Podcasts about deleuze

This week Taylor spoke with John Protevi about his recently published book, Regimes of Violence: Toward a Political Anthropology. John is professor of French studies and philosophy at Louisiana State University. He is author of Political Affect; Life, War, Earth; and Edges of the State, all published by the University of Minnesota Press. Book Summary: A wide-ranging examination of the roots—and possible future—of violence in human societies Is aggression inevitable among humans? In Regimes of Violence, John Protevi explores how human violence originates and exists in our societies. Taking humans as biocultural (that is, our social practices shape our bodies and minds), he shows how aggression does not arrive from any purely biological predisposition but rather occurs only in social regimes of violence that, by manipulating the ways in which culture can shape our biological inheritance of rage and aggression, condition the forms of violence able to be expressed at any one time. Offering detailed insights into human aggression throughout history, Protevi's analysis ranges from evolutionary psychology to affective ideology and finally to an alternate politics of joy. He examines a wide range of seemingly disparate topics, such as cooperation between early nomadic foragers, organized sports, berserkers and blackout rages, the experiences of maroons escaping slavery, the January 6 invasion of the United States Capitol building, and responses to the Covid-19 pandemic. As he entwines the philosophical with the anthropological, he asks readers to consider why humans' capacity for cooperation and sharing is so persistently overlooked by stories that focus on aggression and warfare. Regimes of Violence is an important contribution to studies of Deleuze and Guattari, uniquely combining cutting-edge investigations in psychology, history, evolutionary theory, cultural anthropology, and philosophy to examine the “political philosophy of the mind.” Presenting to readers a refreshingly optimistic perspective, Protevi demonstrates that we are not doomed to war and argues that humans can build a world based on antifascism, joy, and mutual empowerment. About the book: https://www.upress.umn.edu/9781517918750/regimes-of-violence/ Support us on Patreon: - www.patreon.com/muhh - Twitter: @unconscioushh

Michael Downs joins Benjamin to discuss the political thought of Nick Land, its relationship to the work of Deleuze and Guattari, and the degree to which it has influenced the contemporary left and right.

Extended discussion of The Madman passage (#125), including analysis of the metaphysical and moral implications, the surrounding context, and other interpreters - Girard, Freud, Jung, Heidegger, and Deleuze; then, discussion of half a dozen more aphorisms that follow.

durée : 01:48:45 - Comme un samedi - par : Arnaud Laporte - Huit ans que nous n'avions pas entendu sa voix, mais oui, le revoilà : le musicien Babx, insituable, qui affectionne la lettre X comme symbole de multiplicité, avec un nom de plume ne désignant donc pas un individu mais un groupe. Logique, alors, de lui confier une carte blanche ! - réalisation : Alexandre Fougeron - invités : Babx Auteur, compositeur, interprète; Quatuor Kaija formation musicale composée de Camille Garin, Maëlle Desbrosses, Madeleine Athané Best et Adèle Viret; Fabrice Arfi Journaliste à Mediapart; Nathalie Garraud Metteur en scène

It's a small world. The great David Rieff came to my San Francisco studio today for in person interview about his new anti-woke polemic Desire and Fate. And half way through our conversation, he brought up Daniel Bessner's This Is America piece which Bessner discussed on yesterday's show. I'm not sure what that tells us about wokeness, a subject which Rieff and I aren't in agreement. For him, it's the thing-in-itself which make sense of our current cultural malaise. Thus Desire and Fate, his attempt (with a great intro from John Banville) to wake us up from Wokeness. For me, it's a distraction. I've included the full transcript below. Lots of good stuff to chew on. Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. 5 KEY TAKEAWAYS * Rieff views "woke" ideology as primarily American and post-Protestant in nature, rather than stemming solely from French philosophy, emphasizing its connections to self-invention and subjective identity.* He argues that woke culture threatens high culture but not capitalism, noting that corporations have readily embraced a "baudlerized" version of identity politics that avoids class discussions.* Rieff sees woke culture as connected to the wellness movement, with both sharing a preoccupation with "psychic safety" and the metaphorical transformation of experience in which "words” become a form of “violence."* He suggests young people's material insecurity contributes to their focus on identity, as those facing bleak economic prospects turn inward when they "can't make their way in the world."* Rieff characterizes woke ideology as "apocalyptic but not pessimistic," contrasting it with his own genuine pessimism which he considers more realistic about human nature and more cheerful in its acceptance of life's limitations. FULL TRANSCRIPTAndrew Keen: Hello everybody, as we digest Trump 2.0, we don't talk that much these days about woke and woke ideology. There was a civil war amongst progressives, I think, on the woke front in 2023 and 2024, but with Donald Trump 2.0 and his various escapades, let's just talk these days about woke. We have a new book, however, on the threat of woke by my guest, David Rieff. It's called Desire and Fate. He wrote it in 2023, came out in late 2024. David's visiting the Bay Area. He's an itinerant man traveling from the East Coast to Latin America and Europe. David, welcome to Keen on America. Do you regret writing this book given what's happened in the last few months in the United States?David Rieff: No, not at all, because I think that the road to moral and intellectual hell is trying to censor yourself according to what you think is useful. There's a famous story of Jean Paul Sartre that he said to the stupefaction of a journalist late in his life that he'd always known about the gulag, and the journalist pretty surprised said, well, why didn't you say anything? And Sartre said so as not to demoralize the French working class. And my own view is, you know, you say what you have to say about this and if I give some aid and comfort to people I don't like, well, so be it. Having said that, I also think a lot of these woke ideas have their, for all of Trump's and Trump's people's fierce opposition to woke, some of the identity politics, particularly around Jewish identity seems to me not that very different from woke. Strangely they seem to have taken, for example, there's a lot of the talk about anti-semitism on college campuses involves student safety which is a great woke trope that you feel unsafe and what people mean by that is not literally they're going to get shot or beaten up, they mean that they feel psychically unsafe. It's part of the kind of metaphorization of experience that unfortunately the United States is now completely in the grips of. But the same thing on the other side, people like Barry Weiss, for example, at the Free Press there, they talk in the same language of psychic safety. So I'm not sure there's, I think there are more similarities than either side is comfortable with.Andrew Keen: You describe Woke, David, as a cultural revolution and you associated in the beginning of the book with something called Lumpen-Rousseauism. As we joked before we went live, I'm not sure if there's anything in Rousseau which isn't Lumpen. But what exactly is this cultural revolution? And can we blame it on bad French philosophy or Swiss French?David Rieff: Well, Swiss-French philosophy, you know exactly. There is a funny anecdote, as I'm sure you know, that Rousseau made a visit to Edinburgh to see Hume and there's something in Hume's diaries where he talks about Rousseau pacing up and down in front of the fire and suddenly exclaiming, but David Hume is not a bad man. And Hume notes in his acerbic way, Rousseau was like walking around without his skin on. And I think some of the woke sensitivity stuff is very much people walking around without their skin on. They can't stand the idea of being offended. I don't see it as much - of course, the influence of that version of cultural relativism that the French like Deleuze and Guattari and other people put forward is part of the story, but I actually see it as much more of a post-Protestant thing. This idea, in that sense, some kind of strange combination of maybe some French philosophy, but also of the wellness movement, of this notion that health, including psychic health, was the ultimate good in a secular society. And then the other part, which again, it seems to be more American than French, which is this idea, and this is particularly true in the trans movement, that you can be anything you want to be. And so that if you feel yourself to be a different gender, well, that's who you are. And what matters is your own subjective sense of these things, and it's up to you. The outside world has no say in it, it's what you feel. And that in a sense, what I mean by post-Protestant is that, I mean, what's the difference between Protestantism and Catholicism? The fundamental difference is, it seems to me, that in Roman Catholic tradition, you need the priest to intercede with God, whereas in Protestant tradition, it is, except for the Anglicans, but for most of Protestantism, it's you and God. And in that sense it seems to me there are more of what I see in woke than this notion that some of the right-wing people like Chris Rufo and others have that this is cultural French cultural Marxism making its insidious way through the institutions.Andrew Keen: It's interesting you talk about the Protestant ethic and you mentioned Hume's remark about Rousseau not having his skin on. Do you think that Protestantism enabled people to grow thick skins?David Rieff: I mean, the Calvinist idea certainly did. In fact, there were all these ideas in Protestant culture, at least that's the classical interpretation of deferred gratification. Capitalism was supposed to be the work ethic, all of that stuff that Weber talks about. But I think it got in the modern version. It became something else. It stopped being about those forms of disciplines and started to be about self-invention. And in a sense, there's something very American about that because after all you know it's the Great Gatsby. It's what's the famous sentence of F. Scott Fitzgerald's: there are no second acts in American lives.Andrew Keen: This is the most incorrect thing anyone's ever said about America. I'm not sure if he meant it to be incorrect, did he? I don't know.David Rieff: I think what's true is that you get the American idea, you get to reinvent yourself. And this notion of the dream, the dream become reality. And many years ago when I was spending a lot of time in LA in the late 80s, early 90s, at LAX, there was a sign from the then mayor, Tom Bradley, about how, you know, if you can dream it, it can be true. And I think there's a lot in identitarian woke idea which is that we can - we're not constricted by history or reality. In fact, it's all the present and the future. And so to me again, woke seems to me much more recognizable as something American and by extension post-Protestant in the sense that you see the places where woke is most powerful are in the other, what the encampment kids would call settler colonies, Australia and Canada. And now in the UK of course, where it seems to me by DI or EDI as they call it over there is in many ways stronger in Britain even than it was in the US before Trump.Andrew Keen: Does it really matter though, David? I mean, that's my question. Does it matter? I mean it might matter if you have the good or the bad fortune to teach at a small, expensive liberal arts college. It might matter with some of your dinner parties in Tribeca or here in San Francisco, but for most people, who cares?David Rieff: It doesn't matter. I think it matters to culture and so what you think culture is worth, because a lot of the point of this book was to say there's nothing about woke that threatens capitalism, that threatens the neo-liberal order. I mean it's turning out that Donald Trump is a great deal bigger threat to the neoliberal order. Woke was to the contrary - woke is about talking about everything but class. And so a kind of baudlerized, de-radicalized version of woke became perfectly fine with corporate America. That's why this wonderful old line hard lefty Adolph Reed Jr. says somewhere that woke is about diversifying the ruling class. But I do think it's a threat to high culture because it's about equity. It's about representation. And so elite culture, which I have no shame in proclaiming my loyalty to, can't survive the woke onslaught. And it hasn't, in my view. If you look at just the kinds of books that are being written, the kinds of plays that are been put on, even the opera, the new operas that are being commissioned, they're all about representing the marginalized. They're about speaking for your group, whatever that group is, and doing away with various forms of cultural hierarchy. And I'm with Schoenberg: if it's for everybody, if it's art, Schoenberg said it's not for everybody, and if it's for everybody it's not art. And I think woke destroys that. Woke can live with schlock. I'm sorry, high culture can live with schlock, it always has, it always will. What it can't live with is kitsch. And by which I mean kitsch in Milan Kundera's definition, which is to have opinions that you feel better about yourself for holding. And that I think is inimical to culture. And I think woke is very destructive of those traditions. I mean, in the most obvious sense, it's destructive of the Western tradition, but you know, the high arts in places like Japan or Bengal, I don't think it's any more sympathetic to those things than it is to Shakespeare or John Donne or whatever. So yeah, I think it's a danger in that sense. Is it a danger to the peace of the world? No, of course not.Andrew Keen: Even in cultural terms, as you explain, it is an orthodoxy. If you want to work with the dominant cultural institutions, the newspapers, the universities, the publishing houses, you have to play by those rules, but the great artists, poets, filmmakers, musicians have never done that, so all it provides, I mean you brought up Kundera, all it provides is something that independent artists, creative people will sneer at, will make fun of, as you have in this new book.David Rieff: Well, I hope they'll make fun of it. But on the other hand, I'm an old guy who has the means to sneer. I don't have to please an editor. Someone will publish my books one way or another, whatever ones I have left to write. But if you're 25 years old, maybe you're going to sneer with your pals in the pub, but you're gonna have to toe the line if you want to be published in whatever the obvious mainstream place is and you're going to be attacked on social media. I think a lot of people who are very, young people who are skeptical of this are just so afraid of being attacked by their peers on various social media that they keep quiet. I don't know that it's true that, I'd sort of push back on that. I think non-conformists will out. I hope it's true. But I wonder, I mean, these traditions, once they die, they're very hard to rebuild. And, without going full T.S. Eliot on you, once you don't think you're part of the past, once the idea is that basically, pretty much anything that came before our modern contemporary sense of morality and fairness and right opinion is to be rejected and that, for example, the moral character of the artist should determine whether or not the art should be paid attention to - I don't know how you come back from that or if you come back from that. I'm not convinced you do. No, other arts will be around. And I mean, if I were writing a critical review of my own book, I'd say, look, this culture, this high culture that you, David Rieff, are writing an elegy for, eulogizing or memorializing was going to die anyway, and we're at the beginning of another Gutenbergian epoch, just as Gutenberg, we're sort of 20 years into Marshall McLuhan's Gutenberg galaxy, and these other art forms will come, and they won't be like anything else. And that may be true.Andrew Keen: True, it may be true. In a sense then, to extend that critique, are you going full T.S. Eliot in this book?David Rieff: Yeah, I think Eliot was right. But it's not just Eliot, there are people who would be for the wokesters more acceptable like Mandelstam, for example, who said you're part of a conversation that's been going on long before you were born, that's going to be going on after you are, and I think that's what art is. I think the idea that we make some completely new thing is a childish fantasy. I think you belong to a tradition. There are periods - look, this is, I don't find much writing in English in prose fiction very interesting. I have to say I read the books that people talk about because I'm trying to understand what's going on but it doesn't interest me very much, but again, there have been periods of great mediocrity. Think of a period in the late 17th century in England when probably the best poet was this completely, rightly, justifiably forgotten figure, Colley Cibber. You had the great restoration period and then it all collapsed, so maybe it'll be that way. And also, as I say, maybe it's just as with the print revolution, that this new culture of social media will produce completely different forms. I mean, everything is mortal, not just us, but cultures and civilizations and all the rest of it. So I can imagine that, but this is the time I live in and the tradition I come from and I'm sorry it's gone, and I think what's replacing it is for the most part worse.Andrew Keen: You're critical in the book of what you, I'm quoting here, you talk about going from the grand inquisitor to the grand therapist. But you're very critical of the broader American therapeutic culture of acute sensitivity, the thin skin nature of, I guess, the Rousseau in this, whatever, it's lumpen Rousseauanism. So how do you interpret that without psychologizing, or are you psychologizing in the book? How are you making sense of our condition? In other words, can one critique criticize therapeutic culture without becoming oneself therapeutic?David Rieff: You mean the sort of Pogo line, we've met the enemy and it is us. Well, I suppose there's some truth to that. I don't know how much. I think that woke is in some important sense a subset of the wellness movement. And the wellness movement after all has tens and tens of millions of people who are in one sense or another influenced by it. And I think health, including psychic health, and we've moved from wellness as corporal health to wellness as being both soma and psyche. So, I mean, if that's psychologizing, I certainly think it's drawing the parallel or seeing woke in some ways as one of the children of the god of wellness. And that to me, I don't know how therapeutic that is. I think it's just that once you feel, I'm interested in what people feel. I'm not necessarily so interested in, I mean, I've got lots of opinions, but what I think I'm better at than having opinions is trying to understand why people think what they think. And I do think that once health becomes the ultimate good in a secular society and once death becomes the absolutely unacceptable other, and once you have the idea that there's no real distinction of any great validity between psychic and physical wellness, well then of course sensitivity to everything becomes almost an inevitable reaction.Andrew Keen: I was reading the book and I've been thinking about a lot of movements in America which are trying to bring people together, dealing with America, this divided America, as if it's a marriage in crisis. So some of the most effective or interesting, I think, thinkers on this, like Arlie Hochschild in Berkeley, use the language of therapy to bring or to try to bring America back together, even groups like the Braver Angels. Can therapy have any value or that therapeutic culture in a place like America where people are so bitterly divided, so hateful towards one another?David Rieff: Well, it's always been a country where, on the one hand, people have been, as you say, incredibly good at hatred and also a country of people who often construe themselves as misfits and heretics from the Puritans forward. And on the other hand, you have that small-town American idea, which sometimes I think is as important to woke and DI as as anything else which is that famous saying of small town America of all those years ago which was if you don't have something nice to say don't say anything at all. And to some extent that is, I think, a very powerful ancestor of these movements. Whether they're making any headway - of course I hope they are, but Hochschild is a very interesting figure, but I don't, it seems to me it's going all the other way, that people are increasingly only talking to each other.Andrew Keen: What this movement seems to want to do is get beyond - I use this word carefully, I'm not sure if they use it but I'm going to use it - ideology and that we're all prisoners of ideology. Is woke ideology or is it a kind of post-ideology?David Rieff: Well, it's a redemptive idea, a restorative idea. It's an idea that in that sense, there's a notion that it's time for the victims, for the first to be last and the last to be first. I mean, on some level, it is as simple as that. On another level, as I say, I do think it has a lot to do with metaphorization of experience, that people say silence is violence and words are violence and at that point what's violence? I mean there is a kind of level to me where people have gotten trapped in the kind of web of their own metaphors and now are living by them or living shackled to them or whatever image you're hoping for. But I don't know what it means to get beyond ideology. What, all men will be brothers, as in the Beethoven-Schiller symphony? I mean, it doesn't seem like that's the way things are going.Andrew Keen: Is the problem then, and I'm thinking out loud here, is the problem politics or not enough politics?David Rieff: Oh, I think the problem is that now we don't know, we've decided that everything is part, the personal is the political, as the feminists said, 50, 60 years ago. So the personal's political, so the political is the personal. So you have to live the exemplary moral life, or at least the life that doesn't offend anybody or that conforms to whatever the dominant views of what good opinions are, right opinions are. I think what we're in right now is much more the realm of kind of a new set of moral codes, much more than ideology in the kind of discrete sense of politics.Andrew Keen: Now let's come back to this idea of being thin-skinned. Why are people so thin-skinned?David Rieff: Because, I mean, there are lots of things to say about that. One thing, of course, that might be worth saying, is that the young generations, people who are between, let's say, 15 and 30, they're in real material trouble. It's gonna be very hard for them to own a house. It's hard for them to be independent and unless the baby boomers like myself will just transfer every penny to them, which doesn't seem very likely frankly, they're going to live considerably worse than generations before. So if you can't make your way in the world then maybe you make your way yourself or you work on yourself in that sort of therapeutic sense. You worry about your own identity because the only place you have in the world in some way is yourself, is that work, that obsession. I do think some of these material questions are important. There's a guy you may know who's not at all woke, a guy who teaches at the University of Washington called Danny Bessner. And I just did a show with him this morning. He's a smart guy and we have a kind of ironic correspondence over email and DM. And I once said to him, why are you so bitter about everything? And he said, you want to know why? Because I have two children and the likelihood is I'll never get a teaching job that won't require a three hour commute in order for me to live anywhere that I can afford to live. And I thought, and he couldn't be further from woke, he's a kind of Jacobin guy, Jacobin Magazine guy, and if he's left at all, it's kind of old left, but I think a lot of people feel that, that they feel their practical future, it looks pretty grim.Andrew Keen: But David, coming back to the idea of art, they're all suited to the world of art. They don't have to buy a big house and live in the suburbs. They can become poets. They can become filmmakers. They can put their stuff up on YouTube. They can record their music online. There are so many possibilities.David Rieff: It's hard to monetize that. Maybe now you're beginning to sound like the people you don't like. Now you're getting to sound like a capitalist.Andrew Keen: So what? Well, I don't care if I sound like a capitalist. You're not going to starve to death.David Rieff: Well, you might not like, I mean, it's fine to be a barista at 24. It's not so fine at 44. And are these people going to ever get out of this thing? I don't know. I wonder. Look, when I was starting as a writer, as long as you were incredibly diligent, and worked really hard, you could cobble together at least a basic living by accepting every assignment and people paid you bits and bobs of money, but put together, you could make a living. Now, the only way to make money, unless you're lucky enough to be on staff of a few remaining media outlets that remain, is you have to become an impresario, you have become an entrepreneur of your own stuff. And again, sure, do lots of people manage that? Yeah, but not as many as could have worked in that other system, and look at the fate of most newspapers, all folding. Look at the universities. We can talk about woke and how woke destroyed, in my view anyway, a lot of the humanities. But there's also a level in which people didn't want to study these things. So we're looking at the last generation in a lot places of a lot of these humanities departments and not just the ones that are associated with, I don't know, white supremacy or the white male past or whatever, but just the humanities full stop. So I know if that sounds like, maybe it sounds like a capitalist, but maybe it also sounds like you know there was a time when the poets - you know very well, poets never made a living, poets taught in universities. That's the way American poets made their money, including pretty famous poets like Eric Wolcott or Joseph Brodsky or writers, Toni Morrison taught at Princeton all those years, Joyce Carol Oates still alive, she still does. Most of these people couldn't make a living of their work and so the university provided that living.Andrew Keen: You mentioned Barry Weiss earlier. She's making a fortune as an anti-woke journalist. And Free Press seems to be thriving. Yascha Mounk's Persuasion is doing pretty well. Andrew Sullivan, another good example, making a fortune off of Substack. It seems as if the people willing to take risks, Barry Weiss leaving the New York Times, Andrew Sullivan leaving everything he's ever joined - that's...David Rieff: Look, are there going to be people who thrive in this new environment? Sure. And Barry Weiss turns out to be this kind of genius entrepreneur. She deserves full credit for that. Although even Barry Weiss, the paradox for me of Barry Weiss is, a lot of her early activism was saying that she felt unsafe with these anti-Israeli teachers at Columbia. So in a sense, she was using some of the same language as the woke use, psychic safety, because she didn't mean Joseph Massad was gonna come out from the blackboard and shoot her in the eye. She meant that she was offended and used the language of safety to describe that. And so in that sense, again, as I was saying to you earlier, I think there are more similarities here. And Trump, I think this is a genuine counterrevolution that Trump is trying to mount. I'm not very interested in the fascism, non-fascism debate. I'm rather skeptical of it.Andrew Keen: As Danny Bessner is. Yeah, I thought Danny's piece about that was brilliant.David Rieff: We just did a show about it today, that piece about why that's all rubbish. I was tempted, I wrote to a friend that guy you may know David Bell teaches French history -Andrew Keen: He's coming on the show next week. Well, you see, it's just a little community of like-minded people.David Rieff: There you go. Well, I wrote to David.Andrew Keen: And you mentioned his father in the book, Daniel.David Rieff: Yeah, well, his father is sort of one of the tutelary idols of the book. I had his father and I read his father and I learned an enormous amount. I think that book about the cultural contradictions of capitalism is one of the great prescient books about our times. But I wrote to David, I said, I actually sent him the Bessner piece which he was quite ambivalent about. But I said well, I'm not really convinced by the fascism of Trump, maybe just because Hitler read books, unlike Donald Trump. But it's a genuine counterrevolution. And what element will change the landscape in terms of DI and woke and identitarianism is not clear. These people are incredibly ambitious. They really mean to change this country, transform it.Andrew Keen: But from the book, David, Trump's attempts to cleanse, if that's the right word, the university, I would have thought you'd have rather admired that, all these-David Rieff: I agree with some of it.Andrew Keen: All these idiots writing the same article for 30 years about something that no one has any interest in.David Rieff: I look, my problem with Trump is that I do support a lot of that. I think some of the stuff that Christopher Rufo, one of the leading ideologues of this administration has uncovered about university programs and all of this crap, I think it's great that they're not paying for it anymore. The trouble is - you asked me before, is it that important? Is culture important compared to destroying the NATO alliance, blowing up the global trade regime? No. I don't think. So yeah, I like a lot of what they're doing about the university, I don't like, and I am very fiercely opposed to this crackdown on speech. That seems to be grotesque and revolting, but are they canceling supporting transgender theater in Galway? Yeah, I think it's great that they're canceling all that stuff. And so I'm not, that's my problem with Trump, is that some of that stuff I'm quite unashamedly happy about, but it's not nearly worth all the damage he's doing to this country and the world.Andrew Keen: Being very generous with your time, David. Finally, in the book you describe woke as, and I thought this was a very sharp way of describing it, describe it as being apocalyptic but not pessimistic. What did you mean by that? And then what is the opposite of woke? Would it be not apocalyptic, but cheerful?David Rieff: Well, I think genuine pessimists are cheerful, I would put myself among those. The model is Samuel Beckett, who just thinks things are so horrible that why not be cheerful about them, and even express one's pessimism in a relatively cheerful way. You remember the famous story that Thomas McCarthy used to tell about walking in the Luxembourg Gardens with Beckett and McCarthy says to him, great day, it's such a beautiful day, Sam. Beckett says, yeah, beautiful day. McCarthy says, makes you glad to be alive. And Beckett said, oh, I wouldn't go that far. And so, the genuine pessimist is quite cheerful. But coming back to woke, it's apocalyptic in the sense that everything is always at stake. But somehow it's also got this reformist idea that cultural revolution will cleanse away the sins of the supremacist patriarchal past and we'll head for the sunny uplands. I think I'm much too much of a pessimist to think that's possible in any regime, let alone this rather primitive cultural revolution called woke.Andrew Keen: But what would the opposite be?David Rieff: The opposite would be probably some sense that the best we're going to do is make our peace with the trash nature of existence, that life is finite in contrast with the wellness people who probably have a tendency towards the apocalyptic because death is an insult to them. So everything is staving off the bad news and that's where you get this idea that you can, like a lot of revolutions, you can change the nature of people. Look, the communist, Che Guevara talked about the new man. Well, I wonder if he thought it was so new when he was in Bolivia. I think these are - people need utopias, this is one of them, MAGA is another utopia by the way, and people don't seem to be able to do without them and that's - I wish it were otherwise but it isn't.Andrew Keen: I'm guessing the woke people would be offended by the idea of death, are they?David Rieff: Well, I think the woke people, in this synchronicity, people and a lot of people, they're insulted - how can this happen to me, wonderful me? And this is those jokes in the old days when the British could still be savage before they had to have, you know, Henry the Fifth be played by a black actor - why me? Well, why not you? That's just so alien to and it's probably alien to the American idea. You're supposed to - it's supposed to work out and the truth is it doesn't work out. But La Rochefoucauld says somewhere no one can stare for too long at death or the sun and maybe I'm asking too much.Andrew Keen: Maybe only Americans can find death unacceptable to use one of your words.David Rieff: Yes, perhaps.Andrew Keen: Well, David Rieff, congratulations on the new book. Fascinating, troubling, controversial as always. Desire and Fate. I know you're writing a book about Oppenheimer, very different kind of subject. We'll get you back on the show to talk Oppenheimer, where I guess there's not going to be a lot of Lumpen-Rousseauism.David Rieff: Very little, very little love and Rousseau in the quantum mechanics world, but thanks for having me.Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

Welcome to the Psychedelic Conversations Podcast!Episode 156:In this episode, we explore the powerful concept of "Endarkenment" with philosopher Alexander Bard and artist Owen Cox. Together, we dive deep into the cultural, historical, and spiritual forces shaping modern psychedelic and artistic movements, including the emergence of a "Dark Renaissance." We unpack Britain's unique relationship with psychedelics, reflect on the decline of urban centers, and question conventional spirituality through the lens of shadow, myth, and radical transformation. From cybernetics to Celtic paganism, from Zoroastrian insights to gender dynamics in spiritual practice—this is a rich, unfiltered dialogue about embracing the darkness as a necessary path toward true integration and awakening. Join us for this provocative and inspiring conversation that challenges mainstream narratives and opens new portals of thought.About Alex:Alexander Bard is a philosopher, artist, songwriter and music producer, author of six books with Jan Söderqvist, living in Stockholm, Sweden. Bard built his career as a philosopher in parallel with a highly successful 25-years-plus career in the international music industry. Bard & Söderqvist's philosophy concentrates on the relationship between human beings and technology, using human beings as the constant throughout civilization, with technology as the ever faster changing variable. Their work takes inspiration from thinkers like Hegel, Nietzsche, Whitehead, Deleuze, and Eastern philosophy and spirituality, in the latter case adding Persia to the well known triad of India, China and Japan. They are convinced philosophy will be the last human activity to ever be affected by AI.About Owen:Owen Cox is a British artist and one of the creative leaders of the Dark Renaissance. He works primarily with text, music and more recently theatre, weaving themes of body horror, esotericism, classical culture and electronic media. Connect with Alex:Website: http://syntheism.com/Facebook: https://web.facebook.com/alexander.bard?_rdc=1&_rdr#Speakersnet: https://speakersnet.se/speakers/alexander-bard/Thank you so much for joining us! Psychedelic Conversations Podcast is designed to educate, inform, and expand awareness.For more information, please head over to https://www.psychedelicconversations.comPlease share with your friends or leave a review so that we can reach more people and feel free to join us in our private Facebook group to keep the conversation going. https://www.facebook.com/groups/psychedelicconversationsThis show is for information purposes only, and is not intended to provide mental health or medical advice.About Susan Guner:Susan Guner is a holistic psychotherapist with a mindfulness-based approach grounded in Transpersonal Psychology, focusing on trauma-informed, community-centric processes that offer a broader understanding of human potential and well-being.Connect with Susan:Website: https://www.psychedelicconversations.com/Facebook: http://www.facebook.com/susan.gunerLinkedIn: https://www.linkedin.com/in/susan-guner/Instagram: http://www.instagram.com/susangunerTwitter: http://www.twitter.com/susangunerBlog: https://susanguner.medium.com/Podcast: https://anchor.fm/susan-guner#PsychedelicConversations #OwenCox #AlexanderBard

What happens when the ego fails to form a symbol? In this episode of Acid Horizon, we're joined by Dr. Ben Morsa, a clinical psychologist and psychoanalytic thinker working at the intersection of queer theory, neurodiversity, and mental health. Together, we dive into Melanie Klein's pivotal essay The Importance of Symbol Formation, examining how sadism, fantasy, and ego development shape our early psychic life. We explore Klein's controversial case of “Dick” and how her analysis anticipates modern discussions of autism, while also considering the implications of her work through the lens of Deleuze and Guattari. Dr. Morsa offers critical insight into the enduring tensions between diagnosis, subjectivity, and the symbolic order—and asks whether the failure to symbolize might offer a form of resistance rather than pathology. This episode is a rich synthesis of psychoanalysis, philosophy, and the radical potentials of care.Connect with Ben's work: www.tidepools.orgSupport the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcast Boycott Watkins Media: https://xenogothic.com/2025/03/17/boycott-watkins-statement/ Join The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Revolting Bodies (Will's Blog): https://revoltingbodies.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/

Cooper and Taylor discuss the third chapter from Deleuze and Guattari's seminal sequel to Anti-Oedipus, A Thousand Plateaus, The Geology of Morals. A Thousand Plateaus Playlist: https://soundcloud.com/podcast-co-coopercherry/sets/a-thousand-plateaus?si=6b1008cffbb546de9531aae44964a934&utm_source=clipboard&utm_medium=text&utm_campaign=social_sharing Support us on Patreon: - www.patreon.com/muhh - Twitter: @unconscioushh

In this seminar, Brian Massumi discusses his new book, The Personality of Power: A Theory of Fascism for Anti-fascist Life. Brian is one of the major figures of Anglophone continental philosophy in our age and a key figure in the dissemination of the work of Deleuze & Guattari. This is part of our series From Marx […]

New SPND20 MIXTAPE by @clausschoening incoming!

Geoff Shullenberger is managing editor of Compact and co-host of the Blame Theory podcast.Find Geoff:https://x.com/g_shullenbergerhttps://www.compactmag.com/contributor/geoff-shullenberger/Mentioned in the episode:https://harpers.org/archive/1964/11/the-paranoid-style-in-american-politics/https://www.amazon.com/United-States-Paranoia-Conspiracy-Theory/dp/0062135554https://www.amazon.com/Birth-Biopolitics-Lectures-Coll%C3%A8ge-1978-1979/dp/0312203411http://home.lu.lv/~ruben/Deleuze%20-%20Postscript%20On%20The%20Societies%20Of%20Control.pdf This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.fromthenew.world/subscribe

Cooper and Taylor discuss the first two plateaus from Deleuze and Guattari's seminal sequel to Anti-Oedipus, A Thousand Plateaus. The chapters discussed will be Introduction: Rhizome and 1914: One or several wolves. Support us on Patreon: - www.patreon.com/muhh - Twitter: @unconscioushh

Coop and Taylor discuss Deleuze's The Method of Dramatization from Desert Islands, an anthology of texts and interviews written over 20 years. Book Link: https://mitpress.mit.edu/9781584350187/desert-islands/ Deleuze Playlist: https://soundcloud.com/podcast-co-coopercherry/sets/deleuze?si=3341a6281fc743ffa3cb0241f6dd9cfa&utm_source=clipboard&utm_medium=text&utm_campaign=social_sharing Support us on Patreon: - www.patreon.com/muhh - Twitter: @unconscioushh

This episode features Russell Duvernoy, PhD, Associate Professor of Philosophy at King's University College at Western University in London, Ontario. We discuss Russell's engagement with process philosophies, environmental philosophy, contemporary Continental philosophy, and comparative philosophy (including classical Daoism, Mahayana Buddhist philosophy, and world Indigenous philosophies). We touch on topics like attention, affect, tensions between speculative and existential philosophies, and the idea of ecological conversion. Some of these topics are covered in his monograph, Affect and Attention after Deleuze and Whitehead: Ecological Attunement (Edinburgh University Press, 2020).

In Our Time – Pollination https://www.bbc.co.uk/sounds/play/m0028jtx (via ChatGPT) a evolução da vida x Deleuze https://chatgpt.com/share/67d821a0-9fe4-8006-8474-6ad6ac41e198 (via ChatGPT) a filosofia de Deleuze e dicas de obras https://chatgpt.com/share/67d82204-ea5c-8006-8e4a-6593a482514f Luiz Fuganti – Escola Nômade https://www.youtube.com/escolanomade Escola Nômade https://escolanomade.org/ Gilles Deleuze https://en.wikipedia.org/wiki/Gilles_Deleuze Diferença e repetição Gilles Deleuze https://a.co/d/c0JdMt4 (via ChatGPT) Suplementos de Proteína https://chatgpt.com/share/67d8230d-3cdc-8006-8d18-b09d07f64144 canal do radinho no whatsapp!https://whatsapp.com/channel/0029VaDRCiu9xVJl8belu51Z ... Read more The post episódio especial: viva a Diferença! appeared first on radinho de pilha.

La philo pour nous sauver ? Descartes, Spinoza, Aristote, Platon, Rousseau, Bergson, Nietzsche, Deleuze et les autres peuvent-ils encore nous aider à comprendre ce qui nous entoure et nous constitue ? La philosophie peut-elle panser nos plaies, nous aider à grandir, nous apprendre à mieux aimer, à moins souffrir ? La route est longue ! Esquissons un premier pas … Pascale Seys, docteur en philosophie, enseignante à l'UCLouvain, journaliste à la RTBF, à la barre des « P'tits shoot de philo » sur Musiq3. Autrice de « Refaire un petit coin du monde » ; éd.Racine Sujets traités : Philosophie, Descartes, Spinoza, Aristote, Platon, Rousseau, Bergson, Nietzsche, Deleuze Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

In this episode Barry and Mike revisit Gilles Deleuze's essay “Postscript on the Society of Control.” They attempt to reframe the central arguments of the essay in terms of our current digital culture.

Pour vous abonner à ma newsletter : https://hop.kessel.media/Il y a quelques jours, je me suis inscrit dans une nouvelle salle de sport. Une décision anodine mais si je vous en parle, c'est que mon critère décisif de choix en surprendrait plus d'un : son café ! Alors pourquoi je vous raconte ça ? Après treize années en tant qu'indépendant, j'ai appris à apprécier la liberté d'organiser mon temps, cette capacité à façonner mes journées selon mes envies.J'ai toujours choisi des appartements me permettant de faire cela dans les meilleures conditions et pourtant, la solitude des journées commence à peser.Partageant la raison principale de mon inscription dans cette gym avec mon ami John Krakauer, neuroscientifique américain reconnu, il m'a répondu par une formule qui résonne comme un diagnostic de notre époque : "we need to practice humans".En français dans le texte « Nous devons pratiquer l'art d'être humain ».A priori un non-sens et pourtant c'est tout l'inverse.Comme un muscle qui s'atrophie faute d'exercice, de manière insidieuse, notre capacité à créer du lien se délite dans le confort de notre isolement choisi.D'ailleurs, j'ai reçu sur Vlan ! une chercheuse du MIT, Valérie Gauthier pour nous aider à récréer du dialogue si cela vous intéresse.Cette semaine j'ai envie d'explorer ce que le magazine « The Atlantic » a justement nommé de « siècle anti-social ». Mais alors c'est quoi le paradoxe de notre solitude moderne ?La langue anglaise, dans sa précision, distingue "solitude" de "loneliness".Le premier terme décrit un choix enrichissant, une pause réparatrice. Le second évoque une forme d'isolement toxique, un repli qui nous éloigne de notre nature profondément sociale.Notre langue française peine à capturer cette nuance essentielle - "isolement" porte une connotation trop négative pour traduire fidèlement ce "loneliness" contemporain que nous nous imposons collectivement.Alors attentin, ressentir de la solitude est une réponse saine, comme le souligne le sociologue Eric Klinenberg.C'est cette énergie qui m'a poussé vers cette salle de sport, ce besoin viscéral de reconnecter avec le monde.Mais voilà le paradoxe de notre époque : nous répondons au sentiment de solitude par davantage de solitude, dans une spirale qui nous éloigne toujours plus les uns des autres.Les chiffres racontent une histoire paradoxale de notre temps.Pour chaque heure passée en présence d'autrui hors de chez soi, l'Américain moyen en passe 7 devant sa télévision.La fréquence des dîners entre amis a chuté de 45% entre 1970 et les années 2000.Nous croyons chercher le bien-être dans cette retraite, mais les études en psychologie moderne révèlent une réalité contre-intuitive : nous sommes particulièrement mauvais pour identifier ce qui nous rend véritablement heureux.En fait ce que l'on nomme le Me-time a un vrai coté sombre !!! Je vous explique ca !! Une expérience fascinante menée à Chicago par le psychologue Nick Epley l'illustre parfaitement. Il a demandé aux usagers du métro d'imaginer leur trajet idéal : la majorité a opté pour un voyage silencieux et solitaire, considérant qu'une conversation avec un inconnu serait désagréable.L'expérience a prouvé exactement l'inverse - les interactions, même brèves, ont significativement amélioré leur bien-être et plus longues étaient ces dernières, meilleur était l'impact.C'est ce que les chercheurs appellent le "paradoxe de la connexion sociale" : nous fuyons précisément ce qui pourrait nous rendre plus heureux.Pourtant même dans un espace social tel que le métro nous nous enfermons dans l'isolement de nos écouteurs qui annulent le bruit ou simplement en plaçant l'écran glacé de notre téléphone entre soi et les autres.Et ce qui est mauvais pour notre santé mentale fini par également être mauvais pour notre santé physique comme le prouvent de nombreuses études sur la longévité.Etre utile à sa communauté comme me le rappelait Jean-Marc Lemaître, Directeur de recherche à l'Inserm, est fondamental. Et par ailleurs il y a un prix politique à notre deconnexion sociale ! je vous explique Cette citation de Deleuze prend ici tout son sens : "Le pouvoir exige des corps tristes. Le pouvoir a besoin de tristesse parce qu'il peut la dominer. La joie est résistance, parce qu'elle n'abandonne pas."Sans verser dans le complotisme, l'idée n'est pas dire que le pouvoir en place nous invite à rester chez nous mais force est de constater que notre isolement volontaire fragilise le tissu social.Nous renforçons nos liens avec ceux qui pensent comme nous, tandis que notre seule exposition à des opinions divergentes se fait à travers le prisme déformant des algorithmes des reseaux sociaux.La nuance qu'apportait une discussion au café du commerce, la modération qu'insufflait une conversation avec un voisin de palier, tout cela s'efface progressivement.Trump a parfaitement profité de cette situation et l'a renforcé en créant son propre réseau social ironiquement appelé « Truth social » (selon le Washington Post, durant son 1er mandat il a menti 30 573 fois soit 21 mensonges par jour en moyenne - cqfd).Situation encore renforcée avec un Musk prenant la main sur X évidemment.Comme l'explique le sociologue Dunkelman, "si la famille nous apprend l'amour, la tribu nous apprend la loyauté et le village nous apprend la tolérance."Sans ce village, nous perdons notre capacité à comprendre des narratifs différents des nôtres.La réalité c'est que parler avec des personnes bienveillantes ayant des opinions légèrement différentes des nôtres permet de se modérer politiquement automatiquement.A partir du moment où nous n'avons plus d'interactions avec nos voisins, nous n'arrivons plus à nous connecter à la nuance et cela donne envie de renverser la table.D'ailleurs, cette déconnexion sociale est aussi en partie ce qui explique l'incompréhension chez les démocrates aux U.S. qui continuaient à parler des minorités invisibilisées quand la majorité des Américains n'arrivaient pas à joindre les 2 bouts.Nous ne parlons plus avec les mêmes faits ni les mêmes vérités quand nous pourrions être relativement d'accord la plupart du temps comme l'a prouvé la convention citoyenne en France.Mais dans cette période particulièrement dystopique, ce que j'observe surtout, c'est ce besoin de se réfugier avec un besoin croissant de se divertir.Or on le sait, l'extrême-droite gagne faute de participants, le nihilisme gagne partout et est particulièrement dangereux.Alors on écoute des podcasts d'humour ou léger, on regarde des séries et tout cela renforce le temps passé seul.C'est assez classique de gérer le stress à travers une forme d'isolement mais en réalité cela est inversement proportionnel à notre niveau de bonheur.Même nos rituels sociaux ont été touché mais l‘avez-vous réalisé ? Dans les années 1970, le foyer américain moyen recevait des amis plus d'une fois par mois. Aujourd'hui, ces rituels de socialisation s'effritent. Les livraisons à domicile représentent désormais 74% du trafic des restaurants aux U.S., transformant des lieux de convivialité en simples points de collecte.Cette évolution reflète une transformation plus profonde de notre rapport au temps et à l'espace. Entre 1965 et 1995, nous avons gagné collectivement six heures de temps libre par semaine - soit 300 heures par an.Au lieu d'investir ce temps dans des activités sociales, nous l'avons massivement réinvesti dans les écrans.Un choix qui semblait offrir plus de liberté mais qui, paradoxalement, nous a enfermés dans une nouvelle forme de solitude.Et je dois confesser, non sans gêne, que mon propre compteur est probablement plus élevé que les 30% de temps éveillé moyen passés devant un écran.Plus inquiétant, les études démontrent une corrélation directe : plus nous passons de temps devant nos écrans, moins nous sommes naturellement attirés par l'engagement social.Certes, une partie de ce temps d'écran est supposément "sociale", mais partager des liens TikTok ne remplace pas la richesse d'une conversation en face à face.Même dans le couple, il arrive régulièrement qu'un écran s'interfère entre les 2 personnes, la psychologue Esther Perel m'a parlé alors de solitude paradoxale dans cet épisode de Vlan !Vous n'êtes pas seul mais vous ressentez un sentiment d'ignorance qui parfois peut avoir des impacts délétères. Et alors si vous avez des enfants, l'impact chez les ado est halluninante Oui ! La transformation est encore plus frappante chez les jeunes générations.Les statistiques révèlent une réalité troublante : ils sont moins nombreux à vouloir passer leur permis, à sortir en "date", ou même simplement à voir des amis en dehors de l'école.Ils font moins de bêtises, ont moins de relations sexuelles, restent dans leurs chambres et quand ils sont en famille, mettent un écran entre eux et leurs parents.Le nombre d'adolescents qui voient quotidiennement un ami hors du cadre scolaire a chuté de 50% par rapport à 1990.L'anxiété atteint des sommets, particulièrement chez les jeunes filles, dont près de 50% rapportent une tristesse persistante.Ce n'est plus seulement une redéfinition de l'adolescence à laquelle nous assistons, mais une transformation profonde de sa psychologie même.Comme l'explique Nicholas Carr, nous avons perdu cette frontière salutaire entre "être seul" et "être dans la foule". Notre solitude est constamment parasitée par le flux ininterrompu des réseaux sociaux, créant un état paradoxal : plus connectés que jamais, mais aussi plus anxieux et épuisés.Un phénomène qui explique peut-être cette tendance étrange sur TikTok à célébrer l'annulation de diners ou de plans sociaux. Et alors il y a un truc que je n'avais pas du tout vu venir De manière surprenante - du moins pour moi - la courbe du bonheur est inversement proportionnelle au confort que nous construisons dans nos maisons, comme le note le sociologue Patrick Sharkey.Plus nous y sommes confortables moins nous voulons en sortir et plus nous nous recroquevillons sur nous-même.D'ailleurs, il note qu'un changement profond s'est opéré dans la conception même de nos espaces de vie. Les architectes ne débattent plus de la luminosité des pièces ou de l'ouverture des espaces, mais du nombre d'écrans qu'on peut y installer – il faut désormais s'assurer que l'on peut accrocher un écran dans chaque pièce.Le confort moderne s'est transformé en cocon digital, dessinant une architecture intrinsèquement antisociale.Les "routines matinale" exhibées sur les réseaux sociaux illustrent parfaitement cette mutation.Ces vidéos, souvent réalisée par des personnes fortunées au physique mettent en scène une existence quasi monacale : méditation matinale, séance de journaling, repas healthy, yoga... mais étrangement, pas trace d'enfants, de conjoint ou d'amis.La présence de l'autre y est souvent perçue comme une nuisance, une interruption dans cette chorégraphie parfaitement orchestrée du "me-time". Et ca pourrait être pire demain si on ne se réveille pasNotre fuite vers le digital pourrait bientôt prendre une nouvelle dimension avec l'émergence des IA conversationnelles.J'ai ce pressentiment que les réseaux sociaux traditionnels vont perdre du terrain au profit des conversations avec des intelligences artificielles.Cela peut sembler relever de la science-fiction, mais je le vois venir inexorablement.Le plus troublant n'est pas que nous ne réalisions pas parler à une machine - nous le savons parfaitement.Non, ce qui inquiète, c'est que nous choisissions consciemment ces interlocuteurs artificiels. La raison est simple : l'IA ne nous challenge jamais, elle nous valide constamment et reste disponible 24/7, sans le moindre jugement.Une facilité qui nous éloigne encore davantage de la complexité enrichissante des relations humaines.La prescription est pourtant simple pour quiconque évalue son bien-être en dessous de 7/10 : privilégier les appels téléphoniques aux messages texte, oser la conversation avec des inconnus dans un café, s'engager dans de nouvelles activités pour rencontrer des personnes ou simplement travailler depuis un espace social pour les indépendants.Ces petits pas peuvent sembler insignifiants, mais ils sont le début d'une transformation profonde.C'est précisément ce qui m'a poussé à choisir cette salle de sport avec mon amie Fatou.Un simple rituel matinal qui devient une norme, qui elle-même se transforme en valeur, pour finalement redéfinir mes comportements.Car au fond, tout commence par ces petits choix quotidiens.Face à ce défi, il ne s'agit pas simplement de nostalgie pour un monde pré-numérique.Notre besoin de connexion humaine n'est pas un luxe ou une option - c'est une nécessité vitale pour notre espèce.Les études démontrent invariablement que contrairement à nos croyances modernes, une plus grande maison, une voiture de luxe, ou un salaire doublé au prix de notre temps libre ne font que générer plus d'anxiété.Le véritable paradoxe de notre époque réside dans cette conviction que ce dont nous avons le plus besoin est du temps seul (« me-time).C'est peut-être la plus grande erreur de notre génération.Nous possédons d'innombrables opportunités de nous connecter les uns aux autres, et pourtant nous les rejetons systématiquement, une par une, jour après jour."Pratiquer l'humain" n'est donc pas un simple exercice de « développement personnel » - c'est un acte de résistance contre l'atomisation de notre société.Chaque conversation initiée, chaque sourire échangé, chaque moment de présence authentique compte. Ces interactions peuvent sembler insignifiantes face à l'ampleur du défi, mais elles sont les fils qui retissent le tissu social effiloché.Pour paraphraser Deleuze une dernière fois, la joie que nous procurent les vraies connexions humaines nous emmène dans des endroits où la tristesse de l'isolement ne nous mènerait jamais.Peut-être que la vraie révolution de notre époque serait simplement de redécouvrir le courage d'être présent les uns pour les autres, de cultiver ces petits moments d'humanité partagée qui, finalement, donnent tout son sens à notre existence.Car au fond, ce n'est pas tant la technologie qui nous isole que nos choix quotidiens.Et chacun de ces choix est une opportunité de réinventer notre façon d'être ensemble.Alors la prochaine fois que vous hésitez entre commander une livraison ou aller au restaurant, entre envoyer un message ou passer un appel, entre rester chez vous ou rejoindre des amis, rappelez-vous : ce n'est pas juste un choix pratique, c'est un choix de société.Et peut-être même, un choix de civilisation.

Join our Patreon! Get the full discussion here: https://www.patreon.com/posts/jung-freud-and-122995561?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_link Bob on Jung and Spinoza on LEPHT HAND: https://www.patreon.com/posts/jung-and-spinoza-118447298?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_fan&utm_content=web_shareJung and Spinoza: Pass age Through the Blessed Self: https://www.routledge.com/Jung-and-Spinoza-Passage-Through-The-Blessed-Self/Langan/p/book/9781032851853https://www.roberthlangan.com/In this session of the Anti-Oedipus Files, Dr. Bob Langan joins the reading group to explore Carl Jung's theory of libido, particularly as it appears in Symbols of Transformation, where Jung challenges Freud's strictly sexual definition of libido. The conversation examines how Jung's model of psychic energy may have influenced Deleuze and Guattari's reconceptualization of desire in Anti-Oedipus, particularly in the shift from a repressed, Oedipal unconscious to a dynamic model of desiring-production. Jung's tensions with Freud, his engagement with myth, and the role of archetypes as energetic processes rather than static typologies are central to the discussion, as is the way his work has been co-opted and misrepresented by figures like Jordan Peterson. The group also unpacks Jung's connections to Spinoza, his late-career interest in synchronicity, and how his Red Book offers a more radical and experiential engagement with the unconscious than his later, more systematized theories suggest. If you want access to the full discussion and more in-depth reading groups on thinkers like Foucault, Hegel, and the politics of friendship, head to our Patreon and support the show!Support the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastJoin The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Revolting Bodies (Will's Blog): https://revoltingbodies.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/

Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it. Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it. Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it. Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it. Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it. Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

durée : 00:58:25 - Avec philosophie - par : Géraldine Mosna-Savoye, Nassim El Kabli - "L'Anti-Œdipe" est un véritable réservoir d'influences anthropologiques. De Claude Lévi-Strauss à Pierre Clastres, Deleuze et Guattari s'en inspirent de manière critique pour analyser les formations sociales. Ils contestent l'universalité de l'Œdipe et dénoncent son caractère colonial. - réalisation : Riyad Cairat - invités : Loreline Couret Docteure en philosophie

durée : 00:03:46 - Le Pourquoi du comment : philo - par : Frédéric Worms - Le pouvoir risque l'absolutisme. Montesquieu pense l'équilibre des trois pouvoirs, mais est-ce suffisant ? Pour Foucault et Deleuze, les pouvoirs sont multiples. Entre contrôle et liberté, obéissance et protection, quels contre-pouvoirs garantir pour préserver nos droits fondamentaux ? - réalisation : Riyad Cairat

durée : 00:58:44 - Avec philosophie - par : Géraldine Mosna-Savoye, Nassim El Kabli - Dans sa préface à l'édition américaine parue en 1977, Michel Foucault décrit L'Anti-Œdipe, écrit après l'échec de Mai-68, comme une "introduction à la vie non fasciste". Que nous enseignent Deleuze et Guattari sur la politique et le capitalisme ? Leurs analyses sont-elles toujours fécondes ? - réalisation : Riyad Cairat - invités : Frédéric Rambeau Maître de conférence au département de philosophie de l'Université Paris 8 Vincennes/Saint-Denis

durée : 00:58:25 - Avec philosophie - par : Géraldine Mosna-Savoye, Nassim El Kabli - "L'Anti-Œdipe" de Deleuze et Guattari propose une critique féroce de la psychanalyse. Comment réprime-t-elle notre désir en le rabattant systématiquement sur le complexe d'Œdipe ? - réalisation : Riyad Cairat - invités : Monique David-Ménard Psychanalyste, philosophe, directrice du Centre d'études du vivant à l'université de Paris 7.

A rhizomatic discussion. Craig tells us his history with philosophy, and his journey through the work of Jung, Hillman, Deleuze and others. We then discuss Anti-Oedipus and some of the core concepts, such as the Deleuzian reinterpretation of desire and the unconscious, and the body without organs. Then, as a tribute to the late, great David Lynch, we attempt a Deleuzian intepretation of Eraserhead, which of course is impossible, because both Deleuze and Lynch would agree that the interpretation of signs and symbols as a theater of the unconscious is always a misinterpretation; or, as Lynch puts it, the talking is all up there on the screen.Visit Acid Horizon: https://www.acidhorizonpodcast.com/Lepht Hand Podcast on Spotify: https://open.spotify.com/show/1E9kBe72ce15ZcqaPT8uBOCraig's Philosopher's Tarot Deck: https://www.penguinrandomhouseretail.com/book/?isbn=9781914420917

durée : 00:58:14 - Avec philosophie - par : Géraldine Mosna-Savoye, Nassim El Kabli - Dans "L'Anti-Œdipe", écrit au lendemain des événements de Mai 68, Deleuze et Guattari cherchent à restituer au désir son aptitude créatrice et révolutionnaire. Ce qu'ils appellent la "psychiatrie matérialiste" repose sur une théorie du réel centrée sur le désir conçu comme production et machine. - réalisation : Riyad Cairat - invités : David Lapoujade Maître de conférences à l'université Paris-I Panthéon-Sorbonne

In this episode of Acid Horizon, Chuck LeBlanc, therapist and host of Couch to Couch, joins us to explore masculinity, loneliness, and mental health in an era of social alienation. We discuss the male loneliness epidemic, stoic ideals, and the harmful influence of figures like Andrew Tate and Jordan Peterson. Chuck shares insights from his therapeutic work, integrating Deleuze and Guattari, Hillman, and Gendlin. We examine the historical provider archetype, the performativity of male friendships, and social media's role in fostering disconnectedness. Chuck also introduces an active imagination exercise to help clients connect with their emotions. This episode highlights the importance of vulnerability, connection, and rethinking masculinity in contemporary society.Chuck's podcast: https://open.spotify.com/show/2KHIRPerXEenEKOTV5X22nSupport the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastJoin The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Revolting Bodies (Will's Blog): https://revoltingbodies.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/

A Mosca acompanha a progressiva bestialização do personagem principal, e é justamente nossa capacidade de acompanhá-lo em seu sofrimento que Cronenberg torna explícito o fato de quem até o último momento, a criatura ainda conserva seu quinhão de humanidade. Essa preservação da humanidade é fundamental, pois, sem ela, o impacto dramático do filme perderia sua efetividade — especialmente no final, quando vemos uma criatura tão grotesca que não se parece nem com uma mosca, nem com um homem. Ser humano não é, necessariamente, parecer humano. De acordo com Aristóteles, São Tomás de Aquino, Heidegger e Deleuze, a distinção entre o humano e o animal remete a um território ontológico. Ser humano, afinal, é uma condição metafísica que vai muito além de sua mera tradução corporal. Sob a monstruosidade da criatura, no amontoado de células e no corpo doente e decadente do personagem, há um sofrimento que não é apenas físico, mas existencial. Por isso, a última cena de A Mosca não é catártica, mas profundamente triste. Obviamente, não podemos cair no erro “cátaro” da dispensabilidade do corpo. O corpo desempenha um papel fundamental. Existe uma leitura que vê A Mosca como uma metáfora para a epidemia da AIDS. Segundo o próprio Cronenberg, o filme seria uma metáfora para o envelhecimento. Tanto a AIDS quanto o envelhecimento envolvem uma transformação corpórea que resulta, igualmente, em uma transformação de identidade, por meio da violação da integridade corporal. A integridade corporal é um componente importante na percepção de mundo. Quando consideramos a metamorfose como uma deformação estrutural, devemos perceber que a estrutura também influencia o conteúdo, pois forma e conteúdo não são completamente indissociáveis. O personagem é trágico porque, apesar de tudo, é humano — independentemente de seu grau de metamorfose, mutação ou deformidade. Podemos afirmar que toda a vida humana é metamorfose: do óvulo ao feto, do bebê à criança, da adolescência à idade adulta e, então, o longo declínio para a velhice, a enfermidade e, finalmente, o cadáver em rápida decomposição. Apesar disso, não há distinção ontológica entre essas fases. https://tavernadolugarnenhum.com.br/resenha/a-mosca/

In a just world, John Protevi would be far more famous than Slavoj Zizek. An expert on the ideas of Deleuze & Guattari (among many other things), his work brings together continental philosophy, analytical philosophy, rigorous science and political radicalism. In this recording he talks about his new book Regimes of Violence, ranging over topics […]

Have you read 'Omnicide' yet?Join us for 'Libidinal Lunch'!"Evil is an infinitely complex set of micro-techniques somehow lost in time—that is, subtle inflections of possibility and obscure typologies of influence that once reached across every divide." Jason joins Will, Adam, and Craig for another plunge down the rabbit hole to discuss images of darkness and an inventory of evils in their utter specificity. This discussion contains mentions of the work of Nietzsche, Kojève, Deleuze, Bataille, and Foucault.'Evil: A Study of Lost Techniques' by Jason Bahbak Mohaghegh is forthcoming from Scarlett Press. Support the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastJoin The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Revolting Bodies (Will's Blog): https://revoltingbodies.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/

durée : 01:19:59 - Les Nuits de France Culture - par : Albane Penaranda, Mathias Le Gargasson, Antoine Dhulster - Dans l'ambiance sonore de l'université de Vincennes, sont réunis l'écrivaine Hélène Cixous et le philosophe Gilles Deleuze pour un cours sur la forme marchande de la littérature. Ce sont les étudiants qui prennent d'emblée la parole et interrogent sur le code et les contre-codes de la littérature. - réalisation : Massimo Bellini - invités : Gilles Deleuze Philosophe français; Hélène Cixous Ecrivaine, dramaturge, théoricienne de la littérature

durée : 00:17:49 - Les Nuits de France Culture - par : Albane Penaranda, Mathias Le Gargasson, Antoine Dhulster - Gilles Deleuze présente la philosophie de David Hume, célèbre penseur écossais du 18e siècle et l'un des fondateurs de l'économie politique. Théorie de l'association des idées, analyse du principe de causalité et conception de la nature humaine sont au menu de ce quart d'heure pédagogique. - réalisation : Massimo Bellini - invités : Gilles Deleuze Philosophe français

durée : 00:43:05 - Les Nuits de France Culture - par : Albane Penaranda, Mathias Le Gargasson, Antoine Dhulster - Dans cette conférence "Spinoza et nous" donnée en 1977 et dont le titre, de l'aveu même de Gilles Deleuze, a l'air ambitieux et peut vouloir dire beaucoup de choses, le philosophe y détaille sa méthode pour réfléchir sur Spinoza et explique en quoi on se retrouve "de plus en plus spinoziste". - réalisation : Massimo Bellini - invités : Gilles Deleuze Philosophe français

durée : 01:33:17 - Les Nuits de France Culture - par : Albane Penaranda, Mathias Le Gargasson, Antoine Dhulster - Ce numéro de "Surpris par la nuit" reprend l'enregistrement du cours donné en 1986 par Gilles Deleuze sur le pli, Leibniz et le baroque. Un assemblage qui semble bien hétéroclite mais qui a été un moment essentiel de la pensée deleuzienne, l'un des apports les plus connus à l'histoire de la pensée. - réalisation : Massimo Bellini - invités : Gilles Deleuze Philosophe français; Rodolphe Burger Compositeur, guitariste et chanteur français; Georges Didi-Huberman Historien de l'art et philosophe, maître de conférences à l'EHESS; Gibus de Soultrait Directeur de “Surfer's Journal” France

durée : 02:52:39 - Les Nuits de France Culture - par : Philippe Garbit, Albane Penaranda, Mathilde Wagman - Une création radiophonique autour de "L'anti-Oedipe" pour entendre et comprendre les intentions qui animaient les auteurs Gilles Deleuze et Félix Guattari. À Nanterre, Gilles Deleuze commente ce livre à des étudiants et dialogue avec eux. On y parle de désir, libido, famille, société et capitalisme. - réalisation : Virginie Mourthé - invités : Gilles Deleuze Philosophe français

durée : 00:04:30 - Les Nuits de France Culture - par : Albane Penaranda, Mathias Le Gargasson, Antoine Dhulster - En hommage au pédagogue assoiffé de partage et de pensée collective qu'est Gilles Deleuze, cette Nuit d'archives fait résonner sa voix à travers des conférences, causeries, séminaires de 1956 à 1986 autour de sujets divers : Hume, Spinoza, Leibniz, la littérature ou encore la psychanalyse. - réalisation : Massimo Bellini - invités : Gilles Deleuze Philosophe français

Benjamin's piece: https://substack.com/home/post/p-153650327   ABOUT / GET INVOLVED Looking to accelerate your way into a fresh understanding of our current situation? That's what Theory Underground is all about. We are a seminar, lecture, and book publishing organism for workers with earbuds and professionals who see no hope in existing institutions. We're here to lay the conditions for doing theory and making art and having a life worth living in the 21st Century. If you don't know what it is already, then good luck! We're sure you'll figure it out if you're worth having around. In the meantime, enjoy this free content, all thanks to our patrons. You can always fund the free content at Patreon, but if you want to get involved at TU, then check out the membership tiers. And don't ask questions or make requests or give us advice, please. Take it or leave it. We guarantee our product meets a quality assurance check that none of your other content is capable of achieving, but you won't be able to tell the difference for a while. What we are rolling out in 2025 is a series of courses and ongoing seminars. Base subscribers at TU get access to the most essential of all that. The three tiers of membership grant certain very special privileges, most of which are not on the menu but you'll find out about. What IS on the menu though, for 2025, is a course on The Philosophy of Nature by Nina Power, 12 Essential Political Theorists with Benjamin Studebaker, The Fault-Line Theory with Michael Downs, and what I, the author of this copy, founder of this org, and main labor force for everything (production, socials, business, research, teaching, I'm a busy guy, guys) am coming out with a special series of Public seminars and Private seminars, as well as special introductory and deep dive courses. Never mind wading through the last two years of content. I'm here to be your tour guide through the most essential problems, concepts, and questions at Theory Underground. We're going to be talking about the method we've been developing between dialectics, phenomenology, and socioanalysis, in dialogue with Marxism, psychoanalysis, and French fried German theory (the fun pomo shit). Anyway, if you want to access all of that you better just subscribe right now: https://theoryunderground.com/subscribe     MUSIC CREDITS Logo sequence music by https://olliebeanz.com/music https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode Mike Chino, Demigods https://youtu.be/M6wruxDngOk Shout out to Adam - thanks for the What's Left song it's the coolest thing ever and having the rights to use this is both a privilege and now our property because I guess music works that way for now.

Dive into the metaphysical and linguistic layers of the game 'Stray.' This episode explores how 'Stray' pushes narrative boundaries and raises intriguing philosophical questions. Discover how Deleuze's 'Difference and Repetition' plays a role in this unique narrative approach. 0:00: Introduction to Stray, the Video Game2:30: Connecting Language and Metaphysics8:33: Exploring Difference and Repetition12:20: Analyzing the Philosophy of Stray20:30: Closing Remarks and Thanks #Stray #Deleuze #DifferenceandRepetition #philosophy #metaphysics #narrative Learn more about your ad choices. Visit podcastchoices.com/adchoices

Send us a textJoin us for a thought-provoking exploration into the intricate world of French philosophy and its significant impact on leftist thought, featuring insights from our esteemed guest, Jon Repetti of the Five Good Hours Substack and a PhD candidate at Princeton. What hidden influences shaped Althusser's theories, and how did Lacan's medieval Catholic roots contribute to his work? This episode promises to unravel these complexities, offering listeners a comprehensive understanding of how French intellectuals like Lacan, Althusser, Deleuze, and others perceive and critique the state.Our conversation takes a fascinating turn as we delve into the complex relationship between Marxism, existentialism, and psychoanalysis, exploring the critiques and contributions of pivotal figures such as Althusser, Sartre, and Badiou. We question the left's embrace of Lacan and investigate how Lacanian psychoanalysis intersected with Maoist ideologies, influencing French intellectual circles in the post-1968 political landscape. The discussion further explores how these ideas were transformed within American theory, highlighting the challenges of teaching and popularizing French theory within U.S. academic discourse.Unpacking the pedagogical challenges of presenting complex theories without oversimplification, we examine the cultural power and influence of French theorists like Foucault and Kristeva in the American academic scene. Listen as we reflect on the ongoing legacy of French theory, the role of educators in presenting these ideas effectively, and the intriguing cultural dynamics between French and American intellectual traditions. Whether you're a seasoned philosopher or new to the world of continental thought, this episode offers valuable insights into the enduring relevance and transformation of French theory across the Atlantic. Best of the Left: Progressive Politics, News, Culture.Expertly-curated by humans, not algorithms or AI, since 2006. 1000s of 5⭐️ reviews!Listen on: Apple Podcasts SpotifySupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf

This is a recording of the latest in our ongoing series of seminars, From Marx to Spinoza: Affect, Ideology, Materiality.With very special guest, Claire Colebrook, author of many books including Death of the Posthuman: Essays on Extinction If you can support us with a small regular donation, please do so here. If you'd like to make a one-time […]

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

durée : 00:03:16 - Le Pourquoi du comment : philo - par : Frédéric Worms - Pour Deleuze, la philosophie invente des concepts pour révéler des différences profondes entre les êtres. En publicité, cependant, le concept devient un outil de manipulation, générant des réponses immédiates et influençant les perceptions, ce que Deleuze critique comme un enjeu politique. - réalisation : Riyad Cairat

Enjoy the refreshing taste of Ash and Kyle discussing Len Kabasinski's Skull Forest! Discuss your favorite schools of karate with Horror Vanguard at: bsky.app/profile/horrorvanguard.bsky.social www.instagram.com/horrorvanguard/ www.horrorvanguard.com You can support the show for less than the cost of a weekend getaway with your best gals in the woods at www.patreon.com/horrorvanguard

This week Cooper and Taylor were joined by Michael Ardoline to discuss his upcoming book, Deleuze, Mathematics, Metaphysics: Difference and Necessity. Michael received his Ph.D. in Philosophy from the University of Memphis in 2021. His main research is in metaphysics, continental philosophy, and the philosophy of physics and mathematics. He has published articles on the epistemology of natural laws, Deleuze and Guattari's metaphysics, and comparative philosophy between the continental and Confucian traditions. Michael's Links: Book: https://edinburghuniversitypress.com/book-deleuze-mathematics-metaphysics.html https://www.lsu.edu/hss/prs/people/current-fac-pages/ardoline.php

Today we talk about Deleuze's interpretation of Nietzsche's work. We talk about difference taken to radical new levels. The image of thought from the history of philosophy. Nietzsche framed as the enemy to the dialectic. Active vs Reactive forces. Deleuze's thoughts on art as a vehicle for the creation of the new instead of our typical approach via acquiring more information. Hope you love it! Be well. :) Sponsors: Better Help: https://www.BetterHelp.com/PHILTHIS AG1: https://www.DrinkAg1.com/philo Mando: https://www.ShopMando.com use promo code: PT Thank you so much for listening! Could never do this without your help.  Website: https://www.philosophizethis.org/ Patreon: https://www.patreon.com/philosophizethis  Social: Instagram: https://www.instagram.com/philosophizethispodcast X: https://twitter.com/iamstephenwest Facebook: https://www.facebook.com/philosophizethisshow