Podcasts about claude l

¿Y si la crisis ecológica actual tuviera que ver con nuestra relación con la naturaleza? Es lo que afirma el antropólogo francés Philippe Descola, conocido por haber trabajado varios años en la Amazonía ecuatoriana. En conversación exclusiva con RFI, Descola estima que la crisis ambiental resulta en gran parte de la visión occidental de la naturaleza. ¿Cómo habitar la tierra de forma más armoniosa? ¿Debe el mundo occidental reconectarse con la naturaleza para acabar con la crisis ecológica y climática y ambiental? A estas preguntas apremiantes en tiempos de cambio climático y de crisis de la biodiversidad, el antropólogo de la naturaleza, filósofo y profesor emérito del Collège de France, el Colegio de Francia, Philippe Descola (París, 1949), propone varias respuestas inspiradoras para la ecología política. En entrevista exclusiva con Radio Francia Internacional, el filósofo abordó también las resistencias ecologistas actuales, sus años de vida con el pueblo achuar en Ecuador así como la dominación masculina en numerosas sociedades. RFI: Su libro ‘Más allá de naturaleza y cultura', en el que usted teoriza y compara las diferentes formas que tienen los seres humanos de relacionarse con el medioambiente y los seres vivos, es una referencia. Últimamente ha publicado dos libros de entrevistas en los que afirma que para resolver la crisis ecológica Occidente tendría que alejarse de esta visión que usted llama ‘naturalista' que plantea que los seres humanos somos superiores o distintos de lo vivo. ¿Es esta visión binaria entre, por una parte, los humanos y, por otra parte, los no humanos, responsable de la triple crisis ecológica que vivimos actualmente, el cambio climático, la contaminación y la pérdida de biodiversidad? Philippe Descola: En gran parte, sí. Mi proposición es que desde el siglo XVII, cuando se estableció la odontología que llamo naturalista, es decir, esa idea de que los humanos son excepcionales entre los elementos del mundo porque tienen facultades cognitivas y morales especiales, esta idea vino enfatizándose a lo largo de los siglos XVIII y XIX. Entonces, ¿qué pasó? Los no humanos se convirtieron en cosas que podían ser el objeto de una mercantilización. Entonces, fue eso una condición que, creo, fue fundamental para la emergencia del capitalismo industrial en el siglo XIX. Y entonces no se puede separar la ontología naturalista de este movimiento que llevó a considerar ríos, animales y plantas como cosas para explotar y no como interlocutores. Escuche el audio completo de la entrevista: RFI: Su último libro se titula ‘Nous sommes les hôtes de la Terre'*. En francés, la palabra ‘hôtes', tiene dos sentidos, puede significar ‘huéspedes' o ‘anfitriones'. ¿Los seres humanos, los huéspedes de la tierra o los anfitriones de la Tierra? Philippe Descola: La palabra se refiere a la palabra “huésped”. Esta proposición sale de mi discusión de todos esos procesos recientes en los cuales medios de vida han sido convertidos en sujetos políticos a través de la atribución de una personalidad jurídica. Estamos como humanos acogidos en este medio de vida y somos huéspedes. Entonces es una buena manera de concebir que no somos los dueños y poseedores de la naturaleza según la famosa fórmula de Descartes, sino que somos huéspedes, es decir, que es nuestra pertenencia medio de vida que fundamenta nuestra existencia social y no el hecho de apropiarse este mundo. RFI: Efectivamente es una pequeña revolución jurídica que se está viviendo en muchos países, desde Nueva Zelanda, pasando por Colombia, Ecuador e incluso en Francia o España donde ríos o lagunas están recibiendo una personalidad jurídica. Se les otorga derechos jurídicos para defenderlos mejor. ¿Cómo analiza usted esta evolución en el mundo occidental? Philippe Descola: En Nueva Zelanda, en Colombia, con el río Atrato, por ejemplo, el medio de vida llega a ser dueño de sí mismo, llega a ser un sujeto político. Un sujeto político obviamente representado por humanos, porque el río Atrato no habla por sí mismo, sino a través de los portavoces que se escogen para representarlo. La otra posibilidad es el ejemplo que nos dan las comunidades indígenas en todo el mundo y en particular en esa parte del mundo que conozco un poco mejor, que es América Latina, donde estas comunidades, enfrentadas a la voracidad del capitalismo y en particular del capitalismo extractivista, idean nuevas formas de relacionarse en relación a un territorio que están basadas en parte en la concepción tradicional del territorio, no como un pedazo de tierra de uso exclusivo, sino como un lugar en donde se mezclan diferentes formas de apropiación de humanos y no humanos. Quiero enfatizar en este caso, que hay una diferencia entre reconocer una personalidad jurídica a un medio de vida y reconocer derechos a la naturaleza, como lo hicieron Ecuador y también Bolivia. Reconocer derechos a la naturaleza es reconocer derechos a una abstracción, porque la naturaleza, aun si se la llama Pachamama, es una abstracción, mientras que reconocer derechos a un medio de vida es reconocer derechos a un medio biofísico con sus habitantes, que es más fácil de delimitar y de definir con precisión. Y entonces lo que he podido constatar es que, tanto en Bolivia como en Ecuador, que conozco bastante bien por haber vivido varios años allá, este reconocimiento no ha tenido consecuencias mayores en términos de protección del medioambiente. No ha habido cambios fundamentales para las poblaciones indígenas en relación con el capitalismo extractivista.  RFI: Usted ha trabajado en Latinoamérica, y también se ha acercado a las resistencias políticas que ocurren en Europa, como en Francia, donde ha apoyado las “zonas a defender”, las “ZAD”, unos movimientos locales muy fuertes que han surgido contra megaproyectos de desarrollo como aeropuertos, autopistas o megaembalses. ¿Por qué representan estas resistencias, según usted, una posible respuesta a la crisis ecológica? Philippe Descola:  Me parecieron muy interesantes porque si uno compara esos procesos con lo que sucede con las poblaciones indígenas, los militantes de esas zonas a defender, de estos territorios alternativos, no fueron educados en comunidades indígenas. Entonces todas esas ideas de relación estrecha, íntima, armoniosa, con el medio ambiente, no las recibieron así a través de la educación, sino que inventaron formas específicas de relacionarse con un territorio, primero para defenderlo contra megaproyectos destructivos y después para habitar este territorio en una forma no destructiva y a través de una profunda identificación con los no humanos del territorio. Todos esos jóvenes y menos jóvenes han descubierto por sí mismos formas distintas de habitar un territorio en donde rechazan la propiedad privada, rechazan la explotación, la destrucción del medio ambiente y han desarrollado formas de trabajo en común, de producción no mercantil, de democracia participativa intensa. Y me parece que es una forma de ejemplaridad y una buena noticia para el futuro. RFI: También fue discípulo de Claude Lévi-Strauss. Y ha dicho en varias ocasiones que ha quedado impactado por sus años de trabajo etnográfico en Suramérica. Vivió tres años con el pueblo achuar en la Amazonía ecuatoriana. ¿Por qué esta experiencia fue un punto de inflexión en su trabajo de antropólogo, en su filosofía? Philippe Descola: Visité a los achuar para estudiar la forma en que ellos “socializan con la naturaleza”, así lo formulaba. Me di cuenta cuando empecé a entender y hablar un poco el idioma achuar, que este concepto de “naturaleza” no tenía ninguna vigencia para los achuar. Ellos concebían a las plantas, a los animales, a los espíritus como socios, como personas no humanas, como socios con los cuales se podía interactuar cotidianamente a través de plegarias mágicas que dirigían al alma de esos interlocutores, a través de las relaciones en los sueños y las visitas de los no humanos. Dándome cuenta de eso, cuando regresé para doctorado y me fijé de cierto modo un programa intelectual para toda mi carrera, que era entender las distintas formas en las cuales los humanos conciben continuidades y discontinuidades entre humanos y no humanos. Me di cuenta de que este modelo de la relación entre naturaleza y cultura era una cosa propiamente occidental. Con mucha ingenuidad, pensaba que era una cosa universal, porque yo me formé como filósofo y fui alumno de Claude Lévi-Strauss para quien la distinción entre naturaleza y cultura desempeña un papel importante. Cuando me di cuenta de que no era una cosa universal, empecé a estudiar - no directamente sino a través de la antropología comparativa -, todas las otras formas posibles que existen de interactuar entre humanos y no humanos que no sean a través de este modelo supuestamente universal que es la relación entre naturaleza y cultura. RFI: Usted cuenta que, después de su larga estancia en territorio achuar, a su regreso a Francia, se dio cuenta de la “violencia” del mundo occidental. ¿Cómo esta experiencia en Ecuador modificó su visión de nuestra sociedad occidental de consumo? Philippe Descola: Antes de viajar a Ecuador, había tenido una trayectoria de militante y entonces había leído a Marx, había leído a Lenin, había leído a Trotsky y yo sabía las cosas básicas de lo que es la explotación capitalista. Pero como persona nunca me encontré en una posición de ser explotado, de dominado. Venía de una familia de la burguesía parisina y nunca sufrí en mi persona, digamos, de la explotación capitalista directa. Después viví tres años con los Ashuar, con gente que no tenía trabajo asalariado ni moneda. En un mundo en el cual no había diferencias de estatuto económico político y después de haberme de cierto modo acostumbrado a esta forma de vivir, regresé a Francia y vi inmediatamente todo lo que había leído. Lo que Marx llama el fetichismo de la mercancía, es decir, el hecho de que de cierto modo los humanos se convierten en mercancías a través de sus interacciones e intercambios de mercancías. Y esto me cogió de una forma brutal, porque yo miraba a mi propia sociedad con los ojos de los Achuar, por haber compartido su vida. Su vida me parecía normal. No era una cosa para estudiar, sino una forma de vivir que yo había compartido. Y desde este momento, esta experiencia me enseñó una especie de revuelta que todavía no está pagada. RFI: Usted, que ha tenido el privilegio de poder estudiar y viajar en numerosas comunidades humanas en varios continentes, ha observado que, aunque varía la relación con la naturaleza, hay un elemento constante en las sociedades que ha podido observar: el patriarcado, la dominación masculina. ¿Cómo es posible esto? Philippe Descola : Hay varias explicaciones de la dominación masculina. No voy a entrar en los detalles de la teoría de la dominación masculina. Lo que comparto es la perspectiva de una antropóloga que fue muy importante en Francia, Françoise Héritier, y que desarrolló toda una serie de trabajos sobre esa temática. La dominación masculina es universal, pero no es ineluctable. Hay formas de combatirlo y obviamente eso es lo que se ha tratado de hacer a través de un centenar de años, digamos de movimientos feministas. La dominación masculina, entre los achuar se notaba a través del hecho de que los hombres eran los que manejaban la política exterior, es decir, todas las relaciones con el exterior de la casa, porque era una sociedad que no tenía una jerarquía política interna. No existían jefes. Cada dueño de casa era su propio dueño político, diríamos. Eso no significaba que las mujeres no tuvieran una gran capacidad de actuación dentro de la casa. Pero esa división, digamos, o por lo menos esa dominación de los hombres sobre ciertos sectores de la vida pública era obvia. Y eso es una cosa común. No podemos saber exactamente cómo era en el Paleolítico europeo, que ha sido muy estudiado tanto a través de la arqueología como en las imágenes en las cuevas. Pero se supone que existía también este tipo de dominación. Insisto: la dominación masculina existe, pero hay maneras de luchar contra eso. Y podemos tal vez vislumbrar un tiempo, el de mis nietas, por ejemplo, en el cual habrá, si no completamente desaparecido, en gran parte eliminado ese problema de la dominación masculina. RFI: En varios países del mundo, dirigentes neoconservadores, climatoescépticos que defienden el extractivismo y las energías fósiles han llegado al poder. En Estados Unidos, en Colombia, en Argentina, por ejemplo. Europa vive un retroceso en materia de normas de protección ambientales. A pesar de ello, usted se dice optimista. ¿Por qué? Philippe Descola: A mí me gusta la fórmula clásica de Gramsci: “El optimismo de la voluntad y el pesimismo de la lucidez”. Soy optimista en el sentido de que la violencia de este “backlash” (ndr: retroceso) me parece una reacción a la toma de conciencia por parte de los representantes, los más obscurantistas digamos, del capitalismo, de que hay una lucha y que esa lucha tal vez la están perdiendo. Por eso esa reacción que parece excesiva en muchos aspectos. Es una señal de que posiblemente las cosas están cambiando porque el enemigo despliega toda su fuerza para contrarrestar un movimiento que posiblemente sabe que no se va a parar. *'Nous sommes les hôtes de la Terre', Editions Arthaud, abril de 2026, 160 p.

In this episode of the New Books Network, we talk with Jeremy Tiang about his English translation of The Formosa Exchange (Honford Star, 2026)—which will be released on September 18, 2026 (but is available for preorder).Tiang is a novelist, playwright, and translator based in New York. He has translated more than thirty books from Chinese to English—including Zou Jingzhi's Ninth Building, longlisted for the 2023 International Booker Prize—and has served as a judge for the National Book Award for translated literature. Beyond translation, his novel State of Emergency won the Singapore Literature Prize in 2018, and his play Salesman之死 won a Obie Award for Outstanding New Play in 2023. Originally published in Mandarin in 2021 as 新寶島 and winner of that year's Taiwan Literature Award, The Formosa Exchange is a work of speculative fiction by Taiwanese novelist Huang Chongkai (黃崇凱). The novel kicks off with a fantastical occurrence: one night, the entire populations of Taiwan and Cuba swap places, with Taiwanese people ending up on the island of Cuba and Cuban people on the island of Taiwan. This “Great Exchange” becomes a lens for examining national identity, indigeneity, and colonialism, especially with reference to Taiwan's and Cuba's shared position in the shadow of their much larger neighbors of China and the United States. Scholars and learners across history, political science, anthropology, literature, and beyond will find much food for thought in The Formosa Exchange. The novel is dense with allusions—it nods to Western thinkers like John Mearsheimer and Claude Lévi-Strauss, while also weaving in references to Taiwanese and Cuban literature, art, and film. Anthony Kao is a writer who intersects international affairs and cultural criticism. He founded/edits Cinema Escapist—a publication exploring the sociopolitical context behind global film and television—and also writes for outlets like The Guardian, Al Jazeera, The Diplomat, and Eater. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In this episode of the New Books Network, we talk with Jeremy Tiang about his English translation of The Formosa Exchange (Honford Star, 2026)—which will be released on September 18, 2026 (but is available for preorder).Tiang is a novelist, playwright, and translator based in New York. He has translated more than thirty books from Chinese to English—including Zou Jingzhi's Ninth Building, longlisted for the 2023 International Booker Prize—and has served as a judge for the National Book Award for translated literature. Beyond translation, his novel State of Emergency won the Singapore Literature Prize in 2018, and his play Salesman之死 won a Obie Award for Outstanding New Play in 2023. Originally published in Mandarin in 2021 as 新寶島 and winner of that year's Taiwan Literature Award, The Formosa Exchange is a work of speculative fiction by Taiwanese novelist Huang Chongkai (黃崇凱). The novel kicks off with a fantastical occurrence: one night, the entire populations of Taiwan and Cuba swap places, with Taiwanese people ending up on the island of Cuba and Cuban people on the island of Taiwan. This “Great Exchange” becomes a lens for examining national identity, indigeneity, and colonialism, especially with reference to Taiwan's and Cuba's shared position in the shadow of their much larger neighbors of China and the United States. Scholars and learners across history, political science, anthropology, literature, and beyond will find much food for thought in The Formosa Exchange. The novel is dense with allusions—it nods to Western thinkers like John Mearsheimer and Claude Lévi-Strauss, while also weaving in references to Taiwanese and Cuban literature, art, and film. Anthony Kao is a writer who intersects international affairs and cultural criticism. He founded/edits Cinema Escapist—a publication exploring the sociopolitical context behind global film and television—and also writes for outlets like The Guardian, Al Jazeera, The Diplomat, and Eater. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literature

In this episode of the New Books Network, we talk with Jeremy Tiang about his English translation of The Formosa Exchange (Honford Star, 2026)—which will be released on September 18, 2026 (but is available for preorder).Tiang is a novelist, playwright, and translator based in New York. He has translated more than thirty books from Chinese to English—including Zou Jingzhi's Ninth Building, longlisted for the 2023 International Booker Prize—and has served as a judge for the National Book Award for translated literature. Beyond translation, his novel State of Emergency won the Singapore Literature Prize in 2018, and his play Salesman之死 won a Obie Award for Outstanding New Play in 2023. Originally published in Mandarin in 2021 as 新寶島 and winner of that year's Taiwan Literature Award, The Formosa Exchange is a work of speculative fiction by Taiwanese novelist Huang Chongkai (黃崇凱). The novel kicks off with a fantastical occurrence: one night, the entire populations of Taiwan and Cuba swap places, with Taiwanese people ending up on the island of Cuba and Cuban people on the island of Taiwan. This “Great Exchange” becomes a lens for examining national identity, indigeneity, and colonialism, especially with reference to Taiwan's and Cuba's shared position in the shadow of their much larger neighbors of China and the United States. Scholars and learners across history, political science, anthropology, literature, and beyond will find much food for thought in The Formosa Exchange. The novel is dense with allusions—it nods to Western thinkers like John Mearsheimer and Claude Lévi-Strauss, while also weaving in references to Taiwanese and Cuban literature, art, and film. Anthony Kao is a writer who intersects international affairs and cultural criticism. He founded/edits Cinema Escapist—a publication exploring the sociopolitical context behind global film and television—and also writes for outlets like The Guardian, Al Jazeera, The Diplomat, and Eater. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

Camille Claudel trained alongside Auguste Rodin. She fell in love with him. She became a brilliant sculptor in her own right. Then her family locked her away. Listen to the episode ad-free Annie Sargent talks with Elyse Rivin about Camille Claudel's extraordinary life. Elyse traces her early talent, her ten years with Rodin, and the misogyny that kept her from getting the recognition she deserved. Then the story turns dark: her own family had her committed to an asylum, where she stayed for 30 years, until her death. It's a hard story. It's also one you won't forget. Press play to hear it. Subscribe to Join Us in France so you never miss an episode. Table of Contents for this Episode Today on the podcast: Camille Claudel Support and Updates Magazine segment Camille Claudel Camille In Museums Early Life And Family Paris Training Begins Rodin Arrives Love And Collaboration Breakup And Independence Commissions And Misogyny Isolation And Decline Isolation a nd Misogyny Flood And Breakdown Committed By Family Asylum Years And Starvation Erased After Death Great Niece Restores Legacy Movie And Rodin Reassessment Her Sculptures And Influence Final Reflections And Farewell Copyright More episodes about French culture #JoinUsInFrance, #FrancePodcast, #Francophile, #FranceTravelTips, #RealFrance, #FranceTravelPodcast, #ExploreFrance, #FranceCulture, #ParisFrance, #CamilleClaudel, #AugusteRodin, #RodinMuseum, #FrenchSculpture, #WomenArtists, #ArtHistory, #ParisMuseums, #FrenchArtHistory, #ForgottenWomen, #FrenchHistory, #19thCenturyArt  

durée : 02:04:57 - Les Nuits de France Culture - par : Albane Penaranda - Par Rémy Stricker - Avec Gilbert Rouget, Georges-Henri Rivière, Madame Paule Schaeffner, Claudie Marcel-Dubois, Tran Van Khê, Mireille Helffer, Jacques B. Hess, Guy Erismann, François Lesure et Claude Lévi-Strauss - Lectures Rémy Sticker - équipe : Mathias Le Gargasson, Antoine Dhulster, Rafik Zénine, Vincent Abouchar, Emily Vallat, Hassane M'Béchour, INA Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

Dans cet épisode de "L'invité de la matinale", Pierre Pillet s'entretient avec Philippe Claudel, écrivain, réalisateur et président de l'Académie Goncourt. Ensemble, ils discutent de l'impact de l'intelligence artificielle sur le monde littéraire.Tout commence avec les révélations sur le projet Panama d'Anthropic, une entreprise américaine qui, dans le plus grand secret, a acheté, numérisé et détruit des millions de livres afin d'entraîner son IA appelée Claude à bien écrire. Une affaire qui a secoué le monde littéraire et conduit Anthropic à verser un milliard et demi de dollars aux auteurs et éditeurs lésés.Interrogé sur cette situation, Philippe Claudel, bien que choqué, ne s'en dit pas surpris. Il explique avoir lui-même reçu des courriers d'Anthropic concernant l'utilisation de certains de ses livres pour l'entraînement de leur IA. Une situation qui illustre les défis auxquels sont confrontés les auteurs face à l'essor de ces nouvelles technologies.Mais au-delà des aspects juridiques, c'est la question éthique qui préoccupe l'Académie Goncourt. Il évoque ainsi une demande rejetée visant à créer un « prix Goncourt de l'intelligence artificielle », soulignant que la littérature ne peut se résumer à une simple production mécanique de textes.Toutefois, il reconnaît que l'IA pourrait être capable de générer des « romans de gare » ou des « romans d'aéroport », des textes sans qualité littéraire. Une crainte qui pousse l'Académie Goncourt à rester vigilante, sans pour autant s'inquiéter de la concurrence de l'IA dans le domaine de la grande littérature.Récemment, Philippe Claudel a d'ailleurs signé une tribune, cosignée par plusieurs lauréats du prix Goncourt, appelant au boycott des intelligences artificielles génératives. Une initiative qui soulève des questions essentielles sur l'impact écologique et éthique de ces technologies, ainsi que sur la nécessité de protéger l'esprit humain face à cette vague d'innovations.Alors que la rentrée littéraire approche, l'Académie Goncourt ne prévoit pas de dispositifs de contrôle particuliers, faisant confiance aux éditeurs pour ne pas recourir à l'IA dans la production de leurs textes. Mais il n'exclut pas que cette situation évolue, ouvrant la voie à de nouvelles réflexions sur la certification des œuvres « bio », sans intervention de l'intelligence artificielle.Cet épisode offre un éclairage unique sur les enjeux qui se jouent entre le monde de la littérature et celui de l'intelligence artificielle, invitant les auditeurs à s'interroger sur les défis éthiques, écologiques et artistiques de cette révolution technologique.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Anthropic mide por primera vez cómo cambia el carácter de Claude según el modelo y el idioma. Más cálido en hindi, más riguroso en inglés. No hay una sola IA, hay cientos, y nadie ha decidido cuál debía prevalecer en cada lengua. *** Loop Infinito, podcast de Xataka, de lunes a viernes a las 7:00 (hora peninsular española). Presentado por Javier Lacort. Editado por Alberto de la Torre. *** Contacto: lacort@xataka.com, @lacort en X.

“Theory said, it doesn't matter what you've read. It's how you read.” — Emily Eakin on the seduction of the FrenchmenWhen I was a graduate student at Berkeley in the Eighties, there was a bewildering rage for Frenchmen. Foucault in history, Derrida in literature, Althusser in political philosophy, Lacan in psychology. Not that anybody could quite explain what any of them meant — which only made their ideas even more compelling. It was the seduction of the American mind, especially its elite campus version. Innocent times with forty years of hindsight.Emily Eakin caught this Eighties fever for French theory at Harvard. Now an editor at the New York Times Book Review, Eakin has written The Frenchmen, or My Life in Theory, which is both a confessional of her own seduction and a serious piece of intellectual history.A self-described farm girl from Indiana — albeit one whose Francophile parents once left her waiting at a Paris nursery school because a Lévi-Strauss lecture went overtime — she fell for theory as the intellectual equivalent of a little black dress. It looked expensive, even off the rack, she confesses. For a middle-class Midwesterner, it seemed like a passport to Left-Bank sophistication. All you needed was the jargon, the black clothes and, in Eakin's case, the opera gloves.But her Frenchmen, Eakin warns, turned out to be a slippery bunch. Lacan was so difficult that professors cancelled their own classes rather than teach him. Althusser murdered his wife. Foucault's histories were as much fiction as fact. Not even Derrida took Derrida seriously. These were the men undoing the “master narratives” while an enthralled generation of cross-legged young feminists in their little black dresses took notes.And yet Eakin's Frenchmen may have the last laugh. Their theory of language — an impersonal system requiring no human at its center — presciently describes today's AI revolution. Foucault predicted that “man” would be erased like a face drawn in sand on the beach. Forty years on, that tide may be engulfing us all.Five Takeaways•       The Little Black Dress of the Mind. Eakin grew up in a family of Francophiles — one of her earliest memories is her mother arriving late to the Paris maternelle because Claude Lévi-Strauss's lecture had run over — and arrived at Harvard as a middle-class kid from a middling Midwestern high school, painfully aware of the gaps in her education. Theory offered the shortcut: it didn't matter what you'd read, only how you read. The cliché about the little black dress is that it looks expensive even bought on sale off the rack at Macy's, and theory, Eakin says, was its intellectual equivalent. It was also, frankly, sexy — young professors in jeans lecturing on the masturbation of the comma in Henry James, as Lorrie Moore's barely-parodic parody had it, and students dressed in black. Eakin went as far as the opera gloves.•       System Replaces the Self. After the war, Sartre's existentialism made every accurate thought an authentic act of resistance — a heroic message for a France humiliated by four years of Nazi occupation. But the postwar world was not being changed by individual actors, and Lévi-Strauss dismissed the whole business in Tristes Tropiques as “shop girl metaphysics.” Around the time the Berlin Wall went up, Althusser routed Sartre at the École Normale, and a new philosophy took hold, obsessed with vast impersonal forces: not humans controlling events but a structure — with language at its center. The moment that fascinated Eakin is that sixties moment when system replaced the self.•       Difficult by Design — and Easy to Distort. A colleague of Eakin's at the Times was once assigned Lacan's lecture on The Purloined Letter; a few minutes into class, the professor cancelled it, admitting he didn't understand the text he had assigned. That is the level of difficulty in question. Underedited and self-indulgent, Eakin the editor concedes — but each Frenchman left behind one bold idea worth the struggle, like Lacan's mirror stage, in which identity is formed outside ourselves in an act of misrecognition. The difficulty carried a price: it made the work easy to parody, and conservative pundits handed the public a distorted picture. The Frenchmen never said truth doesn't exist, Eakin insists. Their message was to beware political claims masquerading as eternal truths.•       Slippery Politics, Awkward Pasts. Foucault, insecure about his thinning hair, shaved his head, ditched the suits, and by 1970 was in the streets with a megaphone defending prisoners, immigrants, and workers — and he was in San Francisco at the start of the AIDS catastrophe, which is reason to take his politics seriously. Derrida was temperamentally otherwise: nothing follows from deconstruction, as Stanley Fish put it, and the moment of silence his classmates held for Stalin at the École Normale was a bit much for him. The posthumous exposure of de Man's collaborationist journalism hastened theory's American demise. And there was the paradox Eakin only saw while writing the book: men undoing the master narratives, and a generation of feminists — herself included — enthralled to them. De Beauvoir was the indomitable exception, awarded second place in the agrégation by jurors who could barely decide between her and Sartre.•       The Frenchmen's Revenge: AI. When the chatbots got good, American linguistics went into a tailspin: Chomsky's account of language as a uniquely human, embodied endowment cannot explain a machine producing sophisticated sentences. The structuralists' theory — language as an impersonal system in which meaning derives from how words differ from one another — describes generative AI rather well, and scholars such as NYU's Leif Weatherby are now calling for a structuralist revival to understand it. De Man called language a machine; Foucault wrote of the proliferation of authorless discourse; Eakin's recent New York Times essay argues Foucault foresaw everything from AI to the deep state. The Frenchmen, she thinks, would be fascinated rather than appalled — and would remind us to be just as wary of AI's language as of anyone else's.About the GuestEmily Eakin is an editor at The New York Times Book Review. She has worked as a senior editor at The New Yorker, an ideas reporter for The New York Times, a fashion features writer at Vogue, and a deputy editor of Lingua Franca. Her features, essays, and reviews have appeared in The New Yorker, The New York Times Magazine, The New Republic, and The New York Review of Books. A Harvard graduate with graduate degrees from Columbia and the École Normale Supérieure in Paris, she lives in New York City. Her first book is The Frenchmen, or My Life in Theory (Penguin Press, July 2026).References:•       The Frenchmen, or My Life in Theory by Emily Eakin (Penguin Press, July 2...

REDIFF - Enfant, Camille Claudel a toujours aimé pétrir la glaise, modeler des visages ou des corps. Muse indocile de Rodin, elle collabore avec lui sur des sculptures célèbres, mais toujours dans l'ombre. Elle s'émancipe pour affirmer son génie mais, isolée et bridée par une société patriarcale, consumée par son art, elle finit internée par sa famille. Plongez dans la vie tourmentée de Camille Claudel, une artiste trop longtemps oubliée. Crédits : Lorànt Deutsch, Valériane Cariou. Tout l'été, retrouvez l'inimitable Lorànt Deutsch pour vous révéler les secrets des personnages historiques les plus captivants !Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

REDIFF - Enfant, Camille Claudel a toujours aimé pétrir la glaise, modeler des visages ou des corps. Muse indocile de Rodin, elle collabore avec lui sur des sculptures célèbres, mais toujours dans l'ombre. Elle s'émancipe pour affirmer son génie mais, isolée et bridée par une société patriarcale, consumée par son art, elle finit internée par sa famille. Plongez dans la vie tourmentée de Camille Claudel, une artiste trop longtemps oubliée. Crédits : Lorànt Deutsch, Valériane Cariou. Tout l'été, retrouvez l'inimitable Lorànt Deutsch pour vous révéler les secrets des personnages historiques les plus captivants !Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Camille Claudel a reçu peu de reconnaissance de son vivant. Immense talent de la sculpture, elle a vécu dans l'ombre de son amant Auguste Rodin. Un podcast Bababam Originals Ecriture et voix : Alice Deroide Learn more about your ad choices. Visit megaphone.fm/adchoices

Anche tu passi la prima mezz'ora di lavoro a fare il “triage” tra mail, Notion e Google calendar invece di mettere subito le mani in pasta?In questo episodio ti racconto come ho risolto questo problema creando un briefing mattutino personalizzato con Claude. Ti spiego esattamente cosa fa, come funziona, perché lo uso ogni mattina, perché penso che potrebbe cambiare il modo in cui inizi la tua giornata di lavoro e come puoi acquistarlo.In questo episodio parlo di:Il problema concreto che avevo ogni mattina prima di iniziare a lavorareCome ho usato Claude e Cowork per creare un briefing mattutino personalizzato che legge mail, calendario e Notion al posto mioLe sezioni della prima versione del briefingLa seconda versione del briefing, con la modulazione del tono in base a come stai davvero quel giornoCome e perché ho deciso di metterlo in vendita, cosa ricevi esattamente e come funziona il setup in meno di 20 minuti"Mi sembrava uno spreco usare quella lucidità e quella voglia di fare in amministrazione, triage, nel recuperare le informazioni che avrei dovuto già avere pronte.""Ogni mattina apro Claude e in 5 minuti ho davanti agli occhi tutto quello che mi serve sapere per iniziare a lavorare."Risorse menzionate nel podcast:Buongiorno Claude (prodotto digitale, acquisto una tantum) → https://silvialanfranchi.it/buongiorno-claude/ [USA IL COUPON BUONGIORNOLANCIO20 PER AVERE BEN 20€ DI SCONTO FINO AL 2 GIUGNO 2026]Freebie migrazione da ChatGPT a Claude → https://silvialanfranchi.myflodesk.com/versoclaudeCall conoscitiva gratuita → https://silvialanfranchi.it/call-podcastVuoi supporto concreto per sbloccarti su comunicazione, vendita e mindset? Ecco dove trovarmi:Instagram: → https://www.instagram.com/silvialanfranchi.coach/YouTube: silvialanfranchi → https://www.youtube.com/@silvialanfranchiNewsletter: Iscriviti qui per ricevere strategie concrete ogni settimana → https://silvialanfranchi.myflodesk.com/newsletterSito web → https://silvialanfranchi.it

durée : 00:28:21 - Les Midis de Culture - par : Marie Labory - Il y a dix ans, les spectateurs découvraient la voix chantée de Judith Chemla dans "L'Annonce faite à Marie" de Claudel mis en scène par Yves Beaunesne qu'elle retrouve pour "Le Procès de Jeanne", spectacle dont elle est à l'initiative et dans lequel elle interprète la jeune Jeanne d'Arc. - réalisation : Laurence Malonda - invités : Judith Chemla Actrice

Pour fuir Vichy et les dictatures fascistes, environ 5 000 réfugiés ont embarqué à Marseille sur des cargos pour la Martinique. A bord du Paul Lemerle, André Breton et Claude Lévi-Strauss ont emprunté cette filière d'évasion peu connue.Mars 1941 : la France est divisée en deux zones, occupée et dite "libre", sous le contrôle du gouvernement de Vichy. Dans ce contexte, la villa Bel Air à Marseille accueille de nombreux réfugiés, parmi lesquels des intellectuels, artistes et opposants politiques, qui cherchent à fuir l'Europe sous la domination nazie.Sous l'égide du Comité américain de secours, dirigé par le journaliste Varian Fry, ces personnalités, juives ou non, tentent de gagner les États-Unis via un périple semé d'embûches. Leur seul espoir : prendre un bateau pour la Martinique, colonie française encore épargnée par l'invasion allemande. Le 24 mars 1941, 300 réfugiés embarquent ainsi sur le cargo Le Paul Lemerle, dans l'espoir d'une nouvelle vie outre-Atlantique.Mais leur arrivée à Fort-de-France se révèle décevante. Sous la coupe du régime de Vichy, l'île les accueille avec méfiance et hostilité. Internés dans des conditions déplorables, ces hommes et ces femmes, parmi lesquels se trouvent André Breton, Max Ernst ou encore Claude Lévi-Strauss, doivent faire preuve de patience et de résistance pour atteindre finalement leur objectif.Rejoignez-nous pour découvrir les péripéties de cette filière d'exil martiniquaise, à la fois porte de sortie et prison dorée pour ces réfugiés de la Seconde Guerre mondiale, pris entre les rouages des différents pouvoirs en présence.Plongez dans l'histoire des grands personnages et des évènements marquants qui ont façonné notre monde ! Avec enthousiasme et talent, Franck Ferrand vous révèle les coulisses de l'histoire avec un grand H, entre mystères, secrets et épisodes méconnus : un cadeau pour les amoureux du passé, de la préhistoire à l'histoire contemporaine.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Mars 1941 : la France est divisée en deux zones, occupée et dite "libre", sous le contrôle du gouvernement de Vichy. Dans ce contexte, la villa Bel Air à Marseille accueille de nombreux réfugiés, parmi lesquels des intellectuels, artistes et opposants politiques, qui cherchent à fuir l'Europe sous la domination nazie.Sous l'égide du Comité américain de secours, dirigé par le journaliste Varian Fry, ces personnalités, juives ou non, tentent de gagner les États-Unis via un périple semé d'embûches. Leur seul espoir : prendre un bateau pour la Martinique, colonie française encore épargnée par l'invasion allemande. Le 24 mars 1941, 300 réfugiés embarquent ainsi sur le cargo Le Paul Le Merle, dans l'espoir d'une nouvelle vie outre-Atlantique.Mais leur arrivée à Fort-de-France se révèle décevante. Sous la coupe du régime de Vichy, l'île les accueille avec méfiance et hostilité. Internés dans des conditions déplorables, ces hommes et ces femmes, parmi lesquels se trouvent André Breton, Max Ernst ou encore Claude Lévi-Strauss, doivent faire preuve de patience et de résistance pour atteindre finalement leur objectif.Rejoignez-nous pour découvrir les péripéties de cette filière d'exil martiniquaise, à la fois porte de sortie et prison dorée pour ces réfugiés de la Seconde Guerre mondiale, pris entre les rouages des différents pouvoirs en présence.Plongez dans l'histoire des grands personnages et des évènements marquants qui ont façonné notre monde ! Avec enthousiasme et talent, Franck Ferrand vous révèle les coulisses de l'histoire avec un grand H, entre mystères, secrets et épisodes méconnus : un cadeau pour les amoureux du passé, de la préhistoire à l'histoire contemporaine.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Avec Claire, Gaëtan et Olivier

Eine Zeichnerin und zwei Graffitikünstler arbeiten in Schweizer Gefängnissen: Karoline Schreiber und das Duo «mzwei» gestalten dort Wände, wo Freiheit entzogen wird. Was kann Kunst hinter Gittern bewirken – und warum braucht es sie überhaupt? Karoline Schreiber realisiert im Bezirksgefängnis Pfäffikon mehrere Wandgemälde während der Renovation des Gebäudes. Auch Malik Furer und Claude Lüthi vom Urban-Art-Duo «mzwei» bringen seit Jahren Farbe in Haftanstalten. Zwischen Sicherheitsvorschriften und künstlerischer Freiheit stellt sich eine unbequeme Frage: Lohnt sich Kunst im Gefängnis? Ist sie Ausdruck von Menschlichkeit – oder missverstandener Luxus? «Kulturplatz» besucht die Beteiligten und sucht nach Antworten.

Sie ist eine berühmte Anthropologin und Textilforscherin und die Witwe von Claude Lévi-Strauss, dem Altmeister der Ethnologie. In ihrer erst vor wenigen Jahren erschienenen Autobiografie erzählt Monique Lévi-Strauss von ihrer Jugend in Nazideutschland.

Today Jan is again joined by Claude L. King, LCPC. Claude is a Licensed Clinical Professional Counselor and Employee Assistance Consultant based in the Chicagoland Area with 13 years of experience in the mental health field. He specializes in working with teens, young adults, and working professionals with a focus on work-life balance, employee mental health, emotional regulation, stress-management, mindfulness, positive parenting, and healthy masculinity. In addition to his therapy practice, Claude is the founder of CK Psych and conducts trainings and workshops on various mental health and wellness topics for corporations and community-based organizations. Through his work, Claude is committed to promoting mental wellness, improving emotional health, and empowering individuals to live their best lives. He also has significant experience working with youth and adults who have been victims and perpetrators of sexual abuse. To start off Claude and Jan continue and clarify the previous discussion on minor attraction, which then turns to the meat of the episode where Claude and Jan discuss how important it is to create an environment where children are able to speak up and ask questions, because if they aren't asking them to you, they're getting answers from someone else.Mentioned References:It's Perfectly Normal: Changing Bodies, Growing Up, Sex, and Sexual HealthRoadmaps to RecoveryIf you or someone you know is experiencing emotional distress or suicidal ideation, please access the resources below:National Suicide and Crisis Lifeline: Call/Text 988National Sexual Assault Hotline  (RAINN) : 1-800-656-HOPE (4673)National Alliance for Mental Illness: 1-800-950-6264Subscribe / Support / Contact:

durée : 00:32:19 - Les Nuits de France Culture - par : Mathias Le Gargasson - Monogame ou polygame, fondé sur l'amour ou sur l'organisation sociale, le couple prend mille visages à travers les pays. Cette émission de 1957 interroge son universalité et révèle comment l'uniformisation du monde favorise peu à peu la monogamie. - réalisation : Emily Vallat - invités : Claude Lévi-Strauss Anthropologue et ethnologue français; Max-Pol Fouchet

durée : 00:38:42 - Les Nuits de France Culture - par : Mathias Le Gargasson - Pourquoi le couple s'est-il imposé comme modèle central de nos vies ? Cette émission retrace son histoire, des sociétés anciennes aux débats modernes sur l'égalité, et interroge une institution longtemps façonnée par la loi, la religion et les rapports de pouvoir entre les sexes. - réalisation : Emily Vallat - invités : Dominique Aury Femme de lettres française; Claude Lévi-Strauss Anthropologue et ethnologue français

durée : 01:28:37 - Les Nuits de France Culture - par : Philippe Garbit - Par François Angelier - Avec en archives de nombreux témoinagnages de contemporains de Paul Claudel, notamment de : Alain Cuny, Gildas Bourdet et Antoine Vitez - Réalisation Annie Douel - réalisation : Mydia Portis-Guérin

durée : 01:28:15 - Les Nuits de France Culture - par : Philippe Garbit - Par François Angelier - Avec en archives de nombreux témoinagnages de contemporains de Paul Claudel, notamment de : Jean Wahl (métaphysicien), Gabriel Marcel (philosophe), Etienne Gilson (historien), Henri de Lubac (théologien) et Georges Cattaui (écrivain) - Réalisation Annie Douel - réalisation : Mydia Portis-Guérin

durée : 01:26:35 - Les Nuits de France Culture - par : Philippe Garbit - Par François Angelier - Avec en archives de nombreux témoinagnages d'écrivains, de poètes, de comédiens contemporains de Paul Claudel, notamment de : Jean-Louis Barrault, Madeleine Renaud, Silvia Monfort et Laurent Terzieff - Réalisation Annie Douel - réalisation : Mydia Portis-Guérin

durée : 01:29:07 - Les Nuits de France Culture - par : Philippe Garbit - Par François Angelier - Avec en archives de nombreux témoinagnages d'écrivains, de poètes, de musiciens contemporains de Paul Claudel, notamment de : François Mauriac, André Gide et Germaine Tailleferre - Réalisation Annie Douel - réalisation : Mydia Portis-Guérin

durée : 01:29:11 - Les Nuits de France Culture - par : Philippe Garbit - Par François Angelier - Avec en archives de nombreux témoignages de contemporains de Paul Claudel, dont Max-Pol Fouchet (poète), Henri Hoppenot (diplomate) et Pierre Claudel (fils de Paul Claudel) - Réalisation Annie Douel - réalisation : Mydia Portis-Guérin

Ecoutez Laissez-vous tenter - Première avec Marie Gicquel du 03 février 2026.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

durée : 00:52:55 - Le Cours de l'histoire - par : Xavier Mauduit, Sophie-Catherine Gallet, Maïwenn Guiziou - Sculptrice avant-gardiste dont la créativité a ébranlé les normes, Camille Claudel évoque l'image mythifiée d'une artiste au destin tragique qu'il convient d'interroger au regard d'une histoire des genres. - réalisation : Laurence Millet - invités : Cécile Bertran Conservatrice du musée Camille Claudel; Yannick Ripa Professeure en histoire des femmes et du genre à l'Université Paris 8 Vincennes-Saint-Denis

Alberto Cavaglion"Nella notte straniera"Gli ebrei di Saint Martin de VésubieFusta Editorewww.fustaeditore.itTra 1939 e 1943 il susseguirsi di tragici even- ti favorì il convergere lungo l'arco alpino oc- cidentale di una cospicua quantità di ebrei in fuga dalle persecuzioni. Le leggi razziali in Italia, lo scoppio della seconda guerra mon- diale e la conseguente invasione della Fran- cia meridionale da parte degli italiani, poi la conquista di Parigi da parte dei tedeschi for- mularono una sorta di fatale legge di gravità, capace di attrarre decine e decine di famiglie: donne, anziani e bambini, che ripararono prima lungo la costa che unisce la Riviera di Ponente e la Costa Azzurra (si pensi a Wal- ter Benjamin o Arthur Koestler), poi lungo il versante francese delle Alpi, dalla valle della Vésubie su fino all'Alta Savoia. La maggior parte di loro erano “stranieri”, giunti in Italia dopo il 1933, o fuggiti da Parigi invasa dalle SS. Polacchi, russi, un- gheresi, austriaci. Tra Nizza e Saint Martin vissero un periodo di relativa tranquillità, che di poco precede la fuga attraverso i valichi al- pini al seguito di una armata in rotta. Per una parte di loro l'arrivo in Italia volle dire pri- ma l'internamento nel campo di Borgo San Dalmazzo, poi la deportazione ad Auschwitz. Per i sopravvissuti le valli cuneesi furono ter- ra d'asilo fino alla Liberazione. Una vicenda di grande intensità emotiva, ma un problema non semplice da spiegare per gli storici. Come sciogliere infatti la contraddi- zione di un paese come l'Italia, che s'era dato una legislazione razziale feroce, ma alla fero- cia rinuncia quando si trova a convivere con le strategie di sterminio dell'alleato tedesco e del regime collaborazionista di Vichy?Che cosa fa, di questo libro, qualcosa di diverso da altri su argomenti simili? Forse il fatto che non è solo documento, o cronaca, o descrizione, o rifles- sione, ma un po' tutte queste cose insieme. Andrea Devoto, La Nuova Antologia, 2152, ottobre-dicembre 1984 Le livre suit avec beaucoup de minutie un épisode fort peu connu. Une contribution très attachante qui doit être versée au dossier ouvert par Marrus et Pax- ton dans un ouvrage déja classique. Claude Lévy, Bulletin de la Société d'Histoire de la Deuxième Guerre Mondiale, XVI, 13, 1982 Una scrittura asciutta, la più lontana possibile da ogni giornalistica ricerca di effetti e che perciò non disperde mai l'insuperabile forza del nudo fatto. Lucio Ceva, Il Risorgimento, XXXIV, 1, febbraio 1982 Cavaglion has pieced together the story of several hundred Jews who moved to Nice in the tiny Ital- ian-held part of France after Mussolini's downfall in 1943, hoping (justifiably) that they would be bet- ter treated by the Italians than by the SS. Memoirs, civic, military, parish and hospital records, local ar- chives, diaries and correspondence. John Gatt-Rutter, Fatal flight, Times Literary Supplement, 30 aprile 1982Alberto Cavaglion (Cuneo, 1956) ha insegnato Storia dell'Ebraismo all'U- niversità di Firenze. Nel 2005 con il libro La Resistenza spiegata a mia figlia (terza edizione aggiornata Feltrinelli, 2023) ha vinto il Premio Lo Straniero. Tra i suoi lavori recenti: Verso la Terra promessa. Scrittori italiani a Gerusalemme da Matil- de Serao a Pier P. Pasolini (Carocci 2016); Guida a ‘Se questo è un uomo' (Carocci 2020); Decontaminare le memorie. Luo- ghi, libri, sogni (Add editore 2021); La misura dell'inatteso. Ebraismo e cultura italiana 1815-1988 (Viella 2022); La filosofia del pressappoco. Weininger, Sesso e carattere e la cultura del Novecento (Bi- bliotheka 2025).Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

durée : 00:02:44 - L'Humeur du matin par Guillaume Erner - par : Guillaume Erner - C'est un regard anthropologique qui est porté sur le Père Noël, à la lumière des travaux de Claude Lévi-Strauss et notamment de son célèbre ouvrage "Tristes Tropiques". - réalisation : Félicie Faugère

durée : 04:55:55 - Les Nuits de France Culture - par : Albane Penaranda - En août 1995, France Culture rend hommage à l'historien français Fernand Braudel à l'occasion du 10ème anniversaire de sa disparition - réalisation : Virginie Mourthé - invités : Fernand Braudel Historien (1902-1985); Marc Ferro Historien spécialiste de la Russie et de l'Union Soviétique; Maurice Aymard Historien, directeur d'études à l'EHESS, spécialiste de l'histoire économique de l'Italie et de la Méditerranée à l'époque moderne; Jacques Attali Économiste et écrivain; Jacques Berque Sociologue et anthropologue orientaliste (1910-1995); Pierre Chaunu Historien; Jacques Le Goff Historien médiéviste, producteur à France Culture; Claude Lévi-Strauss Anthropologue et ethnologue français

durée : 01:48:55 - Les Nuits de France Culture - par : Albane Penaranda - A l'occasion de la publication en 1971 des "Écrits sur l'histoire" de l'historien Fernand Braudel, Denis Richet propose aux auditeurs de France Culture une prestigieuse table ronde à laquelle participent Claude Lévi-Strauss, Emmanuel Le Roy Ladurie et Raymond Aron. - réalisation : Virginie Mourthé - invités : Fernand Braudel Historien (1902-1985); Emmanuel Le Roy Ladurie Historien, professeur honoraire du Collège de France; Claude Lévi-Strauss Anthropologue et ethnologue français; Raymond Aron Philosophe et sociologue (1905-1983)

Enfant, Camille Claudel a toujours aimé pétrir la glaise, modeler des visages ou des corps. Muse indocile de Rodin, elle collabore avec lui sur des sculptures célèbres, mais toujours dans l'ombre. Elle s'émancipe pour affirmer son génie mais, isolée et bridée par une société patriarcale, consumée par son art, elle finit internée par sa famille. Plongez dans la vie tourmentée de Camille Claudel, une artiste trop longtemps oubliée. Crédits : Lorànt Deutsch, Valériane Cariou. Ecoutez Entrez dans l'Histoire avec Lorànt Deutsch du 02 décembre 2025.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Giuliano Vigini"Il peccato e la grazia"Letteratura e cattolicesimo nella Francia del '900Bibliotheka Edizioniwww.bibliotheka.it"Siamo in un cammino di avvenimenti, nella realtà che si vede, che si sente, che si gusta e si tocca indipendentemente da un valore morale, da un desiderio di fuga o da un traino trascendente. Al centro rimane l'uomo, un mistero infinito, la ricerca di un punto di snodo."Annalina Grasso, '900 LetterarioTra la fine dell'Ottocento e i primi decenni del Novecento, nell'assoluta autonomia di scrittura e pensiero dei singoli autori, alcuni tra i maggiori scrittori francesi furono attratti dal messaggio del Vangelo e da un sentire condiviso contro i tanti “ismi” del secolo condannati anche dalla Chiesa: positivismo, scientismo, materialismo, naturalismo, modernismo, laicismo.Giuliano Vigini dà un quadro completo di questa letteratura lontana da tentazioni apologetiche e certezze inconfutabili, ma capace di dipingere situazioni e personaggi alle prese con azioni delittuose, fallimenti esistenziali, solitudini e angosce, grazie a capolavori letterari che meritano di essere nuovamente scoperti.Giuliano ViginiSaggista e docente all'Università Cattolica di Milano, oltre ai numerosi contributi sulla storia dell'editoria e sulla letteratura cristiana antica e moderna (dalla Bibbia a Sant'Agostino, da Dante a Manzoni) ha pubblicato studi e traduzioni di scrittori francesi moderni e contemporanei: da Pascal a La Rochefoucauld, da Hugo a Anatole France, da Bloy a Péguy a Mauriac, da Claudel a Saint-Exupéry.Già collaboratore della rivista Studi francesi e del Dizionario critico della letteratura francese (1972), diretto da Franco Simone, è autore di Naturalismo (2016), Scrittori “contro”. La rivolta nella letteratura francese tra secondo Ottocento e Novecento (2021) e Il grande inquisitore. Léon Bloy (2022), oltreché del repertorio Il Novecento letterario francese in Italia. Bibliografia delle traduzioni (1901-2000), con la presentazione di Giovanni Bogliolo (2002-2003, 2 voll.).Collabora a quotidiani e riviste, tra cui Corriere della sera, Avvenire e Vita e PensieroDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

Dans ce nouveau podcast, les Grosses Têtes doivent deviner à qui appartiennent les anecdotes qu'elles entendent avec des voix trafiquées ! Philippe Claudel et François Berléand mènent l'enquête une nouvelle fois ! Retrouvez tous les jours le meilleur des Grosses Têtes en podcast sur RTL.fr et l'application RTL.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

durée : 00:03:50 - Les punchlines de la philo - par : Thibaut de Saint-Maurice - "Je hais les voyages et les explorateurs" : c'est une phrase percutante, car elle semble, a priori, se placer à l'encontre de la démarche anthropologique. Que veut nous dire Claude Lévi-Strauss en ouvrant son livre "Tristes tropiques" sur cette punchline ? Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

durée : 01:31:45 - Les Nuits de France Culture - par : Albane Penaranda, Mathias Le Gargasson, Antoine Dhulster - Il est des livres qui marquent une génération de lecteurs. "Tristes Tropiques" de Claude Lévi-Strauss, est de ce ceux-là. En 1977, plus de 20 ans après sa parution, trois collaborateurs poursuivent les réflexions entamées par le célèbre ethnologue sur l'évolution et le devenir des sociétés humaines. - réalisation : Rafik Zénine, Vincent Abouchar, Emily Vallat - invités : François Pouillon Anthropologue, directeur d'études à l'EHESS; Michel Izard

Dans ce nouveau podcast, les Grosses Têtes doivent deviner à qui appartiennent les anecdotes qu'elles entendent avec des voix trafiquées ! François Berléand et Philippe Claudel mènent l'enquête. Retrouvez tous les jours le meilleur des Grosses Têtes en podcast sur RTL.fr et l'application RTL.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Le prix Goncourt a été attribué il y a quelques jours. Philippe Claudel, président de l'Académie Goncourt, était au micro de Rachel Azria pour revenir sur le sacre de Laurent Mauvignier avec "La maison vide". Retrouvez tous les jours le meilleur des Grosses Têtes en podcast sur RTL.fr et l'application RTL.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

durée : 00:03:57 - Le Pourquoi du comment : philo - par : Frédéric Worms - Pourquoi remonter nos origines ? L'arbre généalogique révèle un paradoxe entre filiation biologique et distinction sociale, symbolique et linguistique. Frédéric Worms s'inspire des travaux de l'anthropologue Claude Lévi-Strauss. - réalisation : Luc-Jean Reynaud

durée : 00:24:26 - Les Nuits de France Culture - par : Geneviève Huttin - Quels liens profonds unissent l'ethnologie et la linguistique ? Existe-t-il des langues supérieures à d'autres ? Que nous disent d'ailleurs ces langues d'une civilisation, de son peuple, de sa culture ? En 1951, l'ethnologue Claude Lévi-Strauss exprime son point de vue sur ces questions... - réalisation : Virginie Mourthé - invités : Claude Lévi-Strauss Anthropologue et ethnologue français

Et vous, saurez-vous démêler le vrai du faux ? Retrouvez tous les jours le meilleur des Grosses Têtes en podcast sur RTL.fr et l'application RTL.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Dans J'ai choisi la vie, Monique Lévi-Strauss, livre un récit intime et profond à travers une série d'entretiens menés par l'Académicien Marc Lambron. Ce livre est bien plus qu'une autobiographie : c'est une traversée du siècle, une plongée dans les souvenirs d'une femme qui a vécu les bouleversements majeurs du XXè siècle avec dignité, lucidité et une élégance rare. Pour IDÉES, Pierre-Edouard Deldique est parti à sa rencontre. Née en 1926, fille d'une mère juive et d'un père belge, Monique Lévi-Strauss a connu l'horreur du nazisme en Allemagne, où sa famille s'est installée en 1939. Elle y a vécu dans la peur constante d'être dénoncée, une expérience traumatisante qu'elle partage avec une sincérité bouleversante. Après la guerre, elle part aux États-Unis avant de revenir en France, où elle rencontre Claude Lévi-Strauss, qu'elle épousera en 1954. Monique n'est pas seulement la compagne du célèbre anthropologue. Elle est aussi une chercheuse reconnue, passionnée par les textiles anciens, notamment les châles, auxquels elle a consacré une partie de sa carrière. Elle a accompagné son mari dans ses expéditions, relu ses manuscrits, et participé activement à ses réflexions, tout en conservant son indépendance intellectuelle. Le livre est construit comme une conversation à bâtons rompus entre deux esprits brillants. On y découvre les goûts de Monique pour l'art, la littérature, la nature, mais aussi ses réflexions sur les grands événements du siècle. Elle évoque avec tendresse et humour sa vie, son admiration pour les écrits de son mari, dont elle fut la première lectrice exigeante. À ne pas manquer.   Programmation musicale :  - Jean-François Zygel, Antoine Hervé : Paris ; Sceaux.

As the school year kicks off, Adam Louis-Klein shares his unexpected journey from researching the Desano tribe in the Amazon to confronting rising antisemitism in academic circles after October 7. He discusses his academic work, which explores the parallels between indigenous identity and Jewish peoplehood, and unpacks the politics of historical narrative.  *The views and opinions expressed by guests do not necessarily reflect the views or position of AJC. Listen – AJC Podcasts: The Forgotten Exodus: Untold stories of Jews who left or were driven from Arab nations and Iran People of the Pod:  Latest Episodes:  War and Poetry: Owen Lewis on Being a Jewish Poet in a Time of Crisis An Orange Tie and A Grieving Crowd: Comedian Yohay Sponder on Jewish Resilience From Broadway to Jewish Advocacy: Jonah Platt on Identity, Antisemitism, and Israel Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript of the Interview: Manya Brachear Pashman:   Adam Louis-Klein is a PhD candidate in anthropology at McGill University, where he researches antisemitism, Zionism, Jewish peoplehood, and broader questions of indigeneity and historical narrative. His work bridges academic scholarship and public commentary, drawing on field work with indigenous communities in the Amazon and studies in philosophy at Yale, The New School and the University of Chicago.  He writes on translation and the politics of peoplehood across traditions, and is committed to developing a Jewish intellectual voice grounded in historical depth and moral clarity. He blogs for The Times of Israel, and he's with us today to talk about his experience emerging from the Amazon, where he was doing research after October 7, 2023, and discovering what had happened in Israel. Adam, welcome to People of the Pod. Adam Louis-Klein:   Thank you so much for having me. It's a real pleasure to be here on this podcast with the American Jewish community. Manya Brachear Pashman:   So tell us about the research that you are doing that took you into the depths of the Amazon rainforest. Adam Louis-Klein:   So I work with a group called the Desano people who live in the Vaupés region, which is a tributary of the upper Rio Negro. Part of it's in Brazil, part of it's in Colombia today. I went there because I was really interested in trying to understand how people were often seen at the margins of the world, the periphery of the global economy. See themselves and their own sort of role in the cosmos and in the world in general.  And what I found actually is that these people see themselves at the center of it all, as a unique people, as a chosen people. And that was something that really inspired me, and later led me to rethink my own relationship to Jewish peoplehood and chosenness, and what it means to be a kind of indigenous people struggling for survival and recognition. Manya Brachear Pashman:   So were you raised Jewish? Did you have a Jewish upbringing? Adam Louis-Klein:   Yeah, I was raised as kind of a cultural and reform Jew. I wouldn't say that Israel was super present in our lives, but we did travel there for my younger brother's Bar Mitzvah at the Kotel, and that did have an impression on me. And then later on, I wear a wristband of Brothers for Life, which is a charity for injured Israeli soldiers. But as time went on, I got involved in these radical academic scenes.  And you know, my own field, anthropology, has fundamentally turned against Jewish peoplehood and Israel, unfortunately. But it was really in the Amazon, actually, that my journey of Teshuvah and rediscovering my Jewishness and the importance of Jewish peoplehood was really re-awoken for me. Manya Brachear Pashman:   You were involved in these radical circles. Did you ascribe to some of the beliefs that a lot of your academic colleagues were ascribing to? Did you start to question the legitimacy of Israel or the actions of the Israeli government?  Adam Louis-Klein:   I think I started to ascribe to them in a kind of background and passive way. In the way that I think that many people in these communities do. So I had actually learned about Israel. I did know something. But as I wanted to kind of ascribe to a broader social justice narrative, I sort of immediately assumed when people told me, that Israelis were the ones doing the oppression and the injustice, that that had to be true. And I didn't question it so much.  So it's ironic that those spaces, I think, that are built around critical thought, have become spaces, in my opinion, that are not so critical today. And I think we really need a critical discourse around this kind of criticism, sort of to develop our own critical discourse of what anti-Zionism is today. Manya Brachear Pashman:   So what inspired the research? In other words, so you're involved in these radical circles, and then you go and immerse yourself with these tribes to do the research. What inspired you to do it, and was it your Jewishness? Adam Louis-Klein:   So I think what led me to anthropology was probably a kind of diasporic Jewish sensibility. So I'd studied philosophy before, and I was very entrenched in the Western tradition. But I was kind of seeking to think across worlds and think in translation. I've always kind of moved between countries and cities, and I think that's always been an intuitive part of who I am as a Jew.  And anthropology was founded by Jews, by Franz Boas, Emile Durkheim, Claude Lévi-Strauss, so I think that's kind of part of what brought me there. But I ended up rediscovering also the meaning of, you know, homeland as well, and what it means to be part of a people with a unique destiny and relationship to territory and land. And that made me understand Zionism in a completely new light. Manya Brachear Pashman:   And did you understand it when you were there? Did you come to these realizations when you were there, or did you start to piece all of that together and connect the dots after you emerged? Adam Louis-Klein:   So part of my research looks at how indigenous people engage with Christian missionaries who try and translate the Bible into indigenous languages. So when that encounter happens, it's actually quite common throughout the world, that a lot of indigenous people identify with the Jewish people quite strongly. So this might sound a little counterintuitive, especially if someone's used to certain activist networks in which indigeneity is highly associated with Palestinians, Jews are treated now as settler colonists, which is basically the opposite of indigeneity. And that's become a kind of consensus in academia, even though it seems to fly in the face of both facts and our own self understanding as Jews. So I saw that in the Amazon, in the way people at the margins of the world who might not already be integrated in the academic, activist kind of scene, sort of organically identify with the Jewish people and Israel.  And they admire the Jewish people and Israel, because they see in us, a people that's managed to maintain our cultural identity, our specific and distinct civilization, while also being able to use the tools of modernity and technology to benefit us and to benefit the world. So I think that also kind of disrupts some primitivist notions about indigenous people, that they should remain sort of technologically backwards, so to speak. I think that they have a more nuanced approach. Manya Brachear Pashman:   So I guess, what did you discover when you did emerge from the Amazon? In other words, October 7 had happened. When did you emerge and how did you find out? Adam Louis-Klein:   So I'd been living in a remote Desano village without internet or a phone or any connection to the outside world for months. And then I returned a couple days after October 7 to a local town, so still in the Amazon, but I was signing onto my computer for the first time in months, and I remember signing onto Facebook and I saw the images of people running from the Nova Festival. And that was the first thing that I saw in months from the world. So that was a very traumatic experience that sort of ruptured my sense of reality in many ways, but the most difficult thing was seeing my intellectual milieu immediately transform into a space of denial or justification or even just straightforward aggression and hate to anyone who showed any solidarity with Israelis in that moment, or who saw it as a moment to to say something positive and inspiring and helpful about the Jewish people. That was actually seen as an act of violence.  So I went to Facebook, and I don't remember exactly what I said, I stand with the Jewish people, or with Israelis, or Am Yisrael Chai, or something like that. And many people in my circles, really interpreted that as an aggression. So at that point, it was really strange, because I'd been living in the Amazon, trying to help people with their own cultural survival, you know, their own struggle to reproduce their own civilization in the face of assimilation and surrounding society that refuses to validate their unique identity. And then I came back to the world, and I was seeing the exact same thing happening to my own people.  And even stranger than that, it was happening to my own people, but in the language of critique and solidarity. So the very language I'd learned in anthropology, of how to support indigenous people and sort of to align myself with their struggles was now being weaponized against me in this kind of horrible inversion of reality. Manya Brachear Pashman:   Had you sensed this aggressive tone prior to your time in the Amazon and when you were involved with these circles? Adam Louis-Klein:   No, I'd never witnessed anything like this in my life, and so it took some real searching and going inward, and I was still in the jungle, but encountering all this anti-Zionist hate online from people I thought were my friends. And I had to really ask myself, you know, maybe I'm in the wrong, because I've never seen people act like . . .  people who are scholars, intellectuals who should be thinking critically about antisemitism. Because antisemitism, you know, we talk a lot about in the academy, critical race theory. So we look at ideologies, tropes, and symbols that are used to dehumanize minority groups, and we learn to be skeptical.  So we learn that there are discourses that speak at times, in languages of reason, of justice, even that are actually biased, structurally biased, against minorities. So then I was deeply confused. Why did these same people not know how to apply those same analytics to Jews? And not only did they not know how, they seemed to think it was offensive to even try. So that was really strange, and I had to kind of think, well, you know, maybe I'm wrong, you know, I think there's a process of they've attempted to sort of stabilize this consensus at such a degree. That Israel is committing genocide, that Israel is a settler colonial entity that is fundamentally evil, basically. And Israelis are fundamentally oppressors. They've created a space it's almost impossible to question them.  And it took me a long time to emerge and to come to that realization that I think anti-Zionism is really a discourse of libel, fundamentally. And these accusations, I wouldn't say, are offered in good faith. And it's unfortunately, not much use to try and refute them. And so instead, I started writing, and I started trying to analyze anti-Zionism itself as an object of critique and as an ideology that we can deconstruct. Manya Brachear Pashman:   So did this change the course of your academic research? In other words, you said you started writing, are you writing academic articles, or is it more The Times of Israel blog and your more public writings? Adam Louis-Klein:   So I've been writing publicly. I started writing on Facebook, and then the readership on Facebook started to grow, and then I sent it to the Times of Israel. And I do have some plans lined up to try and get this material out in the academic context as well. Because I think that's really important, that we build parallel academic spaces and our own language of academic legitimacy. Because I think that academic language, and as well, that kind of activist language, critique of oppression is valuable, but it's also culturally hegemonic today. And so I think that as Jews, if we abandon that language, we will have trouble telling our story. So I think there are also projects like this. I'd like to mention the London Center for the Study of contemporary antisemitism. I think that's a great model. So they're doing serious academic work on contemporary antisemitism, not just classical antiSemitism, which we're all familiar with, Neo Nazis, etc. You know, what does it look like today? You know, red triangles, Hamas headbands. This is a new language of hate that I think we need to be on top of. Manya Brachear Pashman:   In fact, you presented a paper recently, there, correct, at the London Center, or at a conference sponsored by the London Center? Adam Louis-Klein:   Yeah, I did. I presented a paper. It was called the Dissolving the Denotational Account of Antisemitism. So denotational means, what words refer to. Because what I found very often is that it's a trope that's become really familiar now. Anti-Zionists, they say, we don't hate Jews, we only hate Zionists. We don't hate Judaism, we hate Zionism. We're not antisemitic, we're critical of Israel.  So these distinctions that are made are all about saying, you can't point to us as attacking Jews, because our language is such that we are denoting we are referring to something else. So in my talk, I was trying to explain that I like look at anti-Zionism more like a symbolic anthropologist. So when an anthropologist goes and works with an indigenous culture, we look at the kinds of symbols that they use to articulate their vision of the world. The Jaguar, for example, becomes a symbol of certain kinds of potency or predation, for example. So I look at anti-Zionism in the same way. It's not important to me whether they think they're referring to Israel or Jews. What's important to me is the use of conspiratorial symbols, or a symbol of child killing, for example. So we see that classical antisemitism accused Jews of killing children. Anti-Zionism today constructs Israelis as bloodthirsty and desiring to kill children. So when we see that, we see that even if they say not Jews, Zionists, they're using similar symbols that have mutated. So I think that's what I'm trying to track, is both the mutation of classical antisemitism into anti-Zionism, and also the continuities between the two. Manya Brachear Pashman:   Did you ever experience antisemitism from your academic circles or really anywhere in life through from childhood on? Adam Louis-Klein:   Not particularly. So I went to a northeastern prep school, and we were, there were very few Jews, so I think we were sort of seen as another to the kind of traditional northeast New England aristocracy. But it wasn't something that overt, I would say. I think that antisemitism is something that occurs more so in cycles. So if you look at the 19th century, emancipation of Jews and integration of Jews into society, that was the up part of the cycle, and then the reaction to that came on the down part of the cycle. So unfortunately, I think we're in the same thing today.  So Jews have very successfully assimilated into American society and became very successful and integrated into American society. But now we're seeing the backlash. And the backlash is taking a new form, which is anti-Zionism, which allows itself to evade what classical antisemitism looks like, and what we're used to identifying as classical antisemitism. Manya Brachear Pashman:   So I do want to talk about the word indigenous or indigeneity. Jews celebrate the creation of Israel as a return to their indigenous homeland, and Palestinians also consider it their indigenous homeland. So how are their definitions of indigeneity, how are those definitions different or distinct? I mean, how are their experiences distinct from each other's and from the people and the tribes with whom you immersed yourself in the Amazon? Adam Louis-Klein:   So I think indigeneity, in its fundamental meaning, captures something very real that's common to tons of different groups across the world. Which is a certain conception of the way that one's genealogical ancestry is connected to a specific territory where one emerged as a people, and through which one's own peoplehood  is defined. So as Jews, our own peoplehood is connected to the land of Israel. It's the Promised Land, it's the place where our civilization first flourished, and it's the place we've always looked to return to. And so that is very similar to indigenous groups around the world.  Now, at the same time, I think there's another concept of indigeneity that gets thrown in and sometimes confuses the issue a little bit, and that's that being indigenous relates to a specific history of dispossession, usually by European colonialism, starting in the 16th century. Now, in fact, there have been many colonialism throughout history. So there have been Islamic civilization practiced widespread colonialism. The Romans practiced colonialism. The Babylonians. But there is a tendency to only look at this form of colonialism.  And now when we look at the Middle East, what we find then is these analytics are becoming confused and applied in strange ways. So we see that Palestinians, for example, their genealogical traditions, they understand themselves as tribally derived from tribes in Arabia that expanded with Muhammad's conquest, and that's very common. And Arabian culture and Arabic language is what they practice.  And so at that level, from a factual perspective, Palestinians are not indigenous in the genealogical sense. However, there's a tendency to believe, since Jews have a state today, then since they appear not as dispossessed, because Jews have actually repossessed our ancestral land, that Jews can't be indigenous. But so I think that's a confusion. The basic understanding of what indigenous means, and largely what the UN definition is based on, is this notion of continuous identification with the territory.  So I really think that this isn't so much a question of who can live where. I think Palestinians' right to live in the land has largely been recognized by the UN Partition Plan in 1947, or the Oslo Accords, and other peace deals, but it's a question of conceptual clarity and fact. And so at this level, I believe that the UN and other institutions should formally recognize Jews as indigenous to the land of Israel. Manya Brachear Pashman:   You have written, and I want to read this line, because it's so rich you have written that the recursive logic of an antiSemitic consensus builds upon itself, feeds on moral certainty, and shields its participants from having to ask whether what they are reproducing is not justice at all, but a new iteration of a very old lie. I. So are there other examples of that phenomenon in academia, either currently or in the past? Adam Louis-Klein:   So what I was trying to grasp with that was my sense of despair in seeing that it was impossible to even point to people, point people to fact within academia, or debate these issues, or explain to non Jews who Jews even are. So I got the sense that people are talking quite a lot about Jews, but don't seem to really care about our voices.  So some of that writing that you're quoting is an attempt to understand anti Zionism, not just not only as libel, but also as a kind of practice of exclusion, where Jews feel silenced in spaces. And where, where for all the talk of Academic Freedom versus antisemitism, which I think can sometimes be a tricky issue, I believe that Jews own academic freedom has fundamentally been violated by this discourse so that recursive logic is the way rumor and repeating slogans and repeating notions, regardless of their factual content, like the Jews or settler colonists, sort of builds on itself, as well as on social media, with this algorithmic escalation until it's almost impossible to talk back to it.  So an example would be in 2024 the American Anthropological Association had its big conference, and the Gaza genocide was the main theme. But it wasn't a theme we were all going to go and debate. It was a theme that we assumed was true, and we were going to talk about it as a thing in the world, and then the Society for cultural anthropology released an issue with the exact same premise.  It was glorifying Ismail Haniyeh of Hamas and Nasrallah of Hezbollah. And then, interestingly enough, just the other day, they released another edition, which was about settler colonialism, and saying, We want to come back to this issue and and reaffirm that settler colonialism applies to Israel and Palestine against people who are attacking the concept, and we're against the exceptionalization of Israel in their terms.  And so I searched through the document, but I couldn't find anywhere where Jews were talked about as indigenous, not even as a fact, but even as a claim. I couldn't find anywhere in this journal where Jew it was even acknowledged that Jews might believe that we are indigenous. So it's almost as if the very notion is just completely erased by consciousness within academia. Which is quite frightening. Manya Brachear Pashman:   And do you feel able to push back on that. In other words, as a fellow anthropologist, are you able to ask, why is this omitted from this paper, from this journal? Adam Louis-Klein:   No, because they will simply ignore you. So that's why I believe these parallel spaces are so important and what I see my work trying to do is to help build a Jewish intellectual discourse. And unfortunately, I think we have to start a little bit internally. So we've been somewhat ghettoized.  But if we build up that space, and construct these spaces where we have, where we can share the same premises and we don't have to argue from the bottom up every time. I think that will give us strength and also more clarity on our own understanding of what's happening. You know, both of the level of what is anti-Zionism, what is this new discourse? And at the level of, how can we speak from Jewish peoplehood as a legitimate place to even theorize from or build academic theories from. Manya Brachear Pashman:   You mentioned earlier that you held on to doubt. You kept open the possibility that Israel is in the wrong here, and you were watching for, looking for signs or evidence that your colleagues were correct. But as you've watched the horrors unfold, and wondered to yourself whether maybe Israel isn't really defending itself, why have you not concluded that that is indeed the case? Why have you reached the opposite conclusion? Adam Louis-Klein:   Yeah, so I talked earlier about using, like a critical race theory analysis, so thinking about ideologies and the kind of tropes they're using and the way they're talking about Israelis, but I think that's only one part of the picture. So what I noticed is, one, they didn't want to do that kind of analysis, but two, they also weren't interested in empirical fact. So when I would sometimes try and do that analysis like this. This sounds like antisemitic, right? They would say, oh, but it's true. Israel is doing this stuff. Israel is intentionally killing Palestinian children. Israel is going completely beyond the laws of war. This is a genocide of unique proportions. Completely irrational and exaggerated statements.  They also didn't want to engage with fact. I spent a lot of time digging up the sources of this material, given disinformation. For example, the Al-Ahli incident, where it was claimed by the Hamas health ministry that Israel had intentionally bombed the Al-Ahli hospital, killing 500 people. Al Jazeera promoted it. Western outlets also promoted it, and I had people all over my wall attacking me, saying that I'm justifying this by standing with Israel. And I saw what happened after, which was that they looked into it. The casualty count was tragic, but it was far lower than reported. It was about 50 people, and it was an Islamic Jihad rocket, so Israel was not even responsible.  So I think that any rational person who sees what happened in that incident becomes skeptical of everything else they're being told and of the information circuits. And so when I also saw that the people who were talking about the Gaza genocide, weren't seemed completely unfazed by that. That made me have to rethink also what they were doing, because if they're unfazed by something like that, that suggests this isn't a truth that they're being forced to acknowledge, it sounds a bit more like a truth that has its own sort of incentive to believe in despite fact, rather than being pushed towards it because of fact. Manya Brachear Pashman:   So I'm curious, if you went back to the people that you had been immersed with and had been studying for the matter of months before October 7, did you go back to them and tell them what had happened, or did they somehow know what had happened? And I'm just curious if there was any kind of response from them? Adam Louis-Klein:   Interesting. Yeah, I speak with them regularly, on a regular basis. They don't know exactly what's happened. I think they see sometimes news, but it's largely their understanding, is that there's a lot of wars in the Western world. And they ask why? Why is there so much war? Why is there so much suffering?  I mean, they were particularly interested in in the Ukraine war, because they couldn't wrap their head around why Putin was doing this, which I think is pretty similar to a lot of people, but they do see, some of them see Israel as kind of, you know, a figure of strength, and compare Israel almost to their own notions of ancestral, sort of potency or power. So they have a very different understanding of the relationship between, let's say, power and victimhood. They don't necessarily fetishize being powerless. Manya Brachear Pashman:   Tell me a little bit about this tribe, these people that you spent time with.  Adam Louis-Klein: So the Desano there, they're one of a number of many ethnicities who inhabit the Northwest Amazonian region in northwest Brazil and southeast Columbia. They live in an extremely complex world in which there are over 25 languages in the region. And they have a very unique form of marriage, where you have to marry someone who speaks a different language than you. And so any community has a kind of nucleus of people who speak the same language, and they're from the same tribe. But the women in the community all speak different languages and come from different tribes.  So I think it's a kind of space where you have to think across difference. You're constantly confronted with people who are other than you, who are from different tribes and different communities, as well as the relationship between the Western world and the indigenous world itself. And I think that's really part of the promise of anthropology, like coming back to what I was saying earlier about a diasporic Jewish sensibility, I think it's also just a Jewish sensibility. Part of being a distinct people is that we need to think with other people, and I think that includes Muslims and Arabs and Christians as well. Manya Brachear Pashman:   That is such an enlightened approach that they have taken to marriage. Isn't that what marriage is all about, crossing those differences and figuring out and they just do it from the very beginning. And I'm also curious, though, are they also mixing with Western cultures. In other words, have they broadened that, or do they keep it within those villages? Adam Louis-Klein:   Yeah, so they've taken on a lot of features of the surrounding, Colombian Spanish language culture, and that is the struggle today. Because there's a lot of economic pressures to move to the towns and the cities in order to get work and employment. And that can pose problems to the reproduction of the traditional village community.  And so that's part of what we've been struggling with and part of the project with them. So we're currently translating an old book about anthropology, about them into their language, so they have the Bible, which was translated into the language by missionaries. And now we also want to translate their own cultural material into their language so that can help them preserve the language and preserve their own cultural knowledge. Manya Brachear Pashman:   So what's next for you, Adam? Adam Louis-Klein:   So I'm hoping to continue writing and to continue getting out this work. I'm hoping to also work with grassroots organizers to try to put some activist meat onto this opposition to anti-Zionism. So I believe that, as I was talking about parallel academic spaces are really important, I also think it's important to be able to speak back to anti-Zionism with activist language. Not only the academic side, but the activist side. So I'm working with the group now, a decentralized group, developing infographics, memes, things that can circulate to educate people about anti-Zionism as the new form of antisemitism today. Manya Brachear Pashman:   Thank you for taking on this work and for sharing your story. Adam Louis-Klein:   Thank you so much. It was a pleasure.  

durée : 00:53:17 - Le temps d'un bivouac - par : Daniel FIEVET - Retour sur les voyages du célèbre anthropologue, qui ont façonné sa vision de l'humanité et donné naissance au structuralisme. Du Brésil à New York, sa biographe, l'historienne Emmanuelle Loyer, retrace les expéditions qui ont marqué sa vie. - invités : Emmanuelle LOYER - Emmanuelle Loyer : Historienne, professeure à Sciences Po Paris, spécialiste de l'histoire culturelle des sociétés contemporaines - réalisé par : Anne-Sophie LADONNE Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

durée : 00:58:39 - Le Souffle de la pensée - par : Géraldine Mosna-Savoye - C'est en lisant "Tristes Tropiques" de Claude Lévi-Strauss à l'âge de 17 ans que Philippe Descola a compris que sa vocation était l'anthropologie. Comment ce récit d'expéditions ethnographiques au cœur du Brésil a-t-il changé sa vie et déterminé sa méthode de travail ? - réalisation : Nicolas Berger - invités : Philippe Descola Anthropologue français, professeur émérite au Collège de France

Brandon, James, Britnee, and Hanna discuss a grab bag of biopics about famous visual artists, starting with 1988's Camille Claudel, in which Isabelle Adjani plays the titular sculptor https://swampflix.com/ 00:00 Welcome 03:07 Linda (2025) 05:09 The Black Sea (2025) 08:58 Sinners (2025) 14:08 Popeye the Slayer Man (2025) 18:45 Dreamchild (1985) 22:27 The Story of Adele H (1975) 25:32 Camille Claudel (1988) 52:57 Pirosmani (1969) 1:03:28 Basquiat (1996) 1:18:48 Frida (2002)

Meilleurs moments, nouvelles rencontres, objectifs pour la saison prochaine... Dans ce nouveau podcast inédit, les "Grosses Têtes" font le bilan de cette saison au micro de Sara Kemacha ! Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

À l'occasion des 10 ans de Laurent Ruquier aux commandes des "Grosses Têtes", RTL vous propose chaque jour de revivre en podcasts les meilleures séquences de l'émission ! Aujourd'hui, découvrez un extrait du 4 septembre 2023 ! Retrouvez tous les jours le meilleur des Grosses Têtes en podcast sur RTL.fr et l'application RTL.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.