Podcasts about Foucault

Chaque jour, Jean-Luc Lemoine vous offre une session de rattrapage de tout ce qu'il ne fallait pas manquer dans les médias.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Toute l'actualité des médias, de la télé à la radio, de la presse écrite aux réseaux sociaux, des shows populaires aux publications les plus pointues, dénuée d'à-priori, mais non de bienveillance. Accompagné de chroniqueurs et de spécialistes, Thomas Isle décrypte chaque jour ce qui fait parler dans les médias. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Toute l'actualité des médias, de la télé à la radio, de la presse écrite aux réseaux sociaux, des shows populaires aux publications les plus pointues, dénuée d'à-priori, mais non de bienveillance. Accompagné de chroniqueurs et de spécialistes, Thomas Isle décrypte chaque jour ce qui fait parler dans les médias. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Who, if anyone, is speaking truth to power these days?In the Season 12 finale of Hotel Bar Sessions, we take a deep dive into Michel Foucault's late lectures on parrhesia, the ancient Greek concept of "fearless speech." But don't be fooled—this isn't a dusty historical exercise. With campuses erupting in protest, free speech weaponized by the powerful, and truth-tellers increasingly under threat, parrhesia has never felt more urgent. What does it mean to speak truth to power today—and who is still brave enough to do it?The HBS co-hosts unpack Foucault's insights with characteristic wit and depth, drawing connections from Socrates to student protestors, from trans youth testifying in state legislatures to comedians canceled by the White House Correspondents' Association. Is free speech still possible in a fractured political landscape? Can parrhesia survive in an age of rhetorical manipulation and moral cowardice? And what's the difference between being “canceled” and actually being in danger?This episode doesn't just explain Foucault's concept of parrhesia—it performs it. If you've ever wondered whether truth-telling still matters in a time of disinformation, performative politics, and rising authoritarianism, this is a conversation you won't want to miss. Tune in for our Season 12 send-off, and stick around to find out who we believe the real parrhesiastes are today.Full episode notes available at this link:https://hotelbarpodcast.com/podcast/episode-177-totalitarianism-with-peg-birmingham-------------------If you enjoy Hotel Bar Sessions podcast, please be sure to subscribe and submit a rating/review! Better yet, you can support this podcast by signing up to be one of our Patrons at patreon.com/hotelbarsessions!Follow us on Twitter/X @hotelbarpodcast, on Blue Sky @hotelbarpodcast.bsky.social, on Facebook, on TikTok, and subscribe to our YouTube channel! 

En septembre dernier, nous avons reçu un mail sobrement intitulé « Proposition parce qu'on ne sait jamais ».Dans ce mail, Alhy se présentait comme une personne mi-fol, mi-philosophe, mi-poète et nous proposait de venir raconter son histoire à notre micro. Nous avons bien sûr accepté. Entre séjours répétés en hôpital psychiatrique et une passion prononcée pour l'oeuvre de Foucault, Alhy nous a parlé de son rapport à la psychiatrie, tant à travers son vécu personnel que par une approche davantage philosophique, issue de son travail de recherche universitaire. Bonne écoute ! Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Dimanche 13 avril avec la célébration des Rameaux marquait le début de la semaine sainte. L'opportunité plus encore dans les jours saints qui viennent, de creuser notre vie spirituelle, notre quête de Dieu et d'y consacrer du temps. Et des figures spirituelles peuvent nous y aider. Parmi elles, Pierre Teilhard de Chardin, dont on commémore ces jours-ci le 70e anniversaire de la mort. Une l'occasion de rentrer dans sa pensée parfois complexe mais qui a quelque chose à dire au monde d'aujourd'hui. Thierry Magnin président recteur délégué de l'Institut Catholique de Lille, prêtre du diocèse de Saint-Etienne, vicaire général et auteur de "Le scientifique et l'ermite" aux éditions Desclée De Brouwer, un dialogue virtuel imaginaire entre Pierre Teilhard de Chardin et Charles de Foucault, est au micro de RCF et radio Notre-Dame. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

“He walked into the glitchy wilderness with a GORUCK bag, tritium watch, and nothing to lose but his cached identity.”In this genre-warping, filter-stripping conversation, Chris Abraham goes full analog soul in a digital world — decoding identity, memory, and authenticity in an age of surveillance, simulation, and semantic rot. From the ghostly AI of William Gibson's Agency to the aching sincerity of Love on the Spectrum, this episode is a postmodern pilgrimage for truth in a world where being “based” now outranks being “brilliant.”Chris explores what it means to live with aphantasia and SDAM, navigates the ethics of erasing your digital trail, and unpacks how meritocracy, identity politics, and liberalism lost the plot. With references flying from Foucault to A Fish Called Wanda, it's part sermon, part shitpost, part Socratic rave.Somewhere in the ruins of mass discourse, we meet the Low-Res Messiah: flawed, glitchy, possibly cringe, but still walking forward — one click, one stretch, one deletion at a time.Memory as Myth: Living with SDAM and aphantasia in a society built on nostalgia and vision boards.AI and Faith: When “Eunice” the AI mirrors both divine omniscience and autistic pattern recognition.Based Over Brilliant: The return of emotional honesty and lived authenticity as new currency.Virtue & Vice in Identity Politics: Why calling everyone a Nazi isn't just wrong — it's lazy.The Anchorite Reboot: Chris's call for digital minimalism, walking meditations, and gym-floor stretching rituals.“Mind palaces are a scam. Memory is a JPEG — and I'm running on 256 colors.”“There's no deer in the woods that survives being loud and proud.”“The boil does not make the plague — Trump is the symptom, not the cause.”“Being invisible doesn't mean you're hiding. Sometimes, it just means you're free.”Subscribe to The Chris Abraham Show for more episodes that walk the edge of techno-spiritual collapse.Leave a review if something in this episode reprogrammed your brain or cracked your shell.Share it with someone trying to be based, not brilliant.Tag it: #LowResMessiah | #ChrisAbrahamShow | #BasedIsNotABugQ: What's a “Low-Res Messiah”?A: A symbol for imperfect truth-seekers in a high-def world of lies. It's about being genuine in a world that rewards optics and simulation.Q: Did Chris really delete all his tweets and posts?A: Yes. Not out of shame — out of a desire to stop being a museum exhibit for people who don't read past the captions.Q: Why so much talk about IQ, autism, and memory?A: Because intelligence isn't just horsepower — it's how your RAM, hard drive, and operating system interact. And Chris runs on a forked distro of neurodivergence.Q: Is this podcast left-wing or right-wing?A: Yes.Q: Is Chris okay?A: Yeah. Just stretched out and swinging kettlebells again.Aphantasia: The inability to visualize images in one's mind. No mind's eye.SDAM (Severely Deficient Autobiographical Memory): A rare condition where people can't vividly recall personal memories.Eunice: A hyper-capable AI assistant in Agency by William Gibson.Mind Palace: A mental visualization technique used to store and retrieve information — not available to the Low-Res Messiah.Based: Slang for being unapologetically true to yourself, often contra “woke” orthodoxy.Virtue Signaling: Expressing moral positions to boost social standing, rather than out of conviction.Panopticon: A prison design and metaphor by Foucault where surveillance becomes internalized.Drill Rap: A gritty, aggressive rap subgenre, often hyper-local and controversial.Sky Daddy: Internet slang for God, often used pejoratively in atheist or anti-religious contexts.Anchorite: A religious recluse who retreats into solitude for spiritual reasons — or to dodge the algorithm.

BONUS: NVC, Walking Towards Conflict with Love With Maria Arpa and Bob Marshall In this BONUS episode, we explore Nonviolent Communication (NVC), a powerful tool that has changed how many people work and relate to family, friends, and colleagues. Maria Arpa, a previous guest on the podcast, and who studied directly under Marshall Rosenberg, the creator of NVC, shares her insights on this transformative practice. Joining us is Bob Marshall, an NVC advocate and practitioner who applies these principles in organizational settings. Understanding the Foundation of Nonviolent Communication "We have universal needs... what we try to distinguish is the need and the strategy I'm using to meet the need." Nonviolent Communication is both a practical communication tool and a spiritual practice designed to help us connect more authentically with ourselves and others. Maria explains how NVC emerged from the work of Dr. Marshall Rosenberg, who studied under Carl Rogers, the developer of person-centered therapy. At its core, NVC represents a paradigm shift away from what Maria calls "domination culture" – a system built on hierarchy, punishment, and obedience to rules. The dominant culture in which we live often relies on fear, guilt, and shame to motivate behavior. In contrast, NVC comes from the philosophy of nonviolence, encouraging people to be independent thinkers who make choices from their own internal compass. This approach recognizes that all people have the potential to manifest love, even in challenging situations. The Power of Needs-Based Theory "If I take a need for fairness or respect... how many ways are there to meet that need? And what if you believe you're meeting your need for fairness using whatever strategy you're using, and I believe that is impacting on my need for respect? We have a collision in strategies." A fundamental aspect of NVC is needs-based theory. Maria explains that while we all share universal needs – from basic physical requirements like air and food to psychological needs like creativity, recognition, and fairness – conflicts arise not from the needs themselves but from the strategies we use to meet those needs. This distinction between needs and strategies offers a powerful framework for resolving conflicts. When we understand that we're arguing over strategies, not the underlying needs, we can empathize with each other and explore different approaches that honor everyone's needs. As Maria advises, "Don't try to strategize until you understand all the needs on the table." Breaking Free from the Debate Model "The debate model of conversation is about one argument prevailing over all others... it's a terrible idea for when we want to meet as humans and have a conversation." Maria highlights how our society has embraced the debate model of conversation, where one perspective must win over others. This approach, while potentially useful in controlled settings like scientific research, creates significant problems in human interactions. When operating in debate mode, we're focused on overpowering others or protecting ourselves from humiliation rather than genuinely connecting. The dialogue roadmap that Maria developed offers an alternative to this debate model. It allows people to express themselves fully – to "empty out" everything they're carrying, even if it doesn't initially make coherent sense. This process helps people make sense of their experiences and move toward authentic dialogue rather than competitive debate. NVC in Organizations: Addressing Collective Needs "Needs are getting ignored in most organizations... it's not that we have shared needs and we debate about the strategies for getting those needs met." Bob Marshall, an organizational psychotherapist, explains how NVC principles can transform workplace dynamics. He observes that many organizations operate through "fear, obligation, guilt, and shame" – what he calls "the four horsemen of the work apocalypse." These mechanisms are used to control behavior but create toxic environments that diminish both productivity and well-being. By applying NVC in organizational settings, Bob helps collective entities recognize and address their needs. Many companies are unaware of their collective needs, and some cultures even shame people for acknowledging needs exist. Helping organizations understand their shared needs creates a foundation for healthier, more productive workplaces where people can thrive rather than merely survive. In this segment, we refer to an episode with Michelle Pauk, where we explore the lessons from Foucault's Book Discipline and Punish, and to Manfred Max-Neef, a Chilean economist. The Connection Before Correction Principle "One of the most wonderful things is connection before correction." Maria emphasizes the importance of building relationships before attempting to change behaviors or address problems. She suggests that our fast-paced world has created a situation where our emotional processing cannot keep up with the speed of our actions and decisions. We've become skilled at multitasking and meeting deadlines but haven't paid adequate attention to our emotional needs. The result is that many people are emotionally "backed up" or "constipated" – unable to process their feelings in healthy ways. Maria's work involves slowing things down to create space for authentic connection and emotional integration. This approach doesn't sacrifice efficiency – as she notes, "We get more done with less resource once we've been through the tunnel." Learning Directly from Marshall Rosenberg "Marshall Rosenberg said, 'The people that are going to take this forward will have the right balance of compassionate understanding and political savvy.' And I just went, 'That's me.'" Maria shares her personal journey with NVC, beginning with a chance encounter at her son's school that led her to attend a presentation by Marshall Rosenberg. She was immediately captivated by his approach, which answered questions she had been unable to resolve through other therapies and educational frameworks. Her pivotal experience came in 2005 when she joined Rosenberg and others for a 15-day intensive in Switzerland focused on social change. This immersive experience transformed her understanding of communication and human connection. When she asked Rosenberg who would carry his work forward, his answer about needing both "compassionate understanding and political savvy" resonated deeply with her, setting her on a path to develop her own applications of NVC principles. In this segment, we refer to the book The Surprising Purpose of Anger by Marshall Rosenberg. About Maria Arpa and Bob Marshall Maria Arpa is a facilitator, mediator, and trainer who describes her work as "walking towards conflict with love." She developed the Dialogue Road Map, a framework that builds on NVC principles to guide people out of debate-style conversations into authentic dialogue. Maria studied directly under Dr. Marshall Rosenberg and has applied NVC in various challenging contexts, including working with gang violence and facilitating dialogue between concentration camp survivors and a business that had purchased a former concentration camp site. You can link with Maria Arpa on LinkedIn and follow Maria's work on her website. Bob Marshall is an organizational psychotherapist who works with the collective psyche of organizations. He has been studying and practicing NVC for over 15 years, incorporating it into his work helping organizations understand and meet their collective needs. Bob believes in creating more joyful work environments and has dedicated his career to helping people have more pleasant experiences in the workplace. Bob Marshall is the author of several books on organizational psychotherapy. You can link with Bob Marshall on LinkedIn and follow Bob Marshall's blog.

Send us a textWhen I was growing up teenage rebellion seemed to be everywhere! Where is it now? At the heart of this decline: social media and technology!  

Deli kelimesini günlük hayatımızda ne kadar sık kullanıyoruz öyle değil mi? Herkese bol keseden dağıttığımız bir sıfat bu. Ama deliliğin ne demek olduğunu tam olarak biliyor muyuz acaba? Kime, neden deli diyoruz ve buna kim karar veriyor hiç düşündünüz mü? 111 Hz bu bölümünde deliliğin tarihine bakıyor, normal ve anormalin neye göre belirlendiğini anlamaya çalışıyor, Don Kişot ve Oğuz Atay'a da selam verdikten sonra farklı olmanın çekinmesi gereken bir şey olup olmadığını sorguluyoruz. Sunan: Barış ÖzcanHazırlayan: Kevser Yağcı BiçiciSes Tasarım ve Kurgu: Metin BozkurtYapımcı: Podbee Media------- Podbee Sunar -------Bu podcast, Hiwell hakkında reklam içerir.50podbee koduyla Hiwell'de ilk seansınızda geçerli %50 indirimi kullanmak için Hiwell'i şimdi indirin..1750'den fazla uzman arasından ücretsiz ön görüşmelerle size en uygun uzmanı seçebilir, yolculuğunuza kolaylıkla başlayabilirsiniz. Buradan indirin.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

"If Americans want to change their government, they're going to have to get over their dictator-phobia." That's neo-reactionary philosopher Curtis Yarvin in 2012, when he outlined a strategy that's eerily similar to how Trump and Musk are now destroying our government.  The "dark enlightenment" blogger, long a transgressive darling of the New Right, has in the last two months enjoyed a fresh round of mainstream exposure. We look at a man who has the ear of those who are reshaping our world at breakneck speed. Show Notes That's Bait - by Jeff Sharlet Kristi Noem Gets a MAGA Makeover - The New York Times Kristi Noem's New Teeth Are Blowing Up in Her Face | Vanity Fair Venezuela-hired lawyers file petition in El Salvador aimed at freeing Venezuelans deported by US | AP News Kristi Noem's El Salvador Prison Photo Op Might Have Violated the Geneva Convention Trump wants FEMA gone. But that could be its own kind of disaster. DHS Secretary Kristi Noem posed in front of El Salvador prisoners wearing $50k watch   Will Stancil: "The El Salvador government is using its concentration camp as a kind of Disneyland thrill ride for right-wing influencers” Kelly Brogan's Divine Dungeon: Pt 1 (feat/Esme Providence Brown) Kelly Brogan's Divine Dungeon: Pt 2 (feat/Esme Providence Brown)   ‘All life is a service': The Contested Erotics of Fascism from Foucault to Frost – Retrospect Journal Cathedrals of Erotic Misery • Ill Will Politico Yarvin Interview Financial Times on Dark Enlightenment TIME on Dark Enlightenment Common Dreams on Dark Enlightenment/DOGE NYT Podcast End of Democracy Jennifer Kollmer, 1971-2021 — Yarvin's obit poem, TW on the rest of the blog! Learn more about your ad choices. Visit megaphone.fm/adchoices

Hannah hat mit dem Sperling diskutiert, inwiefern deren marxistische Kritik an Foucault diesen trifft. Dabei kamen verschiedene Themen auf, von den Ansprüchen an Theorie und Kritik über die Frage nach dem Verhältnis von Weltanschauung und Wirklichkeit. Diskussions-Grundlage war der Text "Die Ordnung des Diskurses" von Foucault, den ihr hier finden könnt: https://www.kulturanalyse.uzh.ch/dam/jcr:00000000-7943-5e91-ffff-ffffbc77cf97/FoucaultDieOrdnung1970.pdf Zu dem Sperling Text geht es hier: https://dersperling.noblogs.org/post/2024/01/31/pomo-periodika-1-foucaults-diskursbegriff/ Hannahs Text gibts erst mal auf Anfrage. Wir sind 99 ZU EINS! Ein Podcast mit Kommentaren zu aktuellen Geschehnissen, sowie Analysen und Interviews zu den wichtigsten politischen Aufgaben unserer Zeit.#leftisbest #linksbringts #machsmitlinks Wir brauchen eure Hilfe! So könnt ihr uns unterstützen: 1. Bitte abonniert unseren Kanal und liked unsere Videos. 2. Teil unseren content auf social media und folgt uns auch auf Twitter, Instagram und FB 3. Wenn ihr Zugang zu unserer Discord-Community, sowie exklusive After-Show Episoden und Einladungen in unsere Livestreams bekommen wollt, dann unterstützt uns doch bitte auf Patreon: www.patreon.com/99zueins 4. Wir empfangen auch Spenden unter: https://www.paypal.com/donate/?hostedbuttonid=NSABEZ5567QZE

One big announcement! We're organizing a pop-up at Komune (our favorite NYC boutique) with Kozaburo on April 12th! Swing by for a chance to win a free hat, say hi to the boys, and shop some of the Phantom Ranch goodies!You could have heard this episode early and been entered into all of our giveaways on HeroHero! Subscribe and support the show!The boys are back - and just in time! This week, Michael and Sol sit down with musical legend Dave Macklovitch (@dave1) of Chromeo acclaim in his Brooklyn studio to discuss his perspectives on style, whether or not Hedi Slimane is the greatest designer of the 21st century, having a uniform, Miss Kittin, old Daft Punk (you knew it was coming), being 'unc', appreciating different types of music, French literature, style inspirations from philosophy, and so much more!This was so lovely to record - I hope you enjoy! Lots of Love!SolSol Thompson and Michael Smith explore the world and subcultures of fashion, interviewing creators, personalities, and industry insiders to highlight the new vanguard of the fashion world. Subscribe for weekly uploads of the podcast, and don't forgot to follow us on our social channels for additional content, and join our discord to access what we've dubbed “the happiest place in fashion”.Message us with Business Inquiries at pairofkingspod@gmail.comSubscribe to get early access to podcasts and videos, and participate in exclusive giveaways for $4 a month Links: Instagram TikTok Twitter/X Sol's Substack (One Size Fits All) Sol's Instagram Michael's Instagram Michael's TikTok

In der heutigen Folge spricht Gudrun Schönhofer über den Perspektivwechsel – ein Thema, das nicht nur philosophisch und psychologisch, sondern auch gesellschaftlich und politisch höchst relevant ist. Ein Perspektivwechsel bedeutet, eine Situation oder Überzeugung aus einer anderen Sichtweise zu betrachten – ohne dabei gleich die eigene Meinung aufzugeben. Gudrun beleuchtet, wie unsere Wahrnehmung durch Prägungen, Erfahrungen und gesellschaftliche Narrative beeinflusst wird und warum gerade in polarisierten Zeiten Empathie und Toleranz der Schlüssel zu mehr Miteinander sind.

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

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. 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

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. 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

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here.

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Ce mercredi 19 mars 2025, Laurent Gerra a notamment imité Dominique Besnehard, Enrico Macias ou encore Jean-Pierre Foucault. Tous les jours, retrouvez le meilleur de Laurent Gerra en podcast sur RTL.fr, l'application et toutes vos plateformes.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Notes and Links to Donna Minkowitz's Work         Donna Minkowitz is a writer of fiction and memoir who author Mary Gaitskill has celebrated as “original, energetic, witty, and meaty.” Andrew Solomon dubbed her “utterly entrancing… a writer with breathtakingly fluent language.” She is also the author of the fantasy-influenced memoir Growing Up Golem and the memoir Ferocious Romance, about being an openly lesbian reporter covering the Christian right undercover. Growing Up Golem was a finalist for both a Lambda Literary Award and for the Publishing Triangle's Judy Grahn Nonfiction Award, and Ferocious Romance won a Lambda Literary Award. Donna, a former columnist for the Village Voice and The Advocate, has also written for the New York Times Book Review, The Nation, Salon, Slate, and New York magazine.    DONNAVILLE, her first novel and third book, was recently published by Indolent Books. Buy Donnaville   Donna's Website   Book Review for Donnaville from Kirkus Reviews   At about 2:05, Donna provides background on her formative reading and writing years  At about 3:40, Pete and Donna talk about the benefits of reading works a bit too old for them At about 5:05, Donna responds to Pete's questions about the Torah and how its stories affected her writing At about 6:30, Donna talks about formative and transformative writers, including poets and Greek mythology At about 8:05, Donna responds to Pete's questions about representation in discussing the significance of Sappho's work At about 10:25, Donna discusses the nuances of the word “queer” and generational usages  At about 14:00, Pete and Donna stan Honor Thy Father by Gay Talese, which receives a shout out in Donnaville At about 17:20, Donna expands on writers who inspired her as a high school and college student; she talks about the complicated legacy and work of Tolkien  At about 21:30, Pete asks Donna and how the detail shown in Donnaville connects to her work as an esteemed journalist  At about 23:40, Donna talks about her undercover journalism work, including a memorable white nationalism conference and purported former Olympic hopeful At about 26:40, Donna talks about the book's opening scene and connections to her real life, with regard to therapy and therapists and ways of finding growth At about 31:55, Pete describes the book's exposition and compliments Donna's  At about 34:05, Donna cites Denise Levertov's and Delmore Schwartz's (“Narcissus”) work as inspiration for her book featuring a city inside her mind; Pete cites another wonderful Schwartz text, “In Dreams Begin Responsibilities” At about 36:40, Donna talks about Foucault and resistance in connection to an evocative line from her book At about 37:20, Donna expands upon how there are two characters in the book who are not pieces of her, and she explains the significance of Harlequin in the book At about 41:45, Donna responds to Pete's question about the lying nature of Harlequin  At about 44:15, Donna and Pete explore ideas of connection and confusion between abusers and their young victims At about 47:50, Donna talks about early “action” that Donna in the book is urged to take At about 49:40, Pete highlights a beautiful quote regarding the “sacred divine” and Donna talks about expectations of hurt At about 50:30, The two discuss the contradictions of the book's jailer, and Donna further discusses ideas of shame At about 53:25, Donna expands on how she sees parts of her life and family in certain characters in the book At about 54:40, Pete shouts out a story, William Carlos Willams' “The Use of Force,” that explores ideas of sadism in similar ways as Donnaville  At about 55:50, Donna muses over ideas of self-care, emotional regulation, and structure in our lives featured in the book At about 57:35, Pete gives details about the book's main focus, and Donna responds to his observations about Donnaville as “a happily queer book” as she also expands upon pleasures found in the book At about 1:02:05, Pete cites traumas alluded to in the book and a deep quote about traumas emerging in people's lives At about 1:04:10, Donna ponders Pete's question about a nurturing group of older people and connects the book to Joseph Campbell's “Hero's Journey” At about 1:07:30, Pete and Donna discuss a possible animated movie based on the book and possible voice actors At about 1:09:25, Donna shouts out as bookstores to buy her book, such as The Bureau of General Services, Queer Division, Stanza Books and Binnacle Books        You can now subscribe to the podcast on Apple Podcasts, and leave me a five-star review. You can also ask for the podcast by name using Alexa, and find the pod on Stitcher, Spotify, and on Amazon Music. Follow Pete on IG, where he is @chillsatwillpodcast, or on Twitter, where he is @chillsatwillpo1. You can watch other episodes on YouTube-watch and subscribe to The Chills at Will Podcast Channel. Please subscribe to both the YouTube Channel and the podcast while you're checking out this episode.       Pete is very excited to have one or two podcast episodes per month featured on the website of Chicago Review of Books. The audio will be posted, along with a written interview culled from the audio. This week, his conversation with Episode 255 guest Chris Knapp is up on the website. A big thanks to Rachel León and Michael Welch at Chicago Review.     Sign up now for The Chills at Will Podcast Patreon: it can be found at patreon.com/chillsatwillpodcastpeterriehl      Check out the page that describes the benefits of a Patreon membership, including cool swag and bonus episodes. Thanks in advance for supporting Pete's one-man show, his DIY podcast and his extensive reading, research, editing, and promoting to keep this independent podcast pumping out high-quality content!    This month's Patreon bonus episode will feature an exploration of the wonderful poetry of Khalil Gibran.    I have added a $1 a month tier for “Well-Wishers” and Cheerleaders of the Show.    This is a passion project of Pete's, a DIY operation, and he'd love for your help in promoting what he's convinced is a unique and spirited look at an often-ignored art form.     The intro song for The Chills at Will Podcast is “Wind Down” (Instrumental Version), and the other song played on this episode was “Hoops” (Instrumental)” by Matt Weidauer, and both songs are used through ArchesAudio.com.     Please tune in for Episode 277 with Jahmal Mayfield, who writes gritty crime novels that touch on large social issues. His stellar SMOKE KINGS was inspired by Kimberly Jones' passionate viral video, “How can we win?”    The episode airs on March 25.  

Xenia Chiaramonte"Conflitto sociale, ordine pubblico"Biennale Democraziawww.biennaledemocrazia.itBiennale DemocraziaVenerdì 28 marzo 2025Aula Magna, Cavallerizza Reale, TorinoConflitto sociale, ordine pubblicoXenia Chiaramonte, Nello Rossi, coordina Annalisa Camilli.Nell'Italia post-unitaria il reato «politico» ha a lungo goduto – rispetto ai crimini comuni – di maggiori tutele giuridiche, nonché di una certa clemenza dei giudici popolari. Oggi, nel dibattito pubblico, prevalgono sentimenti opposti: un movente ideologico aggrava (anziché ridurre) il biasimo verso i gesti illeciti, magari commessi durante manifestazioni o proteste. Le legittime ragioni dell'ordine rischiano così di oscurare, anziché bilanciare, quelle del conflitto sociale. Portandoci a scordare che quest'ultimo, in democrazia, è anche una risorsa. Preziosa e generativa.Xenia Chiaramonte è Professoressa associata a Ca' Foscari dove insegna Teoria e critica del diritto. È autrice di Governare il conflitto. La criminalizzazione del movimento No Tav (Meltemi, Milano 2019) e co-anima il blog della criminologia critica in Italia, “Studi sulla Questione Criminale”. Tra le sue più recenti pubblicazioni: (2024), “Per un'archeologia del populismo penale: i positivisti, ‘semplicisti del diritto penale' di Luigi Lucchini” Etica Pubblica (in uscita); (2023), “La forma del sociale: Kelsen, Freud e Thomas a confronto”, Teoria e critica della regolazione sociale, 1, 85-113; (2023), “Uccidere la casa? Sulle problematiche implicazioni dell'ecocidio”, Jura Gentium, XX, 1. 173-197.Le sue linee di ricerca sono principalmente due: la prima è quella relativa alla storia della ragione punitiva contemporanea, e in particolare alla difesa sociale, su cui ha vinto l'ERC Starting Grant 2024 SOCIAL DEFENCE. UNCOVERING THE TRANSNATIONAL EPISTEMOLOGY OF THE PUNITIVE AGE; la seconda verte sul rapporto fra il diritto e le parole e le pratiche dell'ecologia odierna, su cui sta sviluppando una monografia di prossima pubblicazione.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

This lecture examines the influential debate between philosophers Noam Chomsky and Michel Foucault, focusing on themes of human nature, justice, and power. It begins with Chomsky's argument for an innate biological basis for language acquisition, exploring how humans develop complex linguistic abilities despite limited input. In contrast, Foucault challenges the very concept of human nature, questioning its definitional clarity and arguing that it serves more as a reflection of evolving knowledge than a concrete scientific truth. The discussion oscillates between their contrasting views, dissecting the relationship between language, knowledge, and cognition while critiquing the disconnect between philosophical inquiry and its relevance to society. Ultimately, the lecture calls for clearer definitions in philosophical discussions and emphasizes the responsibility of intellectuals to address the practical needs of the public they serve.GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025

You gotta listen to it to believe it. Jake, Sagi, and Andy go Foucault, Nietzsche, Derrida, Lacan and Freud all over Nosferatu's Ass. There's demonic possessions, feminine jouissance, the Marquise de Sade shows up, Sagi defends masculine dignity, Andy introduces the Symbolic of Blood, Jake folds the text inside and out, Dracula is proclaimed the OG gooner, and we couldn't edit out all the laughter.

Hello Interactors,From election lies to climate denial, misinformation isn't just about deception — it's about making truth feel unknowable. Fact-checking can't keep up, and trust in institutions is fading. If reality is up for debate, where does that leave us?I wanted to explore this idea of “post-truth” and ways to move beyond it — not by enforcing truth from the top down, but by engaging in inquiry and open dialogue. I examine how truth doesn't have to be imposed but continually rediscovered — shaped through questioning, testing, and refining what we know. If nothing feels certain, how do we rebuild trust in the process of knowing something is true?THE SLOW SLIDE OF FACTUAL FOUNDATIONSThe term "post-truth" was first popularized in the 1990s but took off in 2016. That's when Oxford Dictionaries named it their Word of the Year. Defined as “circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief”, the term reflects a shift in how truth functions in public discourse.Though the concept of truth manipulation is not new, post-truth represents a systemic weakening of shared standards for knowledge-making. Sadly, truth in the eyes of most of the public is no longer determined by factual verification but by ideological alignment and emotional resonance.The erosion of truth infrastructure — once upheld by journalism, education, and government — has destabilized knowledge credibility. Mid-20th-century institutions like The New York Times and the National Science Foundation ensured rigorous verification. But with rising political polarization, digital misinformation, and distrust in authority, these institutions have lost their stabilizing role, leaving truth increasingly contested rather than collectively affirmed.The mid-20th century exposed truth's fragility as propaganda reshaped public perception. Nazi ideology co-opted esoteric myths like the Vril Society, a fictitious occult group inspired by the 1871 novel The Coming Race, which depicted a subterranean master race wielding a powerful life force called "Vril." This myth fed into Nazi racial ideology and SS occult research, prioritizing myth over fact. Later, as German aviation advanced, the Vril myth evolved into UFO conspiracies, claiming secret Nazi technologies stemmed from extraterrestrial contact and Vril energy, fueling rumors of hidden Antarctic bases and breakaway civilizations.Distorted truths have long justified extreme political action, demonstrating how knowledge control sustains authoritarianism. Theodor Adorno and Hannah Arendt, Jewish-German intellectuals who fled the Nazis, later warned that even democracies are vulnerable to propaganda. Adorno (1951) analyzed how mass media manufactures consent, while Arendt (1972) showed how totalitarian regimes rewrite reality to maintain control.Postwar skepticism, civil rights movements, and decolonization fueled academic critiques of traditional, biased historical narratives. By the late 20th century, universities embraced theories questioning the stability of truth, labeled postmodernist, critical, and constructivist.Once considered a pillar of civilization, truth was reframed by French postmodernist philosophers Michel Foucault and Jean Baudrillard as a construct of power. Foucault argued institutions define truth to reinforce authority, while Baudrillard claimed modern society had replaced reality with media-driven illusions. While these ideas exposed existing power dynamics in academic institutions, they also fueled skepticism about objective truth — paving the way for today's post-truth crisis. Australian philosophy professor, Catherine (Cathy) Legg highlights how intellectual and cultural shifts led universities to question their neutrality, reinforcing postmodern critiques that foreground subjectivity, discourse, and power in shaping truth. Over time, this skepticism extended beyond academia, challenging whether any authority could claim objectivity without reinforcing existing power structures.These efforts to deconstruct dominant narratives unintentionally legitimized radical relativism — the idea that all truths hold equal weight, regardless of evidence or logic. This opened the door for "alternative facts", now weaponized by propaganda. What began as a challenge to authoritarian knowledge structures within academia escaped its origins, eroding shared standards of truth. In the post-truth era, misinformation, ideological mythmaking, and conspiracy theories thrive by rejecting objective verification altogether.Historian Naomi Oreskes describes "merchants of doubt" as corporate and political actors who manufacture uncertainty to obstruct policy and sustain truth relativism. By falsely equating expertise with opinion, they create the illusion of debate, delaying action on climate change, public health, and social inequities while eroding trust in science. In this landscape, any opinion can masquerade as fact, undermining those who dedicate their lives to truth-seeking.PIXELS AND MYTHOLOGY SHAPE THE GEOGRAPHYThe erosion of truth infrastructures has accelerated with digital media, which both globalizes misinformation and reinforces localized silos of belief. This was evident during COVID-19, where false claims — such as vaccine microchips — spread widely but took deeper root in communities with preexisting distrust in institutions. While research confirms that misinformation spreads faster than facts, it's still unclear if algorithmic amplification or deeper socio-political distrust are root causes.This ideological shift is strongest in Eastern Europe and parts of the U.S., where institutional distrust and digital subcultures fuel esoteric nationalism. Post-Soviet propaganda, economic instability, and geopolitical tensions have revived alternative knowledge systems in Russia, Poland, and the Balkans, from Slavic paganism to the return of the Vril myth, now fused with the Save Europe movement — a digital blend of racial mysticism, ethnic nostalgia, and reactionary politics.Above ☝️is a compilation of TikTok videos currently being pushed to my 21 year old son. They fuse ordinary, common, and recognizable pop culture imagery with Vril imagery (like UFO's and stealth bombers) and esoteric racist nationalism, religious fundamentalism, and hyper-masculine mythologies. A similar trend appears in post-industrial and rural America, where economic decline, government distrust, and cultural divides sustain conspiratorial thinking, religious fundamentalism, and hyper-masculine mythologies. The alt-right manosphere mirrors Eastern Europe's Vril revival, with figures like Zyzz and Bronze Age Pervert offering visions of lost strength. Both Vril and Save Europe frame empowerment as a return to ethnic or esoteric power (Vril) or militant resistance to diversity (Save Europe), turning myth into a tool of political radicalization.Climate change denial follows these localized patterns, where scientific consensus clashes with economic and cultural narratives. While misinformation spreads globally, belief adoption varies, shaped by economic hardship, institutional trust, and political identity.In coal regions like Appalachia and Poland, skepticism stems from economic survival, with climate policies seen as elitist attacks on jobs. In rural Australia, extreme weather fuels conspiracies about government overreach rather than shifting attitudes toward climate action. Meanwhile, in coastal Louisiana and the Netherlands, where climate impacts are immediate and undeniable, denial is rarer, though myths persist, often deflecting blame from human causes.Just as Vril revivalism, Save Europe, and the MAGA manosphere thrive on post-industrial uncertainty, climate misinformation can also flourish in economically vulnerable regions. Digital platforms fuel a worldview skewed, where scrolling myths and beliefs are spatially glued — a twisted take on 'think globally, act locally,' where fantasy folklore becomes fervent ideology.FINDING TRUTH WITH FRACTURED FACTS…AND FRIENDSThe post-truth era has reshaped how we think about knowledge. The challenge isn't just misinformation but growing distrust in expertise, institutions, and shared reality. In classrooms and research, traditional ways of proving truth often fail when personal belief outweighs evidence. Scholars and educators now seek new ways to communicate knowledge, moving beyond rigid certainty or radical relativism.Professor Legg has turned to the work of 19th-century American philosopher Charles Sanders Peirce, whose ideas about truth feel surprisingly relevant today. Peirce didn't see truth as something fixed or final but as a process — something we work toward through questioning, testing, and refining our understanding over time.His approach, known as pragmatism, emphasizes collaborative inquiry, self-correction, and fallibilism — the idea that no belief is ever beyond revision. In a time when facts are constantly challenged, Peirce's philosophy offers not just a theory of truth, but a process for rebuilding trust in knowledge itself.For those unfamiliar with Peirce and American pragmatism, a process that requires collaborating with truth deniers may seem not only unfun, but counterproductive. But research on deradicalization strategies suggests that confrontational debunking (a failed strategy Democrats continue to adhere to) often backfires. Lecturing skeptics only reinforces belief entrenchment.In the early 1700's Britain was embroiled in the War of Spanish Succession. Political factions spread blatant falsehoods through partisan newspapers. It prompted Jonathan Swift, the author of Gulliver's Travels, to observe in The Art of Political Lying (1710) that"Reasoning will never make a man correct an ill opinion, which by reasoning he never acquired."This is likely where we get the more familiar saying: you can't argue someone out of a belief they didn't reason themselves into. Swift's critique of propaganda and public gullibility foreshadowed modern research on cognitive bias. People rarely abandon deeply held beliefs when confronted with facts.Traditionally, truth is seen as either objectively discoverable (classical empiricism) — like physics — or constructed by discourse and power (postmodernism) — like the Lost Cause myth, which recast the Confederacy as noble rather than pro-slavery. It should be noted that traditional truth also comes about by paying for it. Scientific funding from private sources often dictates which research is legitimized. As Legg observes,“Ironically, such epistemic assurance perhaps rendered educated folk in the modern era overly gullible to the written word as authority, and the resulting ‘fetishisation' of texts in the education sector has arguably led to some of our current problems.”Peirce, however, offered a different path:truth is not a fixed thing, but an eventual process of consensus reached by a community of inquirers.It turns out open-ended dialogue that challenges inconsistencies within a belief system is shown to be a more effective strategy.This process requires time, scrutiny, and open dialogue. None of which are very popular these days! It should be no surprise that in today's fractured knowledge-making landscape of passive acceptance of authority or unchecked personal belief, ideological silos reinforce institutional dogma or blatant misinformation. But Peirce's ‘community of inquiry' model suggests that truth can't be lectured or bought but strengthened through collective reasoning and self-correction.Legg embraces this model because it directly addresses why knowledge crises emerge and how they can be countered. The digital age has resulted in a world where beliefs are reinforced within isolated networks rather than tested against broader inquiry. Trump or Musk can tweet fake news and it spreads to millions around the world instantaneously.During Trump's 2016 campaign, false claims that Pope Francis endorsed him spread faster than legitimate news. Misinformation, revisionist history, and esoteric nationalism thrive in these unchecked spaces.Legg's approach to critical thinking education follows Peirce's philosophy of inquiry. She helps students see knowledge not as fixed truths but as a network of interwoven, evolving understandings — what Peirce called an epistemic cable made up of many small but interconnected fibers. Rather than viewing the flood of online information as overwhelming or deceptive, she encourages students to see it as a resource to be navigated with the right tools and the right intent.To make this practical, she introduces fact-checking strategies used by professionals, teaching students to ask three key questions when evaluating an online source:* Who is behind this information? (Identifying the author's credibility and possible biases)* What is the evidence for their claims? (Assessing whether their argument is supported by verifiable facts)* What do other sources say about these claims? (Cross-referencing to see if the information holds up in a broader context)By practicing these habits, students learn to engage critically with digital content. It strengthens their ability to distinguish reliable knowledge from misinformation rather than simply memorizing facts. It also meets them where they are without judgement of whatever beliefs they may hold at the time of inquiry.If post-truth misinformation reflects a shift in how we construct knowledge, can we ever return to a shared trust in truth — or even a shared reality? As institutional trust erodes, fueled by academic relativism, digital misinformation, and ideological silos, myths like climate denial and Vril revivalism take hold where skepticism runs deep. Digital platforms don't just spread misinformation; they shape belief systems, reinforcing global echo chambers.But is truth lost, or just contested? Peirce saw truth as a process, built through inquiry and self-correction. Legg extends this, arguing that fact-checking alone won't solve post-truth; instead, we need a culture of questioning — where people test their own beliefs rather than being told what's right or wrong.I won't pretend to have the answer. You can tell by my bibliography that I'm a fan of classical empiricism. But I'm also a pragmatic interactionist who believes knowledge is refined through collaborative inquiry. I believe, as Legg does, that to move beyond post-truth isn't about the impossible mission of defeating misinformation — it's about making truth-seeking more compelling than belief. Maybe even fun.What do you think? This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Our intuitions are never wrong… right? In episode 124 of Overthink, Ellie and David wonder what intuition actually is. Is it a gut feeling, a rational insight, or just a generalization from past experience? They talk about the role intuition has played in early modern philosophy (in the works of Descartes, Hume, and Mill), in phenomenology (in the philosophies of Husserl and Nishida), and in the philosophy of science (in the writings of Bachelard). They also call into question the use of intuitions in contemporary analytic philosophy while also highlighting analytic critiques of the use of intuition in philosophical discourse. So, the question is: Can we trust our intuitions or not? Are they reliable sources of knowledge, or do they just reveal our implicit biases and cultural stereotypes? Plus, in the bonus, they dive into the limits of intuition. They take a look at John Stuart Mill's rebellion against intuition, the ableism involved in many analytic intuitions, and Foucault's concept of historical epistemes.Works Discussed:Maria Rosa Antognazza and Marco Segala, “Intuition in the history of philosophy (what's in it for philosophers today?)”Gaston Bachelard, Rational MaterialismGaston Bachelard, The Philosophy of NoGaston Bachelard, The Rationalist CompromiseImmanuel Kant, The Critique of Pure ReasonJohn Stuart Mill, A System of LogicMoti Mizrahi, “Your Appeals to Intuition Have No Power Here!”Nishida Kitaro, Intuition and Reflection in Self-ConsciousnessSupport the showPatreon | patreon.com/overthinkpodcast Website | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail | dearoverthink@gmail.comYouTube | Overthink podcast

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

durée : 00:58:31 - Le Souffle de la pensée - par : Géraldine Mosna-Savoye - Le philosophe Frédéric Gros nous parle de l'"Histoire de la folie à l'âge classique", texte qui l'a bouleversé et dans lequel Michel Foucault trace une ligne de crête entre l'exaltation de la raison et l'idéalisation de la folie. Comment appréhender la folie sans l'enfermer dans le pouvoir médical ? - réalisation : Nicolas Berger - invités : Frédéric Gros Philosophe, essayiste, professeur de pensée politique à Sciences-po Paris

durée : 00:03:36 - Le Pourquoi du comment : philo - par : Frédéric Worms - Lorsqu'un pouvoir se veut absolu, il rencontre une indignation morale qui impose une limite. Loin d'être passive, la morale est un contre-pouvoir. De la sagesse antique à Foucault, en passant par Simone Weil, elle s'affirme comme une force essentielle face aux dérives. Peut-elle encore résister ? - réalisation : Riyad Cairat

durée : 00:03:39 - Le Pourquoi du comment : philo - par : Frédéric Worms - L'interdisciplinarité façonne l'histoire des savoirs et engendre des révolutions. Descartes, Leibniz, Foucault ou l'IA montrent comment les disciplines se croisent pour transformer nos sociétés. Pourquoi ces interactions sont-elles si puissantes ? Vers quel avenir nous mènent-elles aujourd'hui ? - réalisation : Riyad Cairat

No Flat WritingA lot of writers will worry that their stories seem flat. There's a reason that they are worrying about that and it's one of the core elements of good writing.Ready?A lot of the times your story seems flat because all your sentences are the same layout.You want to vary your sentence structure.Take a bit of writing that you've done that feels flat—or maybe even one that doesn't. Count the words in your sentences for two or three paragraphs.Are they all five word sentences? Twelve? Twenty-seven?That robotic sameness in sentence length is one of the main reasons that writing can feel flat.It's like those ancient Dick and Jane books.See Dick run. See Jane skip. See Dick wave.The other big bugger is when all of your sentences are simple and declarative.I walk to the forest. The trees are gracious, tall. I inhale the pine scent.There is actually a whole, entire world of different sentence styles that writers can use and when you use them? That's when you make your writing shiny and sexy and all the good things.The names for these structures are pretty boring, honestly, but we'll try to look beyond that, right?Simple – You have one main clause.Carrie is the best wife.Compound – You have more than one independent clause. You probably use a conjunction.Carrie wants to get another dog, but Shaun keeps saying no.Complex – Oh, the sentence that probably has to pay for a therapist or is reading Foucault obviously in the park. This sentence has an independent clause and a subordinate clause.When hell freezes over, we will allegedly get another dog.Compound-Complex – It sounds like a place with a cult, right? But it's just a sentence with at least two independent clauses and one subordinate clause.Carrie really needs a new dog to love, so Shaun said that they would get one when hell freezes over, so Carrie immediately purchased some dry ice at WalMart and sent some down to Lucifer.So, to keep your writing from feeling flat, you want to vary those sentences. Why?It keeps the reader engaged. It helps highlight important details. It helps vary tone. It puts emphasis on things (especially when you use a short sentence for that). It sounds more real. People don't speak in identical sentence patterns. When they do, just like in your writing, it feels unnatural and stilted. It can be easier to follow when you change your sentence structure up.How do you vary the structure?Use different lengths, like we mentioned above Use different types of sentences like we also mentioned above. Throw in that complex sentence in the middle of all your simple sentences. Don't start all your sentences the same (the way I did up there).Refresher moments:What's a clause? A bunch of words chilling out together and one of those words in the group is a verb and another is a noun. Fancy people call the verb, the predicate, but we aren't fancy here.What's an independent clause? It is a bunch of words that has a subject and a predicate. Got fancy! It is grammatically complete all by itself and doesn't need anyone. Not any other words to stand alone! Darn it.What's a subordinate or dependent clause? A bunch of words that needs other words to be a sentence. This poor beautiful baby cannot stand alone and be complete, kind of like a protagonist in a Hallmark romance.DOG TIP FOR LIFE!Vary how you bark to your humans. Sometimes go ‘bark bark.' Sometimes go ‘barkwoofbarhbark.' Keep them on their toes.RANDOM THOUGHTOur random thought came from here.SHOUT OUT!The music we've clipped and shortened in this podcast is awesome and is made available through the Creative Commons License. Here's a link to that and the artist's website. Who is this artist and what is this song? It's “Summer Spliff” by Broke For Free.WE HAVE EXTRA CONTENT ALL ABOUT LIVING HAPPY OVER HERE! It's pretty awesome. We have a podcast, LOVING THE STRANGE, which we stream biweekly live on Carrie's Facebook and Twitter and YouTube on Fridays. Her Facebook and Twitter handles are all carriejonesbooks or carriejonesbook. But she also has extra cool content focused on writing tips here. Carrie is reading one of her raw poems every once in awhile on CARRIE DOES POEMS. And there you go! Whew! That's a lot! Subscribe

This lecture discusses the 20th century philosopher and historian of ideas, Pierre Hadot, and focuses on chapter 7 of his book, Philosophy As a Way of Life. He discusses the criticisms Hadot levies against Michel Foucault's views, which center upon his making the self too central a focus in his discussions of philosophical practices as "technologies of the self", and in overlooking important philosophical traditions and schools of antiquity. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Pierre Hadot's Philosophy as a Way of Life - amzn.to/39kPA8Y

En este video exploramos la relación entre la locura y la creación artística, guiados por las ideas del filósofo Michel Foucault en su obra Historia de la locura en la época clásica. Foucault nos invita a reflexionar sobre cómo la sociedad ha tratado y concebido la locura a lo largo de la historia, especialmente en la transición de la Edad Media a la Modernidad. También analizamos el impacto de la locura en la vida y obra de artistas y escritores excepcionales como el dramaturgo Antonin Artaud, cuya lucha interna se vio reflejada en su revolucionaria propuesta teatral, y dos voces literarias desgarradoras: Alejandra Pizarnik y Sylvia Plath. Ambas, marcadas por su tormentosa relación con la psique y la creación, nos dejaron un legado que sigue siendo un testimonio de cómo el sufrimiento y la locura pueden inspirar algunas de las obras más profundas y complejas del arte y la literatura.

Capitale de la Sicile, Palerme possède un riche patrimoine architectural. Quelle est lʹhistoire de la ville ? Et quels sont les principaux monuments ? Pour répondre à ces questions, Johanne Dussez sʹentretient avec Armand de Foucault, diplômé en histoire de lʹart et conférencier. Sujets traités : Palerme, Sicile, Italie, patrimoine Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

durée : 00:58:33 - Le Souffle de la pensée - par : Géraldine Mosna-Savoye - La psychanalyste Laurie Laufer vient nous parler du texte qui est devenue la Bible sur l'ensemble des discours que nous tenons sur le sexe : "La volonté de savoir" de Michel Foucault, qui critique la psychanalyse pour mieux lui rappeler sa nature subversive. - réalisation : Nicolas Berger - invités : Laurie Laufer Psychanalyste française

G.W.F. Hegel was widely seen as the greatest philosopher of his age. Ever since, his work has shaped debates about issues as varied as religion, aesthetics and metaphysics. His most lasting contribution was his vision of history and politics. In Hegel's World Revolutions (Princeton UP, 2023), Richard Bourke returns to Hegel's original arguments, clarifying their true import and illuminating their relevance to contemporary society. Bourke shows that central to Hegel's thought was his anatomy of the modern world. On the one hand he claimed that modernity was a deliverance from subjection, but on the other he saw it as having unleashed the spirit of critical reflection. Bourke explores this predicament in terms of a series of world revolutions that Hegel believed had ushered in the rise of civil society and the emergence of the constitutional state. Bourke interprets Hegel's thought, with particular reference to his philosophy of history, placing it in the context of his own time. He then recounts the reception of Hegel's political ideas, largely over the course of the twentieth century. Countering the postwar revolt against Hegel, Bourke argues that his disparagement by major philosophers has impoverished our approach to history and politics alike. Challenging the condescension of leading thinkers—from Heidegger and Popper to Lévi-Strauss and Foucault—the book revises prevailing views of the relationship between historical ideas and present circumstances Richard Bourke is professor of the history of political thought and a fellow of King's College at the University of Cambridge. He is the author of a number of books, including Empire and Revolution: The Political Life of Edmund Burke (Princeton). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. 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

G.W.F. Hegel was widely seen as the greatest philosopher of his age. Ever since, his work has shaped debates about issues as varied as religion, aesthetics and metaphysics. His most lasting contribution was his vision of history and politics. In Hegel's World Revolutions (Princeton UP, 2023), Richard Bourke returns to Hegel's original arguments, clarifying their true import and illuminating their relevance to contemporary society. Bourke shows that central to Hegel's thought was his anatomy of the modern world. On the one hand he claimed that modernity was a deliverance from subjection, but on the other he saw it as having unleashed the spirit of critical reflection. Bourke explores this predicament in terms of a series of world revolutions that Hegel believed had ushered in the rise of civil society and the emergence of the constitutional state. Bourke interprets Hegel's thought, with particular reference to his philosophy of history, placing it in the context of his own time. He then recounts the reception of Hegel's political ideas, largely over the course of the twentieth century. Countering the postwar revolt against Hegel, Bourke argues that his disparagement by major philosophers has impoverished our approach to history and politics alike. Challenging the condescension of leading thinkers—from Heidegger and Popper to Lévi-Strauss and Foucault—the book revises prevailing views of the relationship between historical ideas and present circumstances Richard Bourke is professor of the history of political thought and a fellow of King's College at the University of Cambridge. He is the author of a number of books, including Empire and Revolution: The Political Life of Edmund Burke (Princeton). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

G.W.F. Hegel was widely seen as the greatest philosopher of his age. Ever since, his work has shaped debates about issues as varied as religion, aesthetics and metaphysics. His most lasting contribution was his vision of history and politics. In Hegel's World Revolutions (Princeton UP, 2023), Richard Bourke returns to Hegel's original arguments, clarifying their true import and illuminating their relevance to contemporary society. Bourke shows that central to Hegel's thought was his anatomy of the modern world. On the one hand he claimed that modernity was a deliverance from subjection, but on the other he saw it as having unleashed the spirit of critical reflection. Bourke explores this predicament in terms of a series of world revolutions that Hegel believed had ushered in the rise of civil society and the emergence of the constitutional state. Bourke interprets Hegel's thought, with particular reference to his philosophy of history, placing it in the context of his own time. He then recounts the reception of Hegel's political ideas, largely over the course of the twentieth century. Countering the postwar revolt against Hegel, Bourke argues that his disparagement by major philosophers has impoverished our approach to history and politics alike. Challenging the condescension of leading thinkers—from Heidegger and Popper to Lévi-Strauss and Foucault—the book revises prevailing views of the relationship between historical ideas and present circumstances Richard Bourke is professor of the history of political thought and a fellow of King's College at the University of Cambridge. He is the author of a number of books, including Empire and Revolution: The Political Life of Edmund Burke (Princeton). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

G.W.F. Hegel was widely seen as the greatest philosopher of his age. Ever since, his work has shaped debates about issues as varied as religion, aesthetics and metaphysics. His most lasting contribution was his vision of history and politics. In Hegel's World Revolutions (Princeton UP, 2023), Richard Bourke returns to Hegel's original arguments, clarifying their true import and illuminating their relevance to contemporary society. Bourke shows that central to Hegel's thought was his anatomy of the modern world. On the one hand he claimed that modernity was a deliverance from subjection, but on the other he saw it as having unleashed the spirit of critical reflection. Bourke explores this predicament in terms of a series of world revolutions that Hegel believed had ushered in the rise of civil society and the emergence of the constitutional state. Bourke interprets Hegel's thought, with particular reference to his philosophy of history, placing it in the context of his own time. He then recounts the reception of Hegel's political ideas, largely over the course of the twentieth century. Countering the postwar revolt against Hegel, Bourke argues that his disparagement by major philosophers has impoverished our approach to history and politics alike. Challenging the condescension of leading thinkers—from Heidegger and Popper to Lévi-Strauss and Foucault—the book revises prevailing views of the relationship between historical ideas and present circumstances Richard Bourke is professor of the history of political thought and a fellow of King's College at the University of Cambridge. He is the author of a number of books, including Empire and Revolution: The Political Life of Edmund Burke (Princeton). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

G.W.F. Hegel was widely seen as the greatest philosopher of his age. Ever since, his work has shaped debates about issues as varied as religion, aesthetics and metaphysics. His most lasting contribution was his vision of history and politics. In Hegel's World Revolutions (Princeton UP, 2023), Richard Bourke returns to Hegel's original arguments, clarifying their true import and illuminating their relevance to contemporary society. Bourke shows that central to Hegel's thought was his anatomy of the modern world. On the one hand he claimed that modernity was a deliverance from subjection, but on the other he saw it as having unleashed the spirit of critical reflection. Bourke explores this predicament in terms of a series of world revolutions that Hegel believed had ushered in the rise of civil society and the emergence of the constitutional state. Bourke interprets Hegel's thought, with particular reference to his philosophy of history, placing it in the context of his own time. He then recounts the reception of Hegel's political ideas, largely over the course of the twentieth century. Countering the postwar revolt against Hegel, Bourke argues that his disparagement by major philosophers has impoverished our approach to history and politics alike. Challenging the condescension of leading thinkers—from Heidegger and Popper to Lévi-Strauss and Foucault—the book revises prevailing views of the relationship between historical ideas and present circumstances Richard Bourke is professor of the history of political thought and a fellow of King's College at the University of Cambridge. He is the author of a number of books, including Empire and Revolution: The Political Life of Edmund Burke (Princeton). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.comJohn Gray is a political philosopher. He retired from academia in 2007 as Professor of European Thought at the London School of Economics, and is now a regular contributor and lead reviewer at the New Statesman. He's the author of two dozen books, and his latest is The New Leviathans: Thoughts After Liberalism. I'd say he's one of the most brilliant minds of our time — and my first podcast with him was a huge hit. I asked him to come on this week to get a broader and deeper perspective on where we are now in the world. He didn't disappoint.For two clips of our convo — on the ways Trump represents peace, and how heterosexuals have become more like gays — pop over to our YouTube page.Other topics: this week's inauguration; the peaceful transfer of power; the panic of the left intelligentsia; the contradictions in the new Trump administration; Bannon vs Musk; Vivek's quick exit; the techno-futurist oligarchs; Vance as the GOP's future; tariffs and inflation; the federal debt; McKinley and the Gilded Age; Manifest Destiny; Greenland; isolationism; the neocon project to convert the world; Hobbes and “commodious living”; Malthus and today's declining birthrates; post-industrial alienation; deaths of despair; Fukuyama's “End of History”; Latinx; AI and knowledge workers; Plato; Pascal; Dante; CS Lewis' Abolition of Man; pre-Christian paganism; Puritans and the woke; Žižek; Rod Dreher; Houellebecq; how submission can be liberating; Graham Greene; religion as an anchor; why converts are often so dangerous; Freudian repression; Orwell and goose-stepping; the revolution of consciousness after Christ; Star Wars as neo-Christian; Dune as neo-pagan; Foucault; Oakeshott's lovers; Montaigne; Judith Shklar; Ross Douthat; the UK's rape-gangs; Starmer and liberal legalism; the Thomist view of nature; the medieval view of abortion; late-term abortions; and assisted dying.Browse the Dishcast archive for an episode you might enjoy (the first 102 are free in their entirety — subscribe to get everything else). Coming up: Sebastian Junger on near-death experiences, Jon Rauch on “Christianity's Broken Bargain with Democracy,” Evan Wolfson on the history of marriage equality, Yoni Appelbaum on how America stopped building things, Nick Denton on the evolution of new media, and Ross Douthat on how everyone should be religious. Please send any guest recs, dissents, and other comments to dish@andrewsullivan.com.

Is ChatGPT usurping the authority of the "Author"? Or is it just a pretender to the throne?We're opening up the question of "authority" to extend well beyond the usual suspects of kings, generals, or politicians. To borrow a line from Tennyson's poetry: “authority forgets the dying King.” That is, power begins to slip from the grasp of political authorities as they weaken, as respect for and obedience to them wanes.Now almost 60 years after Foucault announced the “death of the author,” we might actually be living through what he imagined. Full episode notes available at this link:https://hotelbarpodcast.com/podcast/episode-168-authority-------------------If you enjoy Hotel Bar Sessions podcast, please be sure to subscribe and submit a rating/review! Better yet, you can support this podcast by signing up to be one of our Patrons at patreon.com/hotelbarsessions!Follow us on Twitter/X @hotelbarpodcast, on Blue Sky @hotelbarpodcast.bsky.social, on Facebook, on TikTok, and subscribe to our YouTube channel! 

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

Ce jeudi 9 janvier 2025, Laurent Gerra a notamment imité Patrick Sabatier, Jean-Pierre Foucault et Thierry Ardisson. Tous les jours, retrouvez le meilleur de Laurent Gerra en podcast sur RTL.fr, l'application et toutes vos plateformes.

Un des épisodes qui m'a le plus marqué cette année donc si vous ne l'avez pas encore écouté il est temps, en particulier en ce 31 décembreJean Miguel Pire est historien et sociologue et il a simplement complètement changé ma vie en m'apprenant 1 mot : l'otium!Ça ne parait rien mais les mots sont essentiels car ne pas réussir à nommer quelque chose alors il n'existe pas réellement.Il a dédié sa vie à ce mot et la 1ère page de son dernier livre "l'otium du peuple" va vous convaincre je crois si vous êtes comme moi : "Aujourd'hui tout s'accélère et nous agrippe dans un rythme devenu fou. Le temps de réflexion est le grand sacrifié de ce nouveau chaos. Nous le vaporisons allègrement dans les interminables séances de scrolling qui vampirisent nos loisirs. Addicts au shoot émotionnel des écrans, nous dépensons désormais sans compter notre temps de cerveau disponible.Comment nous désintoxiquer de nouvel opium? Comment refaire du temps libre un havre où , à nouveau, réfléchir, imaginer, contempler, comprendre? Décisives pour notre autonomie, ces facultés ne doivent plus être la part superflue de l'existence. Loin d'être réduit, comme souvent, à l'oisiveté, le loisir pourrait ainsi refonder sur l'otium, le loisirs "fécond" que la pensée antique hissait au sommet des activités humaines. Prodigieux espace d'invention existentielle, ce temps libéré des urgences et des calculs, permettait à ses bénéficiaires la quête du for intérieur, de la sagesse, du bien commun.Le moment est venu de nous réapproprier cet usage émancipateur et responsable du temps libre."Ceci ne sont que les 1ères ligne de son ouvrage mais vous allez découvrir tout un concept qui va vous permettre de comprendre comment et pourquoi notre société s'est perdue dans le commerce (le négoce - neg-otium) donc l'opposé de l'otium.Nous allons parler du rôle de l'école et de tout un tas de choses totalement passionnantes.Voici les questions que l'on aborde :1. Quels sont les points de vue de Jean-Miguel sur la relation entre le négoce, l'otium, et l'évolution de la société moderne?2. Comment Jean-Miguel définit-il l'importance de l'otium dans la société actuelle, en mettant en avant des exemples concrets?3. En quoi l'éducation artistique et l'otium pourraient-ils être intégrés de manière plus significative dans les programmes scolaires, selon Jean-Miguel?4. Comment l'influence des réseaux sociaux et du divertissement sur la jeunesse est-elle abordée par les intervenants, et quelles solutions sont suggérées?5. Quel lien Jean-Miguel établit-il entre l'art, la pensée désintéressée, et le développement personnel?6. Comment les concepts d'otium et de négoce sont-ils traités dans l'épisode, et quels en sont les impacts sur la société actuelle?7. En quoi la méditation et la contemplation peuvent-elles être considérées comme des aspects clés de l'otium, selon les intervenants?8. Quels dangers sont associés à l'addiction aux réseaux sociaux, et comment les auditeurs pourraient-ils être encouragés à en prendre conscience?9. Comment l'invitation de Jean-Miguel à une exploration directe des musées pourrait-elle contribuer à l'enrichissement de la conscience individuelle?10. De quelle manière l'otium pourrait-il aider à relever les défis sociétaux, mentaux et démocratiques évoqués dans l'épisode?Timelaps :00:00 La découverte de l'otium, essentiel dans nos vies.05:23 Besoin vital, conscience, prestige, Romains, Otium secondaire.06:54 Développement personnel pour harmonie personnelle et sociale.12:28 Utilisation du mot "otium" dans le langage.15:38 Enjeux de santé mentale et démocratique actuels.16:58 Les Grecs ont inventé démocratie et philosophie.21:59 Réflexion sur le désintéressement et la vérité.26:26 Répondre aux besoins sociaux tout en éveillant l'esprit.29:07 Job bénévole pour think tank sur l'art.31:18 L'art et les œuvre peuvent changer vie.35:01 L'histoire de la sexualité comme mode de vie.37:00 Industries du divertissement captent le temps libre.42:47 Les stoïciens ont développé les exercices spirituels.46:13 L'antiquité libère de préjugés, encourage sagesse personnelle.49:10 Métaphore musicale crée vibration, harmonie collective.52:28 Foucault analyse conditionnement social, puis évoque l'autonomie.58:14 Ouvrir les musées pour briser les préjugés.

Most of the opponents of US foreign policy continue to put forward the claim that had John F. Kennedy lived he would have ended the Cold War with the Soviet Union and withdrawn US forces from Vietnam. These same antiwar people insist that JFK was assassinated because of his desire for peace and blame pro-war and pro-empire elements in the foreign-policy establishment for the killing of the president. Tonight on the second Unregistered Live Stream, we will correct the record on who Kennedy was, what he believed in, and what he intended for Vietnam, the world, and for the global empire of the United States. BECOME A MEMBER OF UNREGISTERED ACADEMY at https://www.unregisteredacademy.com/ for access to the Foucault webinar and other live and video courses taught by Thaddeus Russell and invited experts: Nietzsche Fascism Israel and Palestine: Origins of the Gaza War Foucault Neoconservatism The Ukraine War: Russia vs. The West The New Deal American Slavery The Cold War History of NATO Malcolm X The Religious Right World War II: The Great Blowback The JFK Assassination History of the CIA Great Books: Plato's Republic Great Books: Aristotle's Politics Great Books: The Bible Book Club: Bronze Age Mindset by Bronze Age Pervert Book Club: The Managerial Revolution by James Burnham Book Club: The Unabomber Manifesto by Theodore Kaczynski Book Club: Capitalist Realism by Mark Fisher Become a PATRON OF UNREGISTERED at patreon.com/unregistered and get: Access to Unregistered Live, the weekly live Zoom meeting with Thad and patrons of Unregistered Bonus episodes featuring interviews with Curtis Yarvin, Max Blumenthal, Michael Malice, Cody Wilson, Michael Tracey, Batya Ungar-Sargon, Ben Burgis, Hotep Jesus, and Buck Johnson