Podcasts about durkheim

Biografia, pensiero e sociologia di Georg Simmel, filosofo e sociologo tedesco considerato, con Durkheim e Weber, tra i fondatori della sociologia.

Cos'è il cambiamento sociale e modalità attraverso le quali si manifesta. Scopri come sono cambiati i modelli di comportamento, i valori e la comunicazione nell'ultimo secolo.

Quali sono le funzioni della religione? Scopri il rapporto che esiste tra religione e scienza e la sua funzione sociale.

Biografia, pensiero e opere di  Durkheim, sociologo e antropologo francese studioso del rapporto tra religione e coscienza collettiva.

Spiegazione della dottrina psicologica e filosofica nata negli U.S.A. secondo la quale i fenomeni psichici si sviluppano per favorire l'adattamento delle persone all'ambiente.

Origini, definizione e caratteristiche delle società umane, insieme di individui autonomi ed organizzati che interagiscono per raggiungere obiettivi comuni.

Cette semaine c'est notre directrice de la programmation qui anime le palamrès! Pour l'occasion Annie reçoit l'artiste Haitien Durkheim qui fait sa rentrée montréalaise au théatre Bedford le 28 juin prochain ainsi que Jalapeno Papa qui présentera son tout premier show solo en sol Montréalais spécialement ce vendredi 13 juin. Spectacle qu'il a adapté  spécialement pour la série Variétés présentée à l'Espace Libre.

Seja bem-vindo ao Conversas de Ateliê!Na mesa temos Bia Martins, André Magnelli e Lucas Faial Soneghet. Nesse episódio conversamos sobre as denúncias na sociedade contemporânea. Parece que todos os dias há uma nova denúncia tomando de assalto as notícias. O mundo das redes sociais é um terreno fértil para whistleblowers, denunciantes e críticos. Movimentos como o #MeToo, a hashtag #meuprimeiroassédio e práticas de cancelamento virtual, que incluem tanto o boicote de produtos ou pessoas até a acusação direta em plataformas digitais, parecem cada vez mais comuns. Comportamentos que outrora permaneciam ocultos ou eram manejados sem serem exposição enfrentam hoje o teste do tribunal público. Tais práticas e suas consequências são alvos de diferentes avaliações. Para alguns, é o resultado justo de anos de violência, privação e silenciamento de grupos vulneráveis e marginalizados que hoje encontram uma forma de fazer suas vozes serem ouvidas. Para outros, é um erro de percurso ou um exagero denunciativo que muitas vezes serve somente para manipular e deslegitimar pessoas em posição de poder e autoridade. É inegável, porém, que uma quantidade imensa e sem precedentes de pessoas pode se fazer valer de plataformas digitais para se queixar, expor suas questões e ser ouvido, ou pelo menos tentar.  Quais são as consequências dessa extensão das vias de comunicação?Dinâmicas de denúncia, acusação ou nomeação não são, porém, uma novidade do mundo digital. No clássico sobre as práticas e crenças de bruxaria entre os Azande, o antropólogo britânico Evans-Pritchard analisa como o delicado e importante circuito de acusações, defesas e justificativas é crucial para a manutenção de fronteiras sociais, a coibição de comportamentos percebidos como nocivos à comunidade e a explicação de desventuras variadas. O sociólogo francês Émile Durkheim viu nos mecanismos de punição e reparação um indício importante do que uma sociedade é. Segundo seu argumento, infrações ao senso de certo e errado, bem e mal, vigentes em sociedades modernas são punidas de maneira racional, impessoal e burocrática. Porém, a vingança e a punição exemplar, típicas de sociedades tradicionais, ainda emergiriam em casos particularmente escandalosos ou em momentos de crise social.Não obstante a entonação evolucionista do argumento, a questão continua pertinente. O que podemos falar sobre a sociedade numa era de denúncias? O que há de novo e o que é somente a sociedade com seus modos normais de denúncia e reparação? Quais são as consequências? Como proceder em uma esfera pública efervescente com acusações, rapidamente cambiante, polarizada e fragilizada?No segundo bloco, exclusivo para sócio-apoiadores, falamos da série Adolescência (2025), de Jack Thorne e Stephen Graham, disponível na Netflix. Passamos pelos tópicos discutidos no primeiro bloco e conversamos mais sobre uso de mídias sociais na infância e adolescência, regulação das redes e masculinidade.Tópicos: Denúncia; Assédio; Redes Sociais; Masculinidade.Youtube: https://youtu.be/m6R9SubfE7wFontes: Caso Escola Base: https://noticias.uol.com.br/cotidiano/ultimas-noticias/2024/03/28/caso-escola-base-30-anos.htmTorne-se sócio-apoiador do Ateliê Clube!Clique no link para apoiar o Ateliê de Humanidades nos regimes Padrão, Premium e Sócio-leitor e receba quinzenalmente uma conversa com um dedo de prosa, um tanto de inteligência e um bocado de questões do momento. Você encontra as opções de apoio na página inicial do site, clicando em "Torne-se Sócio-Apoiador Aqui": https://ateliedehumanidades.com/

durée : 00:07:09 - L'invité de 8h15 de "ici Gascogne"

What happens when we take ACTION to find joy, connection and inspiration? From taking a vacation to going to see live theatre to getting emotionally invested in the livelihood of a bald eagle family (May is obsessed!), these are just some of the ways we are finding light in the darkness. But that's not to say May, Kelly and Tamlyn are ignoring the reality of what's happening around us. The key is to find the humanity in our stories, in art, in history, in nature, in life. And when we come together to share these experiences it's called "Collective Effervescence", a concept coined by Sociologist Émile Durkheim, to describe the feeling of intense shared emotional activation and a sense of unison that emerges when people come together and engage in a shared activity or experience. So join MKT in this episode as we share Collective Effervescence together. Show Notes:"Here there are blueberries" tickets (runs until 3/30/25thewallis.org"Cambodian Rock Band" tickets (runs until 3/23/25)eastwestplayers.org Please subscribe, rate and review us!And follow us on IG @shoesoffinsidemkt

durée : 00:59:01 - Entendez-vous l'éco ? - par : Aliette Hovine, Bruno Baradat - Emile Durkheim naît en 1858 à Épinal. Après de brillantes études en philosophie, Durkheim opère un virage vers la sociologie durant sa thèse De la division du travail social (1893). Dès lors, lui et les chercheurs qui l'entourent s'efforceront d'ériger la sociologie au rang de science. - réalisation : Françoise Le Floch - invités : Matthieu Béra Professeur des universités en sociologie à Bordeaux, chercheur à l'IRDAP et associé au CéSor ; Philippe Steiner Professeur émérite de sociologie à Sorbonne Université

En este episodio de Antropología Pop nos metemos de lleno en el debate sobre la autopercepción, pero desde una mirada antropológica y sociológica. Sin buscar tomar partido, analizamos cómo las sociedades reaccionan ante quienes desafían las normas establecidas sobre identidad y pertenencia. Para eso, repasamos la idea de cohesión social en Émile Durkheim, la teoría del chivo expiatorio de René Girard y el análisis de las sociedades igualitarias pero coercitivas de David Graeber. También exploramos cómo estas discusiones emergen principalmente en sociedades capitalistas y liberales, donde la noción del individuo que se autoconstruye cobra protagonismo. Desde la biología, Brigitte Baptiste nos aporta una visión sobre la diversidad como parte de la naturaleza misma, mientras que Judith Butler nos ayuda a comprender la performatividad de género y su impacto en la cultura contemporánea. La cultura pop siempre ha sido un espacio de experimentación con la identidad, y lo vemos en la historia de Lou Reed y Rachel Humphreys en los años 70, mucho antes de que estos debates llegaran al mainstream. También analizamos la música de Man Ray con Sola en los bares, y la forma en que artistas como Arca y la fallecida productora Sophie llevaron estos cuestionamientos al centro de la escena musical. El rock y el pop han sido terrenos fértiles para desafiar las normas, desde el Gabba Gabba Hey de los Ramones hasta el Come As You Are de Nirvana o el Bowie alienígena de Ziggy Stardust. ¿Por qué ciertos individualismos son aceptados y otros generan tanto rechazo? ¿Hasta qué punto la autopercepción incomoda porque rompe con la validación social? Sumate a este episodio donde desarmamos el fenómeno desde distintos ángulos. 00:00 Intro 05:33 La autopercepción molesta 08:45 La identidad desde la optica conservadora y la liberal 10:41 Emile Durkheim (mirada parcialmente conservadora ) 13:31 René Girard (mirada conservadora y católica) 15:45 David Graeber (mirada anarquista) 19:16 Lou Reed y Rachel 23:40 Nos vamos poniendo woke (progres) 25:33 Judith Butler (Mirada feminista) 27:28 Briggite Baptiste (mirada biológica) 30:21 Conclusiones con Ramones, Nirvana y Bowie :) Mi primer libro Durar o Arder. Una Antropología Pop: https://criollaeditorial.com/productos/durar-o-arder/ UNITE A MI CLUB DE LECTURA DE ANTROPOLOGÍA POP. Todos los sábados nos juntamos a las 11 am (ARG). Voy a exponer alguna temática particular, que anunciaré cada semana en mis redes sociales y en la lista de difusión de whatsapp que te comparto. Unite a la lista de difusión de whatsapp, en el cual compartiré el link de la plataforma Zoom a la que te podrás sumar para participar: https://chat.whatsapp.com/BXZihq0phOTJUfRro7qSlN Seguime en Instagram para enterarte de mis cursos y talleres: https://instagram.com/biografiamutante Suscribite a mi newsletter: https://biografiamutante.substack.com/subscribe Unite a mi canal de Telegram: https://t.me/biografiamutante https://twitter.com/soyunabiografia https://www.tiktok.com/@biografiamutante https://medium.com/@biografiamutante Facebook: http://bit.ly/FbFdeF Telegram: https://t.me/biografiamutante Escucha mis CANCIONES

Avec Mathias Roux, philosophe. Anders Breivik, le terroriste d'extrême droite norvégien qui a assassiné 77 jeunes en 2011 reçoit 800 lettres d’amour par mois. Il existe un joli mot pour désigner cette passion pour les criminels : “hybristophilie”. Bien sûr, on pourrait considérer ce genre d’héroïsation des tueurs comme un trouble pathologique, mais on peut aussi le voir comme la manifestation extrême d’une fascination largement partagée pour le crime.  Cette attraction repose certes en grande partie sur nos pulsions voyeuristes, mais pour le philosophe Mathias Roux, les vraies affaires criminelles représentent plus que de simples faits divers. Dans “Le goût du crime” (Actes Sud, 2023), l’essai qu’il a coécrit avec son frère Emmanuel Roux, il montre que non seulement ces affaires donnent matière à penser notre époque, mais elles soulèvent de grandes questions philosophiques. Pourquoi les affaires criminelles nous fascinent-elles ? Que nous enseigne l’événement criminel sur la question de la vérité et du mal ? Quelle est la raison du crime ? Un épisode des Idées Larges avec Mathias Roux, philosophe, et Matthieu Béra, sociologue.  Références : - Marcel Proust, "Contre Sainte-Beuve", Gallimard, 1954- Pierre Bourdieu, "Sur la télévision", Liber Éditions, 1996- Roland Barthes, "Essais critiques", Seuil, 1964- Émile Durkheim, "Les règles de la méthode sociologique", la Revue philosophique, 1894- Émile Durkheim, "Leçons de sociologie criminelle", éd. par Matthieu Béra, Flammarion, 2022 (1892-1893)- Michel Foucault, "Du gouvernement des vivants – Cours au Collège de France". 1979-1980, Gallimard, Seuil, 2012 Archives sonores : - RTL INFO - Landru, Fourniret, Dutroux, Abdeslam… ils ont tous reçus des lettres d'amour: comment expliquer cette attirance pour les criminels? - 2022- La Voix du Nord - Il y a cinquante ans éclatait l’affaire de Bruay-en-Artois - 2022- Office national de radiodiffusion télévision française (ORTF) - Meurtre de Brigitte Dewèvre à Bruay-en-Artois - 1972- Global Entertainment Productions GmbH & Company Medien KG - Kevin Bacon, Elisabeth Shue, Josh Brolin - HOLLOW MAN - 2000- AXIS TV - Colloque GYPSY XXII - Pierre-Olivier SUR : Je jure de dire la vérité... - 2022- Federation Entertainment France Télévisions Versus Production What's Up Films - Sambre - Episode 6 - Jean-Xavier de Lestrade - 2023 Musique Générique :« TRAHISON » Musique de Pascal Arbez-Nicolas © Delabel Editions, Artiste : VITALIC,(P) 2005 Citizen Records under Different Recording licence ISRC : BEP010400190,Avec l’aimable autorisation de [PIAS] et Delabel Editions.  Episode vidéo publié le 24 mai 2024 sur arte.tv Autrice Laura Raim Réalisateur Jean Baptiste Mihout Son Alban Lejeune Montage Antoine Dubois Mixage et sound design Jean-Marc Thurier Une co-production UPIAN Margaux Missika, Alexandre Brachet, Auriane Meilhon, Emma Le Jeune, Karolina Mikos avec l'aide de Nancy-Wangue Moussissa ARTE France Unité société et culture

Track List #KoleSere - Sou tout ko n . Durkheim - ⁠kole sou mwen . Fatima - ⁠St Thomas . Master Brain - ⁠Ou tou la . Klass - ⁠Medikaman . Sylla - ⁠Safe . Michael Brun x John Legend - ⁠Dange Remix . Lycinais x Rutshelle - ⁠4 Kampe . Joe Dwet File - ⁠Can We Talk Gouyad Remix - ⁠Gouyad Say Goodbye . Colmix

Hello Interactors,The weight of winter up north can have its cozy comforts, but cold, damp, and dark can take a toll. We also continue to face a convergence of daunting global challenges — climate change, inequality, political instability, and health crises — each amplifying the other straining our ability to find meaningful and sustainable solutions. So much for ‘Happy Holidays'.A recent article on avoiding despair turned to the concept of “tragic optimism.” This can sometimes be offered as a way to avoid our human tendency to seek “doom and gloom” while also not succumbing to “toxic positivity.” These topics struck me as a decent lens to kick off this winter's focus: human behavior. Let's unpack the emotional geographies that shape us. How do spaces and norms influence how we feel, process, and express emotions? SPACES, SMILES, AND SOCIAL SCRIPTSWhen I was in seventh grade, I was the lead in our middle school musical, Bye Bye Birdy. It featured the song, Put on a Happy Face that employed this cheery, but pushy, line: “Spread sunshine, all over the place…just put on a happy face.”Dick van Dyke played the starring role on Broadway from 1960-61 earning him an Tony award. He then appeared in the movie in 1963, launching him to stardom. In that role, many other roles, and in real life, he is a man who appears perpetually happy. Even now at age 98!But under that smile, lurks a darker side. Soon after his early success, Van Dyke became an alcoholic. The alcohol may have helped him put on a happy face society expected, but it came at a price. This insistence on relentless optimism regardless of circumstances is called “toxic positivity” — and it's more than a personal behavior. It reflects societal norms that prioritize surface-level harmony over emotional complexity. These norms shape how we navigate feelings and influence our individual well-being. But shared spaces, like our workplaces or homes also influence these emotional dynamics. Have you ever walked into a place knowing how you were expected to act? At work, you might slap on a smile and say “I'm fine” even when you're not. At home, you might feel the pressure to play the part of the cheerful parent, partner, or roommate. These emotional scripts don't come out of nowhere — they're baked into our cultural expectations about what different spaces are “for”.Geographer Yi-Fu Tuan explains that spaces acquire “moral properties” through societal norms, values, and cultural narratives. Workplaces, seen as sites of productivity, often suppress emotions like frustration, while homes, idealized as places of comfort, pressure individuals to adopt roles like nurturing parent or cheerful partner. These norms shape how people are expected to behave and feel within these spaces.America itself, as a cultural and geographic entity, carries its own "moral properties." These are reinforced by media narratives that frame the nation as a land of optimism, resilience, and emotional stability, projecting these expectations onto its citizens and then exported to the world to consume.Take one of the most-watched television programs in America from 1962 to 1992, Johnny Carson's The Tonight Show. His late-night TV persona was examined in a recent New York Times piece by Jason Zinoman. He described Carson as America's calm, neutral host, soothing the nation with his polite humor. He wasn't just a TV personality; he was part of a larger cultural push for emotional stability, especially during times of uncertainty. His show became a space where people could escape the messiness of real emotions.But these expectations aren't just about comfort — they're about control. By promoting harmony and cheer, society nudges us toward emotional conformity, discouraging anything that might feel too “messy” or unpredictable.This pressure doesn't fall on everyone equally. Women often bear the brunt of emotional labor, expected to keep things “pleasant” for others. Cultural geographer Linda McDowell highlights how professional women are frequently required to maintain an upbeat attitude at work, regardless of personal circumstances. This expectation extends beyond the workplace, shaping how women are perceived and allowed to express themselves.On The Tonight Show, Joan Rivers, a trailblazing comedian, faced this constraint. Despite her sharp, satirical wit, Rivers was often limited to lighthearted banter and self-deprecating humor to align with Johnny Carson's carefully neutral persona. Similarly, Carol Wayne, as the flirtatious “Matinee Lady,” reinforced the idea that women on the show were there to amuse or adorn, not disrupt. These portrayals reflected societal norms that confined women to roles as caretakers or decorative figures, both publicly and privately.SUPPRESSING SORROW WITH A SMILE SUCKSPutting on a happy face might seem harmless, but it can take a toll. When we suppress feelings like sadness, frustration, or anger, they don't just disappear — they build up, creating stress. They can even impact our physical health. Neuroscientists have shown that suppressing emotions can increase activity in the brain's fear center (the amygdala) while dampening the rational, problem-solving parts (like the prefrontal cortex). Basically, pretending you're okay when you're not can mess with your head and your body.James J. Gross, a psychologist and leading researcher in emotion regulation, has shown that suppressing emotions can heighten stress levels, activate the brain's fear center (the amygdala), and disrupt cognitive processes critical for resilience and problem-solving. Recent brain imaging studies by Wang and Zhang (2023) support this, demonstrating that expressive suppression, where feelings are actively withheld, triggers heightened amygdala activity and diminished prefrontal regulation. These findings highlight the significant physiological toll of emotional suppression, further validating Gross's work.Viktor Frankl, a Holocaust survivor and existential psychologist, offers a valuable framework for regulating these emotions with his concept of “tragic optimism.” Frankl introduced tragic heroism in his 1978 book, The Unheard Cry for Meaning, drawing on the existential and Greek tragic tradition of resilience in the face of suffering. He later expanded this with tragic optimism in a 1984 essay, emphasizing hope and meaning-making even amidst life's inevitable hardships. Drawing on his experiences from the Holocaust, he explores the human ability to confront inevitable suffering while maintaining hope and finding meaning. For Frankl, this approach was not about denying pain but about embracing life's full spectrum — its joys and its tragedies — as integral to human existence.But his view of suffering has been criticized as overly universal and idealistic, assuming that all individuals can derive purpose from adversity. His emphasis on personal responsibility may inadvertently shift blame onto individuals for not overcoming circumstances beyond their control. Constant pressure by systemic oppression can exist even in a society that claims to be free. Migrant women in caregiving roles, as McDowell highlights, often lack the freedom to balance suffering and hope on their own terms. Instead, they are required to project resilience and positivity, even under exploitative conditions, effectively masking systemic inequities. Similarly, Joan Rivers and Carol Wayne were cast into narrow roles that demanded cheerfulness, ensuring they complemented rather than challenged societal norms. These portrayals reflected the broader expectation that women embody emotional steadiness, regardless of personal circumstances.Frankl's insights remind us that the ability to engage with hardship meaningfully is a privilege that societal expectations often deny to those at the margins. Understanding the toll of suppression and the uneven distribution of emotional freedom is crucial in challenging the norms that perpetuate these dynamics.COMBATING CONFORMITY WITH COMMUNITYThankfully, norms aren't set in stone — they can be, and have been, resisted and redefined. Sara Ahmed, a feminist scholar, critiques what she calls the “happiness duty.” She shows how this duty pressures marginalized groups to appear cheerful, suppressing feelings like anger or pain to uphold the status quo. Movements like Black Lives Matter reject this demand, openly expressing grief and frustration to confront systemic injustice. Through “collective effervescence”, as sociologist Émile Durkheim describes, collective emotions in protests turn individual pain into powerful demands for change. Ahmed and Durkheim offer examples of how breaking free from the pressure to "stay positive" transforms emotions into tools for meaningful resistance.But even this kind of resistance can make those in power uncomfortable, so they demand order, calm, and happiness. When collective effervescence calls people to, as Public Enemy's song decries, ‘fight the powers that be', another collective encourages everyone to spread ‘sunshine all over the place, and just put on a happy face.' But in the face of this “toxic positivity” that Public Enemy mocks as, “'People, people we are the same'”, they respond ‘No, we're not the same / 'Cause we don't know the game'. They can't justify putting on a happy face when most of America refuses to wrestle with poverty and race. Summoning an inner Johnny Carson can be seen by some as not a neutral, but as just another way to paternally placate — to pat down incivility. It can be seen more like Jack Nicholson's infamous “Here's Johnny!” in The Shining — a menacing veneer of cheer masking a deep, dark, and discomforting societal reality.Ananya Roy, a geographer and urban theorist, takes a hard look at this in her work on the “rescue industry.” In Poverty Capital, she critiques how even well-intentioned aid organizations often portray marginalized communities as helpless and in need of saving, while ignoring the structural problems that keep them oppressed. These narratives don't just undermine real change — they also place emotional expectations on those being "rescued." They demand gratitude and resilience while leaving the bigger systems of inequality intact.Roy's work shows how this approach reflects a long history of paternalism and American exceptionalism, where those in power maintain control by shaping how others should act and feel.Geography plays a big part in how these expectations are enforced. Relief camps, aid programs, and even microfinance initiatives often create spaces where people are expected to behave a certain way — thankful, hopeful, and compliant. In the U.S., similar patterns show up in low-income neighborhoods, where anger or frustration is often punished, reinforcing norms that demand harmony and silence over real emotional expression.If we want to resist these dynamics, we need to rethink the spaces where care and support happen. Instead of controlling emotions or enforcing positivity, these spaces should allow for shared agency and the full range of human feelings. By rejecting savior narratives and making room for emotions like grief and anger, communities can start to challenge the systems that hold them back and move toward real change.From Johnny Carson's seemingly cheerful neutrality to the "happiness duty" imposed on marginalized groups, societal norms can slowly prioritize control over connection, faux harmony over brutal honesty. But resistance is possible. Movements like Black Lives Matter, the Women's March, Chile's protests for constitutional reform, and Hong Kong's pro-democracy demonstrations highlight how group effervescence can channel collective emotions into impactful resistance. However, these movements also reveal the limits of protest alone in achieving enduring change. Systemic barriers to change require sustained efforts beyond the initial wave of mobilization.As Ananya Roy reminds us, breaking free from narratives of saviorism and exceptionalism requires not just challenging these norms but rethinking the spaces where they take root. How can we build geographies of care that empower, rather than constrain? Perhaps the answer lies in acknowledging that resistance begins with feeling — and making space for emotions, no matter how “messy” they might seem. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Dans son discours préliminaire de présentation du Code civil, Portalis affirmait que le mariage « c'est la société de l'homme et de la femme qui s'unissent pour perpétuer leur espèce, pour s'aider par des secours mutuels à porter le poids de la vie et pour partager leur commune destinée ». Juridiquement, le mariage peut se définir comme l'acte juridique reçu en forme solennelle par l'officier d'état civil, en vertu duquel deux personnes établissent entre elles une union dont la loi civile règle impérativement les conditions, les effets et la dissolution. Plus généralement, dans toute société, le mariage est d'abord une institution imposant certaines règles sociales qui confèrent sa légitimité à l'alliance, permettant la perpétuation des familles et la socialisation des enfants. En raison de son importance, de tout temps, le mariage a été objet d'études en philosophie comme en sociologie. Selon Émile Durkheim, le mariage est au fondement de la famille conjugale. Selon Claude Lévi-Strauss, la famille trouve son origine dans le mariage. Il indique que, quels que soient les types de mariage (par échange, achat, libre choix, choix imposé par la famille, etc.) chaque société opère une distinction entre les unions libres et les unions légitimes, et presque toutes les sociétés mettent très haut le statut matrimonial (avec une certaine « répulsion » à l'égard du célibat ou des couples sans enfants). Mais le mariage est-il encore un pilier de notre société contemporaine, une institution nécessaire ? Statistiquement, le mariage est en déclin. En effet, entre 1976 et 2016, le nombre de mariages en France a diminué de manière significative. Toutefois, il y a eu un regain à la suite de la période covid. Ainsi, en 2021, 218 800 mariages ont été célébrés en France, soit 41,6 % de plus qu'en 2020. Ce rebond est historique, mais n'est qu'un retour à la normale après une chute de 31,2 % en 2020, année marquée par l'épidémie de Covid-19 et les restrictions sanitaires associées. En 2023 comme en 2022, 242 000 mariages ont été célébrés en France. Ce nombre est relativement élevé, compte tenu de la tendance à la baisse des dernières décennies. Aussi, nous recevons Franck TOURET, enseignant de droit civil au sein de la Prépa ISP, pour appréhender les facteurs et les conséquences du déclin de l'institution du mariage.

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. 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

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books.

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

You set up an assumption, you have a theory, you analyze your data, and you show that the assumption does not hold. Doing good qualitative research is that simple. Except that it's not, of course. On the ground, in the research and writing process, these basic rules can be quite tricky to implement. So we discuss some heuristics researchers can use to limit their conversants, settle on suitable theoretical lenses to examine their data, and collecting more data than what they thought was necessary.   References Geertz, C. (1973). The Interpretation Of Cultures. Basic Books. Goodall, J. (1986). The Chimpanzees of Gombe: Patterns of Behavior. Harvard University Press. Popper, K. R. (1959). The Logic of Scientific Discovery. Basic Books. Durkheim, E. (1895). The Rules of Sociological Method. Free Press. Giddens, A. (1976). New Rules of Sociological Method. Hutchinson. Barley, S. R. (1986). Technology as an Occasion for Structuring: Evidence from Observations of CT Scanners and the Social Order of Radiology Departments. Administrative Science Quarterly, 31(1), 78-108. Kellogg, K. C. (2022). Local Adaptation Without Work Intensification: Experimentalist Governance of Digital Technology for Mutually Beneficial Role Reconfiguration in Organizations. Organization Science, 33(2), 571-599. https://doi.org/10.1287/orsc.2021.1445 Mertens, W., Recker, J., Kummer, T.-F., Kohlborn, T., & Viaene, S. (2016). Constructive Deviance as a Driver for Performance in Retail. Journal of Retailing and Consumer Services, 30, 193-203. Markus, M. L. (1983). Power, Politics, and MIS Implementation. Communications of the ACM, 26(6), 430-444. Berente, N., Lyytinen, K., Yoo, Y., & King, J. L. (2016). Routines as Shock Absorbers During Organizational Transformation: Integration, Control, and NASA's Enterprise Information System. Organization Science, 27(3), 551-572. Alashoor, T., Keil, M., Smith, H. J., & McConnell, A. R. (2023). Too Tired and in Too Good of a Mood to Worry about Privacy: Explaining the Privacy Paradox through the Lens of Effort Level in Information Processing. Information Systems Research, 34(4), 1415-1436. Yin, R. K. (2009). Case Study Research: Design and Methods (4th ed.). Sage. Berente, N., Recker, J., & Leonardi, P. (2023). . This IS Research podcast, 13 September 2023. Gioia, D. A., Corley, K. G., & Hamilton, A. L. (2013). Seeking Qualitative Rigor in Inductive Research: Notes on the Gioia Methodology. Organizational Research Methods, 16(1), 15-31. Lebovitz, S., Levina, N., & Lifshitz-Assaf, H. (2021). Is AI Ground Truth Really “True”? The Dangers of Training and Evaluating AI Tools Based on Experts' Know-What. MIS Quarterly, 45(3), 1501-1525. Ryle, G. (1949). The Concept of Mind. University of Chicago Press. Langley, A. (1999). Strategies for Theorizing from Process Data. Academy of Management Review, 24(4), 691-711. Miles, M. B., & Huberman, M. (1994). Qualitative Data Analysis (2nd ed.). Sage. Cramton, C. D., & Hinds, P. J. (2014). An Embedded Model of Cultural Adaptation in Global Teams. Organization Science, 25(4), 1056-1081. 

Avec Sibylle Gollac, sociologue. Quand on a de la chance, la famille est un cocon affectif, mais aussi un lieu de solidarité.  Il y a toujours les petits arrangements que l’on bricole  au quotidien, et parfois il y a le gros héritage que l’on officialise chez le notaire. Et tout le monde n’est pas logé à la même enseigne. Sibylle Gollac est sociologue au CNRS et dans le livre qu’elle a coécrit avec Céline Bessière, “Le genre du capital” (La Découverte, 2020), elle aborde la famille comme une institution économique à part entière. Elle décortique comment la richesse circule, engendrant des inégalités  aussi bien entre les familles qu’en leur sein, entre les hommes et les femmes. Quel est le poids de la richesse héritée dans le patrimoine des Français ? Quel rôle joue la famille dans l'économie aujourd'hui ? Peut-on compter sur la famille ? Références :- Sybille Gollac, Céline Bessière, Le genre du capital, Comment la famille reproduit les inégalités, La découverte, 2020- Nicolas Frémeaux et Marion Leturcq, 2020, "Inequalities and the individualization of wealth", Journal of Public Economics 184: 1-18.- Pierre Bourdieu et Jean-Claude Passeron, La Reproduction, Éléments pour une théorie du système d'enseignement, Les Editions de minuit, 1970- Émile Durkheim, « La famille conjugale » [1892] in Textes III. Fonctions sociales et institutions, Éditions de Minuit, Paris, 1975- François de Singly, Sociologie de la famille contemporaine, Nathan, Paris, 2014 [1993]- Thomas Piketty, Le Capital au xxie siècle, Le Seuil, 2013 Archives sonores : - Ron Howard - Mitchell Hurwitz - Arrested Development - 2003 - 2006 - Renn Productions - Didier Bourdon et Bernard Campan- Les trois frères - 1995- CP productions - Pierre Carles - La sociologie est un sport de combat- 2001- Intrepid Pictures - Mike Flanagan -  La chute de la maison Usher- 2023- HBO - Jesse Armstrong - Succession - 2019  Musique Générique :« TRAHISON » Musique de Pascal Arbez-Nicolas © Delabel Editions, Artiste : VITALIC,(P) 2005 Citizen Records under Different Recording licence ISRC : BEP010400190,Avec l’aimable autorisation de [PIAS] et Delabel Editions.  Episode vidéo publié le 11 octobre 2024 sur arte.tv Autrice Laura Raim Réalisateur Jean Baptiste Mihout Son Nicolas Régent Montage Elias Garfein Mixage et sound design Jean-Marc Thurier Une co-production UPIAN Margaux Missika, Alexandre Brachet, Auriane Meilhon, Emma Le Jeune, Karolina Mikos avec l'aide de Nancy-Wangue Moussissa ARTE France Unité société et culture

In 1933, Bataille linked Durkheim's sociology and psychoanalysis to the rise of fascism over the border. The parallels to the present moment are hard to miss.Get the full episode and many more at https://www.patreon.com/plasticpills

The debate over whether religion is a natural phenomenon has raged for centuries.  John Calvin was the first person to talk of a sensus divinitatis but it is an idea that has stretched back to the Greeks and Romans. The idea is that religion is a natural phenomenon in human society and we as humans have a capacity to engage with the divine. The ubiquity of religion throughout the globe and across history as well as our divine sense, it is said, results in a rather resounding proof of God's existence.  However with the rise of enlightenment ideals and especially evolutionary science, this view has been questioned. People like David Hume argued that religion arose out of fear of the natural world and it became a way to understand it while Durkheim has argued that religion plays a critical role for peaceful human societies. Religion, it is argued, is either a social or cognitive construct that our brains and societies have developed as a way to understand and manage our existence. And so, while it may be natural in this respect, it is proof that an objective idea of God is pure fancy. In this episode we talk with distinguished academic, Professor David Fergusson, where he lays out the debate and his argument of how in the face of arguments against God's existence, religion will see a refraction of belief and more types of worship rather than a religious retreat.  As always, feel free to get in touch: jack@religionreconsidered.com

We move from Durkheim to Marcel Mauss and his book The Gift: The Form and Reason for Exchange in Archaic Societies. Referenced by Bataille, Levi-Strauss, Derrida and Baudrillard—this is a mandatory reading.The full episode and many more are available at https://www.patreon.com/plasticpills

durée : 00:02:44 - L'Humeur du matin par Guillaume Erner - par : Guillaume Erner - C'est un débat qui a eu lieu, et qui aura encore lieu : les JO peuvent-ils permettre à la France, et surtout aux Français, de mieux vivre ?

After a brief recap of the Deleuzo-Guattarian Australian breakdancer we read chapters 6 and 7 of Durkheim's Elementary forms of Religious Life and try to get a hold on the primordial concept of concepts: MANA.The full episode and many more are available at https://www.patreon.com/plasticpills

Durkheim, one of the founders of sociology, slowly came to the discovery by the end of his career that consciousness, langauge and thought itself were of religious origin. We tried to retrace a few of his steps from The Elementary Forms of Religious Life and try to come up with some examples to illustrate his radical hypothesis.   All public episodes can be found ad-free, for free, on our Patreon: https://www.patreon.com/plasticpills

In this episode of the Bendy Bodies podcast, Dr. Linda Bluestein, the Hypermobility MD, hosts an enlightening discussion with Dr. Karen Herbst, a leading expert on lipedema and other adipose connective tissue diseases. Dr. Herbst shares her extensive knowledge on the complexities of lipedema, Durkheim's disease, and their connection to connective tissue disorders, inflammation, and hormonal factors. Learn about the latest research, diagnostic challenges, and effective treatments, including diet, supplements, and surgery. Don't miss the valuable insights and practical advice shared in this episode. Takeaways: Lipedema Misdiagnosis: Lipedema is often misdiagnosed as regular obesity or confused with lymphedema, highlighting the need for better awareness and diagnostic criteria. Connection to Hormones: Hormonal changes, such as those during puberty, pregnancy, and menopause, can trigger or worsen lipedema due to increased fat and hormonal fluctuations. Inflammation and Fibrosis: Inflammation in lipedema leads to fibrosis, making the tissue nodular and tender, and potentially contributing to the chronic pain experienced by patients. Diet and Supplements: Anti-inflammatory diets, intermittent fasting, and certain supplements like diosmin and CoQ10 can help manage lipedema symptoms by reducing inflammation and supporting metabolic health. Surgical and Non-Surgical Treatments: While liposuction can significantly improve symptoms, non-surgical treatments such as compression therapy, manual lymphatic drainage, and whole-body vibration are also beneficial in managing lipedema. Connect with YOUR Bendy Specialist, Dr. Linda Bluestein, MD at https://www.hypermobilitymd.com/.   This episode is sponsored by EDS Guardians. If you want to learn more, check them out here: https://www.edsguardians.org/    Thank YOU so much for tuning in. We hope you found this episode informative, inspiring, useful, validating, and enjoyable. Join us on the next episode for YOUR time to level up your knowledge about hypermobility disorders and the people who have them.

O último episódio da temporada será de perguntas dos ouvintes. Deixe aqui a sua(s).  Veja este episódio também no Youtube. Alexandre Mergulhão é economista, formado na Nova SBE, e técnico superior no gabinete de estudos do Ministério das Finanças (GPEARI). É doutorando em Economia Política no Iscte – Instituto Universitário de Lisboa, onde também é professor Assistente Convidado. É autor do estudo “Fiscalidade em Portugal”, de que falámos muito neste episódio, publicado pela Associação Causa Pública, um think-tank que reune diferentes visões vindas da esquerda. Pedro Almeida Jorge é também formado pela Nova SBE e tem carreira na área de auditoria e consultoria fiscal a entidades do setor financeiro. Além disso, é coordenador da biblioteca e das traduções do Instituto Mais Liberdade, um think-tank com uma visão liberal, focado na defesa da liberdade individual e na economia de mercado. O Pedro tem coordenado a publicação de vários livros nesta linha em Portugal, como “Ambientalismo: Uma Visão de Mercado” e “Adam Smith Tinha Razão" de Rainer Zitelmann. -> Apoie este podcast e faça parte da comunidade de mecenas do 45 Graus em: 45grauspodcast.com -> Registe-se para ser avisado(a) de futuras edições dos workshops de Pensamento Crítico: https://forms.sendpulse.com/7e62c1e4f5 _______________ Índice: (0:00) Introdução   (03:28) Rendimentos financeiros: como o não englobamento permite aos mais ricos pagar menos IRS| Livro: Henry George imposto sobre a terra | Milton Friedman |  (30:11) IRC: faz algum sentido também ser progressivo? | Estudo FFMS, coordenada por Pedro Brinca | Falta de escala das nossas empresas | Paper: Gechert, S. Heimberger, P. Do corporate tax cuts boost economic growth? | Livro: The Bourgeois Virtues, de Deirdre Nansen McCloskey (43:01) Falta a Portugal uma mentalidade amiga do espírito capitalista? | Tese de Durkheim sobre suicídio | Adam Smith: Teoria dos sentimentos morais (01:16:41) Impostos sobre o património: imposto anual (e.g. IMI) & imposto sobre heranças | Os Fisiocratas | IMT vs IMI  (01:21:42) Devíamos implementar um imposto sobre grandes heranças? | UBS Global Wealth Report 2024 | Livro: O Capital no Século XXI de Thomas Piketty | Artigo do Pedro Almeida Jorge no Observador

durée : 00:43:34 - Le Temps du débat d'été - par : Astrid de Villaines - Après les mouvements des gilets jaunes et des agriculteurs, le score du RN aux élections a remis la lumière sur le sentiment d'abandon des territoires par les politiques publiques. Alors que le lien avec Paris semble s'effriter, une coopération entre métropoles et territoires est-elle possible? - invités : Magali Della Sudda Chargée de recherche au CNRS, membre du Centre Émile-Durkheim, spécialiste des questions de citoyenneté, de genre et de religion en France et en Italie; Mahir Guven Romancier, auteur de "Grand Frère" (Philippe Rey, 2017) et "Les Innocents" (Grasset, 2022); Fabien Verdier Maire de Châteaudun et fondateur du Mouvement pour le développement des villes sous-préfectures

durée : 00:43:34 - Le Temps du débat d'été - par : Astrid de Villaines - Après les mouvements des gilets jaunes et des agriculteurs, le score du RN aux élections a remis la lumière sur le sentiment d'abandon des territoires par les politiques publiques. Alors que le lien avec Paris semble s'effriter, une coopération entre métropoles et territoires est-elle possible? - invités : Magali Della Sudda Chargée de recherche au CNRS, membre du Centre Émile-Durkheim, spécialiste des questions de citoyenneté, de genre et de religion en France et en Italie; Mahir Guven Romancier, auteur de "Grand Frère" (Philippe Rey, 2017) et "Les Innocents" (Grasset, 2022); Fabien Verdier Maire de Châteaudun et fondateur du Mouvement pour le développement des villes sous-préfectures

Author Jessica Brantez discusses the article, "Revisiting Durkheim: Social Integration and Suicide Clusters in U.S. Counties, 2006–2019," published in the July 2024 issue of Society and Mental Health.

Todos tenemos claro que las religiones son un invento de los hombres para intentar explicar lo que no conocen o para subyugar a un pueblo. Suelen mezclar antiguas creencias con costumbres que querían controlar en la época en la que surgieron y han ido cambiando a conveniencia a lo largo de la historia. Pero… ¿Cuál es el origen de las creencias religiosas? ¿Cómo surgen? Vamos a intentar ahondar en diferentes campos científicos para explicar su origen. Origen de las Creencias Religiosas: Un Viaje a Través de la Historia y la Cultura Introducción Las creencias religiosas han acompañado a la humanidad desde tiempos inmemoriales, influyendo profundamente en la cultura, la moral, y la visión del mundo. El origen de estas creencias es un tema fascinante y complejo que abarca la antropología, la historia, la psicología, y la teología. Este artículo explora las teorías sobre el surgimiento de las creencias religiosas, sus manifestaciones en diversas culturas, y su evolución a lo largo de la historia. Teorías Sobre el Origen de las Creencias Religiosas Perspectiva Antropológica La antropología sugiere que las creencias religiosas surgieron como una respuesta a la necesidad humana de explicar fenómenos naturales y de dar sentido a la existencia. En las primeras sociedades, la religión proporcionaba una estructura para comprender eventos inexplicables, como el clima, la enfermedad y la muerte. - Animismo: Una de las formas más antiguas de creencias religiosas es el animismo, la idea de que los objetos naturales y los fenómenos tienen un espíritu o conciencia. Los antropólogos creen que el animismo se desarrolló a medida que los humanos proyectaban intenciones humanas en el mundo natural. - Totemismo: Otra creencia temprana es el totemismo, en la que ciertos animales o plantas son considerados sagrados y tienen un vínculo especial con un grupo social. Perspectiva Psicológica Desde una perspectiva psicológica, la religión podría haber surgido como una forma de manejar la ansiedad y el miedo a lo desconocido. Las creencias religiosas ofrecen consuelo frente a la incertidumbre y proporcionan un sentido de propósito y pertenencia. - Freud: Sigmund Freud propuso que la religión es una proyección de los deseos inconscientes y una forma de lidiar con las figuras paternas, proporcionando una estructura moral y emocional. - Jung: Carl Jung, por otro lado, veía la religión como una expresión del inconsciente colectivo, compartiendo símbolos y arquetipos comunes en todas las culturas. Perspectiva Sociológica La sociología examina la religión como una fuerza cohesiva en la sociedad, proporcionando normas, valores y cohesión social. La religión puede haber surgido como un medio para fortalecer los lazos comunitarios y regular la conducta social. - Durkheim: Émile Durkheim argumentó que la religión sirve para integrar a la sociedad, reforzando las normas y valores compartidos y proporcionando un sentido de identidad colectiva. - Weber: Max Weber estudió cómo las creencias religiosas influyen en la economía y la estructura social, particularmente en su obra La ética protestante y el espíritu del capitalismo. Perspectiva Evolutiva La teoría evolutiva sugiere que las creencias religiosas pueden haber ofrecido ventajas adaptativas. Por ejemplo, la religión puede haber promovido la cooperación y la cohesión dentro de los grupos, aumentando las posibilidades de supervivencia. - Altruismo Recíproco: Las creencias religiosas pueden haber facilitado el altruismo recíproco, donde los individuos cooperan con la expectativa de que otros harán lo mismo, beneficiando a la comunidad. - Selección de Grupo: La selección de grupo sugiere que las creencias religiosas pueden haber ayudado a los grupos religiosos a sobrevivir y prosperar en competencia con otros grupos. Manifestaciones en Diferentes Culturas Religiones Primitivas En las sociedades primitivas, las creencias religiosas estaban estrechamente ligadas al entorno natural y la vida diaria. Los rituales, los sacrificios y las ceremonias eran comunes, dirigidos a deidades y espíritus asociados con la caza, la cosecha y los elementos. - Chamanismo: El chamanismo es una práctica religiosa que involucra a chamanes que actúan como intermediarios entre los humanos y los espíritus, curando enfermedades y guiando rituales. - Rituales Agrarios: Muchas sociedades agrícolas desarrollaron ritos y festivales en honor a dioses de la fertilidad y la cosecha, para asegurar la prosperidad y la abundancia. Religiones del Antiguo Egipto y Mesopotamia En el Antiguo Egipto y Mesopotamia, las creencias religiosas estaban altamente organizadas, con panteones de dioses y complejas mitologías que reflejaban la estructura social y la cosmología. - Politeísmo Egipcio: Los egipcios adoraban a una vasta gama de deidades, como Ra, Isis y Osiris, quienes controlaban aspectos específicos de la vida y la naturaleza. - Mitología Mesopotámica: Los mesopotámicos creían en dioses como Anu, Enlil y Ishtar, y desarrollaron mitos que explicaban la creación del mundo y el orden social. Religiones de la India Las creencias religiosas en la India dieron origen a tradiciones como el hinduismo y el budismo, caracterizadas por la creencia en el karma, la reencarnación y la liberación espiritual. - Hinduismo: El hinduismo es una religión diversa con una rica mitología y un sistema complejo de rituales y prácticas devocionales, centrado en deidades como Vishnu, Shiva y Devi. - Budismo: El budismo, fundado por Siddhartha Gautama, se enfoca en la búsqueda del Nirvana a través de la meditación, la ética y la sabiduría, rechazando el sistema de castas del hinduismo. Religiones de China y Japón En China y Japón, las creencias religiosas se desarrollaron en torno a la reverencia a los antepasados, la armonía con la naturaleza y la búsqueda de la iluminación espiritual. - Taoísmo y Confucianismo: El taoísmo, fundado por Laozi, enfatiza la armonía con el Tao, mientras que el confucianismo, desarrollado por Confucio, promueve la ética y la moral en las relaciones sociales. - Sintoísmo: En Japón, el sintoísmo es una religión centrada en la veneración de los kami (espíritus o deidades) y la celebración de festivales estacionales. Religiones Abrahamicas Las religiones abrahámicas, que incluyen el judaísmo, el cristianismo y el islam, comparten creencias monoteístas y una tradición común basada en la figura de Abraham. - Judaísmo: El judaísmo es una de las religiones más antiguas, basada en la creencia en un Dios único y en las enseñanzas de la Torá. - Cristianismo: El cristianismo se desarrolló a partir del judaísmo, centrado en la figura de Jesucristo como el salvador y el hijo de Dios. - Islam: El islam, fundado por el profeta Mahoma, sigue las enseñanzas del Corán y la práctica de la sumisión a la voluntad de Dios (Alá). Evolución y Transformación de las Creencias Religiosas Sincretismo y Adaptación A lo largo de la historia, las creencias religiosas han mostrado una notable capacidad de adaptación y sincretismo, absorbiendo elementos de otras religiones y culturas. - Sincretismo Religioso: El sincretismo es la fusión de diferentes creencias y prácticas religiosas, como se observa en el cristianismo en América Latina, que ha integrado elementos de las religiones indígenas y africanas. - Reformas Religiosas: Las reformas y divisiones dentro de las religiones, como la Reforma Protestante en el cristianismo o el surgimiento de diferentes sectas en el islam, reflejan la evolución de las creencias en respuesta a cambios sociales y culturales. Ciencia y Secularización El avance de la ciencia y la secularización en los últimos siglos ha llevado a una transformación de las creencias religiosas, cuestionando los dogmas tradicionales y promoviendo un enfoque más racional y crítico. - Racionalismo y Ciencia: El racionalismo y la ciencia han desafiado muchas creencias religiosas tradicionales, promoviendo una visión del mundo basada en la evidencia empírica y la lógica. - Secularización: La secularización implica la disminución de la influencia de la religión en la vida pública y privada, reflejando un cambio hacia valores y creencias más seculares. Nuevas Formas de Espiritualidad En la era moderna, han surgido nuevas formas de espiritualidad que combinan elementos de diversas tradiciones y enfoques, reflejando una búsqueda de significado en un mundo cada vez más globalizado e interconectado. - Nueva Era: El movimiento de la Nueva Era combina creencias y prácticas espirituales de diferentes culturas, incluyendo la meditación, la astrología y la sanación energética. - Espiritualidad Individual: Muchas personas buscan una espiritualidad individualizada, fuera de las estructuras religiosas tradicionales, explorando prácticas como el mindfulness, la yoga y la meditación. Conclusión El origen y la evolución de las creencias religiosas es un tema vasto y multifacético que abarca desde las explicaciones antropológicas hasta las interpretaciones sociológicas y psicológicas. Las creencias religiosas han desempeñado un papel crucial en la formación de las culturas y sociedades humanas, proporcionando un sentido de propósito, identidad y cohesión social. A medida que la humanidad avanza, estas creencias continúan adaptándose y transformándose, reflejando la complejidad y la riqueza de la experiencia humana. Puedes leer más y comentar en mi web, en el enlace directo: https://luisbermejo.com/el-judio-errante-zz-podcast-05x44/ Puedes encontrarme y comentar o enviar tu mensaje o preguntar en: WhatsApp: +34 613031122 Paypal: https://paypal.me/Bermejo Bizum: +34613031122 Web: https://luisbermejo.com Facebook: https://www.facebook.com/ZZPodcast/ X (twitters): https://x.com/LuisBermejo y https://x.com/zz_podcast Instagrams: https://www.instagram.com/luisbermejo/ y https://www.instagram.com/zz_podcast/ Canal Telegram: https://t.me/ZZ_Podcast Canal WhatsApp: https://whatsapp.com/channel/0029Va89ttE6buMPHIIure1H Grupo Signal: https://signal.group/#CjQKIHTVyCK430A0dRu_O55cdjRQzmE1qIk36tCdsHHXgYveEhCuPeJhP3PoAqEpKurq_mAc Grupo Whatsapp: https://chat.whatsapp.com/FQadHkgRn00BzSbZzhNviThttps://chat.whatsapp.com/BNHYlv0p0XX7K4YOrOLei0

durée : 00:38:50 - Le Temps du débat - par : Emmanuel Laurentin - Au lendemain du premier tour des législatives qui ont placé le RN en tête avec plus de 33% des voix, ces élections sont les premières de l'histoire à placer un parti d'extrême droite à ce niveau. Ces élections législatives constituent-elles une rupture dans l'histoire politique de la France ? - invités : Sudhir Hazareesingh Historien et professeur à Oxford, auteur Le Mythe Gaullien, Paris, Gallimard, 2010; Patrick Boucheron Historien, professeur au Collège de France, titulaire de la Chaire d'histoire des pouvoirs en Europe occidentale (XIIIe-XVIe siècle); Nicolas Delalande Historien, professeur au Centre d'histoire de Sciences Po; Magali Della Sudda Chargée de recherche au CNRS, membre du Centre Émile-Durkheim, spécialiste des questions de citoyenneté, de genre et de religion en France et en Italie

durée : 00:38:50 - Le Temps du débat - par : Emmanuel Laurentin - Au lendemain du premier tour des législatives qui ont placé le RN en tête avec plus de 33% des voix, ces élections sont les premières de l'histoire à placer un parti d'extrême droite à ce niveau. Ces élections législatives constituent-elles une rupture dans l'histoire politique de la France ? - invités : Sudhir Hazareesingh Historien et professeur à Oxford, auteur Le Mythe Gaullien, Paris, Gallimard, 2010; Patrick Boucheron Historien, professeur au Collège de France, titulaire de la Chaire d'histoire des pouvoirs en Europe occidentale (XIIIe-XVIe siècle); Nicolas Delalande Historien, professeur au Centre d'histoire de Sciences Po; Magali Della Sudda Chargée de recherche au CNRS, membre du Centre Émile-Durkheim, spécialiste des questions de citoyenneté, de genre et de religion en France et en Italie

We recap the Trump-Biden debate and then discuss the politics and economy of fear. Sources include Armageddon, Strauss, Hegel, and Durkheim.  Get all our episodes for free, ad-free, at https://www.patreon.com/plasticpills

Hat Tip to this week's creators: @tedgioia, @benthompson, @stratechery, @peterwalker99, @omri_drory, @sama, @mariogabriele, @gruber, @giannandrea, @craigfederighi, @gregjoz, @alex, @MParekh, @waxeditorial, @romaindillet, @cookie, @ttunguz, @KantrowitzContents* Editorial: Checkmate!* Essays of the Week* Is Silicon Valley Building Universe 25?* Apple Intelligence is Right On Time* 2018 cohort graduation rates?* How VCs Become A******s* Startup Playbook* How to Find a Unicorn* Video of the Week* John Gruber, John Giannandrea, Craig Federighi, and Greg Joswiak on Apple Intelligence* AI of the Week* OpenAI's growth is one of the most astounding business results of all time* AI: New Focus on 'Accelerated' Local AI Devices. RTZ #387* News Of the Week* visionOS 2: Spatial Personas Can Touch Fingers, High Five, Fist Bump Each Other With Visual and Audio Feedback* Raspberry Pi is now a public company* Carta's valuation to be cut by $6.5 billion in upcoming secondary sale* LinkedIn Adds New Elements to Its Newsletter Creation Platform* Startup of the Week* Databricks' Accelerating Growth* X of the Week* 3, 3 Trillion Dollar CompaniesEditorial: Checkmate!Checkmate! That seems like the appropriate word if you analyze what happened with OpenAI this week.After being built into every conceivable Microsft interface, Apple announced that it would integrate OpenAI into all of its operating systems across devices via Siri.By locking up Microsoft and Apple, it has effectively locked out Google, at least for now. That will leave Google itself as the only large implementation of its Gemini AI family.This gives Apple a global advantage in the iPhone versus Android battle. Few will prefer Gemini to OpenAI.Beyond that, Apple successfully showed how its own ‘Apple Intelligence' will face inwards to the device, interoperating with all apps and supporting ‘actions' while leaving all user data on the device. And when you need more power than the device can deliver, the new Apple Intelligence Cloud steps up in a fully encrypted secure environment. Even Apple cannot decrypt your data as it has no keys.Ben Thompson from Stratechery sums up Apple's play as follows:This is good news for Apple in two respects. First, with regards to the title of this Article, the fact it is possible to be too early with AI features, as Microsoft seemed to be in this case, implies that not having AI features does not mean you are too late. Yes, AI features could differentiate an existing platform, but they could also diminish it. Second, Apple's orientation towards prioritizing users over developers aligns nicely with its brand promise of privacy and security: Apple would prefer to deliver new features in an integrated fashion as a matter of course; making AI not just compelling but societally acceptable may require exactly that, which means that Apple is arriving on the AI scene just in time.The concept of “just in time” seems appropriate. Although, as a developer possessing all of the beta products, I can say that very few of the features announced are yet available.The contrast with Microsoft couldn't be more extreme. Its Recall product, which took a screen recording every five seconds and stored its findings in clear text on the device, got a backlash from journalists and privacy campaigners. Microsoft has all but canceled the product, and its PR tail is between its legs. Apple's ‘Crush' ad has almost been forgotten.Microsoft could make a mistake here. It is already working on products competing with OpenAI and might be tempted to go alone. What Bing is to Google, Microsoft AI will be to OpenAI. If it does so, it will once again shoot itself in the foot. OpenAI is far ahead in features and capabilities. Google cannot integrate it. Microsoft has gained an advantage from having done so. Apple too. Don't bite the hand that feeds you seems an apt reminder.This week's essays focus a lot on the social impact of innovation and venture capital.Ted Gioia's essay about “Universe 25” focuses on the Durkheim concept of ‘anomie.' It is the idea that our isolation leads to meaninglessness in life.“More than 100 years ago, sociologist Emile Durkheim studied the problem of anomie. That's not a word you hear very often nowadays. But we need to bring it back.Anomie is a sense that life has no purpose or meaning. The people who suffer from it are listless, disconnected, and prone to mental illnesses of various sorts. Durkheim believed, for example, that suicide was frequently caused by anomie.But the most shocking part of Durkheim's analysis was his view that anomie increased when social norms were lessened. You might think that people rejoice when rules and regulations get eliminated. But Durkheim believed the exact opposite.”Gioia examines the aimlessness of a world where people live in social media.The Venture Capital essays are excellent. Sam Altman's ‘Startup Playbook' contains intelligent advice for startup founding teams. And Mario Gabriele's piece about ‘How to Find a Unicorn' has good advice for emerging fund managers. Omri Drory's piece: How VCs Become A******s - is both funny and true. A great read This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.thatwastheweek.com/subscribe

“If cattle and horses and lions had hands or could paint with their hands and create works such as men do, horses like horses and cattle like cattle would depict the gods' shapes and make their bodies of such a sort as the form they themselves have.” —  Xenophanes, Fragments   This week, join Cyrus Palizban and Nicolas Sarian as we delve into the philosophical insights of Xenophanes, focusing on the anthropomorphization of worshiped deities gods. We explore the history and evolution of religious thought, from pre-Socratic philosophy to 20th-century sociology, discussing the works of thinkers like Émile Durkheim. The conversation covers how religious and societal structures influence one another, touching on topics like totemism, functionalism, and the psychological aspects of worship. Additionally, the discussion broadens to include reflections on modern cultural phenomena, the role of faith, and the implications of information overload in contemporary society.   00:00 Introduction and Greetings 00:15 Exploring Xenophanes' Philosophy 02:36 Functionalism and Sociology 07:21 Early Human Spirituality and Fear 12:12 Anthropomorphism in Religion 20:49 Proto-Indo-European Cultures 31:15 Modern Anthropology and Exploration 34:37 Jordan Peterson and Dennis Quaid on Movie Stars 35:53 The Cult of Celebrity 36:28 Favorite Actors and Their Impact 39:55 The Value of Mystery in Cinema 40:55 The Role of AI and Information Overload 43:41 Curating Information in the Modern Age 46:42 The Concept of Katechons 54:08 The Evolution of Worship and Fear 01:01:16 Conclusion and Upcoming Book Clubs   Want to continue the discussion? Join us for more learning and discussion in our Meditations and Chronicles WhatsApp groups!   Meditations: https://chat.whatsapp.com/JIFXc06ABCPEsyfUBtvm1U Chronicles: https://chat.whatsapp.com/FD6M9a35KCE2XrnJrqaGLU   Follow us on other platforms for more content!   Twitter: https://x.com/lightinspires   Instagram: https://instagram.com/lightning.inspiration?igshid=NzZlODBkYWE4Ng==   LinkedIn: https://www.linkedin.com/company/lightning-meditations/  

durée : 00:57:56 - Avec philosophie - par : Géraldine Muhlmann - Comment comprendre la logique et la mécanique de l'isolement social ? Sans réduire la spécificité des parcours des individus isolés, les données produites par la tradition sociologique - Durkheim, Castel - permettent de comprendre les causes de ce phénomène. - invités : Roger-Pol Droit Philosophe, auteur; Jean-François Laé Sociologue, professeur à l'Université Paris VIII; Myriam Rembaut Journaliste de profession, écrivaine, et ancienne “sans-abris”

One of the things that we know as social scientists is that people need connection. It is not that we want connection, or would prefer connection, but that we need it to be part of our lives. Some of the foundational figures in sociology were all concerned with the onset of isolation and disconnection that came with industrial society. Durkheim looked at anomie. Marx looked at alienation. Even today we see works like Putnam's Bowling Alone and many others who see the ways in which we are more and more disconnected even though technology can bring us closer and closer together.It leads one to wonder whether loneliness is not just a bug of modern society, but rather a feature of it. All of this was of course increased during the pandemic when people not only felt isolated, but were in fact isolated. Social distancing only reinforced the sense of distance people already felt prior to the pandemic. Even in Scandinavia, which is supposed to be the  happiest place on Earth, people are still unhappy. And this unhappiness and disconnection can put us in survival mode. In the end, if all we are doing is surviving, can we ever be living? We are excited to welcome Unni Turrenttini. Unni is a best-selling and award-winning author, international speaker, and loneliness and connection expert. Her work is about helping people find deeper connection and belonging, so that they can thrive in their personal and professional lives. What's really powerful about our conversation is Unni takes us not only into the realms of how to talk about belonging and connection, but also how to articulate their importance in and for businesses (you know those places where adults spend most of their time) and what it means to create experiences around belonging such as optimizing the organization for the employee as a person. 

Episode 272. I draw on the roots of Sociology through Durkheim to explore the self immolation of an overt  communist in the Air Force in protest of Israeli actions in Gaza. Its the next escalation in the militant Left's war here in the US that no one is taking seriously. Get the Merch: Brushbeater Store The Guerilla's Guide to the Baofeng Radio is a #1 Bestseller!  Knightsbridge Research discount code: SCOUT Radio Contra Sponsors: Civil Defense Manual Tactical Wisdom Blacksmith Publishing Radio Contra Patron Program Brushbeater Training Calendar Brushbeater Forum Palmetto State Armory Primary Arms

Une émission de Philippe Meyer, enregistrée au studio l'Arrière-boutique le 9 février 2024. Avec cette semaine : David Djaïz, entrepreneur, essayiste et ancien secrétaire général du Conseil National de la Refondation. Béatrice Giblin, directrice de la revue Hérodote et fondatrice de l'Institut Français de Géopolitique. Nicole Gnesotto, vice-présidente de l'Institut Jacques Delors. Lucile Schmid, vice-présidente de La Fabrique écologique et membre du comité de rédaction de la revue Esprit. PREMIÈRE PARTIE : DIAGNOSTIC En 2022, 82 % de l'énergie consommée dans le monde était d'origine fossile. Cette proportion reste inchangée depuis quarante ans. De ce chiffre accablant, David Djaïz et Xavier Desjardins tirent un constat provocateur : « la transformation écologique n'a pas commencé. » Malgré la reconnaissance de la crise climatique et les efforts engagés pour combattre ses effets sur l'environnement, la croissance démographique, la hausse de la consommation énergétique et les hésitations politiques maintiennent notre dépendance aux énergies fossiles. « Pire, les timides mesures écologiques déjà engagées rencontrent souvent de virulentes oppositions partout en Europe ». Le défi climatique se caractérise par une double contrainte de temps et d'objectif. Nous devons, en effet, atteindre la neutralité carbone autour de 2050. D'où le titre de votre essai : La Révolution obligée, au double sens du terme, à la fois inévitable et fortement dirigée. « Malheureusement, nous n'avons pas trente ans, pas même dix pour penser et expérimenter le comment agir. Aussi renvoyez-vous à un penseur du gouvernement dans l'urgence, Machiavel, qui nous apprend que « lorsque la tempête approche, une pensée politique valide ne se développe pas in abstracto, mais se forge en situation, sous les contraintes concrètes de l'action. » Ces contraintes sont nombreuses. D'abord, comme la révolution industrielle, la transformation écologique exige un changement de ressources énergétiques, le déploiement d'innovations technologiques et institutionnelles, une forte augmentation de l'investissement dans de nouvelles industries et la relégation de certains équipements. Mais elle doit se produire à une vitesse bien plus rapide et sans les mêmes promesses de gains économiques. C'est pourquoi « tout le monde se renvoie la balle » ; chacun estime que les autres doivent porter la majeure partie des efforts. Ainsi la transformation écologique est-elle la source d'une compétition entre les territoires, les secteurs, les classes sociales et les générations. De plus, les problèmes écologiques entrent parfois en contradiction. Par exemple, certaines mesures en faveur de la décarbonation peuvent nuire à la biodiversité ou au cycle de l'eau. Enfin, régler l'urgence climatique ne peut être accompli indépendamment des huit autres processus écologiques qui caractérisent le système Terre. Malgré ces obstacles, « le coût de l'inaction climatique est infiniment supérieur à celui de l'action. » C'est ce qu'ont compris la Chine et les États-Unis, engagés dans des transformations intégrées à leurs stratégies nationales. La Chine, avec son concept de « civilisation écologique », mène une politique d'autoritarisme vert, tandis que les États-Unis, à travers l'Inflation Reduction Act, investissent massivement dans les énergies renouvelables et les technologies vertes. L'Europe a, quant à elle, adopté un ensemble de normes, d'instruments de marché et de soutiens à l'innovation afin de devenir le premier continent « climatiquement neutre » en 2050. Mais son Pacte Vertfait face à des défis de financement et de soutien social. Vous le jugez trop réglementaire et inadapté aux enjeux politiques, économiques et sociaux de la transition écologique. DEUXIÈME PARTIE : NOUVEAU PACTE VERT « Si l'on veut sauver la transition écologique, il faut imaginer un autre Pacte vert, une nouvelle méthode de conduite du changement écologique. Celle-ci doit s'inspirer de l'expérience chinoise ou américaine, non pas pour les imiter, mais pour comprendre combien la « civilisation écologique » chinoise comme l'IRA américain sont articulés à un imaginaire national, à un modèle de gouvernance, à une économie politique ou encore à une pratique des relations internationales. » Le nouveau Pacte vert doit s'appuyer sur les forces de l'Europe : l'État-providence ; la diversité des territoires et des modes de vie ; la vivacité de la société civile dans un cadre démocratique et pluraliste. Seul un modèle conforme au projet politique européen permettra de recueillir l'adhésion de la société. Aussi proposez-vous un nouveau contrat social qui repose sur trois piliers : un nouvel imaginaire de la solidarité ; un nouveau pacte de production et de consommation ; un nouveau mode de gouvernance. L'incertitude quant à la répartition exacte des gains et des pertes nécessite, d'après vous, l'adoption d'une nouvelle solidarité, dans le cadre d'un contrat social refondé à partir du « voile d'ignorance » du philosophe libéral John Rawls et l'acceptation collective des coûts. L'État-providence élargi que vous envisagez transcenderait les frontières nationales et inclurait l'eau, l'air, le sol, les animaux, et les végétaux. Ainsi pourrions-nous « réencastrer » nos sociétés dans les limites planétaires, tout en reconnaissant les droits des éléments non humains. Durkheim avait théorisé le passage d'une solidarité mécanique à une solidarité organique. Une solidarité écologique,pourrait renouveler la confiance dans les institutions et mobiliser les citoyens. Votre nouveau pacte de production et de consommation postule la nécessité d'une politique industrielle européenne, qui lui assure son autonomie tout en soutenant l'innovation, la production d'énergie propre et la consommation durable. Pour accompagner cette transformation, vous proposez la création d'un pass climat qui unifierait les aides existantes en faveur de la transition écologique, offrant une flexibilité et un soutien financier adaptés aux besoins et revenus de chaque citoyen européen. Financé au niveau européen, ce pass climat permettrait d'engager tous les citoyens dans l'action écologique et rendrait tangible la solidarité européenne dans la lutte contre le changement climatique. Vous proposez enfin un nouveau mode de gouvernance fondé sur le contrat. La négociation sectorielle et territoriale adapterait les exigences écologiques aux spécificités locales et permettrait ainsi une transformation plus juste et plus efficace. Vous appelez également à une nouvelle décentralisation et à l'utilisation de nouveaux outils de mesure et de suivi. Cette nouvelle architecture de la transition, fondée sur le consensus régional et la contribution active des collectivités, vise à renforcer la capacité de l'Europe à réaliser une transformation écologique harmonieuse. Vous voyez ce nouveau Pacte Vert comme une opportunité de réenchanter l'Europe et de renforcer la démocratie face aux défis écologiques.Chaque semaine, Philippe Meyer anime une conversation d'analyse politique, argumentée et courtoise, sur des thèmes nationaux et internationaux liés à l'actualité. Pour en savoir plus : www.lenouvelespritpublic.fr

Visit our website BeautifulIllusions.org for a complete set of show notes and links to almost everything discussed in this episodeSelected References:2:30 - Listen to “Now And Then” by The Beatles (YouTube)3:24 - Listen to Beautiful Illusions Episode 22 - What is Life? from March 20226:44 - Bruce Springsteen at MetLife Stadium in New Jersey, September 3, 202310:57 - boygenius at Westville Music Bowl in New Haven, September 28, 202311:05 - boygenius is Phoebe Bridgers, Lucy Dacus, and Julien Baker12:05 - See “The Infinite Gay Joy of Boygenius” and “Boygenius' Big, Emotional, Gay-as-Hell Night Out at Madison Square Garden” (this happened to be the next show after the New Haven show)14:10 - Collective effervescence is a sociological concept coined by Émile Durkheim, read the Wikipedia entry14:20 - Listen to Beautiful Illusions Episode 21 - The Myth of the Desert Island Self from January 202216:57 - Writing in The Atlantic about his new book, World Within A Song, Jeff Tweedy says “No matter how many people hear the Beatles' “A Day in the Life,” there's only one version that belongs to you. Our appraisals might align, but I doubt your version includes a memory of waiting for the doors to open at an all-ages Jodie Foster's Army concert on Laclede's Landing, in St. Louis, as a flooding Mississippi River rages down Wharf Street and heaves up onto the steps of the Gateway Arch. Your mind melting down on mushrooms, watching a husband-and-wife street-performing duo sing “A Day in the Life” while their toddler does laps around you keeping shockingly good time on a tambourine. It'd be cool if we could see the worlds within the songs inside one another's heads. But I also love how impenetrable it all is. I love that what's mine can't be yours, and we still get to call it ours. Songs are the best way I know to make peace with our lack of a shared consciousness.”17:55 - Read “Tradition and the Individual Talent” by T.S. Eliot (Poetry Foundation)18:15 - Read “The Wasteland” by T.S. Eliot (Poetry Foundation)21:48 - The exact quote comes from chapter 7 of The Great Gatsby - "What'll we do with ourselves this afternoon?" cried Daisy, "and the day after that, and the next thirty years?" "Don't be morbid," Jordan said. "Life starts all over again when it gets crisp in the fall."26:55 - Listen to the 2023 mix of “Love Me Do” and the 2009 remaster of the original mono recording by The Beatles28:00 - Watch “Now And Then - The Last Beatles Song,” a short film about how the song was made using old recordings, new recordings, and modern technology44:25 - For (much much) more on Jeff and Darron's experiences with Bob Dylan listen to Beautiful Illusions Episode 2 - Our Back Pages from September 2020This episode was recorded remotely in November 2023The “Beautiful Illusions Theme” was performed by Darron Vigliotti (guitar) and Joseph Vigliotti (drums), and was written and recorded by Darron Vigliotti 

durée : 00:58:17 - Avec philosophie - par : Géraldine Muhlmann - Pour Durkheim, la société contraint les individus dans leurs manières d'agir, de penser et de sentir. Mais cela veut-il dire que la société est nécessairement un poids pour nous ? Qu'est-ce que la contrainte selon Durkheim, et comment l'articule-t-il à la définition qu'il donne d'un fait social ? - invités : Mélanie Plouviez Maîtresse de conférences en philosophie à l'université Côte d'Azur, en charge du pilotage du projet de recherche « Philosophie de l'héritage » financé par l'Agence Nationale de Recherche; Claude Didry Sociologue, Directeur de recherche au CNRS, membre du Centre Maurice Halbwachs (ENS)

Gather ‘round for an episode recorded in front of a LIVE AUDIENCE in Portland, Oregon! We take a piece of listener (e)mail and answer the call: to talk about books that have been deeply impactful for our lives and research—books that anyone could read and learn a lot. From classics in the early history of sociology to ritual to women in the church to child sacrifice, it's a magic carpet ride of books. Max Weber, The Protestant Ethic and the Spirit of Capitalism: https://en.wikipedia.org/wiki/The_Protestant_Ethic_and_the_Spirit_of_Capitalism Émile Durkheim, The Elementary Forms of Religious Life: https://en.wikipedia.org/wiki/The_Elementary_Forms_of_the_Religious_Life Gianni Vattimo, ideas in this book about the incarnation Brian mentioned: http://cup.columbia.edu/book/the-future-of-religion/9780231134941 On the “deep incarnation” idea: https://inters.org/gregersen-incarnation Catherine Bell, Ritual Theory, Ritual Practice: https://global.oup.com/academic/product/ritual-theory-ritual-practice-9780199733620Jon Levenson, The Death and Resurrection of the Beloved Son: https://yalebooks.yale.edu/book/9780300065114/the-death-and-resurrection-of-the-beloved-son Anthea Butler, Women in the Church of God in Christ: https://uncpress.org/book/9780807858080/women-in-the-church-of-god-in-christ/ Brian's third book that we didn't have time to talk about! Mark Smith, The Origins of Biblical Monotheism: https://global.oup.com/academic/product/the-origins-of-biblical-monotheism-9780195134803