Podcasts about concorda

Reclamar é fácil.Fofocar é cômodo.Ouvir calado… parece pacífico. Mas nada disso constrói confiança.Muito pelo contrário — adoece a cultura e destrói o time por dentro. Na #ProvocaçãodoDia de hoje, vou diretoao ponto:⚠️ Por que a reclamação sem proposta écovardia disfarçada⚠️ Por que fofoca sem coragem é traição institucional⚠️ Como líderes permissivos estão alimentando ambientes tóxicos sem perceber⚠️ E como mudar essa cultura com coragem, presença e ação Você quer formar gente ou colecionarruídos? Se a sua liderança foge do confronto,você está cultivando o caos com as próprias mãos. Gostou dessa visão?Concorda ou discorda?

Todo mundo adora falar de liderança.Mas e quando o plano falha?Quando o time trava?Quando o cliente surta e o caos engole o controle?Aí, a conversa muda.Porque liderar no caos não é sobre método. É sobre estrutura interna.Nesta #ProvocaçãoDoDia, eu te provoco a enfrentar a sua verdade: ⚠️ Por que o caos não cria líderes — só revela os reais⚠️ Os 5 sinais de quem lidera com firmeza em tempos difíceis⚠️ Como sustentar direção, presença e influência quando tudo parece desabar⚠️ E por que a Nova Liderança não teme o caos — ela o usa como palco de transformaçãoSe na instabilidade você trava, grita ou some…Você ainda tá longe da liderança que esse mundo exige.Como sempre trago muito da minha opinião...E adoraria conhecer a sua...Gostou dessa visão?Concorda ou discorda?

Todo mundo fala de liderança.Tem curso, frase pronta, carrossel, podcast, e até workshop de 2 dias que promete “formar líderes”.Mas a pergunta que mais expõe a verdade é:Você só fala sobre liderança… ou vive como líder?Porque viver como líder exige coragem, presença e verdade.É no silêncio das decisões difíceis.É no dia em que tudo desaba.É na hora de sustentar a cultura quando ela é desafiada por quem você mais gosta.Nesta #ProvocaçãoDoDia, eu te provoco a sair do palco e mergulhar na prática: ⚠️ Como detectar incoerência na sua liderança⚠️ O perigo da liderança “de conteúdo”⚠️ 5 atitudes de quem é líder de verdade — mesmo quando ninguém está olhando⚠️ Por que a Nova Liderança exige verdade antes de técnicaLiderança não é o que você fala.É o que sua equipe absorve — pelo que você vive.Como sempre trago muito da minha opinião...E adoraria conhecer a sua...Gostou dessa visão?Concorda ou discorda?

W odcinku 206 rozpaczamy nad pogarszającym się stanem dystrybucji cyfrowej i śmiejemy się z Concorda 2.0.W recenzjach: kolejna Zelda, 30-letnia metroidvania, symulator fotografa, inspirowany immersive simami rogalik i przede wszystkim — THE Elder Scrolls w wersji zremasterowanej.W sekcji VR: w końcu długo wyczekiwane San Andreas w VR i recenzja brutalnej arenówki prosto z Południowej Afryki. Zaś w „kulturce” — film, którego i tak nie obejrzycie, oraz polski serial polecany przez Mistrza Kojimę. Podziękowania dla Defana za okladkę, Perki za montaż, Rudego za rozpiskę. Podziękowania dla Patronów za wsparcie, a najbardziej dla: Op1ekun, Jan Jagieła, Lisu, Janomin, Łukasz M., Tomasz Herduś, Paweł G., Uki, Mateusz "Kaduk" Kadukowski z kanału Kadukowo, Taktyki, Kosmaty dziadu z kanału 8biters.Discord MKwadrat Podcast- https://discord.gg/PafByaf9DU Discord akcji #PolishOurPrices: https://discord.gg/zvzvFp7qmEKanał Defana: https://www.youtube.com/@wsumiespoko/ (00:00:00) Zapowiedź odcinkaW co ostatnio graliśmy?(00:00:00) Start(00:01:08) Defan(00:03:53) Rudy(00:22:32) PerkaNewsy naleśnikowe(00:35:00) Sony obniża i podwyższa ceny(00:37:31) Switch 2 i Key-Cardów sprawa(00:40:47) Pokazali Marathona XDGry naleśnikowe(00:49:02) The Elder Scrolls IV: Oblivion Remaster - Defan, Perka(01:32:04) The Legend of Zelda: The Skyward Sword HD - Perka(01:48:25) Lushfoil Photography Sim - Rudy(02:19:28) Super Metroid - Perka(02:27:51) Void Bastards - PerkaNewsy VR(02:40:18) 50 najlepiej sprzedających się gier na Questa(02:42:20) Mod 6DoF VR do GTA SA DE(02:43:53) Ghost Town zbiera bardzo dobre oceny(02:45:39) Alien Isolation VR - trwają prace nad sterowaniem 6DOFGry VR(02:47:32) GORN 2 - PerkaKulturka(02:56:20) Dajcie mi głowę Alfredo Garcii - Defan, Rudy(03:08:28) PROJEKT UFO - PerkaSpołeczność/Publicystyka(03:17:43) Rozstrzygnięcie konkursu(03:19:14) Podziękowania dla patronów(03:19:55) Ankieta/Recenzja odcinka/Komentarze na YT/SpotifyKonsumpcja:MP3: https://mkwadratpodcast.pl/podcast/MKwadrat_206.mp3YouTube: https://www.youtube.com/c/MKwadratPodcastRSS: https://mkwadratpodcast.pl/feed/podcastSpotify: https://open.spotify.com/show/7e5OdT8bnLmvCahOfo4jNGiTunes: https://podcasts.apple.com/ca/podcast/mkwadrat-podcast/id1082742315twitch: https://www.twitch.tv/mkwadratpodcastInterakcja:WWW: https://mkwadratpodcast.pl/Forum: https://stareforumpoly.pl/Discord: https://discord.com/invite/PafByaf9DUFanpage: https://facebook.com/MkwadratPodcast/Grupa FB: https://www.facebook.com/groups/mkwadratpodcast/Twitter: https://twitter.com/mkwadratpodcastInstagram: https://www.instagram.com/mkwadratpodcast/Kontrybucja:Patronite: https://patronite.pl/mkwadratpodcastSuppi: https://suppi.pl/mkwadratpodcast

Você sabe que saber sobre autoconhecimento não é a mesma coisa que autoconhecimento, né?Autoconhecimento está na moda, mas poucos realmente mergulham nessa jornada.Saber sobre autoconhecimento não é o mesmo que vivê-lo.É preciso enfrentar a realidade e se questionar.O que te falta?O que você precisa?Autoconhecimento é uma busca constante, uma nova etapa a cada dia.Se você evolui, recomeça do zero.• Enfrente a realidade• Questione-se constantemente• Evolua diariamente•

“Meu time precisa gostar de mim.”Será?Se essa é sua prioridade, a chance de você estar destruindo sua autoridade e não percebendo… é enorme.Porque a liderança que busca amor, aprovação e afeto a qualquer custo…É a mesma que evita o confronto.Tolera o intolerável.E perde o respeito — mesmo achando que tá liderando com humanidade.Mas aqui vai a verdade:

Muitas vezes ouvimos tanto sobre algo que nem precisamos pensar sobre aquilo, né?Não deveria ser assim ! Mas todos nós caímos nessa cilada !E AUTENTICIDADE é um desses conceitos que muitas vezes olhamos para ele enxergando só vantagens e aplicamos de forma torta na vida. E depois reclamamos que não somos COMPREENDIDOS.TUDO na vida tem seu lado luz e seu lado sobra e conhecer todos os ângulos e riscos é algo importantíssimo para DECIDIRMOS nosso posicionamento ao invés de seguir a vida no mais louco estilo Zeca Pagodinho que sempre "deixa a vida me levar"

Como ser coerente em tempos onde tudo muda o tempo inteiro?Oie!

Todo mundo fala em verdade.Todo mundo se diz inteligente.Ninguém quer se sentir desconfortável.Mas aqui vai a provocação:Liderança sem essas três forças é só uma performance medíocre.A verdade dói — e por isso transforma.A inteligência exige presença — e por isso assusta.E o desconforto? Ele te tira da pose… e te coloca no campo real da evolução.Nesta #ProvocaçãoDoDia, eu trago o trio que separa os líderes que crescem… dos que só se escondem atrás de cargos e discursos:⚠️ Verdade: você encara ou contorna?⚠️ Inteligência: você aplica ou só ostenta?⚠️ Desconforto: você foge ou mergulha?Esse não é um episódio leve.É pra quem já entendeu que conforto é a anestesia dos medíocres.Como sempre trago muito da minha opinião...E adoraria conhecer a sua...O PAPO DE LÍDER ACONTECE AO VIVO DE 2ª A 6ª FEIRA AO MEIO DIA !ATIVE OS LEMBRETES PARA NÃO PERDER !TODA QUARTA FEIRA ACONTECEM AS LEADER CLASSES, SUAS AULAS GRATUITAS E AO VIVO DE LIDERANÇA.Inscreva-se aqui: https://desenvolvimentodelideres.com.br/leaderclassesGostou dessa visão?Concorda ou discorda?

A IGAI (que está a investigar a PSP), a ministra da Saúde (que disse uma generalidade) e Leonor Beleza (que atacou o Ministério Público) são o Bom, o Mau e o Vilão.See omnystudio.com/listener for privacy information.

A IGAI (que está a investigar a PSP), a ministra da Saúde (que disse uma generalidade) e Leonor Beleza (que atacou o Ministério Público) são o Bom, o Mau e o Vilão.See omnystudio.com/listener for privacy information.

25 de Abril: Do entusiasmo das primeiras eleições livres até hoje o que mudou? O Governo abstém-se de participar nas festividades por causa do luto nacional. Concorda?

Tem líder que vive dizendo:“Quando aperta, me chama!”“Deixa que eu resolvo!”Só que essa postura, que parece heroica, é um veneno silencioso.Porque ser reativo é viver correndo atrás.É tomar decisões sempre no susto.É dar feedback quando o estrago já tá feito.É trabalhar apagando incêndio — e se iludir achando que isso é alta performance.Na verdade, isso é só um sistema falido de liderança.Um sistema onde ninguém antecipa, ninguém planeja e ninguém respira.Nessa #ProvocaçãoDoDia, eu te mostro: ⚠️ Os sinais de que sua liderança tá no modo reativo⚠️ As consequências invisíveis de viver correndo atrás⚠️ E o que você pode fazer AGORA pra virar esse jogo⚠️ Porque quem lidera de verdade, não espera o caos pra agir.Como sempre trago muito da minha opinião...E adoraria conhecer a sua...Gostou dessa visão?Concorda ou discorda?

So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

Vai encarar de verdade um problema?Antes faça uma escolha !Oie!Bom dia !Na era pós-digital, resolver problemas complexos é a nossa nova norma. Os problemas simples foram delegados às máquinas, deixando para nós os mais desafiadores. E sabe qual é a chave para superar esses desafios? Colaboração.Eu tenho um pedaço da resposta, você tem outro. Ninguém resolve problemas complexos sozinho. A escolha é simples, mas difícil de implementar: insistir no meu jeito, ceder ao seu ou negociar. Negociar é o caminho mais árduo, mas também o mais frutífero. É aqui que precisamos parar, conversar, discutir e chegar a acordos.A verdade é que alinhar expectativas desde o início é crucial. Sem isso, acabamos perdendo tempo e energia em conflitos desnecessários.E é sobre isso a minha #ProvocaçãodoDia de hoje...Como sempre trago muito da minha opinião...E adoraria conhecer a sua...Gostou dessa visão? Concorda ou discorda? Comente aqui embaixo!

Porque coisas boas deixam de existir? Benefícios, lojas, atrações, experiências....Já diz o Kiko há décadas: "O que é bom, deveria ser eterno"!!Mas se as coisas duram tempo suficiente para serem inesquecíveis, nesse papo descontraído vamos conversar sobre coisas que NÃO deveriam ter mudado ou deixado de existir na nossa opinião!E você?? Concorda? Você é dessa época?Comenta pra gente saber!!!E.a agência do MD1® é o lugar pra você tornar suas viagens, INESQUECÍVEIS!! Acesse: MD1® TRAVEL

O "Ulrich Responde" é uma série de vídeos onde respondo perguntas enviadas por membros do canal e seguidores, abordando temas de economia, finanças e investimentos. Oferecemos uma análise profunda, trazendo informações para quem quer entender melhor a economia e tomar decisões financeiras mais informadas.00:00 - Hoje no Ulrich Responde...00:57 – Como precificar os ativos num ambiente de incerteza?02:09 – O plano de Trump tem algum sentido?04:30 – Os juros estão subindo e o governo dos EUA não quer isso.05:44 – Bitcoin, petróleo, urânio. É hora de entrar nesses mercados?08:21 – A maioria está ignorando que a liquidez global é o endgame. Concorda?10:56 – China vai atrelar sua moeda ao ouro?13:34 – Como defender abertura de mercado com tantos países protecionistas?15:43 – Triste ver tantas pessoas defendendo seus políticos de estimação.19:41 – Os produtos chineses devem ficar mais baratos agora?20:23 – Trump está acelerando o declínio americano?22:42 – Qual o impacto de um yuan desvalorizado no Brasil?23:45 – Guerra Fria 2.0 a caminho?24:32 – A intervenção do Fed pode ser ineficaz? Entramos numa espiral deflacionaria?25:34 – Bolsas em queda. Só ouro e caixa salvam?26:40 – O que está acontecendo com o Banco Master?30:04 - Calvice

Antena Aberta Antena 1 Proibição de telemóveis nas Escolas, até ao 6.º ano. Concorda?

RH tem que ser estratégico, né?Mas quantos você conhece que sãoDE VERDADE? Oie!

Você olha pra sua equipe e pensa: “Tá tudo certo. Ninguém erra.”Mas deixa eu te provocar: será que é competência… ou é medo?Porque uma equipe que não erra não é uma equipe perfeita.É uma equipe travada. Silenciada. Desconectada.Que aprendeu que errar tem um custo emocional alto demais.E isso, meu amigo, diz mais sobre a liderança do que sobre os liderados.Porque líderes que reagem mal ao erro treinam suas equipes a esconderem falhas.E o que começa com tensão… termina em estagnação.Na #ProvocaçãoDoDia de hoje, vamos explorar isso!⚠️ Por que o medo paralisa e destrói o protagonismo?⚠️ Quais são os sinais ocultos de um time que opera na defensiva?⚠️ Como criar um ambiente onde o erro vira aprendizado, não punição?⚠️ E o que você precisa mudar agora pra recuperar a confiança do time?Essa provocação não é pra te agradar.É pra te sacudir.Como sempre trago muito da minha opinião...E adoraria conhecer a sua...Gostou dessa visão?Concorda ou discorda?Venha participar ao vivo ao meio dia !Ou só comenta, avalia e compartilha !O PAPO DE LÍDER ACONTECE AO VIVO DE 2ª A 6ª FEIRA AO MEIO DIA !ATIVE OS LEMBRETES PARA NÃO PERDER !TODA QUARTA FEIRA ACONTECEM AS LEADER CLASSES, SUAS AULAS GRATUITAS E AO VIVO DE LIDERANÇA.Inscreva-se aqui: https://desenvolvimentodelideres.com.br/leaderclasses

Você já tentou propor uma mudança simples e foi engolido por processos, aprovações e comitês que só existem pra impedir o novo?Esse é o sistema burocrático.O sistema que mata líderes, drena energia e bloqueia inovação.Que premia quem repete, não quem cria.Que forma soldados obedientes — mas perde os generais visionários.E o mais trágico?Tem gente boa desistindo da própria potência pra se adaptar à máquina.Gente brilhante sendo engessada em nome de um controle que já não serve pra nada.Nessa #ProvocaçãoDoDia, eu vou te mostrar: ⚠️ Como esse sistema foi criado pra manter a estagnação⚠️ Por que ele recompensa o silêncio e sabota a coragem⚠️ E o que você pode fazer — HOJE — pra começar a romper com isso e liderar de verdadeEssa é uma conversa direta com você, líder que tá sufocado mas ainda não se rendeu.A revolução começa com um ato: questionar o óbvio.E não aceitar mais que “é assim mesmo”.Como sempre trago muito da minha opinião...E adoraria conhecer a sua...Gostou dessa visão?Concorda ou discorda?#burocracia #gestaoengessada #liderançadeimpacto #inovaçãoestratégica #rompendoosistema#liderança #leaderclasses #papodelíder #carreiras #rh #ANovaLiderança #DesenvolvimentoPessoal #NovaLiderança #GestãoDePessoasO PAPO DE LÍDER ACONTECE AO VIVO DE 2ª A 6ª FEIRA AO MEIO DIA !ATIVE OS LEMBRETES PARA NÃO PERDER !TODA QUARTA FEIRA ACONTECEM AS LEADER CLASSES, SUAS AULAS GRATUITAS E AO VIVO DE LIDERANÇA.Inscreva-se aqui: https://desenvolvimentodelideres.com.br/leaderclasses

Transparência virou buzzword.Todo mundo diz que tem.Todo líder afirma que é “100% transparente com o time.”Mas será mesmo?Existe uma falsa transparência — aquela que parece virtude, mas esconde medo, omissão e falta de coragem.É quando o líder evita conflitos, enrola nos feedbacks, fala muito e resolve pouco.É quando diz que tá sendo claro, mas não confronta, não direciona, não decide.E o mais perigoso?É que essa postura corrói a confiança sem que ninguém perceba.Nesta live da #ProvocaçãoDoDia, eu te mostro: ⚠️ Por que transparência sem posicionamento é só covardia embalada⚠️ Os sinais da falsa transparência na sua liderança⚠️ Como confrontar sem agredir, ser claro sem expor, liderar sem fugir⚠️ O passo a passo para transformar verdade em ação e presença realVocê vai sair dessa provocação com clareza, coragem e ferramentas práticas.Mas, acima de tudo, com o incômodo necessário pra sair do papel bonito… e liderar de verdade.Como sempre trago muito da minha opinião...E adoraria conhecer a sua...Gostou dessa visão?Concorda ou discorda?

Acordo para imigração laboral: vai ser bom para a economia? Concorda com a responsabilização dos patrões?

Quem seriam o DALIO, o JOBS ou o MUSK do MERCADO FITNESS brasileiro?Descubra quem são os gênios que revolucionaram nosso mercado (e sim, eu trabalhei com eles)!Depois de analisar os gigantes internacionais Ray Dalio, Steve Jobs e Elon Musk, mergulhei no mercado fitness brasileiro para encontrar nossos próprios "equivalentes"! Neste vídeo, eu, Marynês Pereira, especialista em Neurobusiness (e com a honra de ter trabalhado diretamente com essas feras), faço uma correlação entre os estilos e impactos:Waldyr Soares: Seria o nosso "Steve Jobs", trazendo a visão e educando o mercado?José Otávio Marfará: O "Ray Dalio" do fitness, focando na gestão e sistematização?Paulo Akiau: O "Elon Musk", disruptando com um modelo inovador como a Les Mills?Edgard Corona: Uma combinação de Jobs (visão) e Musk (escala) com a Smart Fit?Essa análise é baseada não só em estudo, mas na minha experiência trabalhando lado a lado com esses líderes. Prepare-se para insights únicos! Quem são os "Gênios do Fitness BR"?

Quer contruir uma boa marca pessoal? Legal !mas está investindo também na sua IDENTIDADE?Oie!

MAIS DO MESMO? SEGUIDOR DE MODISMOS OU LÍDER ESTRATÉGICO?Confira este vídeo em que questiono: onde foi parar a inovação genuína? A inovação morreu na gestão? Ou será que ela nunca existiu de verdade? Com mais de 40 anos de experiência, especialista em Neurobusiness, Master em Neurocoaching e com certificações em análise comportamental e psicologia positiva, observo um fenômeno preocupante: a prevalência do "mais do mesmo" sob o pretexto de inovação. Conceitos antigos são reciclados superficialmente, com nova roupagem, mas sem aprofundamento ou evolução real.Concorda? Compartilhe sua opinião e experiências nos comentários! Vamos debater a importância do pensamento crítico e da autenticidade na gestão. #GestãoAutêntica #InovaçãoGenuína #PensamentoCrítico #LiderançaConsciente #ForaDaManada

Antena Aberta Antena 1 Pode haver militares da União Europeia na Ucrânia num cenário pós-guerra. Concorda? 800220101-223399956

Confira na edição do Jornal da Record News desta quinta-feira (13): Cinco anos após a pandemia do COVID-19, o serviço de inteligência alemão concluiu que o vírus vazou de laboratório chinês. STF marca julgamento de Jair Bolsonaro para o dia 25 de março. E mais: Vladimir Putin concorda com cessar-fogo e quer discutir detalhes com os Estados Unidos.

Se a sua equipe precisa concordar o tempo todo, sua liderança já morreu.Liderar não é buscar unanimidade, mas sim criar um ambiente onde todas as perspectivas sejam ouvidas antes da decisão – e garantir comprometimento total depois.✅ Se todo mundo só concorda, ninguém pensa.✅ Se todo mundo só obedece, a inovação morre.✅ Se todo mundo quer agradar, a liderança fracassa.A diferença entre consenso, consentimento e comprometimento é a chave para decisões eficazes.

Tarifas de 25% sobre aço e alumínio entram em vigor nos EUA. Ucrânia concorda com proposta dos EUA para cessar-fogo imediato de 30 dias com a Rússia. Avião da Latam vai transportar passageiros retidos em Fernando de Noronha após suspensão da Voepass. Inpe: alertas de desmatamento na Amazônia alcançam menor valor histórico para fevereiro. Receita divulga regras do Imposto de Renda 2025 nesta quarta-feira; veja perguntas e respostas.

Já imaginou liderar um time que não confia em você? Pois é... Se confiança não é prioridade, você já perdeu.A Nova Liderança exige muito mais do que comando e controle. Sem confiança, você vira um obstáculo – e sua equipe só finge que segue.

"Deus me livre ser líder!"Já ouviu isso?Eu ouvi recentemente.Se sua equipe enxerga a liderança como sinônimo de estresse, sobrecarga e noites sem dormir, o problema não é a liderança.É o modelo falido que ainda insistem em usar.É a forma que enxergam a sua liderança no dia a dia. Liderança leve não é opcional – é essencial!•    Times que trabalham em um ambiente positivo têm 44% menos rotatividade.•    Empresas com cultura de liderança engajadora são 21% mais lucrativas. O segredo? Encare desafios como oportunidades. Crie um ambiente de confiança (sem confundir leveza com bagunça). Dê autonomia ao time – controle sufoca, liberdade fortalece. Conecte propósito ao dia a dia – ninguém se motiva sem um ‘porquê'.E aí, liderar tem sido um prazer ou um fardo?É sobre isso a minha #ProvocaçãodoDia de hoje...Como sempre trago muito da minha opinião...E adoraria conhecer a sua...Como sempre trago muito da minha opinião...E adoraria conhecer a sua...Gostou dessa visão?Concorda ou discorda? Comente aqui o que você pensa sobre isso! LEMBRE-SE: Toda quarta-feira tem Líder Class. Inscreva-se no canal e faça parte da Nova Liderança. SIMBORA APIMENTAR ESSA LIDERANÇA !!!!!  A VERDADE É A NOVA LIDERANÇA. #liderança #leaderclasses #papodelíder #carreiras #rh  #ANovaLiderança #DesenvolvimentoPessoal #NovaLiderança #QuebraDaEstagnação #LiderançaTransformadora #ProdutividadeReal #CulturaDeImpacto"

Atenção (disclaimer): Os dados aqui apresentados representam minha opinião pessoal.Não são de forma alguma indicações de compra ou venda de ativos no mercado financeiro.Seleção das partes mais interessantes das Lives de segunda.Live 308 - Visão do Estrategistahttps://youtube.com/live/ocf9DRq_j2U

O primeiro-ministro francês, François Bayrou, abriu a porta à possibilidade de se realizar um referendo sobre a reforma do sistema de pensões, numa altura em que os sindicatos exigem a revogação da lei que estabelece que os franceses devem trabalhar até aos 64 anos. Vários modelos estão em cima da mesa e dividem a sociedade, nomeadamente o aumento das cotizações, a redução do valor da reforma ou o sistema por capitalização. O professor de Finanças da Universidade de Paris, Carlos Vinhas Pereira, afirma que o aumento da idade de reforma e o modelo de capitalização poderão ser as soluções para responder ao desequilíbrio do modelo de repartição, impactado pelo declínio demográfico.  O primeiro-ministro francês, François Bayrou, abriu a porta à possibilidade de se realizar um referendo sobre a reforma do sistema de pensões em França. Esta é a melhor solução?Talvez a pergunta devesse ser feita de outra forma: os franceses estão ou não de acordo em arriscar a possibilidade de, a partir de um certo momento, o sistema não ser capaz de pagar as pensões.Neste momento, os franceses recebem as pensões que estão baseadas num equilíbrio financeiro. Nesta reunião, as autoridades, os parceiros sociais e os representantes das empresas tentam encontrar uma solução para não desequilibrar o sistema de repartição, que é o único sistema que a França tem.A verdade é que, actualmente, muitos franceses são favoráveis a que uma parte do sistema seja feita através do modelo de capitalização, uma possibilidade que tem sido, até à data, recusada pelas instituições.O sistema de reformas francês é deficitário desde a década de 70. O que falhou neste sistema de repartição?O modelo de repartição está baseado na demografia, na esperança de vida e indexado à inflação. O que acontece é que, hoje em dia, já não consegue compensar o reforço que é necessário para este sistema.Para as pessoas nos perceberem, o modelo de repartição é um modelo de duplo pagamento, ou seja, uma geração faz descontos que permitem pagar as reformas da geração anterior e também faz descontos para as próprias reformas...Exactamente. Ou seja, podemos dizer que é um financiamento por gerações e também está baseado na taxa de mortalidade. Com o aumento da esperança de vida, o número de anos a pagar a reforma aumentou, mas temos menos pessoas a fazer descontos. Esta situação levou a um desequilíbrio no modelo de repartição.Uma das medidas defendidas passa por baixar o valor das reformas. Esta pode ser a resposta?É uma das possibilidades. Porém, politicamente, é muito complicado. Em França, existem cerca de 24 milhões de reformados e dizer a essas pessoas, que já descontaram, que vão receber menos e perder poder de compra é muito difícil. É mais fácil, efectivamente, entrar dentro do sistema mais tarde.Ou seja, aumentar a idade da partida para a reforma?Sim. Alargar o número de anos para poder partir para a reforma, neste momento, chega para equilibrar o sistema de pensões francês, contando também com uma taxa de crescimento e mais pessoas a cotizar. Aqui, é preciso não esquecer as pessoas que estão no desemprego e que não fazem descontos.A crise no sector do imobiliário e os conflitos mundiais têm contribuído para o aumento do desemprego, o que nos leva a pensar que o Governo também está a considerar que terá de voltar a fazer uma reforma no sistema de pensões em 2030.Todavia, o Governo está a pensar em fazer uma lista de profissões que terão um tratamento diferente, ou seja, não partirão aos 64, mas poderão sair com uma base de trimestres de cotizações, podendo essas pessoas aceder à reforma antes dos 64 anos.Uma das soluções que tem sido também avançada é o modelo de capitalização. Uma das vantagens seria contornar a crise demográfica. Concorda?Sim, permite contornar. Neste momento, os franceses têm nas suas contas poupança cerca de 6 mil milhões de euros que estão colocados em obrigações sem risco. Estas economias não permitem ter um crescimento muito importante, nem são utilizadas no financiamento das empresas, nem no crescimento económico.Se olharmos para o modelo de capitalização, com o horizonte de aplicação dos fundos muito alargado (30 ou 40 anos), é possível fazer aplicações mais arriscadas, ou seja, financiar as empresas, comprar acções com a possibilidade de ter rendimentos muito mais importantes e chegar à reforma com o montante de capitalização que vai compensar uma eventual perda que se poderia ter no sistema de repartição.Porém, muitas são as vozes a afirmar que são os mais ricos que conseguem ter um bom plano de capitalização. Como é que se pode permitir que todas as pessoas tenham acesso a esses planos de poupança reforma, isentos de impostos?Um jovem pode começar, e muitos deles já o fazem. O que está em causa é a proporcionalidade. Os 6 mil milhões de euros a que me refiro não são detidos pelos mais ricos. Estou a falar de pequenas contas, não de grandes fortunas, nem de fundos de investimento.Em vez de pôr as economias num Livret A (conta poupança), poderia ser aplicada num sistema que será criado, com incentivos fiscais e com algum controlo do Estado. Uma espécie de fundo soberano constituído pela França, onde as pessoas pudessem colocar as poupanças, mas com um único objectivo: preparar a reforma.Olhando para a evolução da nossa sociedade, acredita que o sistema de repartição será, no futuro, substituído pelo sistema de capitalização?Com o declínio demográfico, se não houver uma política familiar, não vai ser possível manter o modelo de repartição. A partir de certo momento, terá de haver um sistema de capitalização associado ao modelo de repartição.

Sua equipe te teme? Você age como um babaca.Sua equipe te enrola? Você age como um panaca.

Bater metas não significa vencer.Se sua vida está um caos, você só está acumulando números sem propósito.❌ Sucesso sem equilíbrio é um atalho para o esgotamento.❌ Gerenciar tempo não adianta se você não gerencia sua energia.❌ Se tudo é urgente, NADA é urgente.Líderes de verdade sabem três coisas fundamentais:1️⃣ PRIORIDADE: Nem tudo cabe no dia. Escolha o que REALMENTE importa.2️⃣ GESTÃO DE ENERGIA: Tempo é limitado. Energia pode ser potencializada.3️⃣ CELEBRAR VITÓRIAS: Pequenos avanços constroem grandes resultados.

Liderança humanizada parece conversa de “gente frouxa”?Não !Não é isso !

Concorda com o fim do fact checking?

Trecho de nossa entrevista com o  @glossonauta  na qual abordamos uma matéria que menciona que o linguista portugês Fernando Venâncio diz que o português brasileiro se tornará um outro idioma, passando a se chamar "brasileiro". O que você acha disto? Concorda? Deixe sua opinião nos comentários! Episódio completo: https://open.spotify.com/episode/43huH0LIGswdD9CNC6gEAg?si=EEMIR4jnQvK51BfIQVZ4aA Matéria da BBC sobre o assunto: https://www.bbc.com/portuguese/articles/c4ng84yx826o

00:00 – Hoje, no Ulrich Responde... 00:43 – Como as eleições nos EUA podem afetar o mercado de canábis? 04:54 – Como serão os bastidores do Fed? 06:19 – A bolsa no Brasil pode crescer com um EUA em recessão? 07:29 – Está na hora de investir somente fora do Brasil? 08:11 – Por que a Kamala Harria não para de rir? 09:22 – Qual a relação entre PIB e inflação? 12:57 – Comente sobre a dívida americana. 14:27 – Stablecoin de ouro como reserva de valor? 16:10 – EUA deixando de ser “xerife do mundo”, instabilidade no ocidente? 18:01 – Bloqueio do X reforça teses de plataformas descentralizadas? 20:34 – Para vai a Selic? 23:10 – Mercado precificando a bolha da IA? 25:23 – Quais indicadores para se fazer um financiamento longo? 27:17 – Faz sentido ter apenas reserva de emergência no Brasil? 28:20 – Como os economistas de direita vão justificar a alta do PIB? 29:03 – Investir em imóveis em cidades pequenas com população estagnada? 31:47 – Um país que não é endividado, não cresce. Concorda? 33:49 – Quais as maneiras do BC valorizar a moeda? 36:00 – O que define a cotação do dólar? 36:45 – Como existem várias inflações na zona do euro? 38:09 – As declarações de Bill Ackman podem afetar as operações de crédito no Brasil? 39:18 – Emissão de tesouro Selic pode ser um sinal agravante? 43:03 – Como moedas lastreadas em ouro perdem valor? 43:50 – Qual o peso do livro Ação Humana para a economia atual?