Podcast appearances and mentions of David Graeber

Dans le cadre du cours de philosophie dont la thématique était le travail, les étudiants de DNMADE 2eme année ont étudié plusieurs auteurs emblématiques comme Karl Marx, Dominique Méda, André Gortz ou bien encore David Graeber. Ils devaient ensuite s’emparer de leurs idées pour proposer une problématique et une réflexion originale et personnelle. Bonne écoute […]

Dans le cadre du cours de philosophie dont la thématique était le travail, les étudiants de DNMADE 2eme année ont étudié plusieurs auteurs emblématiques comme Karl Marx, Dominique Méda, André Gortz ou bien encore David Graeber. Ils devaient ensuite s’emparer de leurs idées pour proposer une problématique et une réflexion originale et personnelle. Bonne écoute […]

Dans le cadre du cours de philosophie dont la thématique était le travail, les étudiants de DNMADE 2eme année ont étudié plusieurs auteurs emblématiques comme Karl Marx, Dominique Méda, André Gortz ou bien encore David Graeber. Ils devaient ensuite s'emparer de leurs idées pour proposer une problématique et une réflexion originale et personnelle. Bonne écoute […]

Dans le cadre du cours de philosophie dont la thématique était le travail, les étudiants de DNMADE 2eme année ont étudié plusieurs auteurs emblématiques comme Karl Marx, Dominique Méda, André Gortz ou bien encore David Graeber. Ils devaient ensuite s'emparer de leurs idées pour proposer une problématique et une réflexion originale et personnelle. Bonne écoute […]

Dans le cadre du cours de philosophie dont la thématique était le travail, les étudiants de DNMADE 2eme année ont étudié plusieurs auteurs emblématiques comme Karl Marx, Dominique Méda, André Gortz ou bien encore David Graeber. Ils devaient ensuite s'emparer de leurs idées pour proposer une problématique et une réflexion originale et personnelle. Bonne écoute […]

In 2013 the anthropologist David Graeber examined one of the strangest contradictions in modern capitalism: despite exponential gains in productivity, people were working even harder that ever. In his landmark essay called “On the Preponderance of Bullshit Jobs” and then a book a few years later, Graeber showed how as much as 37% of all jobs in capitalist societies are, well, bullshit. Or, to use his own words “where even the person doing the job secretly believes the job really shouldn't exist.(...) But nonetheless, part of the conditions of employment is that you have to pretend that it does.”Graeber wasn't the first to notice the problem. Back in 1930 the economist John Maynard Keynes predicted that ever-increasing industrial output from factories would make it possible for everyone on earth to work 15 hours a week. Within a few decades the economy met his expectations, but people's workloads didn't get lighter. Fast forward to today, and the question of Bullshit jobs is once again on everyone's lips. Everyone from Bill Gates to Sam Altman and Elon Musk have heralded AI as the new harbinger of the 15 hour work week. After all, the very things that AI is supposedly good at—getting rid of menial intellectual labor and automating digital tasks—are exactly the sorts of things that will get automated away.But here's the thing, what if bullshit work isn't a bug in industrial captialsim? But that it is it's key feature?In this week's video I dig into why Bullshit work is almost definitely here to stay despite the promises of tech barons.

Erst Timmy der Wal, jetzt Baumann der Torwart – Bassi ist auch in Folge 260 wieder fest auf der Seite der Schwächeren. Während Manuel Neuer sich kurz vor der WM 2026 wieder zur Nummer 1 erklärt und der bisherige Stammtorwart Baumann das wohl aus den Medien erfahren musste, fragen wir uns: Wie unprofessionell darf ein DFB-Trainer eigentlich sein – und ist das Ganze überhaupt noch zu retten, wenn der Neuer dann auch noch verletzt beim Pokalfinale fehlt? Außerdem geht's um die WM 2026 selbst: das Turnier in USA, Mexiko und Kanada, die deutsche Gruppe (Curaçao – wir wussten beide nicht, dass das ein Land ist), die völlig absurden Ticketpreise (350 € fürs Gruppenspiel, bis zu 65.000 € fürs Finale) und die Frage, ob man als Europäer überhaupt noch unbeschwert in die USA einreisen kann, wenn man irgendwann mal ein Trump-Meme retweetet hat. Dazu: Ein Witz von Robert, den vielleicht ein Mensch auf diesem Planeten verstanden hätte (Spoiler: „The Global Horning"), Bassis Sportpatriotismus vs. Sommermärchen-Skepsis, und warum David Graeber gerade auf seinem Nachttisch liegt. Musikwünsche für die Down-to-Dorf-Playlist auf Spotify:

Watch it on YouTube here.  What happens when Burner behavior goes under the microscope? Sociologists, ecologists, and economists have been on this show. Now we're looking at this culture through a new lens: primatology. Isabel Behncke is an evolutionary anthropologist and a Burning Man Project Board Member. From tracking bonobos in the jungle to observing humans on playa, she shares her groundbreaking research on ritual and play. In this mind-expanding conversation, she and Stuart explore:    

Nesta república de sonsos, em breve o ódio terá o melhor de nós, a parcela que, num acesso revoltoso, se esforça ainda por compreender o estado das coisas, e será a última expressão contendo um verdadeiro sinal de fervor, uma paixão indomesticada, e o melhor de um antigo anseio confessional, que, vendo-se livre das peias da civilização, se mostrará tomado por essa virulência de ordem mais ou menos espasmódica, impetuosa, capaz de introduzir algum nível de contraste neste mundo. De resto, à nossa volta tudo é cada vez mais cruel e frio, desapaixonado, incapaz de justificar-se senão com essa lógica desprezível daqueles que parecem dispostos a sacrificar tudo em seu nome, de forma que as existências mais degradantes estão defendidas pelo mais rasteiro dos propósitos, que é o da auto-preservação. De qualquer modo, naquele mundo que hoje temos diante de nós, todo o bem é demasiado relativo, e só no mal se acha ainda algum empenho em direcção ao absoluto. Ansiamos por um tempo que já não nos foi dado viver a não ser por vislumbres, visitações em que certos estados fricativos pareciam apossar-se de nós, e tomávamos o embalo de fúrias que foram sendo vistas sempre como o sinal de que um ser se desatrelou, perdeu o eixo, a noção, danou-se, deu a sua carne e espírito de alimento àquelas regiões mais sórdidas, baixas, infernosas… Por isso se pressente como só em horas perdidas os seres se entregam às explorações dessa dimensão de treva que temos sempre trancada nos fundos. Mas se o ódio às vezes tem em si o melhor de um tipo, e somos levados a livrar-nos desse manancial, a tê-lo como uma substância de que devemos envergonhar-nos, seria bom pensar porque é assim. Num mundo em que de qualquer modo, “cada um, de seu próprio passo, vai para o Diabo à sua maneira” (William Hazlitt), não deixa de ser curioso como ódio se tornou uma reserva íntima, sendo-lhe recusado qualquer papel na vida pública, e o seu efeito no campo político é sempre encarado como algo que os espíritos lúcidos devem contrariar, exorcisar. Como assinala David Graeber, hoje tendemos a assumir que a expressão “política do ódio” possui necessariamente conotações de direita (uma vez que normalmente é aplicada ao racismo, ao ódio étnico ou à homofobia) e, por consequência, que o tabu em torno da expressão do ódio político representa uma vitória de sensibilidades essencialmente de esquerda. Mais à frente, nesse ensaio em que este ensaísta comprometido com o anarquismo nos diz que o ódio foi transformado num tabu político, ele nota como a própria ideia de “crime de ódio” inverte o princípio jurídico tradicional segundo o qual um crime passional deve ser punido menos severamente do que um crime motivado por cálculo frio e interesse pessoal.” Talvez não seja coincidência que a vaga de legislação contra crimes de ódio nos anos 90 tenha sido rapidamente seguida por legislação ‘antiterrorista', a qual igualmente estipula penas mais pesadas para crimes motivados por paixões políticas (e, dada a forma como as leis costumam ser redigidas, essas paixões podem incluir o mais benevolente idealismo ou amor pela humanidade ou pela natureza) do que para os mesmos crimes cometidos por lucro económico ou interesse privado.” O capitalismo não é senão o triunfo daqueles que dominam uma violência tremenda mas carregada de subterfúgios, de ordem sempre excepcional, o que faz vigorar uma espécie de burocracia torcionária, que consegue sempre construir as excepções que acabam por tornar nulas todas as funções de justiça, e, desse modo, são precisamente os miseráveis que triunfam e impõem as suas funções de ordem escatológica. "Fizeram-se leis, morais, estéticas, para vos impor o respeito pelas coisas frágeis”, dizia Louis Aragon, antes de desferir o seu golpe: “O que é frágil é para partir." Vemos como por toda a parte estamos imersos nos rigores processionais dessa liturgia pública dos sentimentos bondosos, dos valores que são esgrimidos virtuosamente nos discursos, mas que exprimem sempre uma certa dose de consternação diante do mundo, como se alguma coisa tivesse ido contra os planos. Enquanto isso é o ódio que parece levantar suspeitas, como se fosse uma excrescência arcaica, um resto tóxico da animalidade histórica, algo a evacuar por via higiénica, farmacológica ou policial. O ódio tornou-se o afecto interdito. Já não apenas um vício, mas uma espécie de crime atmosférico, e, desse mesmo modo, tudo deve ser moderado, reciclado, transformado em “desconforto”, “mal-estar”, “polarização”. Contudo, por detrás desta moral desinfectada, o ressentimento alastra por toda a parte, tantas vezes acicatado pelas zonas onde a regulação dinamiza um quotidiano em que vamos à procura uns dos outros nessa Cybéria, a fossa da internet 2.0, contaminada pela estimulação nevrótica das burocracias quando aplicadas à gestão de humores para fins de rentabilidade, esse limbo onde cada vez mais os paraísos se artificializam e os infernos animam os mecanismos administrativos de humilhação num tempo que se esburacou e perdeu toda a fantasia e graça ociosa, instalando-se numa ferocidade passivo-agressiva em que tudo cede a outra coisa, em que se articulam os planos e níveis de um infindável enredo distractivo, uma miragem que dissolve tudo, e a própria inteligência definha e perde todo o sentido e alcance. “A única intimidade que nunca vi vacilar ou esmorecer foi a de carácter puramenrte intelectual”, escrevia faz mais de dois séculos Hazlitt. “Não havia nesta nada de hipócrita ou enfadonho, nada dos queixumes de uma sensibilidade lamurienta. Os nossos conhecidos mútuos eram considerados meramente como sujeitos de conversa e de saber, e não de afecto. Não eram vistos nas nossas experiências senão como ‘ratos de laboratório': ou, como malfeitores, eram regularmente abatidos e deitados na mesa de dissecação. Não poupávamos amigos nem inimigos. Sacrificávamos as deficiências humanas ao altar da verdade. Os esqueletos do carácter podiam ser vistos, depois de extraído o sumo, esvoaçando ao vento como moscas em teias de aranha: ou eram conservados para futura inspecção num frasco de ácido decantado. A demonstração era tão bela quanto nova. Não havia excedente de rancor: nada se conserva tão bem como uma decocção de amargura. Vamos ficando cansados de tudo menos de ridicularizar os outros e de nos congratularmos pelos seus defeitos.” Também Freud terá afirmado que a civilização começou quando um homem, em vez de uma pedra, atirou um insulto. Assim nos foi lembrado por Ricardo Norte, num excelente ensaio sobre as propriedades exaltantes do insulto, em que notava que, ao contrário do que se tornou habitual ouvir da boca dos nossos troca-tintas que gozam até ao limite da tal liberdade de expressão, sem nunca realmente levarem a algum extremo que justifique ou ilustre o vigor desse exercício, as palavras podem magoar muito mais do que um acto. Insultar, etimologicamente, lembrava o Norte, quer dizer saltar sobre, atacar. “Quantos insultos não foram o despertar de obras e gestos memoráveis ao longo da história? Diria mesmo, que a maioria das vezes, é a resposta demorada e reflectida a um insulto que está na génese de muitas obras-primas da literatura. (…) Além disso, o insulto está presente em todo o lado, mesmo entre amigos é recorrente a alcunha insultuosa como demonstração de afecto. A centralidade do insulto no fundamento dos laços humanos é incontestável, ao ponto de Lacan dizer: ‘Há um certo número de funções produzidas pelo facto de o homem habitar na linguagem [...] o ponto de partida da grande poesia, [...] essa relação fundamental estabelecida pela linguagem e que não devemos ignorar: é o insulto. O insulto não é agressão, o insulto é outra coisa completamente diferente, o insulto é grandioso, é a base das relações humanas, não é? Como dizia Homero... Podem ver como cada um obtém o seu estatuto a partir dos insultos que recebe. De que serve tentar camuflar isso com uma tinta qualquer, rosada, chamando-lhe emoção?' Como ninguém leu e nem soube digerir essa engenhosa licença para a bordoada que o Norte andou empenhadamente a montar, e sempre a nossa favor, não daqueles que têm o prestígio de uma proferição feita apartir de uma destacada tribuna, mas que, por isso, mesmos e tornam mais engenhosos no que toca a ensaiar golpes de rins, golpes baixos e assim por diante, até o Drummond ele apanhou por aí barafustar entredentes, praguejando lá com os seus botões: "Nada acontece/ na cidade. O último crime/ foi cometido no tempo dos bisavós. Ninguém foge de casa, ninguém trai./ Repetição de cores e casos, /ó bolor/ da vida longa, no chão pregada a oitenta/ pregos!/As pessoas se cumprimentam, se perguntam/ sempre as mesmas coisas, esperando /lentas confirmações/ milimetricamente conhecidas./ Ai, tão bem-educadas, as pessoas./ Que fazer para não morrer de paz?” Por tudo isto estamos tão necessitados dos efeitos curativos do ódio, esse que Bernhard manejou e elevou a uma razão infrene, provando que está longe de ser uma emoção descontrolada, um ânimo demencial, mas que é, na verdade, uma ferramenta de precisão, um meio para desconstruir e aniquilar o que é falso, medíocre e opressor. Num momento em que, sob o pretexto de "combater o ódio", tem havido lugar a toda essa proliferação de regulamentos, decretos, leis, que têm como efeito real a criminalização do discurso e são totalmente contrárias àquilo que se chamava democracia, como bem vincou o Norte, é preciso reconhecer que a própria inteligência tem um custo, comporta riscos, sobretudo porque nos compromete com as suas resoluções. E aqui vamos arrancar outra dessas traças imundas coleccionadas naquele ensaio pelo Norte, traças dessas que sujam tudo, servem mesmo para nos mostrar como os seres dedicados a construir ilações profundas parece que sobrecarregam as suas sombras de movimentos, concentram possibilidades de uma acção diferida, como se entender fosse criar sequelas, repetir infinitamente a mesma cena, concebendo essas frases com um poder que leva o leitor a desaprender as letras, como se fosse obrigado a voltar ao período em que tinha de gaguejar as sílabas antes de se achar na posse de uma palavra, e depois da frase. Temos de voltar a isso, a citações que se debatem nas nossas mãos e causam uma certa repulsa, enchendo-as da tinta dessas asas acumuladoras de sombras. Jean-Luc Nancy: "Pensar, ou querer pensar, é pesado. [....] Que peso é esse? Em geral, o peso consiste em estar fora de si, em ter o seu ponto de aterragem ou lugar de presença, a sua terra, chão ou vazio, a sua pertença ou abismo, fora de si. Peso significa cair fora de si mesmo." Neste episódio, quisemos dar expressão à figadeira, virar os frascos e dar alguns sinais dessa linhagem estarrecedora dos seres capazes de pegar em banais escaramuças e transformá-las em contendas lendárias, e nisto fomos incentivados pelas explorações do Ricardo Mangerona, que além de uma estreia com um romance que recoloca esta forma em cena de um modo que nos lembra o vigor das suas soluções, a propriedade muito particular desse enredo cumulativo, generoso, capaz de articular uma crónica ponderosa, e que deixava as suas marcas emocionais, tem feito ainda um percurso invulgar enquanto tradutor, e, depois do estupendo volume dedicado a Hazlitt, “Do Prazer de Odiar e Outros Ensaios”, anda agora a braços com uma reunião das intervenções de David Graeber, que em grande medida ilustram porque a tradição anarquista consegue dar respostas num tempo em que outras linhagens se enredam e se mostram incapazes de qualquer convicção.

The finale of my review of The Dawn of Everything by David Graeber and David Wengrove. In this section we look at the origins (or non-origins) of the state and return to the indigenous critique of Europe.

Have you ever finished a week at work and wondered what you actually did that mattered? In this episode, Helen and Sarah borrow brilliance from David Graeber's book Bulls*it Jobs...and find it uncomfortably relatable. Helen and Sarah explore what pointless work actually looks like, why it's more common than most of us admit, and, crucially, what you can do if you find yourself in it.

Part 4 of my review of David Wengrove and David Graeber's The Dawn of Everything: A New History of Humanity. As we come to the close of this book we begin to go deeper into the Neolithic and explore urban forms and political systems, asking the question if anything has an origin and if not, how can we tell the story of early humanity?  

Part three of my review of David Graeber and David Wengrove's massive book The Dawn of Everything. In this section we focus on the origins of agriculture and communities and hierarchies. 

Hey guys. Back with another section of my review of The Dawn of Everything by David Graeber and David Wengrove. In this section I focus on his chapters on the origins of agriculture, the sections that have the most to contrast with James Scott's Against the Grain.

We often are told there is no other way to organize society — that by our very natures, we're destined to dominate each other. But are such assumptions merited? Primatologist Agustin Fuentes pulls apart the supposedly evolutionary case that humans are hardwired for war. And the late anthropologist David Graeber discusses the active cultivation of pessimism about our ability to organize society in a more egalitarian way. To celebrate KPFA Radio's 77th birthday, please donate to Against the Grain and KPFA!  Photo by Egor Myznik on Unsplash The post Fuentes on Aggression; Graeber on Egalitarianism appeared first on KPFA.

As a follow up to James C. Scott's Against the Grain I wanted to look into the more comprehensive and perhaps more radical and challenging interpretation give in The Dawn of Everything by David Wengrove and David Graeber. Here is the first of five parts. 

“La diferencia entre un chaval de Harvard o del MIT y alguien de la Politécnica que está haciendo Física y Mates es dónde han nacido. El talento está distribuido equitativamente. Las oportunidades no”. Esta frase de Guli esconde una de las verdades sobre la meritocracia. No es el talento, es el entorno. La beca Exponential, un proyecto fantástico, intenta reducir esta brecha ofreciendo a los más jóvenes la oportunidad de trabajar unos meses en una empresa tecnológica de Estados Unidos.Kapital es posible gracias a sus colaboradores:⁠⁠TaxDown⁠⁠. Tus impuestos bien hechos.⁠¿Declaras bien tus inversiones? Este año, si tienes inversiones, hay nuevos cambios y regulaciones que tienes que saber (DAC8, modelo 721, normativa europea), así que es clave hacerlo bien. Si inviertes, yo te recomiendo TaxDown por ser la forma más fácil de presentar la Renta. TaxDown se integra con la mayoría de brókers, te lo calculan todo, y además cuentan con expertos fiscales en inversiones que revisan tu caso. Así evitas líos y cálculos raros. Si quieres probarlo, puedes usar mi código KAPITAL para obtener descuento. O puedes entrar directamente desde este enlace.La Cartera K⁠. Invierte en lo que no cambia.La Cartera K es la evolución lógica de El Proyecto K. Pablo González Vidal y yo abrimos el taller de inversión para que los pequeños ahorradores tomaran el control de sus finanzas. El curso ha sido un éxito (¡nueva edición en junio!) y por eso queremos dar ahora la oportunidad de invertir directamente en una cartera automatizada que siga esos principios K. Lo hacemos de la mano de la plataforma de inversión inbestMe. Con el fin de proteger tu capital en estos tiempos inciertos, la Cartera K sigue una estrategia indexada de bajas comisiones con una diversificación sectorial. Si estás interesado escríbeme a joan@elproyectok.comPatrocina Kapital. Toda la información en este link.Índice:0:32 Subir el listón con el proyecto Sputnik.8:34 La riqueza de la sociedad americana.13:21 No trabajan más horas, pero sí están más horas pensando en el trabajo.16:05 El magnífico proyecto de Exponential.28:20 En el deporte vemos bien la hiperespecialización.36:27 Ley de potencias en el emprendimiento.46:45 Tomarse en serio tu trabajo.1:04:37 Manufacturar la serendipia.1:12:36 Los ricos tienen más balas.1:19:42 Nunca ha sido tan fácil llegar al 1%, nunca ha sido tan difícil llegar al 10%.1:31:50 Twitter, Reddit, YouTube y enterarte de todo unos días antes.Apuntes:Average is over. Tyler Cowen.Bullshit jobs: A theory by David Graeber. Eliane Graser.Las posibilidades económicas de nuestros nietos. John Maynard Keynes.El cisne negro. Nassim Nicholas Taleb.3Blue1Brown. Grant Sanderson.Veritasium. Derek Muller.

Potýkají se západní společnosti s leností, anebo naopak žijeme ve světě, který fetišizoval práci? Tyto dvě protichůdné teze se střetávají v samém středu naší společnosti. Když se podíváme na počet odpracovaných hodin, zjistíme, že Češi pracují výrazně méně než například v šedesátých letech, před zavedením pětidenního pracovního týdne. Přesto má řada lidí pocit, že pracujeme intenzivněji než kdy dříve. A možná je to v jistém smyslu pravda – protože práce není jen otázkou času, ale i energie, soustředění, únavy a nasazení, které nelze vyjádřit v hodinách.Mnozí filosofové i sociologové si všímají, že vedle rostoucí citlivosti na stres – a tedy i rychlejšího pocitu přetížení – se proměnil i sám rámec práce. Dávno už neplatí představa work-life balance. Spíše žijeme ve světě work-life blending, kde se volný čas vpíjí do práce a práce do volného času. Práce je natolik neuchopitelná, že často ani nevíme, kdy vlastně pracujeme – a přitom nikdy skutečně nekončí.Je však třeba dodat, že se proměňuje i vztah k práci. Zatímco pro dvacáté století bylo určující pojetí Maxe Webera, který chápal práci jako „povolání“, původně spjaté s božím řádem, pro století jednadvacáté se možná stane ikonickým jiný obrat: „bullshit job“, v českém překladu Davida Šíra „práce na hovno“. Tento posun výmluvně zachycuje proměnu práce z něčeho, co utvářelo naši identitu, v něco, co ji rozkládá. Stále větší část společnosti je prý placena za činnosti, které postrádají smysl, a to právě i podle těch lidí, kteří je vykonávají.A přesto není tak snadné se práce vzdát – a možná ani dobré o tom snít. Spíše je třeba hledat způsoby, jak práci vrátit smysl tam, kde se z ní vytratil. Už proto, že nejde jen o výdělek ani o vlastní identitu. Vedle škol možná neexistuje jiné místo než právě práce, které nutí téměř všechny vstupovat do kontaktu s lidmi mimo vlastní sociální okruh a společně hledat řešení napříč názorovými rozdíly, někdy i propastmi. V tomto smyslu může být práce – nebo by mohla být – celoživotní školou porozumění.KapitolyI. Lenost i vzpoura proti práci [úvod až 9:45]II. Méně hodin, více tlaku [9:45 až 31:25]III. Od pohrdání prací k její oslavě [31:25 až 44:20]IV. Povolání bez Boha [44:20 až 57:45]V. Místo volna „práce na hovno“ [57:45 až 01:12:15]VI. Work-Life-Blending [01:12:15 až 01:23:00]VII. Místo, kde se ještě učíme spolu žít [01:23:00 až konec]BibliografieMarkéta Bidrmanová, Proč Česko zaostává? Podle Zamrazilové z ČNB lidi přestala zajímat práce. Seznam Zprávy. 2023. Dostupné z: https://www.seznamzpravy.cz/clanek/ekonomika-firmy-proc-cesko-zaostava-podle-zamrazilove-z-cnb-lidi-prestala-zajimat-prace-232308.Teresa Bücker, Alle_Zeit: Eine Frage von Macht und Freiheit, Berlin: Ullstein Hardcover, 2022.David Graeber, Práce na hovno, přel. David Šír, Praha: Malvern, 2026.„Hours worked (indicator)“, OECD. Dostupné z: https://www.oecd.org/en/data/indicators/hours-worked.html.Tereza Matějčková, „Práce? Hrůza, ale zas ne taková jako zábava,“ in: Echo Prime, 14. 6. 2024, dostupné z: https://www.echoprime.cz/a/HPEit/prace-hruza-ale-zas-ne-takova-jako-zabavaHartmut Rosa, „Demokracie potřebuje hlas, ale také uši a srdce“, in: Tereza Matějčková, Bůh je mrtev. Nic není dovoleno, Praha: Echo Media, 2023, str. 269–275.Hartmut Rosa, Situation und Konstellation: Vom Verschwinden des Spielraums, Frankfurt am Main: Suhrkamp, 2026.YouGov, British jobs are meaningless, say workers, 2015, https://yougov.com/en-gb/articles/13005-british-jobs-meaningless.Max Weber, Protestantská etika a duch kapitalismu, přel. Aleš Valenta, Miloš Havelka, Praha: Argo, 2023.Ema Zenklová, „Frustrovaná generace Z. Není líná, buduje strategie přežití“, in: Novinky.cz, 26. 3. 2026, https://www.novinky.cz/clanek/dite-rodina-frustrovana-generace-z-neni-lina-buduje-strategie-preziti-40569172.

Gæld gnaver. Den kan føles som en sygdom, som skyld, som skam. Det skriver antropolog Sine Plambech i forordet til megaværket Gæld - De første 5000 år af rockstjerneantropologen David Graeber. Vi undersøger, hvordan gæld har formet alt fra dit forhold til din kæreste til selve menneskeheden. I Parnasset diskuterer panelet af kulturkyndige, hvornår fortællinger om krigens rædsler rammer os - og hvornår de blot bliver endnu flere billeder i en skærmtung verden. Medvirkende: Sine Plambech, antropolog Kristoffer Hegnsvad, rektor på Filmskolen Liv Helm, teaterleder og forfatter Karen Grøn, museumsdirektør Vært: Louise Reumert Producer: Anna Correll Redaktør: Lasse Lauridsen

Mai Hua, réalisatrice et autrice est une amie et elle est venue plein de fois sur Vlan! Elle a signé Les rivières et Make Me a Man, et sort aujourd'hui Mayday, un documentaire qui filme l'intérieur d'une retraite thérapeutique de 14 jours, sans électricité, sans réseaux sociaux, avec 12 personnes qui ne se connaissent pas et n'ont rien en commun.Mai Hua est donc une amie proche. On se connaît depuis longtemps et j'attendais cet épisode avec impatience, parce que ce qu'elle explore touche exactement ce que j'essaie de mettre en mots depuis des années : comment retrouver de l'élan dans un monde qui semble faire tout pour nous l'enlever.Dans cet épisode, nous parlons de la différence fondamentale entre développement personnel et soin collectif, de ce que ça fait de vivre sans téléphone pendant deux semaines, du rôle de la colère comme émotion mal comprise et puissante, et de pourquoi la joie est un acte politique, pas un sentiment léger.J'ai questionné Mai Hua sur ce que le cinéma peut soigner que la thérapie ne peut pas, sur la manière dont les réseaux sociaux organisent notre séparation, et sur ce que les peuples racines ont compris que nous avons oublié. C'est une conversation sur le courage, au sens littéral : courage vient du mot cœur. Et c'est exactement ce dont il est question ici.Citations marquantes"Est-ce que tu veux être une bonne personne ou une personne entière ?" — Carl Jung, cité par Mai Hua en ouverture du film Mayday."The circle is a shaman. D'être ensemble, ça nous fait accéder à une super intelligence, une super âme. Ce n'est pas juste un plus un font deux.""Si tu perds la joie, tu perds deux fois." — Nicolas Gau, cité par Mai Hua."Quand ton corps vit dans des éléments, il n'y a plus de douche, il fait froid, il y a une rivière pour se laver, le toi que tu vas créer est totalement différent de celui que tu peux créer devant ton ordinateur.""La raison d'être de la tribu, c'est la guérison des individus. C'est ça qu'on doit faire. Trouver la super soul qui va amener de la guérison aux individus pour nous mettre en mouvement."Idées dont nous parlons1. Le collectif comme antidote, pas comme supplément Timestamp approximatif : 0:05:30 à 0:07:11 La retraite filmée dans Mayday n'est pas du développement personnel. C'est une proposition culturelle : changer les règles du vivre-ensemble pour voir ce que les individus deviennent quand la tribu a pour cœur de les guérir, et non de les rendre productifs. Le capitalisme a inversé ce paradigme. Filmer ça, c'est montrer qu'une autre logique existe, et qu'elle fonctionne.2. La colère comme condition de l'intégrité Timestamp approximatif : 0:20:52 à 0:24:07 Réprimer la colère, c'est se couper d'une partie de soi. Dans une société de performance qui demande de gérer ses émotions, on devient "bonne personne" au sens social du terme mais on cesse d'être entier. La scène de la batte de baseball dans Mayday illustre ce que ça coûte de mettre cette émotion sous cloche, et ce que ça libère de la traverser.3. La joie est révolutionnaire Timestamp approximatif : 0:33:54 à 0:34:42 La joie n'est pas un sentiment léger ni un luxe. C'est le carburant de la résistance. Elle est inconditionnelle, intérieure, accessible, mais son accès est obstrué. Ce que la retraite, le film et la conversation visent tous les trois : désinterdire l'accès à la joie dans un monde qui tire systématiquement vers les passions tristes.4. L'écoute soigne plus que la parole Timestamp approximatif : 0:40:22 à 0:42:29 Le cercle s'appelle "cercle de paroles" mais c'est en réalité un cercle d'écoute. On parle une fois, on écoute vingt fois. Et c'est dans cet espace que quelque chose se libère : la parole de l'autre, quand elle circonscrît une vérité qu'on n'arrivait pas à formuler soi-même, agit comme de la magie. Delphine de Vigan l'a formulé ainsi : c'est un film qui parle du pouvoir des mots.5. On devient ce qu'on cultive Timestamp approximatif : 0:51:05 à 0:53:13 Les humains sont hyper adaptables. La violence comme l'entraide sont des potentiels. Ce qui décide, c'est la culture dans laquelle on s'inscrit, ce qu'on choisit d'entretenir. La discipline de la joie, de la résistance, de la convivialité n'est pas naturelle dans ce monde, mais elle est possible et nécessaire.Questions structurantes de l'interviewPourquoi filmer une retraite, et quel est pour toi le rôle des retraites dans un contexte où beaucoup de choses s'effondrent ?En quoi une retraite thérapeutique collective est-elle différente du développement personnel individuel ?Quel est le rôle du care et du soin dans le fait de redonner envie du futur ?En quoi être connecté à son corps, pas seulement à sa tête, change quelque chose dans cette démarche ?La colère est un sentiment mal jugé. En quoi est-ce un sentiment positif, et pourquoi l'exprimer est une condition d'intégrité ?Comment un documentaire peut-il produire chez le spectateur quelque chose de proche de l'expérience vécue par les participants ?Quel est pour toi le rôle du divertissement dans une société où l'attention est capturée en permanence ?Toi, qu'est-ce qui te donne de l'élan aujourd'hui, dans ce monde où tout semble s'effondrer ?Quel est le rôle des artistes dans cette période très particulière pour redonner de l'élan aux gens ?Est-ce qu'on ne ferait pas l'erreur de vouloir agir au niveau national ou global plutôt que local ?Références citées dans l'épisodePersonnes et penseursCarl Jung : citation en ouverture du film Mayday : "Est-ce que tu veux être une bonne personne ou une personne entière ?" — 0:22:35Joan Tronto : éthique du care, citée par Mai Hua comme fondement de sa démarche — 0:07:37Scott Peck (thérapeute) : définition de l'amour comme "the will to develop spiritually and to support the spiritual development of others" — 0:07:37Gilles Deleuze : "Le pouvoir a besoin de tristesse" — cité par Greg — 0:16:25Nicolas Gau : auteur d'un livre sur la joie comme acte de résistance. Citation : "Si vous perdez la joie, vous perdez deux fois." — 0:33:54Viktor Frankl : référence à la résistance qui génère de la joie, dans le contexte de la Seconde Guerre mondiale — 0:34:42Hayao Miyazaki : cité par Mai Hua sur le divertissement comme moyen de changer une trajectoire — 0:31:01Delphine de Vigan (romancière) : a participé au crowdfunding de Mayday et commenté le film autour du pouvoir des mots — 0:40:58Pablo Servigne : cité par Greg à propos de l'entraide et des sociétés violentes condamnées à mourir, dans le prolongement d'une interview précédente — 0:57:34Thomas Hobbes : "l'homme est un loup pour l'homme", "ma mère a accouché de deux jumeaux, moi et la peur" — cité par Mai Hua — 0:58:53Spinoza et Rousseau : cités comme alternatives à Hobbes sur l'entraide comme régulateur fondamental des sociétés — 0:58:53Mark Twain : "Il y a toujours un peu de lumière, il y a toujours un peu de violence" — cité par Mai Hua — 0:52:01Lumière Laprais : militante politique citée comme exemple de quelqu'un qui articule pouvoir local et discours global — 0:53:37FilmsPremier contact de Denis Villeneuve : scène de la linguiste qui traverse sa peur pour aller vers l'inconnu, citée comme métaphore de l'engagement malgré la peur — 0:11:18Les rivières : premier film de Mai Hua sur sa lignée familiale féminine — 0:26:00Make Me a Man : deuxième film de Mai Hua, aborde les "Pulse Battalions" britanniques de la Première Guerre mondiale — 1:02:25Mayday : documentaire en cours de sortie filmant une retraite thérapeutique de 14 jours — fil conducteur de l'épisodeLivres / conceptsFutur Ancestral : livre cité par Mai Hua sur les savoirs ancestraux inscrits dans nos gènes — 0:42:47Sex at Dawn : livre d'un couple de chercheurs critiqué sur certains chapitres, qui déconstruit le mythe de la violence naturelle de l'homme — 0:58:53Bullshit Jobs : concept évoqué implicitement (David Graeber), 70% des gens feraient un travail dont ils sentent l'inutilité — 0:38:14Peuples racines : livre d'une journaliste belge (nom oublié) ayant fait un tour du monde pour identifier les raisons d'être communes des peuples anciens — 0:56:06Timestamps clés 00:00 — Introduction : et si le soin était le chemin vers l'avenir ? Greg ouvre l'épisode sur la tension entre individualisme et solitude, et présente Mai Hua, réalisatrice de Mayday.01:52 — Pourquoi filmer une retraite Mai Hua explique sa motivation : redonner de l'espoir en montrant au public ce qu'elle a elle-même vécu comme participante et facilitatrice.04:44 — Développement personnel vs soin collectif Échange central sur la différence entre le self-care individualisé et la logique de la retraite collective. Le capitalisme a fait de la guérison une commodité.07:11 — L'éthique du care et la définition de l'amour Références à Joan Tronto et Scott Peck. L'amour comme volonté de se développer et d'aider l'autre à se développer.08:40 — Le rôle du care pour redonner envie du futur Relâchement, écoute, porosité avec la nature : un autre régime d'existence que l'efficacité et la performance.11:18 — L'engagement malgré la peur Scène de Premier contact de Villeneuve. La peur n'est pas quelque chose à vaincre, c'est quelque chose qu'on traverse.13:02 — La retraite comme microcosme de l'humanité 12 personnes très différentes sous le même toit. La confrontation des systèmes de croyance comme moteur de transformation.16:25 — Les réseaux sociaux organisent notre séparation Deleuze, les passions tristes, le café du commerce. Ce que la retraite fait à l'opposé de ce que les plateformes fabriquent.18:00 — Le téléphone, vrai trigger de la déconnexion Ce n'est pas la nourriture ni l'électricité qui paniquent les gens. C'est l'annonce qu'il n'y aura pas de téléphone.20:45 — Pourquoi le corps compte autant que la tête L'atelier de la colère, la batte de baseball, la somatisation. Le corps garde des émotions très anciennes.22:14 — La colère comme condition d'intégrité Référence à Carl Jung. "Est-ce que tu veux être une bonne personne ou une personne entière ?" Le coût de mettre sa colère sous cloche.25:54 — La puissance du collectif dans un monde individualiste "The circle is a shaman." Ce que le collectif permet que l'individu seul ne peut pas atteindre.27:07 — Comment un film peut soigner comme une expérience Le cinéma réhumanise nos expériences. Les gens rentrent en résistance, puis en empathie, exactement comme dans le cercle.29:47 — Divertissement et nihilisme passif Miyazaki, le doomscrolling, Netflix. La différence entre le divertissement qui endort et celui qui change une trajectoire.33:54 — La joie est un acte révolutionnaire Nicolas Gau : "Si tu perds la joie, tu perds deux fois." La joie est inconditionnelle, intérieure, et l'accès peut être désinterdits.42:29 — Le pouvoir des mots et la magie du cercle Delphine de Vigan sur Mayday. Quand un mot circonscrît une vérité que tu n'arrivais pas à formuler, c'est de la libération.53:05 — Comment cultiver l'élan au quotidien On devient ce qu'on cultive. La discipline de la joie, de la convivialité, du soin.57:34 — L'entraide comme loi naturelle Référence à Pablo Servigne. La loi de la jungle est un mythe. Les sociétés violentes meurent. L'entraide régit le vivant.1:00:03 — Collectif vs Trump : deux formes d'élan L'élan de prédation vs l'élan du collectif. Individuellement on est faibles, collectivement on est incroyablement puissants.1:03:24 — Imaginer un avenir positif Ce que Mai Hua aimerait pour ses enfants, pour les rivières, pour les oiseaux.1:04:09 — La clôture : ouvrir la porte du cœur Le mot "courage" vient du mot "cœur". C'est l'invitation finale de Mai Hua. Suggestion d'autres épisodes à écouter : Vlan #92 (VF

(0:00) Intro (1:40) About the podcast sponsor: The American College of Governance Counsel (2:26) Start of interview (3:19) Eric's origin story (5:00) The Lean Startup Journey (10:23) About The Long-Term Stock Exchange (18:00) Governance and Eric's New Book Incorruptible (24:14) On Governance in Startups vs. Public Companies and so-called "best practices." "One of the key ideas in the book is that it's always too early until it's too late." (28:37) Why the title Incorruptible. How to become an incorruptible force for good in the world. (33:15) The board members' sacred obligation. The call for a director's oath. (34:40) The concepts of Financial Gravity and Career Equity. "The force that no one controls, but everyone obeys." "The number one thing CEOs notice before and after the IPO: every employee is looking at the stock ticker every day." (41:38) Innovations in AI Governance (OpenAI, Anthropic, etc) "A new old idea" (44:36) On the Public Benefit Corporation (PBC) structure.  (46:25) The Case for New Governance Structures. "The shareholder primacy debate has become completely divorced from the actual material interests of shareholders." The example of Costco. (52:45) On Dual-Class Share Structures. "I don't think emperor for life is a great political system" "[The] standard governance [model] has to be really bad for dictator for life to be an improvement." "I'm interested in trying to create what I call the architecture of institutional longevity. What would it take to create organizations that can endure for decades or even centuries? In order to do that, by definition, we have to find ways to encode the ethos." (56:51) Mission-Locked Constellations. "Structures that involve many different entities that are locked together to act as a bit of an immune system against corruption." "The spiritual holding company: a constellation of multiple entities where some entity has the responsibility of being at the center to provide basically mission protection as a service to the for-profit entities under its purview." (1:01:07) The Novo Nordisk story. *reference to the Acquired podcast episode. (1:07:10) Books that have greatly influenced his life: The Machine that Changed the World, by James P. Womack, Daniel T. Jones, and Daniel Roos (1990) Toyota Production System, by Taiichi Ohno (2001) Toyota Way, by Jeffrey Liker (2003) Dune, by Frank Herbert (1965) The Dawn of Everything, by David Graeber and David Wengrow (2021) The Enlightened Capitalists, by James O'Toole (2019) (1:12:20) His mentors. Steve Blank, Ken Duda, Maliz Beams, Dario Amodei, Brian Chesky, Matthew Prince, Sid Sijbrandij, Dustin Moskovitz, James Reinhart, Todd Park.  (1:14:00) Quotes that he thinks of often or lives her life by "Nothing real can be threatened, and nothing unreal exists" (from A Course in Miracles) (1:15:25) An unusual habit or an absurd thing that he loves (1:16:08) The living person he most admires Eric Ries is the Creator of the Lean Startup method and author of The Lean Startup, he has spent two decades reshaping how companies are built and managed. He is also the founder of the Long-Term Stock Exchange (LTSE) and host of The Eric Ries Show podcast. More info on his latest book Incorruptible here. You can follow Evan on social media at:X: @evanepsteinLinkedIn: https://www.linkedin.com/in/epsteinevan/ Substack: https://evanepstein.substack.com/__To support this podcast you can join as a subscriber of the Boardroom Governance Newsletter at https://evanepstein.substack.com/__Music/Soundtrack (found via Free Music Archive): Seeing The Future by Dexter Britain is licensed under a Attribution-Noncommercial-Share Alike 3.0 United States License

Nejen práce naplňuje ale naše životy, a kromě obvyklého literárního zpravodajského servisu jsme se zapovídali nad několika reality shows. A přes Ružu pre nevestu a Bachelora nebo blahé paměti Mama, ožeň ma a trendy v estetických úpravách jsme se snadno dostali k dokumentu Inside the Manosphere. Manosféra si totiž přes svou intelektuální plytkost – či právě pro ni – ukořistila pozornost dospívajících kluků, které mimo jiné otrávila toxicitou standardizovaného hypermaskulinního vzhledu, který se paradoxně neobejde bez estetických úprav, diet, výživových doplňků a spousty drilu v posilovnách. Zatímco generace žen, které vyrůstaly v chorobné představě dietní a rape culture, kde ženský ideál připomíná nedospělé hypersexualizované děvče, mohou najít protijed ve feminismu a jeho kritice popkultury, kluci zatím analogický nástroj nemají. A zatím se ani nezdá, že by to společnost příliš vzrušovalo – o jejich znejistěné hlasy se ucházejí hlavně populisté, kteří pro ně samozřejmě žádnou budoucnost nemají. Nejistoty mladé generace se pak temně zrcadlí ve světě práce v éře pozdního kapitalismu, jak jej David Graeber popisuje v Práci na hovno. Graeber usvědčuje neoliberalismus z toho, že je především ideologickým než ekonomickým projektem a vytvářením vrstvy manažerských feudálů si jen zajišťuje politickou stabilitu. Americký antropolog pak také vysvětluje, proč nejvíce nároků máme na nejhůře hodnocené profese, bez nichž se zároveň civilizovaná společnost neobejde, jako jsou sociální pracovnice, zdravotnický personál nebo učitelstvo, zatímco na vrcholcích moci a v nejvyšších ekonomických patrech lze často fungovat téměř bez kompetencí. Graeberova studie neopomíjí ani psychologické dopady práce na hovno, ani její historické příčiny. Kniha tak přesvědčivě rozvíjí a opírá o příklady myšlenky, které David Graeber poprvé formuloval v eseji z roku 2013, která se stala globální senzací a proměnila naše přemýšlení o práci.

Jennifer and Jacques take a deeper dive into the wider, historical context of the latest conflagration in the 'middle east', brought on by US-Israel attacks on Iran.They share some ideas for building a better future for all in the region, including: restoration of people's ability to relate across divides and differences, processes for truth-telling, serious resources allocated to reparation, and reform of the education system to foster peaceful and respectful relating.These ideas evidently have universal application beyond the middle east, and we build on them to imagine ourselves in a better system in 2050, based on true grassroots communal democracy.ReferencesOmar El Akkad 2025, One day everyone will have been against this, Canada, Knopf.Illan Pappe 2025, Israel on the brink: Eight steps for a better future, UK, One World. David Graeber 2026, The ultimate hidden truth of the world, Penguin.David Graeber & David Wengrow 2021, The dawn of everything: A new history of humanity, Allen Lane.Roman Krznaric 2025, History for tomorrow: Inspiration from the past for the future of humanity, WH Allen.Kim Stanley Robinson 2020, The minstry for the future, US, Orbit Books. (a novel)Shoebridge article: https://johnmenadue.com/post/2026/03/the-lies-that-fuel-war/?utm_source=Pearls+%26+Irritations&utm_campaign=68954909df-Weekly&utm_medium=email&utm_term=0_0c6b037ecb-68954909df-645747631 

On the slowing rate of technological progress. Alex, George and contributing editor (and science writer) Leigh Phillips discuss David Graeber's 2012 essay, Of Flying Cars and the Declining Rate of Profit. This builds on two of this year's themes: state capitalism (how planning and growth – or their absence – intersect with technology) and the pre-political (how technology shapes •⁠  ⁠Were we right to expect jetpacks? And are we looking in the right place for technological advances today? •⁠  ⁠⁠Has technical progress actually slowed in the way Graeber says?  •⁠  ⁠⁠Are the explanations he gives for slowdown correct? •⁠  ⁠⁠What political tasks does this reality impose on us? •⁠  ⁠⁠What is the role of geopolitics and war in the rate of technological development? Links: Of Flying Cars and the Declining Rate of Profit, David Graeber, The Baffler Science Is Getting Less Bang for Its Buck, Patrick Collison & Michael Nielsen, The Atlantic /59/ Übermenschen of Capital Pt. 3 ft. Leigh Phillips & Michal Rozworski Progress is in the balance between innovation and implementation, Phil Bell, LSE Global Economic History: A Very Short Introduction (On Robert C. Allen) Engels's Second Theory: Technology, Warfare and the Growth of the State

Peter and Michael discuss "Bullshit Jobs" by anarchist anthropologist David Graeber. The result: two professional podcasters debating which jobs are real and which jobs are fake.Where to find us: Our PatreonOur merch!Peter's newsletterPeter's other podcast, 5-4Mike's other podcast, Maintenance PhaseSources:On the Phenomenon of Bullshit Jobs: A Work Rant37% of British workers think their jobs are meaninglessAverage Annual Hours Worked by Persons Engaged for United StatesThe times they are not changin': Days and hours of work in Old and New Worlds, 1870–2000‘Bullshit' After All? Why People Consider Their Jobs Socially UselessAlienation Is Not ‘Bullshit': An Empirical Critique of Graeber's Theory of BS JobsMany people feel they work in pointless ‘bullshit' jobs, research confirmsThe Overworked American: The Unexpected Decline of Leisure Study: Leisure Time DeclinesUSA Consumption as percent of GDPThe Significance of Task Significance: Job Performance Effects, Relational Mechanisms, and Boundary ConditionsTask significance and meaningful work: A longitudinal studyAmericans' job satisfaction in 2024Thanks to Mindseye for our theme song!

Hello Interactors,Watching all the transnational love at the Olympics has been inspiring. We're all forced to think about nationalities, borders, ethnicities, and all the flavors of behavioral geography it entails. After all, these athletes are all there representing their so-called “homeland.” And in the case of Alysa Liu, her father's escape from his. Between the 1989 Tiananmen Square massacre and the fall of the Berlin wall, “homeland” took on new meaning for many immigrants. This all took me back to that time and the start of my own journey at Microsoft at the dawn of a new global reality.HOMELAND HATCHED HEREWith all the focus on Olympics and immigration recently, I've found myself reflecting on my days at Microsoft in the 90s. As the company was growing (really fast), teams were filling up with people recruited from around the world. There were new accents in meetings, new holidays to celebrate, and yummy new foods and funny new words being introduced. This thickening of transnational ties made Redmond feel as connected the rest of the world as the globalized software we were building. By 2000 users around the world could switch between over 60 languages in Windows and Office. In behavioral geography terms, working on the product and using the product made “here” feel more connected to “elsewhere.”This influx of new talent was all enabled by the Immigration Act of 1990. Signed by George H. W. Bush, it increased and stabilized legal pathways for highly skilled immigrants. This continued with Clinton era decisions to expand H-1B visa allocations that fed the tech hiring boom. I took full advantage of this allotment recruiting and hiring interaction designers and user researchers from around the world. In the same decade the federal government expanded access to the United States, it also tightened security. Terrorism threats, especially after the 1993 World Trade Center bombing, spooked everyone. Despite this threat, there was more domestic initiated terrorism than outside foreign attacks. The decade saw deadly incidents like the Oklahoma City bombing in 1995 by radicalized by white supremacist anti-government terrorists, which killed 168 and injured hundreds, making it the deadliest terrorist attack in U.S. history before 9/11.A year later, the Atlanta Olympic bombing and related bombings by anti-government Christian extremists caused multiple deaths and injuries. Clinic bombings and shootings by anti-abortion extremists began in 1994 with the Brookline clinic shootings and continued through the 1998 Birmingham clinic bombing. These inspired more arsons, bombings, and shootings tied to white supremacist, anti-abortion, and other extreme ideologies.Still, haven been shocked by Islamist extremists in 1993 (and growing Islamic jihadist plots outside the U.S.) the federal government adopted new security language centered on protecting the “homeland” from outside incursions. In 1998, Clinton signed Presidential Decision Directive 62, titled “Protection Against Unconventional Threats to the Homeland and Americans Overseas,” a serious counterterrorism document whose title quietly normalized the term homeland inside executive governance.But there was at least one critical voice. Steven Simon, Clinton's senior director for counterterrorism on the National Security Council, didn't think “Defense of the Homeland” belonged in a presidential directive.Simon's retrospective argument is that “homeland” did more than name a policy, it brought a territorial logic of legitimacy that the American constitution had historically resisted. He recalls the phrase “Defense of the Homeland” felt “faintly illiberal, even un-American.” The United States historically grounded constitutional legitimacy in civic and legal abstractions (people, union, republic, human rights) rather than blood rights or rights to soil. Membership was to be mediated by institutions, employment, and law rather than ancestry.“Homeland” serves as a powerful cue that suggests a mental model of ‘home' and expands it to encompass a nation. This model is accompanied by a set of spatial inferences that evoke familiarity, appeal, and even an intuitive sense. However, it also creates a sense of a confined interior that can be breached by someone from outside.This is rooted in place attachment that can be defined as an affective bond between people and places — an emotional tie that can anchor identity and responsibility. But attachment is not the same thing as ownership. Research on collective psychological ownership shows how groups can come to experience a territory as “ours.” This creates a sense of ownership that can be linked to a perceived determination right. Here, the ingroup is entitled to decide what happens in that place while sometimes feeding a desire to exclude outsiders. When the word “homeland” was placed at the center of statecraft it primed public reasoning from attachment of place through care, stewardship, and shared fate toward property ownership through control, gatekeeping, and exclusion. It turns belonging into something closer to a property claim.What makes the 1990s especially instructive from a geography perspective is that “access” itself was being administered through institutions that are intensely spatial: consulates, ports of entry, employer locations, housing markets, and the micro-geographies of office life. The H-1B expansions was not simply generosity, but a form of managed throughput in a system designed to meet labor demand. And it was paired with political assurances about enforcement and domestic worker protections.Mid-decade legal reforms strengthened enforcement by authorities in significant ways. Mechanisms for faster removals and stricter interior enforcement reinforced the idea that the state could act more decisively within the national space. The federal government found ways to expand legal channels that served economic objectives while also building a governance style increasingly comfortable with interior control. “Homeland” helped supply the conceptual bridge that made that socioeconomic coexistence feel coherent.It continues to encourage a politics of boundary maintenance that determines who counts as inside, what kinds of movement are legible as normal, and which bodies are perpetually “out of place.” If the defended object is a republic, the default language justification is legal and civic. If the defended object is a homeland, the language jurisdiction becomes territorial and affective. That shift changes what restrictions, surveillance practices, and membership tests become thinkable and tolerable over time. HOMELAND'S HOHFELDIAN HARNESSIf “homeland” structures a place of belonging, then “rights” are the legal grammar that tells us what may be done in that place. The trouble is that “rights” are often treated as moral abstract objects floating above context. Legally, they are structured relations among people, institutions, and things. But “rights” can take on a variety of meanings.Wesley Hohfeld, the Yale law professor who pioneered analytical jurisprudence in the early 20th century, argued that many legal disputes persist because the word “right” is used ambiguously.He distinguished four basic “incidents” for rights: claim, privilege (liberty), power, and immunity. Each is paired with a position correlating to another party: duty, no-claim (no-right), liability, and disability. When the police pull you over for speeding you hold a privilege to drive at or below the speed limit (say, 40 mph). The state has no-right to demand you stop for going exactly 40 mph. But if you're clocked at 50 mph, the officer enforces your no-right to exceed the limit which correlates to the state's claim-right. You have a duty to comply by pulling over. If the officer then has power to issue a ticket, you face a liability to have your driving privilege altered (e.g., fined). But you also enjoy an immunity from arbitrary arrest without probable cause.Let's apply that to “homeland” security.If a politician says we must “defend the homeland,” it can mean at least four different things legally:* Claim-Rights: Citizens can demand that the government protect them (e.g., from attacks). Officials have the duty to act — think TSA screening or border patrol.​* Privileges: Federal Agents get freedoms to act without legal blocks, such as stopping and questioning people in so-called high-risk zones, while bystanders have no-right to interfere.​* Powers: Federal Agencies hold authority to change your legal status. For example, they can label you a watchlist risk (e.g., you become a liability). This can then lead to loss of liberties like travel bans, detentions, or asset freezes.​* Immunities: Federal Officials or programs shield themselves from lawsuits (via qualified immunity or classified data rules), effectively blocking citizens' ability to sue.Forget whether these are legitimate or illegitimate, Hohfeld's point is they are different forms of rights — and each has distinct costs. Once “homeland” is the object, the system tends to grow powers and privileges (capacity for overt or covert operations), and to seek immunities (resistance to challenge), often at the expense of others' claim-rights and liberties.Rights are not only relational, but they are also often spatially conditional. The same person can move through zones of legality experiencing different practical rights. Consider border checkpoints, airports, perimeters of government buildings, protest cites, or regions declared “emergency” zones. Government institutions operationalize these spaces as “behavioral geographies” which determines who gets stopped, where scrutiny concentrates, and which movements count as suspicious.The state looks past the abstract bearer of unalienable liberties and due process to see only a physical entity whose movements through space dissolve their Constitutional immunities into a series of observable, trackable traces. Those traces become inputs to enforcement. This is what makes surveillance so powerful. “Homeland” governance is especially trace-hungry because it imagines safety as a property of space that must be continuously maintained.But these traces are behavioral cues and human behavior is never neutral. They are interpreted through normalized cultural and institutional schemas about who “belongs” in which places. Place attachment and territorial belonging can become gatekeeping mechanisms. Empirical work on homeland/place attachment links it to identity processes and self-categorization. Related work suggests that collective psychological ownership — “this place is ours” — can predict exclusionary attitudes toward immigrants and outsiders. In legal terms, those social attitudes can translate into pressure to expand state powers and narrow outsiders' claim-rights.A vocabulary rooted in a ‘republic' tends to emphasize rights as universal claims against the state. This is where we get due process, equal protection, and rights to speech and assembly. A homeland vocabulary tends to emphasize rights as statused permissions tied to membership and territory. Here we find rights of citizens, rights at the border, rights in “emergencies”, and rights conditioned on “lawful presence.” The shift makes some restrictions feel like a kind of protecting of the home. Hence the unaffable phrase, “Get off my lawn.”HOMELAND HIERARCHIES HUMBLEDIf the “homeland” is framed as a place-of-belonging and rights are the grammar of that place, then the current crisis of American democracy boils down to a dispute over the nature of equality. This tension is best understood through the long-standing constitutional debate between anticlassification and antisubordination, which dates back to the Reconstruction era. Anticlassification, often called the “colorblind” or “status-blind” approach, holds that the state's duty is simply to avoid explicit categories in its laws. Antisubordination, by contrast, insists that the law must actively dismantle structured group hierarchies and the “caste-like” systems they produce. When the state embraces a “homeland” logic, it leans heavily on anticlassification to mask a deeper reality of spatial subordination.In what we might call the “Theater of Defense,” agencies like the Department of Homeland Security (DHS) and Immigration and Customs Enforcement (ICE) increasingly rely on anticlassification principles to justify aggressive interior crackdowns. They frame enforcement as a territorial necessity by protecting the sanctity of the soil itself. A workplace raid or roving patrol, in this view, does not target any specific group. Instead, it simply maintains the “integrity” of the homeland. This reflects what law professor Bradley Areheart and others have described as the “anticlassification turn,” where formal attempts to embody equality end up legitimizing structural inequality.Put differently, the state exercises a Hohfeldian Power to alter individuals' legal status based on their geographic location or “lawful presence.” At the same time, it shields itself from legal challenge by insisting that the law applies equally to everyone who is “out of place.” This claim of territorial neutrality is a dangerous legal fiction. As scholars Solon Barocas and Andrew Selbst have shown in their work on algorithmic systems, attempts at neutral criteria often replicate entrenched biases. Triggers like “proximity to a border” or “behavioral traces” in a transit hub do not produce blind justice. They enable targeted scrutiny and the erosion of immunity for those whose identities fail to match the “belonging” model of the “homeland.” The state circumvents its Hohfeldian Disability, avoiding the creation of second-class statuses, by pretending to manage space rather than discriminate against persons.This shift from a civic Republic to a territorial “homeland” is the primary driver of democratic backsliding. Political scientist Jacob Grumbach captured this dynamic in his 2022 paper, Laboratories of Democratic Backsliding. Analyzing 51 indicators of electoral democracy across U.S. states from 2000 to 2018, Grumbach developed the State Democracy Index. His findings reveal how American federalism has morphed from “laboratories of democracy” into sites of subnational authoritarianism. States with low scores on the index — often under unified Republican control — have pioneered police powers that insulate partisan dominance. We see this in the rise of state-level immigration enforcement units, the criminalization of movement for marginalized groups, and the expansion of a “right to exclude.”These states are not just enforcing the law. They are forging what Yale legal scholar Owen Fiss would recognize as a new caste system. By fixating on “defending” state soil against “infiltrators,” legislatures dismantle the public rights of the Reconstruction era — the right to participate in community life without indignity. Today's backsliding policies transform the nation's interior into a permanent enforcement zone. They reject the Enlightenment ideals of America, rooted in beliefs like liberty, equality, democracy, individual rights, and the rule of law. To fully understand Constitutional history, we best acknowledge that America's universalist creedal definition wasn't solely European. David Graeber and David Wengrow's The Dawn of Everything shows how Enlightenment values of liberty and equality arose from intellectual exchanges with Indigenous North American thinkers. Kandiaronk, a Huron statesman, traveled to Europe in the late 17th century and debated French aristocrats. His critiques were published and circulated widely among European intellectuals, including Voltaire, Diderot, and Rousseau. Graeber and Wengrow point out that before the widely popular publication of these dialogues in 1703, the concept of "Equality" as a primary political value was almost entirely absent from European philosophy. By the time Rousseau wrote his Discourse on the Origin and Basis of Inequality Among Men in 1754, it was the central question of the age.Kandiaronk criticized European society's subservience to kings and obsession with property. He contrasted it with the consensual governance and individual agency of the Haudenosaunee Confederacy embodied in their Great Law of Peace — a political order prioritizing the public right to exist without state-sanctioned indignity.The writers of the U.S. Constitution codified a Republic of “unalienable rights,” synthesizing Indigenous/European-inspired liberty with Hohfeldian Disabilities that legally restrained the state from territorial monarchy. Backsliding erases this profound philosophical endeavor. Reclaiming the Republic means honoring the Indigenous critique that a nation's legitimacy rests on its people's freedom, not its fences.We seem to be moving from governance by the governed to protecting an ingroup. In Hohfeldian terms, the state expands its privileges while shrinking the claim-rights of the vulnerable to move and exist safely. This leads to “spatial subordination,” managed through adiaphorization — a concept from social theorist Zygmunt Bauman's 1989 Modernity and the Holocaust. Bauman, a Polish-Jewish survivor who escaped the Nazis' grip on his early life, drew “adiaphora” from the Greek for matters outside moral evaluation. Modern bureaucracies make horrific actions morally neutral by framing them as technical duties, enabling atrocities like the Holocaust without personal ethical torment.As territorial belonging takes precedence, non-belongers are excluded from moral and legal obligations. They become “non-spaces” or “human waste” in the eyes of ICE and DHS. This betrays antisubordination, the “core and conscience” of America's civil rights tradition, as Yale constitutional scholars Jack Balkin and Reva Siegel called it. A democracy can't endure if it permanently relegates any group to legal impossibility. In the “homeland”, immigrants may live, work, and raise families for decades, yet remain mere “traces” to expunge. Weaponized place attachment turns affective bonds into property claims. This empowers the state to “cleanse” those deemed to be “out of place.” Rights become statused permissions, not universal ideals. If immunity from search depends on territorial status, the Republic of laws has yielded to a Heimat — a term the Nazis' usurped for their blood-and-soil homeland…that they then bloodied and soiled.Reversing this demands confronting the linguistic and legal architecture that rendered it conceivable. It's time to rethink the “homeland” frame and its anticlassification crutch. A truer and fairer Republic would commit to antisubordination and the state would be disabled from wielding space for hierarchy. A person's immunity from arbitrary power should be closer to an inalienable right to be “secure in one's person” that holds firm beyond checkpoints or workplace doors…or your front door.Steven Simon was right to feel uneasy with Clinton's wording. “Homeland” planted a seed that sprouted into hedgerows of exceptional powers and curtailed liberties. Are we going to cling to a “homeland” secured by fear and exclusion, forever unstable, or finally become a Republic revered for securing universal law and rights? As long as our rights remain geographically conditional, we all dwell in liability. Reclaiming the Republic, and our freedoms within it, may require transforming the Constitution from a Hohfeldian map of perimeters into a boundless plane of human dignity it aspires to be. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Pedro Correa, photographe, écrivain et conférencier. Ancien ingénieur, il a quitté une carrière toute tracée dans une multinationale pour devenir artiste, puis auteur à succès avec Matin clair, et plus récemment, un roman percutant : Le Cercle des Héros Anonymes.Pedro et moi avons une relation de confiance construite dans le temps, et cela se ressent dans cette conversation à cœur ouvert. Nous avons en commun d'avoir changé de vie, de trajectoire, de prisme. Nous savons ce que cela coûte, ce que cela offre, et ce que cela implique sur le long terme.Dans cet épisode, nous parlons de joie, de renoncements, de systèmes, de fiction, d'engagement, de politique, d'argent et surtout de ce que signifie « avoir un impact ». J'ai questionné Pedro sur les illusions autour du changement de vie, sur son rapport à l'argent, sur les contradictions dans lesquelles nous vivons, sur la tentation du repli individuel, et sur le pouvoir insoupçonné du collectif.Pedro nous livre une vision profondément lucide, sensible, parfois désenchantée, mais toujours tournée vers une forme d'espoir lucide et d'engagement joyeux. Son roman devient ici le prétexte pour explorer une question essentielle : que se passe-t-il quand des individus ordinaires décident de ne plus obéir au système et d'agir ensemble ?3. Citations marquantes« J'ai troqué une joie absente contre une sérénité disparue. »« On n'a pas besoin de superpouvoirs pour faire changer le monde. »« Le système nous pousse à compenser un quotidien insatisfaisant par des achats inutiles. »« Ce n'est pas un déclic qui change une vie, c'est un glissement lent. »« Le militantisme sans joie, c'est laisser la joie à l'extrême droite. »4. Idées centrales discutées (Big Ideas)

In this episode of University Design, David J. Staley reflects on the ideas behind his new book, The AI Symposium (Innovation Press, 2026), using this month's column—and its accompanying recording—as an opportunity to explore a provocative rethinking of AI, dialogue, and learning in higher education.Rather than revisiting familiar debates about banning AI or defining its “ethical use” in the classroom, Staley invites listeners to step back and ask a deeper question: if large language models were explicitly designed to generate language, what does it really mean to treat that function as a problem? And what new possibilities emerge if we stop defending against AI and instead design with it?Drawing on the work of David Graeber and Mikhail Bakhtin, this episode reframes thinking itself as dialogic—something that arises between voices rather than inside isolated minds. From this perspective, the traditional student essay begins to look less like a timeless measure of understanding and more like a historically contingent form of assessment.Staley introduces The AI Symposium as both a conceptual experiment and a pedagogical provocation. In the project, multiple large language models are prompted to engage directly with one another in sustained dialogue, with the human designer acting as a “procedural author.” The result raises unsettling and generative questions: Can AI participate in dialogue in a meaningful way? Does dialogic exchange suggest a form of synthetic understanding? And what might this mean for how we assess student learning?The episode ultimately looks forward, imagining a future in which students design and host their own AI symposia—selecting participants, framing questions, and interpreting dialogue—as a richer demonstration of understanding than the traditional essay.In this episode, you'll explore:Why debates about “ethical AI use” often miss the pointDialogue as the foundation of human thoughtThe limitations of essay-based assessment in an AI-enabled worldThe concept of the human as “procedural author”What happens when AI systems engage one another in dialogueHow the symposium could replace the essay as a primary form of assessmentThis episode accompanies David J. Staley's University Design column and is inspired by his new book, The AI Symposium, which expands on these ideas and their implications for education, technology, and the future of thinking itself.

What can the deep past of Ukrainian lands reveal about the global story of humanity? Six thousand years ago, "mega-sites" flourished in what is now central Ukraine—but can these be considered the world's first cities? How were they organized without central authorities, and how do they challenge everything we thought we knew about early social life? *** This is Thinking in Dark Times, a podcast by UkraineWorld, an English-language multimedia project about Ukraine. Host: Volodymyr Yermolenko, a Ukrainian philosopher, editor-in-chief of UkraineWorld, and president of PEN Ukraine. Guest: David Wengrow, a renowned British archaeologist and Professor of Comparative Archaeology at University College London. He is the co-author, alongside David Graeber, of the international bestseller "The Dawn of Everything: A New History of Humanity". *** Thinking in Dark Times is produced by UkraineWorld and brought to you by Internews Ukraine. It is supported by the International Renaissance Foundation and Politeia, a Ukrainian NGO. *** SUPPORT: You can support our work on https://www.patreon.com/c/ukraineworld Your help is crucial, as we rely heavily on crowdfunding. You can also contribute to our volunteer missions to frontline areas in Ukraine, where we deliver aid to both soldiers and civilians. Donations are welcome via PayPal at: ukraine.resisting@gmail.com. *** CONTENTS: 00:00 - Intro. What can the deep past of Ukraine reveal about the global story of humanity? 00:14 - Were the world's first cities actually built in what is now Ukraine? 02:51 - Why does the Ukrainian soil play a key role in rethinking the origins of cities and states? 03:55 - Why are standard narratives of human history fundamentally wrong? 09:15 - What were the Cucuteni-Trypillia megasites? 17:23 - Why does the existence of egalitarian cities overturn political history itself? 20:35 - What does a circular city say about how people imagined the world? 21:27 - How did thousands of people govern themselves without rulers? 26:36 - Did democracy exist thousands of years before ancient Greece? 28:29 - Were Hobbes and Rousseau both wrong about human nature? 42:29 - Is Ukrainian history shaped by a tension between freedom and vulnerability? 47:22 - What do burning rituals reveal about cyclical views of life and nature? 50:51 - Why does Ukraine's past matter for the future of humanity?

En este episodio hablamos un poco sobre la teoría del “enshitification” de todo, y de la teoría de los “Bullshit Jobs” del Antropólogo David Graeber, y basado en esto examinos un poco si es verdad que ahora todo está peor y cómo esto muchas veces nos lleva a romantizar el pasado… ¿pero realmente antes era mejor?¡Hablemos!: instagram.com/nsnpod

In recent years, many have expressed the proliferation of meaningless jobs. This goes beyond the burden of mundane tasks. It is the burden of not knowing if most of your working life has any benefit to society beyond the good pay. In this talk, we will look at how people have increasingly reported the sense that their work is meaningless (and potentially harmful), and then at David Graeber's work on the topic, from his influential book Bullsh*t Jobs (2018). Then we will ask if Graeber was onto something and if so, how might the Christian respond with the gospel to a society filled with telemarketers and PR departments.   The Copyright for all material on the podcast is held by L'Abri Fellowship. We ask that you respect this by not publishing the material in full or in part in any format or post it on a website without seeking prior permission from L'Abri Fellowship. Also, note that not all views expressed in the lectures or in the discussion time necessarily represent the views of L'Abri Fellowship. © Canadian L'Abri 2020

For this episode, performance storyteller Torgrim Mellum Stene takes center stage as we talk about two of his current performances that both revolve around myth, history and time.Join us for a probing conversation on dreaming and waking, fact and vision, giving voice to the underdog, truth and that which is truer than truth – how layers of reality weave together to resonate in a way that reveals meaning and brings history into the here and now.PODCAST LINKS https://www.intheborderlands.com/ https://www.patreon.com/IntheBorderlands https://www.facebook.com/intheborderlands https://www.instagram.com/intheborderlands_podcast/ EMAIL contact@intheborderlands.com TORGRIM'S LINKS https://www.brittle.one/ https://www.facebook.com/kloverknekten https://www.instagram.com/kloverknekten/ MIKAEL'S LINKS https://smarturl.it/inanna https://www.facebook.com/mikael.oberg.performance.storyteller https://www.instagram.com/mikaelobergstoryteller/REFERENCESMagnus the Lawmenderhttps://en.wikipedia.org/wiki/Magnus_the_LawmenderHelgøya Churchhttps://en.wikipedia.org/wiki/Helg%C3%B8ya_ChurchChakrahttps://en.wikipedia.org/wiki/ChakraOmphaloshttps://en.wikipedia.org/wiki/OmphalosNational Library of Norwayhttps://en.wikipedia.org/wiki/National_Library_of_NorwayJerusalem by Alan Moorehttps://en.wikipedia.org/wiki/Jerusalem_(Moore_novel)The Great When by Alan Moorehttps://en.wikipedia.org/wiki/The_Great_WhenVoice of the Fire by Alan Moorehttps://en.wikipedia.org/wiki/Voice_of_the_FireBohemian Rhapsody filmhttps://en.wikipedia.org/wiki/Bohemian_Rhapsody_(film)Walk the Line filmhttps://en.wikipedia.org/wiki/Walk_the_LineThe Dawn of Everything by David Graeber and David Wengrowhttps://en.wikipedia.org/wiki/The_Dawn_of_Everything

Will Beaman joins Billy Saas & Scott Ferguson to discuss the enduring influence of David Graeber's debt-centered work in the wake of Zohran Mamdani's election to Mayor of New York City. Will and Scott unpack their jointly authored essay, “The Utopia of Refusal: David Graeber, Debt & the Left Monetary Imagination,” which is the latest in a series of pieces by the Money on the Left Editorial Collective to agitate for credit-centered experimentation through and beyond the Mamdani mayoralty. Most crucially, Will and Scott find that the Graeberian framework on debt funnels political attention and action toward periodic acts of cancellation or refusal to the exclusion of radical democratic alternatives such as those outlined in “Blue Bonds: A Fiscal Strategy for Overcoming Trump 2.0” and “How the Zetro Card can Save New York City (Really).” While Graeber's work has been indispensable to left organization and advocacy since before Occupy, what's needed now, the hosts argue, is a framework for mobilizing--rather than refusing to engage--the considerable fiscal agency already at hand across all levels of governance.Visit our Patreon page here: https://www.patreon.com/MoLsuperstructureMusic by Nahneen Kula: www.nahneenkula.com

Deze week hoor je in NRC Vandaag onze serie Wilde eeuwen, het begin. Een van de verhalende series die we dit jaar maakten: perfect voor tijdens de dagen rond Kerst.Het is 12.000 jaar geleden. Sjamaan Slata wandelt naar Göbleki Tepe, bakt brood en hallucineert op beschimmelde rogge. Zullen zijn visioenen de landbouw vooruit helpen?Heeft u vragen, suggesties of ideeën over onze journalistiek? Mail dan naar onze redactie via podcast@nrc.nl.Voor deze aflevering is onder meer gebruikt gemaakt van deze literatuur:Oliver Dietrich ‘Shamanism at Early Neolithic Göbekli Tepe, southeastern Turkey. Methodological contributions to an archaeology of belief' in Praehistorische Zeitschrift, in mei 2024. Steven Mithen ‘Shamanism at the transition from foraging to farming in Southwest Asia: sacra, ritual, and performance at Neolithic WF16 (southern Jordan)' in The Journal of the Council for British Research in the Levant, in September 2022.David Graeber en David Wengrow. ‘The Dawn of Everything, A New History of Humanity', bij Penguin in 2022. Li Liu e.a. ‘Fermented beverage and food storage in 13,000 y-old stone mortars at Raqefet Cave, Israel: Investigating Natufian ritual feasting' in in oktober 2018. Amaia Arranz-Otaeguia e.a. ‘Archaeobotanical evidence reveals the origins of bread 14,400 years ago in northeastern Jordan' in PNAS, op 13 juli 2018.Leore Grosman e.a. ‘A Natufian Ritual Event' in Current Anthropology, in juni 2016.Marion Benz ‘Symbols of Power - Symbols of Crisis? A Psycho-Social Approach to Early Neolithic Symbol Systems', Neo-Lithics, in januari 2014. Leore Grosman e.a. ‘A 12,000-year-old Shaman burial from the southern Levant (Israel)' in PNAS, op 18 november 2008. Zohar Kerem e.a. ‘Chickpea domestication in the Neolithic Levant through the nutritional perspective' in Journal of Archaeological Science, in augustus 2007.Tekst en presentatie: Hendrik SpieringRedactie en regie: Mirjam van ZuidamMuziek, montage en mixage: Rufus van BaardwijkBeeld: Jeen BertingVormgeving: Yannick MortierZie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

[REDIFFUSION]Cyril Dion fait partie intégrante du paysage médiatique avec son engagement écologique : militant, auteur, réalisateur. Il engage autant de projets qui réparent le monde, et le répare à lui, aussi.Avec sa poésie, il nous invite à faire du vide pour que l'espace puisse émerger. Il questionne les résistances face au temps long, l'aliénation de nos conditionnement, le présent comme seul état qui existe. Pour lui, la crise écologique est une crise spirituelle, et arriver à plonger dans du temps profond est une urgence.Est-ce que ça sert encore à quelque chose d'alerter sur les enjeux climatiques ? Par les temps qui courent, comment garder espoir ? Qu'est-ce qui dans l'art, reconnecte à ce qui donne du sens à une vie ?C'est autant de questions que Cyril Dion se pose, et autant de réponses qu'il nous partage dans cet épisode.Avec lui sur Nouvel Œil, on parle de poésie, de présent, et de réparation.J'espère que cette écoute t'invitera à faire du vide pour que l'espace émerge.Belle écoute ! ☀️ ---Si tu as aimé cet épisode, tu peux le partager, écrire un commentaire dans la description et laisser des étoiles sur ta plateforme d'écoute ! ---

Federico Ferrari"Ritratti"Luca Sossella Editorewww.lucasossellaeditore.itPer eseguire un buon ritratto occorre che il modello stia fermo, possibilmente immobile. Se il soggetto si muove, se è irrequieto o si rifiuta di stare in posa, di assumere una posa, allora il ritratto si rivela impossibile.Chi legge troverà nelle pagine che seguono, dunque, dei ritratti sui generis, perché le autrici e gli autori che ne dovrebbero essere al centro sono tra i più irrequieti che il secolo scorso abbia prodotto. Sfuggenti come pochi altri, permettono a malapena di tracciare uno schizzo, una figura mossa, talvolta, al limite dell'irriconoscibile. Questi ritratti sono, in fondo, un modo per liberare questi grandi autori dalla propria identità o, forse in un eccesso di fiducia, per liberarli da ogni identità, dall'ingombro che ogni identità porta con sé. E poiché, come noto, ogni dipintore dipinge se stesso, è anche un modo di liberare chi scrive dalla propria identità.Ritratti di Ingeborg Bachmann, Thomas Bernhard, Harold Bloom, Adone Brandalise, Cristina Campo, Guido Ceronetti, Ioan Petru Culianu, David Graeber, Ivan Illich, Pierre Klossowski, Anna Maria Ortese, Tom Seidmann-Freud, Ferdinando Tartaglia.Federico Ferrari, docente di Filosofia dell'arte all'Accademia di Belle Arti di Brera, è stato visiting professor in diverse università europee e ha scritto una decina di libri, tradotti nelle principali lingue del mondo.Per LSe ha pubblicato Lo spazio critico (2004), Il re è nudo (2011), Il silenzio dell'arte (2021), L'anarca (2023) e, con Jean-Luc Nancy, Iconografia dell'autore (2006) e Estasi (2022).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/

Support Midgard Musings By Clicking Here: ⁠⁠⁠⁠⁠https://linktr.ee/MidgardMusings⁠⁠⁠⁠⁠Click here to visit Fjallvaettir Workshop: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://fjallvaettir.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠Donate to my mother's-in-law GoFundMe for medical equipment upgrades: ⁠⁠⁠⁠⁠⁠⁠⁠⁠https://gofund.me/43c134d0Here are some of the book recommendations that were mentioned in this episode:Braiding Sweetgrass by Dr. Robin Wall Kimmerer The Seven Generations and the Seven Grandfather Teachings by James Vukelich Kaagegaabaw The Dawn of Everything by David Graeber and David WengrowThe Four Agreements: A Practical Guide to Personal Freedom by Don Miguel RuizIn this episode of Random Heathen Ramblings, Chris Miller and I are diving into the rich, interconnected web of ideas, mindsets, and traditions that shape the modern Heathen path. Using The Four Agreements by Don Miguel Ruiz as our starting point, we explore how wisdom from outside the Germanic world can illuminate, reinforce, or even challenge our own worldview.From there, we widen the lens.We discuss syncretism; both the kind our ancestors practiced and the kind we engage in today along with finfara, cultural exchange, and the flow of ideas across tribes, nations, and spiritual traditions. How do we integrate outside concepts responsibly? Where do we draw healthy boundaries? And what frameworks, philosophies, and practices can help us deepen our connection to our gods, ancestors, and land spirits?This episode is all about embracing the complexity of being a modern Heathen in a global world, without losing the roots that make our tradition unique.Join us for a conversation full of insight, challenge, humor, and honest exploration as we walk the wider web that connects past and present, culture and culture, and each of us to our own lived practice.

This bonus episode is Part 2 of Graeber vs Bannon, Anarchism vs Leninism.  I start in the 1870s with Marx and Bakunin fighting over the joys and traumas of the Paris Commune. Marx sees it as an imperfect but historic prototype of a workers' transitional state, cut down before it could consolidate power. Bakunin reads it as a betrayal of anarchist principles — too willing to replicate the machinery it meant to overthrow. Out of that conflict comes a rift that still haunts us: should revolution be disciplined, organized, and strategic, or spontaneous, horizontal, and permanently suspicious of institutions? I explore David Graeber as a hopeful modern anarchist, highlighting his idea of “everyday communism”—the mutual aid and cooperation we already practice—and his vision of Occupy as a revelation of our capacity to act as if we're free. I contrast this with Marxist-Leninist critiques: the exhaustion of consensus, obstructionism, spectacle without strategy, and the refusal to make demands. A story about my late friend Michael Stone at an Occupy “mic check” shows how openness can invite opportunism. Finally, I contrast No King's vagueness with MAGA's fusion of mystical energy and disciplined technocracy—QAnon shamans backed by P2025 architects, vibes condensed to machinery. Learn more about your ad choices. Visit megaphone.fm/adchoices

Professor Georgy Ganev joins Bob to explain that, contrary to the claims of David Graeber and the MMTers, the barter origin of money has not been refuted. The anthropological evidence is consistent with the Mengerian story, and Mises' regression theorem remains the only coherent explanation for money's value. Professor Ganev's Paper, "Has the barter theory of the origins of money been rejected?": Mises.org/HAP519aThe Mises Institute is giving away 100,000 copies of Hayek for the 21st Century. Get your free copy at Mises.org/HAPodFree

Professor Georgy Ganev joins Bob to explain that, contrary to the claims of David Graeber and the MMTers, the barter origin of money has not been refuted. The anthropological evidence is consistent with the Mengerian story, and Mises' regression theorem remains the only coherent explanation for money's value. Professor Ganev's Paper, "Has the barter theory of the origins of money been rejected?": Mises.org/HAP519aThe Mises Institute is giving away 100,000 copies of Hayek for the 21st Century. Get your free copy at Mises.org/HAPodFree

Kai Heron, Keir Milburn and Bertie Russell discuss Radical Abundance, transition and public-commons partnerships. Shownotes Heron, K., Milburn, K., Russell, B. (2025). Radical Abundance. How to Win a Green Democratic Future. Pluto Press. https://www.plutobooks.com/product/radical-abundance/ Kai Heron at Lancaster University: https://www.lancaster.ac.uk/lec/about-us/people/kai-heron Keir Milburn's contributions at Novara Media: https://novaramedia.com/contributor/keir-milburn/ Bertie Russell at the Autonomous University of Barcelona: https://portalrecerca.uab.cat/en/persons/bertie-thomas-russell Abundance (the collective): https://www.in-abundance.org/ on Marta Harnecker: https://en.wikipedia.org/wiki/Marta_Harnecker on Michael A. Lebowitz: https://en.wikipedia.org/wiki/Michael_A._Lebowitz Lebowitz, M. A. (2013). Contested Reproduction and the Contradictions of Socialism. Socialist Project. https://socialistproject.ca/2013/09/b877/ on Yevgeni Preobrazhensky: https://en.wikipedia.org/wiki/Yevgeni_Preobrazhensky Preobrazhensky, Y. (1965). The New Economics. Oxford University Press. https://files.libcom.org/files/%5bPreobrazhensky%2C_Evgeny_Alekseevich%5d_The_New_Econo(BookZZ.org).pdf Nunes, R. (2021). Neither Vertical nor Horizontal. A Theory of Political Organization. Verso. https://www.versobooks.com/products/772-neither-vertical-nor-horizontal on Public-Commons Partnerships: https://www.in-abundance.org/what-is-a-public-commons-parntership https://www.in-abundance.org/reports/public-common-partnerships-building-new-circuits-of-collective-ownership for case studies on Public-Commons Partnerships, see: https://www.in-abundance.org/case-studies on Public-Private Partnerships: https://en.wikipedia.org/wiki/Public%E2%80%93private_partnership on council farms in the UK: https://www.cpre.org.uk/explainer/county-farms-explainer/ Common Wealth (the organization): https://www.common-wealth.org/ Common Wealth's recent project on privatization and Public-Private Partnerships in the UK: https://www.common-wealth.org/interactive/who-owns-britain/home on Che Guevara: https://en.wikipedia.org/wiki/Che_Guevara on Stuart Hall: https://en.wikipedia.org/wiki/Stuart_Hall_(cultural_theorist) on Hugo Chávez: https://en.wikipedia.org/wiki/Hugo_Ch%C3%A1vez Gilbert, C. (2023). Commune or Nothing! Venezuela's Communal Movement and its Socialist Project. Monthly Review Press. https://monthlyreview.org/9781685900243/ on agroecology: https://agroecology-coalition.org/what-is-agroecology/ SCOP-TI: https://www.scop-ti.info/ the Berlin Housing Campaign: https://dwenteignen.de/en on the Wards Corner Market: https://www.in-abundance.org/case-studies/wards-corner Amarnath, S. et al. (2023): Varieties of Derisking. Phenomenal World. https://www.phenomenalworld.org/interviews/derisking/ on the Great Replacement conspiracy theory in the US: https://en.wikipedia.org/wiki/Great_Replacement_conspiracy_theory_in_the_United_States on marronage communities and their role in slave rebellions: https://en.wikipedia.org/wiki/Maroons on the coal strikes in Appalachia in the late 19th and early 20th century: https://en.wikipedia.org/wiki/Coal_Wars on the Black Panther Party: https://en.wikipedia.org/wiki/Black_Panther_Party on SYRIZA and their development: https://www.opendemocracy.net/en/rethinking-populism/the-systemic-metamorphosis-of-greeces-once-radical-left-wing-syriza-party/ on Erik Olin Wright's “Transition Troughs” concept, see chapter 9 and 10 of: Wright, E. O. (2010). Envisioning Real Utopias. Verso. https://www.versobooks.com/products/2143-envisioning-real-utopias the “Abundance” report on the social property of water in the UK: https://www.in-abundance.org/latest/beyond-bailouts on the 2023 strike in France where workers cut energy to certain sectors: https://www.euronews.com/green/2023/03/30/robin-hood-electricians-and-oil-blockades-the-radical-tactics-of-frances-striking-energy-w van Dyk, S. & Haubner, T. (2021). Community-Kapitalismus. Hamburger Edition. https://www.hamburger-edition.de/buecher-e-books/artikel-detail/community-kapitalismus/ van Dyk, S. (2018). Post-Wage Politics and the Rise of Community Capitalism. Work, Employment and Society, 32(3), 528-545. https://journals.sagepub.com/doi/10.1177/0950017018755663 on municipalism: https://en.wikipedia.org/wiki/Municipalism Bianchi, I. & Russell, B. (eds.) (2026). Radical Municipalism. The Politics of the Common and the Democratization of Public Services. Bristol University Press. (forthcoming) https://bristoluniversitypress.co.uk/radical-municipalism on the Occupy Movement: https://en.wikipedia.org/wiki/Occupy_movement on Climateflation: https://www.theguardian.com/world/2025/aug/26/tuesday-briefing-how-climateflation-is-pushing-food-prices-ever-higher-and-changing-how-we-eat on hernani burujabe (the tripartite economic planning system in the city of Hernani): https://hernaniburujabe.eus/es/que-es/ Egia-Olaizola, A., Villalba-Eguiluz, U. and Gainza, X. (2025), Beyond the New Municipalism. Towards Post-Capitalist Territorial Sovereignty in the Case of Hernani Burujabe. Antipode, 57: 1448-1469. https://onlinelibrary.wiley.com/doi/10.1111/anti.70030 on the Commons (concept): https://en.wikipedia.org/wiki/Commons on Evergreening: https://en.wikipedia.org/wiki/Evergreening Klein, E. & Thompson, D. (2025). Abundance. Avid Reader Press. https://www.simonandschuster.com/books/Abundance/Ezra-Klein/9781668023488 on Marx's concept of the realm of necessity and freedom: https://www.marxists.org/archive/marx/works/subject/hist-mat/capital/vol3-ch48.htm on David Graeber: https://davidgraeber.org/ Suits, B. (2005). The Grasshopper. Games, Life and Utopia. Broadview Press. https://kevinjpatton.com/teaching/phil_3230/readings/Bernard%20Suits%20-%20The%20Grasshopper.pdf on the socialist ecomodernism and degrowth debate: https://www.resilience.org/stories/2023-01-23/ecomodernism-on-its-own-terms/ Future Histories Episodes on Related Topics S3E44 | Anna Kornbluh on Climate Counteraesthetics https://www.futurehistories.today/episoden-blog/s03/e44-anna-kornbluh-on-climate-counteraesthetics/ S03E30 | Matt Huber & Kohei Saito on Growth, Progress and Left Imaginaries https://www.futurehistories.today/episoden-blog/s03/e30-matt-huber-kohei-saito-on-growth-progress-and-left-imaginaries/ S03E29 | Nancy Fraser on Alternatives to Capitalism https://www.futurehistories.today/episoden-blog/s03/e29-nancy-fraser-on-alternatives-to-capitalism/ S03E19 | Wendy Brown on Socialist Governmentality https://www.futurehistories.today/episoden-blog/s03/e19-wendy-brown-on-socialist-governmentality/ S03E03 | Planning for Entropy on Sociometabolic Planning https://www.futurehistories.today/episoden-blog/s03/e03-planning-for-entropy-on-sociometabolic-planning/ S02E51 | Silvia Federici on Progress, Reproduction and Commoning https://www.futurehistories.today/episoden-blog/s02/e51-silvia-federici-on-progress-reproduction-and-commoning/ S02E13 | Tine Haubner und Silke van Dyk zu Community-Kapitalismus https://www.futurehistories.today/episoden-blog/s02/e13-tine-haubner-und-silke-van-dyk-zu-community-kapitalismus/ --- If you are interested in democratic economic planning, these resources might be of help: Democratic planning – an information website https://www.democratic-planning.com/ Sorg, C. & Groos, J. (eds.)(2025). Rethinking Economic Planning. Competition & Change Special Issue Volume 29 Issue 1. https://journals.sagepub.com/toc/ccha/29/1 Groos, J. & Sorg, C. (2025). Creative Construction - Democratic Planning in the 21st Century and Beyond. Bristol University Press. [for a review copy, please contact: amber.lanfranchi[at]bristol.ac.uk] https://bristoluniversitypress.co.uk/creative-construction International Network for Democratic Economic Planning https://www.indep.network/ Democratic Planning Research Platform: https://www.planningresearch.net/ --- Future Histories Contact & Support If you like Future Histories, please consider supporting us on Patreon: https://www.patreon.com/join/FutureHistories Contact: office@futurehistories.today Twitter: https://twitter.com/FutureHpodcast Instagram: https://www.instagram.com/futurehpodcast/ Mastodon: https://mstdn.social/@FutureHistories English webpage: https://futurehistories-international.com   Episode Keywords #KaiHeron, #KeirMilburn, #BertieRussell, #JanGroos, #Interview, #FutureHistories, #FutureHistoriesInternational, #futurehistoriesinternational, #Transition, #SocioecologicalTransition #DemocraticPlanning, #DemocraticEconomicPlanning, #Capitalism #BerlinHousingCampaign, #DWE, #Economics, #Socialism, #Socialisation, #Commons, #PublicCommonsPartnerships, #RadicalAbundance, #Abundance, #Municipalism, #Agroecology, #Derisking, #Investment, #Degrowth, #SocialistEcomodernism, #Ecomodernism

In this episode, Stewart Alsop speaks with Nico Sarian, Executive Director of the Eternity Foundation and PhD candidate in Religious Studies, about the strange currents that run through Armenian history, the fractured birth of early Christianity, and the survival of Gnostic and Hermetic traditions into the Renaissance. The conversation weaves through questions of empire and nation state, mysticism and metaphysics, the occult roots of modern science, and the unsettling horizon of accelerationism, drawing unexpected lines between the ancient world, the bureaucratic order critiqued by David Graeber, and our present entanglement with surveillance and identity. For more on Nico's work, see The Eternity Foundation at eternity.giving.Check out this GPT we trained on the conversationTimestamps00:00 Stewart Alsop introduces Nico Sarian and sets the stage with Armenian history and the legacy of empire.05:00 The rise of early Christianity is traced, showing its fractures, Gnostic currents, and the persistence of esotericism.10:00 Hermeticism enters the frame, connecting mystical knowledge with the scientific spirit of the Renaissance.15:00 Empire versus nation state is explored, touching on bureaucracy, power, and identity.20:00 Mysticism and metaphysics are tied to questions of apocalypse, renewal, and hidden traditions.25:00 Nico brings in David Graeber, critiquing modern bureaucracy and how systems shape consciousness.30:00 Accelerationism surfaces, framed as both danger and possibility in modernity.35:00 Surveillance and identity are examined, echoing ancient struggles for meaning.40:00 Esotericism and religious syncretism are reconsidered as resources for navigating technological upheaval.45:00 The conversation closes with reflections on continuity, rupture, and the strange endurance of wisdom.Key InsightsOne of the central insights from Nico Sarian's conversation with Stewart Alsop is that Armenian history carries a unique vantage point on the ancient world, positioned between empire and nation, East and West. Its survival under domination reveals how smaller cultures can preserve mysticism, ritual, and identity even within overwhelming imperial structures.The episode underscores how early Christianity was never monolithic but a field of competing visions. Gnostics, proto-orthodox bishops, and other sects fought over scripture, ritual, and authority, leaving traces of suppressed traditions that still haunt religious and philosophical discourse today.A powerful thread emerges around Hermeticism and Renaissance science, where occult traditions did not oppose but actively shaped early scientific inquiry. The magical and the rational were not enemies; rather, they grew together in ways that modern categories tend to obscure.Sarian and Alsop discuss empire versus the nation state, showing how forms of political order encode metaphysical assumptions. Empires sought transcendence through universality, while nation states leaned on identity and bureaucracy, each carrying spiritual implications for those living under them.Another insight is the role of mysticism and apocalypse as recurring frameworks for understanding collapse and renewal. Whether in ancient prophetic traditions or modern accelerationism, there is a yearning for rupture that promises transformation but also carries danger.David Graeber's critique of bureaucracy becomes a lens for seeing how systems shape human consciousness. What appears as neutral administration actually molds imagination, desire, and even metaphysical assumptions about what is possible in the world.Finally, the episode points to the enduring tension between surveillance, identity, and esotericism. Just as ancient sects guarded secret knowledge from empire, modern individuals navigate the exposure of digital systems, suggesting that hidden wisdom traditions may offer unexpected resources for our technological present.

When David Graeber died in 2020, at the age of 59, he left not only a substantial body of work on economic and social anthropology, and high-profile books including Debt: The First 5000 Years and Bullshit Jobs, but also a legacy as an influential political activist and leading figure in the Occupy movement, credited with contributing the slogan ‘We are the 99 per cent'. Following the publication of a new collection of Graeber's essays, Richard Seymour joins Tom to survey his thought, ranging from the theories of power Graeber developed from his early field research in Madagascar to the daring arguments of his posthumous work, Dawn of Everything (co-written with David Wengrow) challenging the orthodox view of how egalitarian and hierarchical societies developed over the past thirty thousand years.  Richard Seymour is a writer and theorist whose books include Disaster Nationalism and The Twittering Machine.

This is a preview — for the full episode, subscribe: https://newmodels.io https://patreon.com/newmodels https://newmodels.substack.com Theorists Marek Poliks & Roberto Alonso Trillo (co-hosts of the Dis.integrator pod) come on New Models to talk us through their highly anticipated new book, Exocapitalism: Economies with Absolutely No Limits, which is out this month from Becoming Press. Through their radical rethinking of capitalism — its indifference to human scale, its endless appetite for complexity, its rapacious transformation of everything into betting surfaces — Marek and Roberto relieve us of old Leftist frameworks, supplying a decoder ring for the growing incoherence of everyday contemporary life. Exocapitalism: Economies With Absolutely No Limits (Becoming Press, 2025) https://becoming.press/exocapitalism-economies-with-absolutely-no-limits-(2025)-by-marek-poliks-roberto-alonso-trillo Authors: Marek Poliks & Roberto Alonso Trillo https://www.marekpoliks.com/ https://robertoalonsotrillo.com/ https://open.spotify.com/show/4AcGAXHIdRu1toaZYnK3kB Foreward: Charles Mudede Afterward: Alex Quicho Art & Design: Palais Sinclaire Illustrations: Avocado Ibuprofen Names cited: AMD, Amazon/AWS, Amanda Askell, American Express, BlackRock, Bogna Konior, Charles Mudede, ChatGPT, Citadel, Cortical Labs, Daniel Felstead & Jenn Leung, David Graeber, DraftKings, Dunkin', SNAP (US food stamps), Elena Esposito, Gilles Deleuze & Felix Guattari, GUS (Global University Systems), Helen Hester & Nick Srnicek, Hilton Worldwide, Jürgen Habermas, K Allado-McDowell, Karl Marx, Kraft Singles, Luciana Parisi, Luigi Mangione, Nick Land, Nvidia, OpenAI, Ray Brassier, René Benko, Robinhood, Salesforce, Silvia Federici, SpaceX, Starbucks, TSMC

“Any assessment of the potential of AI to contribute to education must begin with an accurate understanding of the nature of the outputs of AI,” my guests today write, “The most important reason to resist the use of AI in universities if that its outputs are fundamentally bullshit – indeed, strictly speaking, they are meaningless bullshit.”That particular term of art may appear to be attention-seeking or dismissive of the issue of AI entirely, but it's actually the root of a much deeper philosophical critique, like the late anthropologist David Graeber's notion of “bullshit jobs”, but leveled at Generative AI and the way it distorts the purpose and function of teaching, learning, and education itself. My guests today are Robert Sparrow and Gene Flenady, professor and lecturer, respectively, in philosophy at Monash University in Melbourne, Australia, where they join me from, and they are collaborators on two recent articles: Bullshit universities: the future of automated education and Cut the bullshit: why Generative AI systems are neither collaborators nor tutors. As a heads up, we're gonna be saying bullshit a LOT, sometimes in an academic context, sometimes not so much.Bullshit universities: the future of automated educationCut the bullshit: why GenAI systems are neither collaborators nor tutors

Is modern capitalism beginning to resemble a feudal system? This episode of Explaining History explores the provocative argument, drawn from the work of the late anthropologist David Graeber, that contemporary capitalism has evolved into a new form of feudalism.This episode delves into a lecture by David Graeber, where he contended that modern "rentier capitalism" shares many characteristics with historical feudalism. We'll unpack the distinction he makes between a system based on the extraction of rent and the traditional capitalist model centred on the production of surplus value from labour. Graeber's analysis suggests that wealth is increasingly accumulated not through competitive production, but through the control of assets and the extraction of fees, a system he termed "managerial feudalism."To provide a comparative perspective, the episode will then turn to an analysis of "state-managed capitalism" in the People's Republic of China. We will examine how the Chinese model, often referred to as "party-state capitalism," utilizes state-owned enterprises that monopolize key upstream industries to extract rent from downstream private sectors.Join us as we question the nature of our current economic system. Is the 21st-century global economy moving beyond capitalism as we know it and, in some ways, returning to a pre-capitalist mode of wealth extraction? This episode of Explaining History offers a thought-provoking analysis of the structures that underpin the modern world.Newsflash: You can find everything Explaining History on Substack, join free hereHelp the podcast to continue bringing you history each weekIf you enjoy the Explaining History podcast and its many years of content and would like to help the show continue, please consider supporting it in the following ways:If you want to go ad-free, you can take out a membership hereOrYou can support the podcast via Patreon hereOr you can just say some nice things about it here Hosted on Acast. See acast.com/privacy for more information.

Eliott Edge revisits his first book, Three Essays in Virtual Reality, while giving us a sneak preview of his thinking for his upcoming opus on Simulation theory. Edge is a critically-acclaimed author, artist, and international speaker. Edge has published and presented through The Institute of Ethics and Emerging Technologies, The University of Melbourne, Stevens Institute of Technology, Anthology Film Archives, The C.G. Jung Center, The Fenris Wolf, The Museum of Computer Arts, VRTO, Block Seoul, and Disinformation.Names cited:Ayn Rand, Bob Monroe, Nick Bostrom, Carlos Castaneda, Charles Eisenstein, Chris Anderson, Daniel Dennett, David Graeber, Elon Musk, Frank Zappa, Jeffrey Epstein, John Ellis, Kurt Gödel, Lawrence Krauss, Nick Land, Peter Thiel, Rupert Sheldrake, Susan Blackmore, Thomas Campbell, Walter Kirn, Zoltan Istvan Team Human is proudly sponsored by Everyone's Earth.Learn more about Everyone's Earth: https://everyonesearth.com/Change Diapers: https://changediapers.com/Cobi Dryer Sheets: https://cobidryersheets.com/Use the code “rush10” to receive 10% off of Cobi Dryer sheets: https://cobidryersheets.com/Support Team Human on Patreon: https://www.patreon.com/teamhumanFollow Team Human with Douglas Rushkoff:Instagram: https:/www.instagram.com/douglasrushkoffBluesky: https://bsky.app/profile/rushkoff.comGet bonus content on Patreon: patreon.com/teamhuman Hosted on Acast. See acast.com/privacy for more information. Hosted on Acast. See acast.com/privacy for more information.

Yo team, KPFA station holiday For Juneteenth …. I didn't find a Juneteenth themed show for re-play, but this be notable, thematically – and for reminding, for a long time, that Bibi needed a Repub prez and Congress to sell war with Iran… And here we be, Equality for All Beings   ANARCHO *ENTHEO *ASTRO *ANIMISM original air-date: January, 9, 2025 Anarcho *Entheo *Astro *Animism – Facing the Global Conflagration with the Strength of Community  Caroline welcomes the return of Eddy Nix who “plays a bookseller in real life and has many projects operating in the dream world. He is founder and operator of Driftless Books and Music in Viroqua, Wi and was a founding teacher at Youth Initiative High School, and has a radio show on community radio station WDRT every Sunday. He identifies as a rhizome, or a verb, depending on circumstances. He has been many other things also. honoring ancestral mentors: David Graeber, Peter Lamborn Wilson, Kropotkin, And the Book “Occult Features of Anarchism” by living author Erica Lagalies, forward by Barbra Ehrenreich The post The Visionary Activist Show – Equality for All Beings appeared first on KPFA.

All of this week's episodes of It Could Happen Here put together in one large file. Coffee Unions Spread to Peet's Defining Anarchism feat. Andrew Mutuality feat. Andrew Executive Disorder: White House Weekly #4 You can now listen to all Cool Zone Media shows, 100% ad-free through the Cooler Zone Media subscription, available exclusively on Apple Podcasts. So, open your Apple Podcasts app, search for “Cooler Zone Media” and subscribe today! http://apple.co/coolerzone Sources/Links: Coffee Unions Spread to Peet's https://linktr.ee/peetslaborunion https://peetslaborunion.org @peetslaborunion https://checkout.square.site/merchant/MLR6ZV4VZRBPT/checkout/2KLSQDHYHY7D3GNP7YUX62CD Defining Anarchism feat. Andrew https://davidgraeber.org/interviews/david-graeber-on-acting-like-an-anarchist/https://www.libertarian-labyrinth.org/glossary/a-new-glossary/ Mutuality feat. Andrew Debt by David Graeber: https://www.libertarian-labyrinth.org/glossary/a-new-glossary/ Antinomies of Democracy by Shawn Wilbur: https://humaniterations.net/2016/12/28/the-distinct-radicalism-of-anarchism/ Executive Disorder: White House Weekly #4 https://www.nytimes.com/2025/02/18/world/americas/trump-migrant-deportation-panama.html?smid=nytcore-ios-share&referringSource=articleShare https://www.whitehouse.gov/presidential-actions/2025/02/establishing-the-presidents-make-america-healthy-again-commission/ https://www.politico.com/news/2025/02/18/kennedy-lays-out-hhs-plan-00204675 https://newrepublic.com/post/191630/donald-trump-tom-homan-alexandria-ocasio-cortez-immigration https://popular.info/p/in-botched-dei-purge-osha-trashes?r=4v4dm&utm_campaign=post&utm_medium=web https://www.businessinsider.com/doge-list-officials-resigned-fired-musk-trump-federal-government-2025-2 https://www.washingtonpost.com/politics/2025/02/17/doge-social-security-musk/ https://www.nbcnews.com/politics/doge/usda-accidentally-fired-officials-bird-flu-rehire-rcna192716 https://www.theverge.com/news/614078/faa-air-traffic-control-spacex-elon-musk-layoff-staff-shortage https://apnews.com/article/rubio-plane-mechanical-issue-munich-conference-031928b920ff8e8d495d1590d508e1e5 https://x.com/BethanyAllenEbr/status/1892086856990237059 https://www.reuters.com/business/autos-transportation/trump-auto-tariff-rate-will-be-around-25-2025-02-18/ https://www.politico.com/news/2025/02/18/trump-order-power-independent-agencies-00204798 https://www.npr.org/2025/02/19/nx-s1-5302481/trump-independent-agenciesSee omnystudio.com/listener for privacy information.