Learn more about your ad choices. Visit podcastchoices.com/adchoices

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¿Por qué Chile debe financiar la Ciencia?

“We've learned how to tolerate acts of violence, acts of widespread death, disease — that other developed nations simply don't tolerate. And that tolerance manifesting in myriad political failures — all of which go back to our refusal to maturely deal with mortality and issues of grief.” — David Masciotra Earlier this week, we talked to Ece Temelkuran about her book Nation of Strangers, a manifesto about strangers finding one another. But for the cultural critic David Masciotra, strangerdom is the problem rather than the solution. Contemporary America, he argues in his new essay A Country of Strangers, has become a place of death, despair and indifference. Masciotra takes his cue from Albert Camus' 1942 novella The Stranger. Camus' Meursault — the narrator of The Stranger — is a man completely detached from meaning. He attends his own mother's funeral without feeling anything. He murders an Arab man on a beach without motive. He faces his execution with a shrug. Masciotra's argument is that the United States has become Meursault writ large. America's failure is existential rather than political. It is a failure to mourn — a sustained refusal to engage with death, grief, and the weight of history that produces a society of strangers who cannot connect with one another across race, class, or geography. So is Masciotra right? Are we all Meursault now? What can Albert Camus teach us about America? Five Takeaways •       Meursault and America: The Same Detachment: Camus' The Stranger is narrated by Meursault — a man who attends his mother's memorial without feeling, murders an Arab man on a beach without motive, and faces execution with indifference. The novel, Camus said, was his attempt to detail “man's confrontation with absurdity in its nakedness.” Masciotra's argument: this is America now. A country that has adopted Meursault's emotional posture toward mass death. Columbine stopped the nation in 1999. Mass shootings now barely register. That is not political failure. It is existential failure. •       A Failure to Mourn: Masciotra's central thesis: America's deepest problem is its refusal to mourn. Not guilt — he is careful to distinguish mourning from guilt. You can have a national memory that reckons with both what you celebrate and what you grieve. If the Founding Fathers are worth preserving in active memory, so are the people they enslaved. Never properly dealing with the Civil War allowed the resurgence of white supremacist movements. Never properly mourning mass shootings allows them to accelerate. The failure to grieve is not sentimental. It is political. •       Is Meursault Autistic? The Spectrum Reading: Some contemporary critics read Meursault as someone on the autism spectrum — a man whose emotional detachment reflects neurodivergence rather than moral failure. Masciotra is skeptical. His reading: Camus' portrait is one of moral refusal, not neurological condition. The distinction matters for the American parallel: if America's indifference is a structural feature rather than a disease, the remedy is not therapy but political and cultural change. You can't medicate a country into empathy. •       The Colonial Murder and the Racial Hierarchy: Meursault murders an Arab man in French Algeria and feels nothing. Some critics fault Camus for not making colonialism more explicit. Masciotra defends Camus: Meursault doesn't care about anything, including his own mother's death. His indifference to his Arab victim's humanity is the point, not an evasion. The parallel to America: the hierarchy of victims, where Black Americans have historically ranked lower in the eyes of law and institution. David Shipler's 1997 book A Country of Strangers documented the same failure of Black and white Americans to actually talk to one another. •       You Are the First Close White Friends I've Had: Masciotra's friend Alana — a highly educated, cultured Black woman who lived in Chicago — once told him and his wife: “You are the first close white friends I've had.” They said the same back. This, Masciotra argues, is the country of strangers in daily life. Not the horror stories of overt racism. The quieter failure of self-imposed segregation that persists in a society that preaches diversity but, judging from its own behaviour, doesn't really want it. About the Guest David Masciotra is a cultural critic and the author of six books, including Exurbia Now: The Battleground of American Democracy, I Am Somebody: Why Jesse Jackson Matters, and Mellencamp: American Troubadour. He has written for the Progressive, the New Republic, Liberties, and many other publications about politics, literature, and music. His Substack is Absurdia Now. References: •       A Country of Strangers: Death, Despair and Indifference in the US by David Masciotra, CounterPunch, May 1, 2026. •       Albert Camus, The Stranger (1942). Camus' novella, the primary text of the conversation. •       Albert Camus, The Myth of Sisyphus and The Rebel — referenced in the conversation. •       François Ozon, The Stranger (2024 film) — the adaptation that prompted the essay. •       David Shipler, A Country of Strangers: Blacks and Whites in America (1997) — referenced in the conversation. •       Episode 2903: Ece Temelkuran on Nation of Strangers — the companion episode referenced at the opening. About Keen On America Nobody asks more awkward questions than the Anglo-American writer and filmmaker Andrew Keen. In Keen On America, Andrew brings his pointed Transatlantic wit to making sense of the United States — hosting daily interviews about the history and future of this now venerable Republic. With nearly 2,900 episodes since the show launched on TechCrunch in 2010, Keen On America is the most prolific intellectual interview show in the history of podcasting. WebsiteSubstackYouTubeApple PodcastsSpotify Chapters: (00:31) - Introduction: Temelkuran's nation of strangers and Masciotra's country of strangers (01...

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There's a cannon in most towns. Next to a plaque nobody reads. Families take photos there during the day. Men cruise there at night, cars idling, windows fogged, child seats in the back. That gap is exactly what legacy does.In this episode, Gavin Stephens looks at legacy as a cultural technology — not a tribute, but a selection mechanism. Monuments don't remember everyone. They decide who counts. And once you see that, you can't unsee it in vision boards, retirement plans, factory jobs, productivity apps, and the White House.Topics include: Camus and absurdism, the myth of meritocracy, why retirement is backwards, the self-help industry as hierarchy maintenance, and why making a podcast about not needing to be remembered is not ironic — it's just honest.Park Bench Ontology is hosted by Juno-nominated comedian and Canadian Screen Award-winning writer Gavin Stephens. Equal parts philosophy, stand-up, and cultural diagnosis.Welcome to the Collapse.

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durée : 00:04:01 - Avec philosophie - par : Frédéric Worms - Naufragé sur une île déserte, Robinson Crusoé est-il pauvre ? La pauvreté est un phénomène social invisible, lié à l'injustice des besoins vitaux dans la société. De Rawls à Camus, Weil et Rancière, une réflexion sur l'expérience de la pauvreté. - réalisation : Virginie Le Duault, Luc-Jean Reynaud Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

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EPISODE 710 - Corey Croft - Wrestling With Your Writing, A Novella - France V. BrazilIn this episode, author Corey Croft joins the show from Vancouver to explore the realities of writing, the creative life and the difficult choices facing modern authors. Corey speaks candidly about the tension between traditional and independent publishing, explaining that neither path is easy. One demands the perseverance to face repeated rejection while the other requires the stamina to handle every piece of the work alone. For Corey, the deciding factor always comes back to feedback. Writers need readers, and honest critique can illuminate which publishing route makes sense and what a story truly needs.Corey describes his creative evolution from a younger, more dramatic writer to one now grounded in clarity, craft and emotional honesty. He explains how his latest novella France v Brazil ninety eight reflects this transition. The book is a compact, introspective character study about a man unraveling emotionally and spiritually after years of isolation. It blends existential themes with dark humour in a way that nods to Camus and Sartre, posing questions about control, freedom and the limits of understanding oneself. Corey emphasizes that while the subject matter is heavy, the story is not meant to glamorize mental illness. Instead, it seeks to express genuine human struggle in a way that lets readers see themselves in the character's vulnerabilities.The conversation turns toward artistry and presentation, including Corey's unconventional book covers and his longstanding creative collaboration with his brother. He explains that he values originality over trends, both in visuals and in writing, and that experimentation is essential for growth. Corey also speaks openly about how his characters often begin as reflections of his own emotions. Revisiting old drafts feels like revisiting earlier versions of himself, allowing him to refine characters from anger into something more complex and relatable.Though the novella is small in scope, Corey intends its impact to be personal and profound. He hopes readers approach his work without preconceived notions and feel something authentic, whether admiration or discomfort. For him, art exists to make people think, feel and question, not to provide easy answers.Corey shares his website and social links where readers can explore his stories, poetry and upcoming soft launch. He notes that while self-promotion remains a challenge, creating art for its own sake continues to drive him.Key Takeaway:Corey Croft's work reminds us that writing is both introspection and connection. The most powerful stories emerge when we let go of perfection, invite feedback and embrace the honest, messy work of understanding ourselves through the characters we create.https://coreycroftauthor.com/Send us Fan MailSupport the show___https://livingthenextchapter.com/podcast produced by: https://truemediasolutions.ca/Coffee Refills are always appreciated, refill Dave's cup here, and thanks!https://buymeacoffee.com/truemediaca

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Louis Germain fue el maestro que miró a Albert Camus cuando casi nadie más lo hacía. Este Kilómetro habla del poder que tienen las personas comunes para influir en el futuro de otras, y de cómo una mirada a tiempo puede cambiar un destino. Un relato que nos ayuda a entender cómo Camus logró abrirse camino hasta convertirse en una de las grandes figuras de la literatura del siglo XX. Al final, un árbol cobra protagonismo: un árbol decisivo en su vida. ¡A descubrirlo!

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Jeremy Harding has long been one of the premier essayists and journalists of our day. Elegant, committed and free of cant, Harding's writing has often appeared in the London Review of Books, from which a number of these essays were drawn. Harding explores the intersection of politics and culture on the African continent, and unearths stories that explain the dialectical relations between the two spheres during the colonial and post-colonial moments. Never heavy-handed, Harding's mode is the exploratory, and one comes away from his nuanced narratives edified. Discussed in the podcast are several of Harding's pieces, including the complicated and unanticipated journey of Kamel Daoud in his rewriting of Camus's The Stranger, and Camus's own ambivalent legacy around colonial rule. Read the transcript here. Leonard Benardo is a vice president for the Open Society Foundations. 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

Jeremy Harding has long been one of the premier essayists and journalists of our day. Elegant, committed and free of cant, Harding's writing has often appeared in the London Review of Books, from which a number of these essays were drawn. Harding explores the intersection of politics and culture on the African continent, and unearths stories that explain the dialectical relations between the two spheres during the colonial and post-colonial moments. Never heavy-handed, Harding's mode is the exploratory, and one comes away from his nuanced narratives edified. Discussed in the podcast are several of Harding's pieces, including the complicated and unanticipated journey of Kamel Daoud in his rewriting of Camus's The Stranger, and Camus's own ambivalent legacy around colonial rule. Read the transcript here. Leonard Benardo is a vice president for the Open Society Foundations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/film

Jeremy Harding has long been one of the premier essayists and journalists of our day. Elegant, committed and free of cant, Harding's writing has often appeared in the London Review of Books, from which a number of these essays were drawn. Harding explores the intersection of politics and culture on the African continent, and unearths stories that explain the dialectical relations between the two spheres during the colonial and post-colonial moments. Never heavy-handed, Harding's mode is the exploratory, and one comes away from his nuanced narratives edified. Discussed in the podcast are several of Harding's pieces, including the complicated and unanticipated journey of Kamel Daoud in his rewriting of Camus's The Stranger, and Camus's own ambivalent legacy around colonial rule. Read the transcript here. Leonard Benardo is a vice president for the Open Society Foundations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Jeremy Harding has long been one of the premier essayists and journalists of our day. Elegant, committed and free of cant, Harding's writing has often appeared in the London Review of Books, from which a number of these essays were drawn. Harding explores the intersection of politics and culture on the African continent, and unearths stories that explain the dialectical relations between the two spheres during the colonial and post-colonial moments. Never heavy-handed, Harding's mode is the exploratory, and one comes away from his nuanced narratives edified. Discussed in the podcast are several of Harding's pieces, including the complicated and unanticipated journey of Kamel Daoud in his rewriting of Camus's The Stranger, and Camus's own ambivalent legacy around colonial rule. Read the transcript here. Leonard Benardo is a vice president for the Open Society Foundations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

Jeremy Harding has long been one of the premier essayists and journalists of our day. Elegant, committed and free of cant, Harding's writing has often appeared in the London Review of Books, from which a number of these essays were drawn. Harding explores the intersection of politics and culture on the African continent, and unearths stories that explain the dialectical relations between the two spheres during the colonial and post-colonial moments. Never heavy-handed, Harding's mode is the exploratory, and one comes away from his nuanced narratives edified. Discussed in the podcast are several of Harding's pieces, including the complicated and unanticipated journey of Kamel Daoud in his rewriting of Camus's The Stranger, and Camus's own ambivalent legacy around colonial rule. Read the transcript here. Leonard Benardo is a vice president for the Open Society Foundations. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/journalism

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In this video we will be talking about 6 ways to enjoy your life from the philosophy of Albert Camus. Albert Camus is one of the most representative figures of the philosophy of “absurd” or “absurdism". Here are 6 ways you can enjoy your life from the philosophy of Albert Camus- 01. Embrace absurdism02. Embrace the present moment03. Cultivate passions and hobbies04. Choose love05. Travel06. Connect with others I hope you enjoyed watching these 6 ways you can enjoy your from the philosophy of Albert Camus and find them helpful in your life. Albert Camus is one of the greatest French writers and thinkers. He was a philosopher, an author and a journalist. He won the Nobel Prize in Literature in 1957 and his most famous works are The Stranger, The Plague, The Myth of Sisyphus, The Fall, and The Rebel. Camus is one of the most representative figures of the philosophy of the “absurd” or “absurdism,” which is a philosophical movement having as its central hypothesis that human beings exist in a purposeless, chaotic universe. Camus considered that absolute freedom must be balanced with absolute justice - too much freedom leads to the situation when the strong suppresses the weak but too much justice kills freedom, and we need to live and let live. As a promoter of the philosophy of the “absurd”, Camus believed that life has no meaning, that the universe simply exists and that it is indifferent to people's lives. We are like Sisyphus from Greek mythology, forever carrying that heavy rock to the top of the hill, although we know the rock will always fall down and our life's work is meaningless. Our condition might be tragic, but Camus considered that this exact condition hides a blessing in disguise: life does not have a meaning, but we are free to attribute it any meaning we want. His philosophy has inspired a lot of  people in dealing with the absurdity of life and even today, his philosophy is extremely relevant.

Neal Brennan interviews Jordan Klepper (Daily Show, "Fingers the Pulse") on the Blocks Podcast about the true nature of MAGA, what he witnessed in Washington D.C. on January 6, how the American attitude toward shamelessness and hypocrisy has shifted since Trump's rise to power, using his improv background in field pieces, taking a Trump supporter to a Kamala rally, interviewing a guy who pleaded guilty to punching a cop on January 6 but still believed it was an inside job, what he learned from Jon Stewart & Trevor Noah, hosting his own show and how it affected his nervous system, becoming a parent, his drift from Hitchens-era smug atheist certainty back to agnosticism, Dominos vs. Papa Johns on the road, connecting flights, Camus and philosophy, and being smug. 00:00 Neal & Matthew McConaughey's Shininess 1:40 Jordan Klepper Fingers the Pulse 3:00 Road life 8:15 Field pieces with Jon vs. Trevor 10:32 MAGA 13:10 January 6 18:54 Trump's superpower 20:40 Ad Break: Ultra Nuro Pouches 22:58 Ad Break: Zocdoc 25:25 Interviewing approach 30:24 Bringing a Trump fan to a Kamala rally 32:43 January 6 41:27 Ad Break: Harry's 43:37 Ad Break: Mando 45:44 Math vs. Comedy Brain 54:05 Marriage & Parenthood 1:06:30 Religion, Atheism & Agnosticism 1:26:36 Information overload 1:30 Jon Stewart & Trevor Noah Thanks to our sponsors! Don't sleep on  @UltraPouches  . New customers get 15% Off with code NEAL at https://www.takeultra.com ! #ultrapouches #ad Stop putting off those doctors appointments and go to https://www.Zocdoc.com/NEAL to instantly book a doctor you love today. Our listeners get the Harry's Plus Trial Set for only $10 at https://www.Harrys.com/NEAL #Harryspod Control Body Odor ANYWHERE with @shop.mando and get 20% off with promo code NEAL at https://www.shopmando.com ! #mandopod Live Better Longer with BUBS Naturals. For a limited time get 20% Off your entire order with code NEAL at https://www.Bubsnaturals.com ---------------------------------------------------------- Follow Neal Brennan: https://www.instagram.com/nealbrennan https://twitter.com/nealbrennan https://www.tiktok.com/@mrnealbrennan Watch Neal Brennan: Crazy Good on Netflix: https://www.netflix.com/title/81728557 Watch Neal Brennan: Blocks on Netflix: https://www.netflix.com/title/81036234 Theme music by Electric Guest (unreleased). Edited by Will Hagle ---------------------------------------------------------- Learn more about your ad choices. Visit megaphone.fm/adchoices

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This episode is a replay from The Existential Stoic library. Enjoy! Will meditation make you happier? Do you feel burdened by social obligations? Do you place unreasonable expectations on yourself? In this episode, Danny and Randy discuss happiness, meditation, and more.Subscribe to ESP's YouTube Channel! Thanks for listening!  Do you have a question you want answered in a future episode? If so, send your question to: existentialstoic@protonmail.com

Film fans Hayley Inch and Thomas Caldwell convene to discuss a new Camus adaptation, a Tangeir-set housing drama, and a video-game inspired thriller set in a never-ending Japanese subway.

Emma Smith on how Shakespeare scholarship grapples with gaps; and Muriel Zagha admires François Ozon's noir adaptation of Camus's classic novel'Book Culture in Shakespeare's Stratford: The Quiney Connections', by Marlin E. Blaine, Lena Cowen Orlin, Robert Bearman and Alan H. Nelson'L'étranger', various cinemasProduced by Charlotte Pardy Hosted on Acast. See acast.com/privacy for more information.

Katie and Sally return to discuss I Ate the Whole World to Find You by Rachel Ang (Drawn & Quarterly, 2025). Featuring: Goodreads mania, Camus, and Sue/Emily. Enjoy the show! Support the pod and get bonus episodes at patreon.com/thicklinespod.

Fabrice Midal, philosophe, fondateur de l'École Occidentale de Méditation et auteur d'une vingtaine de livres dont le dernier, Empêcher que le monde ne se défasse, paru récemment. C'est aussi l'auteur d'un podcast génial.Je le connaissais de loin. J'avais tort de ne pas l'avoir lu plus tôt. Dès qu'on s'est mis à parler, j'ai réalisé qu'on partageait une même manière de regarder le monde : avec inquiétude, mais sans résignation. Avec lucidité sur ce qui fout le camp, et une conviction tenace que quelque chose reste à faire, là, maintenant, à notre échelle.Dans cet épisode, nous parlons de ce que Fabrice appelle la calculabilité généralisée : cette tendance de notre époque à ne considérer comme réel que ce qui se mesure, se gère, se rentabilise. Et comment cette idéologie invisible, qu'on ne voit même plus parce qu'elle est partout, est à l'origine de beaucoup de nos souffrances, de nos burn-out, de notre sentiment d'impuissance collective.J'ai questionné Fabrice sur la différence entre la haine et la colère, sur ce que résister veut vraiment dire, sur pourquoi la méditation est devenue un outil de barbarie dans la majorité des entreprises, et sur ce que Camus, René Char, Etty Hillesum ont à nous dire aujourd'hui. Nous parlons aussi de la distinction entre le sacrifice et l'amour, entre le militantisme et l'engagement, entre réagir et agir.Ce qui m'a le plus frappé dans cette conversation : Fabrice ne propose pas de grand soir. Il propose un pas. Un seul. Et l'idée que ce pas, même invisible, même non mesurable, pourrait changer tout.3. CITATIONS MARQUANTES« Les gens font un burn-out parce qu'ils veulent trop bien faire. Ils ont tellement intégré ce modèle où il faut s'instrumentaliser, sinon on ne va plus trouver sa place. »« Ce qu'on prétend rationnel est très irrationnel. On est obligé de réduire le réel à des équations extrêmement sommaires. Et donc, on oublie non seulement le sensible, mais le réel lui-même. »« On meurt de chagrin. Personne ne meurt de colère. »« Fais ce que tu dois, advienne que pourra. Nous avons à empêcher, dans nos actions au quotidien, que le monde ne s'effondre. »« Ça ne change rien et ça change tout. Ce n'est pas nous qui pouvons mesurer les choses. »4. IDÉES CENTRALES (BIG IDEAS)1. La calculabilité comme idéologie invisible [00:04:57] Notre époque a redéfini le réel : est réel ce qui est calculable, gérable, rentable. Tout le reste, y compris la qualité d'une présence humaine, a été évacué du champ de ce qui compte. Cette idéologie n'est pas neutre : elle produit de la déshumanisation à grande échelle. Pourquoi c'est important : cela requalifie nos problèmes. Ce ne sont pas des problèmes psychologiques, ce sont des problèmes idéologiques. La responsabilité change de camp.2. Dépsychologiser nos souffrances [00:06:00] Le burn-out n'est pas un problème de gestion émotionnelle individuelle. C'est le symptôme d'un modèle qui demande aux gens de s'instrumentaliser pour garder leur place. Remettre la cause dans le système, pas dans la personne, est un geste philosophique et politique. Pourquoi c'est important : ça libère. Et ça déplace l'action possible.3. Colère vs haine : une distinction vitale [00:18:30 – 00:27:00] La colère est saine, elle dit non à l'injustice. Elle est une force de vie, confirmée par l'éthologie, la physiologie, et Descartes lui-même. La haine, elle, veut détruire et jouir de la destruction. Toute résistance qui glisse de la colère vers la haine finit par devenir ce qu'elle combat. Pourquoi c'est important : savoir réussir sa colère, lui donner forme sans la transformer en haine, c'est la condition d'une résistance qui reste humaine.4. Agir sans garantie de résultat [00:15:17 – 00:18:00] Toutes les grandes révolutions, toutes les résistances historiques, ont été faites par des gens qui ne calculaient pas leur impact. Les résistants disaient "je ne pouvais pas faire autrement", pas "j'ai optimisé ma stratégie". Attendre la certitude d'impact avant d'agir, c'est rester prisonnier du système même qu'on veut changer. Pourquoi c'est important : ça autorise à agir maintenant, à sa propre échelle, sans diplôme de héros.5. L'excellence comme acte de résistance ordinaire [00:45:10 – 00:48:00] Sauver le monde n'est pas réservé aux militants. Un médecin qui prend le temps de parler, un cuisinier qui fait à manger avec du cœur : chaque acte fait avec présence empêche que le monde ne se défasse. L'excellence n'est pas la performance calculée, c'est l'humanité mise dans ce qu'on fait. Pourquoi c'est important : ça restitue à chacun une puissance d'agir concrète, immédiate, sans attendre les conditions idéales.6. L'identité comme prison [00:49:39 – 00:51:30] L'injonction contemporaine à se définir, à s'enfermer dans une identité stable, est une illusion. Nous sommes des êtres relationnels, façonnés par le contexte. Ce qui nous libère n'est pas de savoir qui on est, mais d'être en relation. C'est la relation qui guérit. Pourquoi c'est important : cela remet en cause l'individualisme comme fondement de l'action et de l'identité.5. QUESTIONS POSÉES DANS L'INTERVIEWComment toi, tu regardes et tu observes le monde dans lequel on évolue en ce moment ?Pour la plupart des gens, ce qui est réel, c'est ce qui est calculable. Qu'est-ce que ça veut dire concrètement ?Qu'est-ce qui t'effraie dans ce monde ?Tu penses qu'on est dans l'immonde ?Comment tu redescends dans le concret pour traverser cette période, pour les gens qui sont perdus ?Est-ce que c'est possible de vraiment s'extraire de ce modèle ?Tu fais une différence entre la colère et la haine, et tu dis que la colère est saine. C'est quoi une colère réussie ?La méditation n'est-elle pas devenue, elle aussi, un outil de gestion du stress au service du système ?Comment faire son travail bien, dans ce monde-là, sans se trahir ?Qu'est-ce qui te donne envie du futur, toi ?6. RÉFÉRENCES CITÉESPhilosophes et penseursAlbert Camus, Discours de Stockholm (prix Nobel) — titre du livre de Fabrice, fil rouge de l'épisode [00:02:15]Albert Camus, L'Homme révolté — notion de révolte comme condition humaine [00:39:24]Camus vs Sartre, querelle sur la guerre d'Algérie — "entre la justice et ma mère, je préfère ma mère" [00:18:30]Emmanuel Kant — impossibilité de juger sa propre époque de l'extérieur [00:10:36]René Char, Feuillets d'Hypnose — résister sans haine, capitaine Alexandre [00:36:34]Simone Weil (philosophe), Note sur la suppression générale des partis politiques (1944) — danger de renoncer à penser par soi-même [00:21:31]Spinoza — la joie comme carburant de l'action, évoqué par Greg [00:40:42]Descartes — un être humain qui ne peut pas se mettre en colère n'est plus un être humain [00:25:00]Figures historiques et spirituellesEtty Hillesum — jeune femme déportée pendant la Seconde Guerre mondiale, figure de résistance intérieure, textes lumineux redécouverts il y a 30 ans [00:34:04]Arnaud Beltrame, lieutenant-colonel mort à Trèbes — distinction sacrifice vs amour [00:43:30]Nelson Mandela — agir sans calcul, tenir debout [00:47:21]Le Bouddha — premier acte : déconstruire les castes et l'exclusion des femmes. Mécompréhension généralisée du bouddhisme [00:28:21]Saint François d'Assise — "Sœur la lune, frère arbre", la création comme fraternité [00:04:57]Références culturelles et littérairesKabale juive — la légende des dix justes qui empêchent le monde d'être détruit [00:57:47]Satish Kumar — "leçon de dépendance", nous sommes des êtres dépendants les uns des autres [00:51:00]Œdipe (Sophocle) — les apparences trompeuses [00:04:57]Livres de Fabrice MidalEmpêcher que le monde ne se défasse — dernier livre, fil conducteur de l'épisodeFoutez-vous la paix — burn-out, auto-instrumentalisation, colère7. TIMESTAMPS CLÉS (YOUTUBE)00:00 — Introduction : se réjouir du futur sans naïveté ni fatalisme 00:01:42 — Entrée en matière : comment Fabrice regarde le monde aujourd'hui 00:02:15 — Le titre du livre : ce que Camus voulait dire par "empêcher que le monde ne se défasse" 00:04:07 — Ce qui effraie vraiment Fabrice : la calculabilité comme nouvelle définition du réel 00:06:00 — Burn-out : ce n'est pas un problème psychologique, c'est un problème idéologique 00:08:05 — Le réel comme construction idéologique : économie vs écologie, même combat 00:13:01 — Ce qu'on prétend rationnel est profondément irrationnel 00:15:17 — Comment agir sans garantie de résultat : la leçon des grands résistants 00:18:30 — Haine vs colère : la distinction la plus importante du livre 00:20:14 — Militantisme vs engagement : être contre vs être pour 00:22:48 — Pourquoi la colère est saine, selon Descartes, l'éthologie et la physiologie 00:28:05 — La méditation instrumentalisée : quand elle devient un outil de l'immonde 00:31:09 — Le capitalisme absorbe tout : du self-care au développement personnel 00:33:06 — S'extraire du système ? Non. Remettre du monde là où il n'y en a plus 00:34:04 — Etty Hillesum : rester debout et digne dans l'effondrement 00:36:07 — René Char, Camus, Frankl : les résistants comme boussole 00:40:42 — Joie vs amour : le désaccord amical entre Greg et Fabrice 00:43:30 — Arnaud Beltrame : la différence entre le sacrifice et l'amour 00:45:10 — Sauver le monde commence par faire son travail bien 00:48:43 — Les contradictions font partie de la vie : personne n'est à la hauteur, et c'est soulageant 00:51:00 — L'identité comme illusion : nous sommes des êtres relationnels 00:54:00 — Ce qui donne de l'élan à Fabrice : l'amour et le goût de l'effort 00:57:47 — La légende des dix justes : on ne sait pas si on sauve le monde, et c'est pour ça qu'on le fait 00:59:03 — Clore et ouvrir : fermer la porte au découragement, ouvrir celle du premier pas Suggestion d'autres épisodes à écouter : #388 Comment cultiver la joie quand tout s'effondre? avec Mai Hua (https://audmns.com/njAMVyL) #335 Trouver du reconfort dans un monde en chaos avec Marie Robert (https://audmns.com/ICuFMra) [SOLO ] Reprendre goût au futur dans un monde en crise (https://audmns.com/fKSFkcw)Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Joe Folley joins me for a conversation on Albert Camus and the absurdist response to the death of God. We begin by comparing and contrasting Camus and Nietzsche, and their differing approaches to the devaluation of values. Taking inspiration from Nietzsche, Camus searches for an attitude to life akin to amor fati, but defined by a defiance against dogmatic certainties and nihilistic abandonment of life's struggles. We also consider the influence from Descartes, the Stoics, and Schopenhauer on Camus' thought. In the latter half of the conversation, we explore the meaning behind philosophy's attempts at consolation; the question of the suspension of judgment versus the affirmation of certainties; the arguments between analytic and continental philosophers; the philosophers who have bridged the divide; the classical versus romantic worldviews; and the value of truths of a vague or emotional nature that can only be conveyed through art.

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.comDerek Thompson is a long-time writer at The Atlantic. His books include Hit Makers, On Work, and Abundance, which he co-wrote with Ezra Klein. Derek also has an excellent substack and hosts a podcast called “Plain English.”This episode was recorded on March 17. For two clips — on the impact of Abundance, and the difference between being alone and anti-social — head to our YouTube page.Other topics: growing up near DC; theater his first love; the two of us trading stories of stage acting; pursuing journalism after 9/11; how writing has evolved in the 21st century; conspiracy theories online; AI creating doubt; strategizing the Abundance book; Virtually Normal; books as totems; blue vs red city governance; housing deregulation; “procedural fetish” vs Trumpian chaos; government spurring innovation; Derek's piece “The Anti-Social Century”; OnlyFans; looking at smartphones in a gay bar; Kierkegaard; Camus; tradition as a ballast; meaning through limits; fatherhood; Hegseth reveling in dominance; Nietzsche; the tribalism of early humans; wokeness and the Trump cult; liquid modernity; consumerism replacing meaning; the fertility crisis; the growing dominance of Orthodox Jews in Israel; and Oakeshott and infinite games of non-winning.Browse the Dishcast archive for an episode you might enjoy. Coming up: Jeffrey Toobin on the pardon power, Tiffany Jenkins on privacy in a liberal democracy, Adrian Wooldridge on “the lost genius of liberalism,” HW Brands on the life of George Washington; Greg Lukianoff on free speech, and Tom Junod on his memoir and masculinity. As always, please send any guest recs, dissents, and other comments to dish@andrewsullivan.com.

Today on part one of this interview on the Rarified Heir Podcast, we are talking to Grammy-winning musician Leo Sidran, son of jazz musician, professor, radio host, VH1 TV host and author Ben Sidran. Now if you are a jazz fan, likely you know the name Ben Sidran. In a career that spans more than 50 years, Ben Sidran has had a truly remarkable career as a solo performer and has somehow performed with, recorded with or produced pretty much everyone in and out of jazz. Like who? How about Steve Miller, Diana Ross, Boz Scaggs, Eric Clapton, the Rolling Stones, Peter Frampton, Mose Allison and so many more. But as we learn from Leo on this episode, Ben's literate background, his poetic lyrics and his fantastic piano playing make him, we would argue, more than just a musician but more of a national treasure. There is just something about a world class jazz musician who can also write lyrics that make you think, and often times laugh, that just gives you pause. It's a rare talent and Ben Sidran has it. So on this episode we learn about Leo's entre into music. Yes of course it's via his dad but it also involves going on tour with The Steve Miller Band where technology plays a major part in his world on the tour bus. From there we learn how Leo became a songwriter before he could drive, how he was looked after by the Steve Miller Band band members and how it set him up for his first recording date not too long after. Along the way we discuss the importance of merch, Camus, Madison Wisconsin, the importance of having a mother who was a travel agent – and much more than that, why his parents left Los Angeles when Ben's solo career was just getting going and much more. This is the Rarified Heir Podcast and everyone has a story.

Hay momentos en los que sientes que algo no encaja en tu cuerpo. Comes bien. Te mueves. Haces todo correcto. Y aún así… algo no cambia. En este episodio hablamos de eso que muchas personas viven durante años sin saber cómo nombrarlo. Con como base de esta conversación, exploramos una realidad que va mucho más allá del peso, la disciplina o la alimentación. Hablamos de: - Por qué tu cuerpo puede no responder como esperas - Señales que muchas veces normalizamos - El impacto emocional de no tener respuestas - Por qué no todo se soluciona con dieta y ejercicio - La importancia de un enfoque personalizado y sin culpa Este episodio no es para darte un diagnóstico. Es para darte contexto, claridad… y quizás una nueva forma de mirar tu cuerpo. 00:00: Introducción: cuando tu cuerpo no cambia y no sabes por qué 00:31: Quién es Paula Camus y por qué este tema importa 01:17: La historia personal de Paula y cómo llegó a este enfoque 04:57: Qué está pasando realmente en tu cuerpo 10:58: Errores de diagnóstico y mitos que confunden 14:46: ¿Por qué se confunde con obesidad? 19:44: Por qué un buen diagnóstico lo cambia todo 22:54: Señales que no deberías ignorar 30:11: El peligro de lo que ves en redes sociales 35:10: Por qué no todo se soluciona con alimentación 39:23: Deja de luchar con tu cuerpo 46:45: Preguntas rápidas y cierre

In John 20, three witnesses arrive at the empty tomb of Jesus and walk away with three entirely different responses: Mary assumes the body was stolen, Peter is bewildered, and John sees the carefully folded grave clothes and believes. John does not merely observe the scene; he perceives spiritual reality behind the physical evidence. The text uses the Greek word eiden to describe his seeing, indicating insight and conviction rather than casual observation. What John believed was that Jesus had defeated death and that this victory was not only for Jesus but for everyone who would trust in him. This belief dismantled the despair that thinkers like Camus later articulated, the crushing weight of living in a world where death steals all meaning. For John, the Resurrection reversed that equation entirely: loss became impermanent, love became fearless, and life found its ultimate purpose not in defiance of absurdity but in union with the risen Christ. The same John who once wanted to call down fire on a village and who jockeyed for power in the kingdom ended his life preaching one simple message: love one another.

Jeremy Allaire is the founder and CEO of Circle, the company behind USDC -- the world's largest regulated stablecoin with over $73 billion in circulation. Circle IPO'd last year, surged on day one, and now processes 8x more transactions than Visa. But Jeremy deliberately chose the boringest corner of crypto -- and in this interview, he explains exactly why boring is winning.Jeremy breaks down what a stablecoin actually is, why the US banking system still runs on technology from the 1970s, and what the Federal Reserve told him when he asked how the dollar actually works. Plus: who loses when Stripe and Shopify start accepting USDC at a fraction of credit card fees, AI agents that pay each other in crypto, and why Jeremy reads Camus instead of business books.We don't know who Bitcoin-inventor Satoshi Nakamoto is… but we do Jeremy Allaire. And this guy knows more than anyone about the coolest part of crypto: The Stablecoin. Because Jeremy is the founder and CEO of Circle, the company behind USDC — the world's largest regulated stablecoin with over $73Bin circulation. And he's a Philosopher at heart.Circle IPO'd last year, surged on day one, and now processes 8x more transactions than Visa (yeah, that Visa). But Jeremy deliberately chose the boringest corner of crypto — and in this interview, he explains exactly why boring is winning…Jeremy breaks down what a stablecoin actually is (we were wondering too), why the US banking system still runs on technology from the 1970s (oh boy), and what the Federal Reserve told him when he asked how the dollar actually works. Plus: who loses when you can buy a burrito online with a stablecoin, AI agents that pay each other in crypto, and why Jeremy reads Camus instead of business books (spoiler: to disrupt the financial system, pick up some Nietzsche)Here's are the episode breakdown:CHAPTERS0:00 - Intro: Jeremy Allaire, Founder and CEO of Circle1:45 - What Is Happening in the Crypto Market Right Now?3:36 - Jeremy Allaire's Origin Story: The Apple II That Started It All5:31 - How the Bitcoin White Paper Inspired Circle6:27 - What Is a Stablecoin? The Netflix Analogy for USDC11:30 - Why Stablecoins Are Necessary: The $120 Trillion Opportunity13:54 - Why the US Banking System Is Still Stuck in the 1950s16:37 - Is Slow Banking Actually Safer? The Fraud Argument18:47 - $73 Billion USDC in Circulation: How Circle Holds the Reserves20:23 - The US Dollar Literally Runs on Oracle Databases22:11 - Can USDC Ever Not Be Worth $1? Circle Stock vs. the Stablecoin25:39 - Who Loses to Stablecoins? The Credit Card Fee Problem26:28 - AI Agents Are Now Paying Each Other in USDC27:54 - Stripe and Shopify Now Accept USDC Payments29:06 - Jeremy Allaire's Takeaway on the Future of Stablecoins30:11 - Rapid Fire: Best Crypto Brand, Favorite Book, Stock TickerBuy tickets to The IPO Tour (our In-Person Offering) TODAYNew York, NY (4/8): https://www.ticketmaster.com/event/0000637AE43ED0C2Los Angeles, CA (6/3): (SOLD OUT!)OUR 2ND SHOW: Want more business storytelling from us? Check our weekly deepdive show, The Best Idea Yet: The untold origin story of the products you're obsessed with. Listen for free: https://wondery.com/links/the-best-idea-yet/NEW LISTENERS: Fill out our 2 minute survey: https://qualtricsxm88y5r986q.qualtrics.com/jfe/form/SV_dp1FDYiJgt6lHy6GET ON THE POD: Submit a shoutout or fact: https://tboypod.com/shoutoutsSOCIALS:Instagram: https://www.instagram.com/tboypodTikTok: https://www.tiktok.com/@tboypodYouTube: https://www.youtube.com/@tboypodLinkedin (Nick): https://www.linkedin.com/in/nicolas-martell/Linkedin (Jack): https://www.linkedin.com/in/jack-crivici-kramer/Anything else: https://tboypod.com/About Us: The daily pop-biz news show making today's top stories your business. Formerly known as Robinhood Snacks, The Best One Yet is hosted by Jack Crivici-Kramer & Nick Martell. Hosted on Acast. See acast.com/privacy for more information.

The book of Ecclesiastes has puzzled readers for millennia with its unflinching observations about absurdity, meaninglessness, vanity, and futility. Biblical scholar Jesse Peterson joins Evan Rosa to discuss his book, Qoheleth and the Philosophy of Value, bringing contemporary philosophy into dialogue with this ancient text and reflecting on what happens when a sage confronts the gap between expectation and reality. "Can you view your work, your toil, not just as a means to a further end? Can you rather turn to simply enjoy the work itself?" Together they discuss the distinction between meaning and value, why Qoheleth denies lasting significance while affirming joy, the harm of death and the death of memory, Ecclesiastes and Camus's absurdism, and the book's surprising message about enjoyment as an intrinsic good. Episode Highlights "I think what's at the heart of the Book of Ecclesiastes is just to say, maybe not, maybe there isn't a direct line between what you do and what the result will be." "It's not just that you'll physically die, but meaning that you've accrued in your life, if there was such a thing, that dies with you." "In this moment of working on what I'm working on, whatever it is, I am fully alive." "You have a little piece of the pie, and just own it. Absorb yourself into whatever that may be." "Can you view your work, your toil, not just as a means to a further end? Can you rather turn to simply enjoy the work itself?" About Jesse Peterson Jesse Peterson is an Assistant Professor of Biblical Studies in the School of Theology and Honors Program at George Fox University. He previously taught at Purdue University, Fordham University, and St. John's University. He earned a PhD in Hebrew Bible from Durham University (UK), an MDiv from Gordon-Conwell Theological Seminary, and a BA in music and Jewish studies from the University of Minnesota-Twin Cities. His work on Ecclesiastes has appeared in Harvard Theological Review, Vetus Testamentum, and the Journal of Theological Studies. He is the author of Qoheleth and the Philosophy of Value (Cambridge University Press). Helpful Links and Resources Qoheleth and the Philosophy of Value, by Jesse Peterson https://www.cambridge.org/core/books/qoheleth-and-the-philosophy-of-value/877B040C17EE8B9DD60174DEC7C306F7 Flow: The Psychology of Optimal Experience, Mihaly Csikszentmihalyi: https://www.amazon.com/Flow-Psychology-Experience-Perennial-Classics/dp/0061339202 Featured music by the Jesse Peterson Quartet https://jessepetersonquartet.bandcamp.com/album/man-of-the-earth Show Notes The most philosophical book in the Bible Bringing Ecclesiastes into dialogue with contemporary philosophy of value Jaco Gericke's Hebrew Bible and Philosophy of Religion as catalyst Authorship: why scholars date Ecclesiastes to the 3rd century BCE The Solomonic persona and the epilogue problem Amal (toil) and yitron (gain): does life add up? Qoheleth as businessman: commercial language for philosophy Three theories of meaning: subjectivism, consequentialism, intersubjectivism "Maybe there isn't a direct line between what you do and what the result will be" Brueggemann's orientation, disorientation, new orientation The absurd: expectation vs. reality, linking Qoheleth to Camus "Meaning that you've accrued in your life, if there was such a thing, that dies with you" The same fate for all: wise and foolish, human and animal Epicurus and the harm of death Hebrew anthropology: dust plus life-breath, no afterlife The carpe diem passages: "Go eat your bread with joy" Joy as robust, not narcotic—enjoying toil as an end in itself "In this moment of working on what I'm working on, I am fully alive" Csikszentmihalyi's Flow and the autotelic experience "Just own it. Absorb yourself into whatever that may be." #Ecclesiastes #Qoheleth #PhilosophyOfValue #MeaningInLife #BiblicalStudies #HebrewBible #WisdomLiterature #CarpeDiem #Absurdity #ForTheLifeOfTheWorld Production Notes This podcast featured Jesse Peterson Edited and Produced by Evan Rosa Hosted by Evan Rosa Production Assistance by Noah Senthil A Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/about Support For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give