Podcasts about fourcade

L'équipe de France masculine de biathlon a été sacrée championne olympique sur le relais pour la toute première fois, mardi, devant la Norvège (2ᵉ) et la Suède (3ᵉ). Avec ce nouveau podium, la délégation tricolore décroche une seizième médaille lors de ces JO, record battu.Simon Fourcade, entraineur de l'équipe de France masculine de Biathlon est l'invité d'Anne-Sophie Lapix. Ecoutez L'invité de 18h20 avec Anne-Sophie Lapix du 17 février 2026.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Le nouveau show animé par Marion Bartoli prend place chaque dimanche à 19h30 ! Aux côtés de Georges Quirino, elle vient tirer le bilan de toute l'actualité sportive du week-end, sur un ton franc et direct !

Un Français deviendra champion olympique de biathlon dimanche 15 février : on ne parle pas d'Éric Perrot ou de Quentin Fillon Maillet mais de Martin Fourcade. Le retraité de 37 ans va recevoir sa 6e médaille d'or olympique après la disqualification du Russe Evgeny Ustyugov en septembre 2025. Il avait devancé Fourcade lors des JO 2010 à Vancouver et en s'imposant sur la mass-start... Ecoutez La tentation sport avec Le Service des Sports du 13 février 2026.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

durée : 00:24:06 - L'invité de 8h20 - par : Ali Baddou, Marion L'hour - Martin Fourcade, ancien biathlète, six fois champion olympique et membre du CIO ; Nathalie Iannetta, directrice des Sports de Radio France et Julia Nirani-Pereira, snowboardeuse spécialiste du snowboard cross. - invités : Nathalie IANNETTA, Martin FOURCADE - Nathalie Iannetta : Directrice des Sports de Radio France, Martin Fourcade : Biathlète français Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

durée : 03:00:59 - Le 6/9 - Nous recevons ce matin à 6h20 Jean-Noël Poirier, consul général de France à Nuuk au Groenland, à 7h50 le débat éco et à 8h20 pour le début des JO 2026, l'ancien biathlète Martin Fourcade, la snowboardeuse Julia Nirani-Pereira et Nathalie Iannetta, directrice des Sports de Radio France. Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

Antoine Fourcade nous entraîne dans les coulisses de la création de Sirius, un acteur clé de la nouvelle économie du spatial en Europe. Avec son mini-lanceur capable de placer en orbite des charges utiles jusqu'à 1,2 tonne, Sirius s'attaque à un marché en pleine expansion, celui des petits satellites en orbite basse, essentiels notamment pour fournir l'accès à Internet à l'échelle mondiale.L'invité nous fait découvrir les défis techniques et économiques relevés par son équipe pour développer cette solution innovante, dans un contexte de forte baisse des coûts de lancement portée par de nouveaux acteurs privés comme SpaceX. Antoine Fourcade nous explique comment Sirius entend jouer un rôle complémentaire à celui des grands lanceurs publics comme Ariane 6, en offrant une capacité de lancement plus flexible et rapide pour répondre à la demande croissante.Mais au-delà des aspects techniques, c'est surtout la vision stratégique d'Antoine Fourcade qui captive l'attention. Il nous fait part de son ambition de faire de Sirius l'acteur européen incontournable pour le placement en orbite des petites charges utiles, s'inscrivant ainsi dans la construction d'un « new space » à la française. Un défi passionnant dans un secteur spatial européen en pleine mutation, où les entreprises privées sont appelées à jouer un rôle moteur.Cet épisode offre une fenêtre unique sur les coulisses de la construction d'une pépite technologique française, à l'heure où l'Europe cherche à reconquérir sa souveraineté spatiale. Une écoute incontournable pour tous ceux qui s'intéressent à l'entrepreneuriat, à l'innovation et à la nouvelle économie du spatial.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

C'est un non pour le Sénat. La Chambre haute a rejeté hier la proposition de loi relative à l'aide à mourir. Un texte qui vise à légaliser, sans les nommer explicitement, le suicide assisté et l'euthanasie. Le projet va désormais revenir à l'Assemblée nationale, dans sa version précédente. Pour sa présidente, Yaël Braun-Pivet, une adoption définitive pourrait intervenir avant l'été. Mais que pensent les soignants en soins palliatifs de ces débats ? Pierre-Hugues Dubois reçoit le Dr Claire Fourcade, médecin en soins palliatifs à Narbonne, ancienne présidente de la Société française d'accompagnement et de soins palliatifs. Elle publie Journal de la fin de vie, chez Fayard.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Pascal Praud revient pendant deux heures, sans concession, sur tous les sujets qui font l'actualité. Vous voulez réagir ? Appelez le 01.80.20.39.21 (numéro non surtaxé) ou rendez-vous sur les réseaux sociaux d'Europe 1 pour livrer votre opinion et débattre sur les grandes thématiques développées dans l'émission du jour.Vous voulez réagir ? Appelez-le 01.80.20.39.21 (numéro non surtaxé) ou rendez-vous sur les réseaux sociaux d'Europe 1 pour livrer votre opinion et débattre sur grandes thématiques développées dans l'émission du jour.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Mike and Charlie discussed Oregon QB Dante Moore's decision to return to school, LSU LB Harold Perkins' declaration for the 2026 NFL Draft, and Lane Kiffin's latest commitment from USC quarterback Husan Longstreet. Former Saints QB John Fourcade joined Sports Talk. Fourcade told a story about his college recruitment at Notre Dame. He evaluated Tyler Shough's rookie campaign with the Saints and broke down New Orleans' biggest needs in the 2026 NFL Draft.

Former Saints QB John Fourcade joined Sports Talk. Fourcade told a story about his college recruitment at Notre Dame. He evaluated Tyler Shough's rookie campaign with the Saints and broke down New Orleans' biggest needs in the 2026 NFL Draft.

Avec : Laurie Fourcade, rédactrice en chef de Marmiton. - L'invitée qui fait l'actu. Le samedi et le dimanche à 7h40, Anaïs Castagna reçoit un acteur majeur de l'actualité et donne la parole aux auditeurs de RMC.

Mike and Steve interviewed former Tulane LB Sam Bruchhaus, a data analyst for Sumer Sports, and former Saints quarterback John Fourcade. Bruchhaus discussed the growth of Tulane quarterback Jake Retzlaff throughout the season. He shared his thoughts on Tulane linebacker Sam Howard, the Green Wave's pass game, and running back Jamauri McClure. Fourcade previewed the College Football Playoff matchup between Ole Miss and Tulane, highlighting Rebel quarterback Trinidad Chambliss, running back Kewan Lacy, and the Rebels' defense.

Former Saints QB John Fourcade joined Weekend Kickoff. Fourcade previewed the College Football Playoff matchup between Ole Miss and Tulane, highlighting Rebel quarterback Trinidad Chambliss, Green Wave quarterback Jake Retzlaff, and Ole Miss running back Kewan Lacy.

Antoine Fourcade, cofondateur de Sirius Space Services, était l'invité de François Sorel dans Tech & Co, la quotidienne, ce jeudi 27 novembre. Il s'est penché sur les stratégies pour relancer la conquête spatiale française, sur BFM Business. Retrouvez l'émission du lundi au jeudi et réécoutez la en podcast.

Hello Interactors,Fall is in full swing here in the northern hemisphere, which means it's time to turn our attention to economics and economic geography. Triggered by a recent podcast on the origins of capitalism, I thought I'd kick off by exploring this from a geography perspective.I trace how violence, dispossession, and racial hierarchy aren't simple externalities or accidents. They emerge out of a system that organized itself and then spread. Capitalism grew out of dispossession of land and human autonomy and became a dominant social and economic structure. It's rooted in violence that became virtuous and centuries later is locked-in. Or is it?EMERGING ENGLISH ENCLOSURESThe dominant and particular brand of capitalism in force today originates in England. Before English landlords and the state violently seized common lands back in the 1300s, economic life was embedded in what historian E.P. Thompson called “moral economies”.(1) These were systems of survival where collective responsibility was managed through custom, obligation, and shared access to resources. Similar systems existed elsewhere. Long before Europeans arrived at the shores of what is now called North America, Haudenosaunee longhouse economies were sophisticatedly organized around economies of reciprocity. Further south, Andean ayllu communities negotiated labor obligations and access to land was shared. West African systems featured land that belonged to communities and ancestors, not individuals.Back in medieval English villages, commons weren't charity, they were infrastructure. Anyone could graze animals or gather firewood. When harvests failed, there were fallbacks like hunting and gathering rights, seasonal labor sharing, and kin networks. As anthropologist Stephen Gudeman shows, these practices reflected cultures of mutual insurance aimed at collective resilience, not individual accumulation.(2)Then landlords, backed by state violence, destroyed this system to enrich themselves.From 1348-1349, the bubonic plague killed perhaps half of England's population. This created a labor shortage that gave surviving so-called peasants leverage. For the first time they could demand higher wages, refuse exploitative landlords, or move to find better conditions.The elite mobilized state violence to reverse this. In 1351 the state passed The Statute of Labourers — an attempt to freeze wages and restrict worker movement. This serves as an early signal that reverberates today. When property and people come in conflict, the state sides with property. Over the next two centuries, landlords steadily enclosed common lands, claiming shared space as private property. Peasants who resisted were evicted, sometimes killed.Initial conditions mattered enormously. England had a relatively weak monarchy that couldn't check landlord aggression like stronger European states did. It also had growing urban markets creating demand for food and wool and post-plague labor dynamics that made controlling land more profitable than extracting rents from secure peasants.As historian J.M. Neeson details, enclosure — fencing in private land — destroyed social infrastructure.(3) When access to common resources disappeared, so did the safety nets that enabled survival outside of market and labor competition. People simply lost the ability to graze a cow, gather fuel, glean grain, or even rely on neighbors' obligation to help.This created a feedback loop:Each turn made the pattern stronger. Understanding how this happens requires grasping how these complex systems shaped the very people who reproduced them.The landlords driving enclosure weren't simply greedy villains. Their sense of self, their understanding of what was right and proper, was constituted through relationships to other people like them, to their own opportunities, and to authorities who validated their actions. A landlord enclosing commons likely experienced this as “improvement”. They believed they were making the land productive while exercising newly issued property rights. Other landlords were doing it, parliament legalized it, and the economics of the time justified it. The very capacity to see alternatives was constrained by relational personal and social positions within an emerging capitalistic society.This doesn't excuse the violence or diminish responsibility. But it does reveal how systems reproduce themselves. This happens not primarily through individual evil but through relationships and feedback loops that constitute people's identities and sense of what's possible. The moral judgment remains stark. These were choices that enriched someone by destroying someone else's means of survival. But the choices were made by people whose very selfhood was being constructed by the system they were creating.Similarly, displaced peasants resisted in ways their social positions made possible. They rioted, appealed to historical customary rights, attempted to maintain the commons they relied on for centuries. Each turn of the spiral didn't just move resources, it remade people. Peasants' children, born into a world without commons, developed identities shaped by market dependence — renting their labor in exchange for money. What had been theft became, over generations, simply “how things are.”By the mid-16th century, England had something new. They'd created a system where most people owned no land, had no customary rights to subsistence, and had to compete in labor markets to survive. This was the essence of capitalism's emergence. It wasn't born out of markets (they existed everywhere for millennia) but as market dependence enforced through dispossession. Out of this emerged accumulated actions of actors whose awareness and available alternatives were themselves being shaped by the very system they were simultaneously shaping and sustaining.REPLICATING PATTERNS OF PLANTATIONSOnce capitalism emerged in England through violent enclosure, its spread wasn't automatic. Understanding how it became global requires distinguishing between wealth extraction (which existed under many systems) and capitalist social relations (which require specific conditions).Spain conquered vast American territories, devastating indigenous populations through disease, warfare, and forced labor. Spanish extraction from mines in the 16th century — like Potosí in today's Bolivia — were worked by enslaved indigenous and African peoples under conditions that killed them in staggering numbers. Meanwhile, Portugal developed Atlantic island sugar plantations using enslaved African labor. This expansion of Portuguese agriculture on Atlantic islands like Madeira and São Tomé became a blueprint for plantation economies in the Americas, particularly Brazil. The brutally efficient system perfected there for sugar production — relying on the forced labor of enslaved Africans — was directly transplanted across the ocean, leading to a massive increase in the scale and violence of the transatlantic slave trade.Both empires generated massive wealth from these practices. If colonial plunder caused capitalism, Spain and Portugal should have industrialized first. Instead, they stagnated. The wealth flowed to feudal monarchies who spent it on palaces, armies, and wars, not productive reinvestment. Both societies remained fundamentally feudal.England, with virtually no empire during its initial capitalist transformation, developed differently because it had undergone a different structural violence — enclosure of common land that created landless workers, wage dependence, and market competition spiraling into self-reinforcing patterns.But once those capitalist social relations existed, they became patterns that spread through violent imposition. These patterns destroyed existing economic systems and murdered millions.English expansion first began close to home. Ireland and Scotland experienced forced enclosures as English landlords exported the template — seize land, displace people, create private regimes, and force the suffering to work for you. This internal colonialism served as testing ground for techniques later deployed around the world.When English capitalism encountered the Caribbean — lands where indigenous peoples had developed complex agricultural systems and trade networks — the Spanish conquest had already devastated these populations. English merchants and settlers completed the destruction, seizing lands indigenous peoples had managed for millennia while expanding the brutal, enslaved-based labor models pioneered by the Spanish and Portuguese for mining and sugar production.The plantations English capitalists built operated differently than earlier Portuguese and Spanish systems. English plantation owners were capitalists, not feudal lords. But this was also not simply individual choice or moral character. They were operating within and being shaped by an emerging system of capitalist social relations. Here too they faced competitive pressures to increase output, reduce costs, and compete with other plantation owners. The system's logic — accumulate to accumulate more — emerged from relational dynamics between competing capitalists. The individual identities as successful plantation owners was constituted through their position within the competitive networks in which they coexisted.New location, same story. Even here this systemic shaping doesn't absolve individual responsibility for the horrors they perpetrated. Enslaved people were still kidnapped, brutalized, and worked to death. Indigenous peoples were still murdered and their lands still stolen. But understanding how the system shaped what seemed necessary or moral to those positioned to benefit helps explain how such horror could be so widespread and normalized.This normalization created new spirals:This pattern then replicated across even more geographies — Jamaica, Barbados, eventually the American South — each iteration destroying existing ways of life. As anthropologist Sidney Mintz showed, this created the first truly global capitalist commodity chain.(4) Sugar produced by enslaved Africans and indigenous peoples — on their stolen land — sweetened the tea for those English emerging factory workers — themselves recently dispossessed through enclosure.At the same time, it's worth calling attention, as Historians Walter Rodney, Guyanese, and Paul Tiyambe Zeleza, Malawian, have point out, that African societies weren't passive.(5,6) Some kingdoms initially engaged strategically by trading captives from rival groups and acquiring weapons. These choices are often judged harshly, but they were made by people facing threats to their very existence. They were working with frameworks developed over centuries that suddenly confronted an unprecedented system of extractive violence. Historians Linda Heywood and John Thornton show that African economic strength and political organization meant Africans often “forced Europeans to deal with them on their own terms” for centuries, even as the terms of engagement became increasingly constrained.(7) This moral complexity matters. These were real choices with devastating consequences, made by people whose capacity to perceive alternatives was constrained by their eventual oppressors amidst escalating violence by Europeans.Native American scholars have documented similar patterns of constrained agency in indigenous contexts. Historian Ned Blackhawk, Western Shoshone, shows how Native nations across North America made strategic choices — like forming alliances, adapting governance structures, and engaging in trade — all while navigating impossible pressures from colonial expansion.(8) Historian Jean O'Brien, White Earth Ojibwe, demonstrates how New England indigenous communities persisted and adapted even as settler narratives and violence worked to wipe them out of existence.(9) They were forced to make choices about land, identity, and survival within systems designed to eliminate them. These weren't failures of resistance but strategic adaptations made by people whose frameworks for understanding and practicing sovereignty, kinship, and territorial rights were being violently overwritten and overtaken by colonial capitalism.Europeans increasingly controlled these systems through superior military technology making resistance futile. Only when late 19th century industrial weapons were widely wielded — machine guns, munitions, and mechanisms manufactured through capitalism's own machinations — could Europeans decisively overwhelm resistance and complete the colonial carving of Africa, the Americas, and beyond.LOCKING-IN LASTING LOOPSOnce patterns spread and stabilize, they become increasingly difficult to change. Not because they're natural, but because they're actively maintained by those who benefit.Capitalism's expansion created geographic hierarchies that persist today: core regions that accumulate wealth and peripheral regions that get extracted from. England industrialized first through wealth stolen from colonies and labor dispossessed through enclosure. This gave English manufacturers advantages. Namely, they could sell finished goods globally while importing cheap raw materials. Colonies were forced at gunpoint to specialize in export commodities, making them dependent on manufactured imports. That dependence made it harder to develop their own industries. Once the loop closed it became enforced — to this day through institutions like the IMF and World Bank.Sociologists Marion Fourcade and Kieran Healy show how these hierarchies get naturalized through moral categories that shape how people — including those benefiting from and those harmed by the system — come to understand themselves and others.(10) Core regions are portrayed as “developed,” “modern,” “efficient.” Peripheral regions are called “backward,” “corrupt,” “informal.” These aren't just ideological justifications imposed from above but categories that constitute people's identities. They shape how investors see opportunities, how policy makers perceive problems, and how individuals understand their own worth.Meanwhile, property rights established through colonial theft get treated as legitimate. They are backed by international law and written by representatives of colonial powers as Indigenous land claims continue to get dismissed as economically backward. This doesn't happen through conscious conspiracies. It's because the frameworks through which “economic rationality” itself is understood and practiced were constructed through and for capitalist social relations. People socialized into these frameworks genuinely perceive capitalist property relations as more efficient, more rational. Their (our?) very capacity to see alternatives is constrained by identities formed within the system in which they (we?) exist.These patterns persist because they're profitable for those with power and because people with power were shaped by the very system that gives them power. Each advantage reinforces others. It then gets defended, often by people who genuinely believe they're defending rationality and efficiency. They (we?) fail to fathom how their (our?) frameworks for understanding economy were forged through forceful and violent subjugation.INTERRUPTING INTENSIFICATIONViewing capitalism's complex geographies shows its evolution is not natural or even inevitable. It emerged, and continues to evolve, as a result of shifting relationships and feedbacks at multiple scales. Recognizing this eventuality creates space for imagining and building more ethical derivatives or alternatives.If capitalism emerged from particular violent interactions between people in specific places, then different interactions could produce different systems. If patterns locked in through feedback loops that benefit some at others' expense, then interrupting those loops becomes possible.Even within capitalist nations, alternative arrangements have persisted or been fought for. Nordic countries and Scotland maintain “Everyman's Right” or “Freedom to Roam” laws. These are legal traditions allowing public access to private land for recreation, foraging, and camping. These represent partial commons that survived enclosure or were restored through political struggle, showing that private property needn't mean total exclusion. Even in countries that participate in capitalist economies. In late 19th century America, Henry George became one of the nation's most widely read public intellectuals. More people attended his funeral than Abraham Lincoln's. He argued that land value increases resulting from community development should be captured through land value taxes rather than enriching individual owners. His ideas inspired single-tax colonies, urban reform movements, and influenced progressive era policies. Farmers organized cooperatives and mutual aid societies, pooling resources and labor outside pure market competition. Urban communities established settlement houses, cooperative housing, and neighborhood commons. These weren't marginal experiments, they were popular movements showing that even within capitalism's heartland, people continuously organized alternatives based on shared access, collective benefit, and relationships of reciprocity rather than pure commodity exchange.Or, consider these current examples operating at different scales and locations:Community land trusts in cities like Burlington, Vermont remove properties from speculative markets. These trusts separate ownership of the land from the buildings on it, allowing the nonprofit land trust to retain ownership of the land while selling homes at affordable prices with resale restrictions. While they're trying to break the feedback loop where rising prices displace residents, gentrification and displacement continue in surrounding market-rate housing. This shows how alternatives require scale and time to fully interrupt established feedback loops.Zapatista autonomous municipalities in Chiapas, Mexico governed 300,000 people through indigenous forms of collective decision-making, refusing both state control and capitalist markets — surviving decades of Mexican government counterinsurgency backed by US military support. In 2023, after three decades of autonomy, the Zapatistas restructured into thousands of hyperlocal governments, characterizing the shift as deepening rather than retreating from their fundamental rejection of capitalist control.Brazil's Landless Workers Movement has won land titles for 350,000 families through occupations of unused land. These are legally expropriated under Brazil's constitutional requirement that land fulfill a social function. Organizing 2,000 cooperative settlements across 7.5 million hectares, this movement has become Latin America's largest social movement and Brazil's leading producer of organic food. They're building schools, health clinics, and cooperative enterprises based on agroecology and direct democracy.(11) Still, titled arable farmland in Brazil is highly concentrated into a minuscule percent of the overall population. Meanwhile, capitalist state structures continue favoring agribusiness and large landowners despite the movement's successes with organic food production.Indigenous land back movements across North America demand return of stolen territories as restoration of indigenous governance systems organized around relationships to land and other beings rather than ownership. Through the InterTribal Buffalo Council, 82 tribes are restoring buffalo herds. The Blackfeet Nation is establishing a 30,000-acre buffalo reserve that reconnects fragmented prairie ecosystems and restores buffalo migrations crossing the US-Canada border, reclaiming transnational governance systems that predate colonial boundaries.These aren't isolated utopian fantasies, and they're not perfect, but they're functioning alternatives, each attempting to interrupt capitalism's spirals at different points and places. Still, they face enormous opposition because for some reason, existing powerful systems that claim to embrace competition don't seem to like it much.Let's face it, other complex and functional economic systems existed before capitalism destroyed them. Commons-based systems, gift economies, reciprocal obligations organized around kinship and place were sophisticated solutions to survival. And extractive and exploitive capitalism violently replaced them. Most of all them. There are still pockets around the world where other economic geographies persist — including informal economies, mutual aid networks, cooperative enterprises, and indigenous governance systems.I recognize I've clearly over simplified what is a much more layered and complex evolution, and existing alternatives aren't always favorable nor foolproof. But neither is capitalism. There is no denying the dominant forms of capitalism of today emerged in English fields through violent enclosure of shared space. It then spread through transformation of existing extraction systems into engines of competitive accumulation. And it locked in through feedback loops that benefit core regions while extracting from peripheral ones.But it also took hold in hearts and habits. It's shaping how we understand ourselves, what seems possible, and what feels “normal.” We've learned to see accumulation as virtue, competition as natural, individual success as earned and poverty as personal failure. The very category of the autonomous ‘individual' — separate, self-made, solely responsible for their own outcomes — is itself a capitalist construction that obscures how all achievement and hardship emerge from relational webs of collective conditions. This belief doesn't just justify inequality, it reproduces it by generating the anxiety and shame that compel people to rent even more of their time and labor to capitalism. Pausing, resting, healing, caring for others, or resisting continue exploitation marks them as haven chosen their own ruin — regardless of their circumstance or relative position within our collective webs. These aren't just ideologies imposed from above but the makings of identity itself for all of us socialized within capitalism. A financial analyst optimizing returns, a policy maker promoting market efficiency, an entrepreneur celebrating “self-made” innovation — these aren't necessarily cynical actors. They're often people whose very sense of self has been shaped by a system they feel compelled to reproduce. After all, the system rewards individualism — even when it's toxins poison the collective web — including the web of life.Besides, if capitalism persists only through the conscious choices of so-called evil people, then exposing their villainy should be sufficient. Right? The law is there to protect innocent people from evil-doers. Right? Not if it persists through feedback loops that shape the identities, perceptions, and moral frameworks of everyone within it — including or especially those who benefit most or have the most to lose. It seems change requires not just moral condemnation but transformation of the relationships and systems that constitute our very selves. After all, anyone participating is complicit at some level. And what choice is there? For a socio-economic political system that celebrates freedom of choice, it offers little.To challenge a form of capitalism that can create wealth and prosperity but also unhealthy precarity isn't just to oppose policies or demand redistribution, and it isn't simply to condemn those who benefit from it as moral failures. It's to recognize that the interactions between people and places that created this system through violence could create other systems through different choices. Making those different choices requires recognizing and reconstructing the very identities, relationships, and frameworks through which we understand ourselves and what's possible. Perhaps even revealing a different form of capitalism that cares.But it seems we'd need new patterns to be discussed and debated by the very people who keep these patterns going. We're talking about rebuilding economic geographies based on mutual respect, shared responsibility, and a deep connection to our communities. To each other. This rebuilding needs to go beyond just changing institutions, it has to change the very people those institutions have shaped.As fall deepens and we watch leaves and seeds spiral down, notice how each follows a path predetermined by its inherited form. Maple seeds spin like helicopters — their propeller wings evolved over millennia to slow descent and scatter offspring far from competition. Their form has been fashioned by evolutionary forces beyond any individual seed's control, shaped by gusts and gravity in environments filled with a mix of competition and cooperation — coopetition. Then reflect on this fundamental difference: Unlike seeds locked into their descent, we humans can collectively craft new conditions, consciously charting courses that climb, curl, cascade, or crash.ReferencesChibber, V., & Nashek, M. (Hosts). (2025, September 24). The origins of capitalism. [Audio podcast episode]. In Confronting Capitalism. Jacobin Radio.1. Thompson, E. P. (1971). The moral economy of the English crowd in the eighteenth century. Past & Present, 50(1), 76–136.2. Gudeman, S. (2016). Anthropology and economy. Cambridge University Press.3. Neeson, J. M. (1996). Commoners: Common right, enclosure and social change in England, 1700–1820. Cambridge University Press.4. Mintz, S. W. (1985). Sweetness and power: The place of sugar in modern history. Viking Penguin.5. Rodney, W. (1972). How Europe underdeveloped Africa. Bogle-L'Ouverture.6. Zeleza, P. T. (1997). A modern economic history of Africa: The nineteenth century (Vol. 1). East African Publishers.7. Heywood, L. M., & Thornton, J. K. (2007). Central Africans, Atlantic creoles, and the foundation of the Americas, 1585-1660. Cambridge University Press.8. Blackhawk, N. (2023). The rediscovery of America: Native peoples and the unmaking of US history. Yale University Press.9. OBrien, J. M. (2010). Firsting and lasting: Writing Indians out of existence in New England. U of Minnesota Press.10. Fourcade, M., & Healy, K. (2017). Seeing like a market. Socio-Economic Review, 15(1), 9–29.11. Carter, M. (Ed.). (2015). Challenging social inequality: The landless rural workers movement and agrarian reform in Brazil. Duke University Press. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Seja bem-vindo ao Conversas de Ateliê!Na mesa temos Bia Martins, Paulo Henrique Martins e Lucas Faial Soneghet. Nesse episódio conversamos sobre a influência dos algoritmos na sociedade.Numa definição mais simples, um algoritmo é uma sequência de instruções matemáticas usadas para resolver um problema ou performar um cálculo computacional. O que os torna complexos é a possibilidade de processamento de uma grande quantidade de dados. Ao submeter enormes volumes de dados a um processo pré-determinado de sequenciamento, é possível, por exemplo, sugerir um filme em um serviço de streaming com base no comportamento pregresso do usuário. As informações passadas, quando processadas automaticamente, se tornam uma base possível para prever estados de coisa futuros. Por outro lado, algoritmos podem ser usados simplesmente como substitutos para tarefas não complexas outrora realizadas por seres humanos, sem ter qualquer valor preditivo, ou como ferramentas para tarefas complexas que envolvem um grande volume de informação impossível de ser processado por pessoas.Ao longo das últimas duas décadas, esses processos de cálculo e computação automatizados passarem a permear diversos aspectos da vida social. Dos serviços de streaming e aplicativos em nossos celulares até governos e multinacionais, o algoritmo tornou-se uma ferramenta poderosa. O peso dos algoritmos levou alguns como Fourcade e Aneesh Aneesh a se perguntarem: estaríamos vivendo em uma “sociedade dos algoritmos” ou numa “algocracia”? O diagnóstico ecoa em alguns aspectos a “sociedade de controle” conceituada por Deleuze na década de 1990. Na sociedade de controle, os diferentes modos de controle compõem um sistema de geometria variável composto de estados metaestáveis e coexistentes de uma mesma modulação. Em contraste com a sociedade disciplinar, baseada no confinamento, na individualização e na distribuição no espaço, a sociedade de controle é centrada nas cifras, isto é, em senhas que marcam o acesso ou rejeição à informação, e composta de indivíduos “dividuais”, fragmentados em volumes de dados e redes que estão sujeitos ao monitoramento contínuo de suas mais sutis ondulações. Por um lado, a potência das soluções tecnológicas é inegável. Algoritmos e IAs podem ser usados no mapeamento de redes de transporte público, no tratamento de doenças e na facilitação de tarefas que exijam o processamento de enormes volumes de informação. Por outro lado, a automação de processos decisórios e o uso preditivo dessas tecnologias coloca dilemas importantes do ponto de vista de uma sociedade democrática e transparente. É preciso abrir o emaranhado das conexões humano-máquina que já compõem as atuais configurações socio-técnicas em que vivemos para que não sejam opacas ou aparentemente automáticas, mas suscetíveis a deliberações coletivas e bem orientadas.No segundo bloco, exclusivo para sócio-apoiadores, conversamos sobre a visita de Fernando Haddad às big techs e data centers nos EUA e sobre seu plano de atração de investimentos dessas empresas.Tópicos: Algoritmos; Tecnologia; Internet; Soberania Digital.Youtube: Torne-se sócio-apoiador do Ateliê Clube!Clique no link para apoiar o Ateliê de Humanidades nos regimes Padrão, Premium e Sócio-leitor e receba quinzenalmente uma conversa com um dedo de prosa, um tanto de inteligência e um bocado de questões do momento. Você encontra as opções de apoio na página inicial do site, clicando em "Torne-se Sócio-Apoiador Aqui": https://ateliedehumanidades.com/

Former Saints QB John Fourcade joined Sports Talk to discuss the end of Derek Carr's tenure in New Orleans and the future of the black-and-gold's quarterback position.

Médecin en soins palliatifs, Claire Fourcade est auteure de « Journal de la fin de vie », aux éditions Fayard.Mention légales : Vos données de connexion, dont votre adresse IP, sont traités par Radio Classique, responsable de traitement, sur la base de son intérêt légitime, par l'intermédiaire de son sous-traitant Ausha, à des fins de réalisation de statistiques agréées et de lutte contre la fraude. Ces données sont supprimées en temps réel pour la finalité statistique et sous cinq mois à compter de la collecte à des fins de lutte contre la fraude. Pour plus d'informations sur les traitements réalisés par Radio Classique et exercer vos droits, consultez notre Politique de confidentialité.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Elen Fourcade une coach quantique, nous dévoile comment elle accompagne les femmes ayant traversé des épreuves majeures (burnout, maladies, deuils, addictions) pour rétablir l'harmonie avec leur corps et surmonter les blocages émotionnels. À travers son parcours personnel marqué par un combat contre le cancer, Elen nous révèle comment cette maladie est un puissant message du corps, une invitation à se reconnecter avec soi-même et à grandir intérieurement. Ce podcast vous plonge dans l'univers fascinant de la conscience quantique et des transformations profondes. Découvrez comment l'énergie, la méditation, et les "sauts quantiques" peuvent vous guider vers un nouveau niveau de bien-être et de succès personnel. ✨La maladie comme message : comprendre que la maladie n'est pas une fatalité mais une porte vers la guérison. ✨Reconnexion au corps : l'importance de retrouver l'écoute de soi et d'être en phase avec son énergie. ✨Sauts quantiques : comment des changements énergétiques peuvent propulser votre évolution personnelle. ✨Coaching comme guérison : comment l'accompagnement peut être un outil thérapeutique puissant. ✨Retraites transformantes : plongez dans des séjours qui permettent d'explorer votre identité quantique et de briser les chaînes des anciennes identités limitantes. Si tu veux comprendre comment libérer ton potentiel caché et faire un pas vers une vie plus alignée, cet épisode est fait pour toi ! Retrouve Elen sur les réseaux ici : Linkedin : linkedin.com/in/elenfourcadeguzzo Instagram : www.instagram.com/elenfourcade_lifecoach Pour suivre Gaël sur les réseaux sociaux, c'est ici : Linkedin : https://bit.ly/linkedingael Chapitre 00:00 Introduction à la transformation intérieure 03:01 Le corps comme messager sacré 06:05 Reconnexion au corps et à l'énergie 08:54 Parcours personnel et développement professionnel 11:46 Socs quantiques et évolution personnelle 14:54 Création d'un business et accompagnement 18:01 Organisation de retraites et expériences pratiques 26:23 Connexion Énergétique et Projet 29:20 Travail avec les Femmes et Évolution Personnelle 32:30 Retraites Spirituelles et Appels Intérieurs 34:20 Confiance et Guidance dans la Vie 36:10 Lâcher Prise et Auto-Limitation 39:10 L'Héritage et le Message Personnel 41:10 Recommandation d'Invité et Réseautage 42:35 Message de Clôture et Reconnexion à Soi

Clara E. Mattei on the relation between austerity, fascism and authoritarian liberalism. Clara's book is out in German! Find it here: Die Ordnung des Kapitals: Wie Ökonomen die Austerität erfanden und dem Faschismus den Weg bereiteten. Brumaire Verlag. https://shop.jacobin.de/bestellen/clara-mattei-die-ordnung-des-kapitals   Shownotes Clara E. Mattei's website: https://www.claramattei.com/ Center for Heterodox Economics (CHE) at the University of Tulsa, Oklahoma: https://sites.utulsa.edu/chetu/ CHE's YouTube channel: https://www.youtube.com/@CHE-tulsa Mattei, C. E. (2022). The Capital Order: How Economists Invented Austerity and Paved the Way to Fascism. University of Chicago Press. https://press.uchicago.edu/ucp/books/book/chicago/C/bo181707138.html the german translation: Mattei, C. E. (2025). Die Ordnung des Kapitals: Wie Ökonomen die Austerität erfanden und dem Faschismus den Weg bereiteten. Brumaire Verlag. https://shop.jacobin.de/bestellen/clara-mattei-die-ordnung-des-kapitals on „Derisking“: Amarnath, S., Brusseler, M., Gabor, D., Lala, C., Mason, JW (2023). Varieties of Derisking. Phenomenal World. https://www.phenomenalworld.org/interviews/derisking/ on “DOGE” (Department of Government Efficiency): https://en.wikipedia.org/wiki/Department_of_Government_Efficiency on the new german “Sondervermögen” to invest in rearmament and infrastructure: https://www.dw.com/en/germany-set-to-spend-big-on-army-and-infrastructure/a-71834527 on the 1920 International Financial Conference in Brussels: https://en.wikipedia.org/wiki/Brussels_International_Financial_Conference_(1920) on the 1922 Economic and Financial Conference in Genoa: https://en.wikipedia.org/wiki/Genoa_Economic_and_Financial_Conference_(1922) on Google's contract with the IDF: https://www.theverge.com/2025/1/22/24349582/google-israel-defense-forces-idf-contract-gaza Benanav, A. (2022). Socialist Investment, Dynamic Planning, and the Politics of Human Need. Rethinking Marxism, 34(2), 193–204. https://doi.org/10.1080/08935696.2022.2051375 Sirianni, C. J. (1980). Workers' Control in the Era of World War I: A Comparative Analysis of the European Experience. Theory and Society, 9(1), 29–88. https://www.jstor.org/stable/656823 on the Landless Workers Movement in Brazil: https://en.wikipedia.org/wiki/Landless_Workers%27_Movement Braun, B. (2021) Central Bank Planning for Public Purpose. In: Fassin, D. and Fourcade, M. (eds.) Pandemic Exposures: Economy and Society in the Time of Coronavirus. HAU Books, pp. 105–121. https://benjaminbraun.org/assets/pubs/braun_central-bank-planning-public-purpose.pdf on the “Phillips Curve”: https://en.wikipedia.org/wiki/Phillips_curve Arun K. Patnaik. (1988). Gramsci's Concept of Common Sense: Towards a Theory of Subaltern Consciousness in Hegemony Processes. Economic and Political Weekly, 23(5). https://www.jstor.org/stable/4378042 Thomas, P.D. (2015). Gramsci's Marxism: The ‘Philosophy of Praxis'. In: McNally, M. (eds.) Antonio Gramsci. Critical Explorations in Contemporary Political Thought. Palgrave Macmillan. https://link.springer.com/chapter/10.1057/9781137334183_6 on the US Solidarity Economy: https://neweconomy.net/solidarity-economy/ the US Solidarity Economy Network: https://ussen.org/ the US Solidarity Economy Map and Directory: https://solidarityeconomy.us/   If you are interested in democratic economic planning, these resources might be of help: Democratic planning – an information website https://www.democratic-planning.com/ Sorg, C. & Groos, J. (eds.)(2025). Rethinking Economic Planning. Competition & Change Special Issue Volume 29 Issue 1. https://journals.sagepub.com/toc/ccha/29/1 Groos, J. & Sorg, C. (2025). Creative Construction - Democratic Planning in the 21st Century and Beyond. Bristol University Press. [for a review copy, please contact: amber.lanfranchi[at]bristol.ac.uk] https://bristoluniversitypress.co.uk/creative-construction International Network for Democratic Economic Planning https://www.indep.network/ Democratic Planning Research Platform: https://www.planningresearch.net/   Future Histories Episodes on Related Topics S03E24 | Grace Blakeley on Capitalist Planning and its Alternatives https://www.futurehistories.today/episoden-blog/s03/e24-grace-blakeley-on-capitalist-planning-and-its-alternatives/     Future Histories Contact & Support If you like Future Histories, please consider supporting us on Patreon: https://www.patreon.com/join/FutureHistories Contact: office@futurehistories.today Twitter: https://twitter.com/FutureHpodcast Instagram: https://www.instagram.com/futurehpodcast/ Mastodon: https://mstdn.social/@FutureHistories English webpage: https://futurehistories-international.com   Episode Keywords #ClaraEMattei, #JanGroos, #Interview, #FutureHistories, #FutureHistoriesInternational, #futurehistoriesinternational, #Austerity, #CentralBanks, #Capitalism, #Fascism, #Economics, #NeoclassicalEconomics, #HeterodoxEconomics, #PluralEconomics, #State, #CapitalistState, #Markets, #History, #SolidarityEconomy, #AntonioGramsci, #Gramsci, #Investment, #DemocraticPlanning, #DemocraticEconomicPlanning, #Derisking, #PoliticalEconomy, #EconomicHistory, #AuthoritarianLiberalism, #EconomicThought, #EconomicDemocracy

Tous les vendredis, samedis et dimanche soir, Pascale de La Tour du Pin reçoit deux invités pour des débats d'actualités. Avis tranchés et arguments incisifs sont au programme. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Deux heures de direct à l'écoute de celles et ceux qui font le monde : le raconter, le décrypter et l'analyser pour donner des clés de lecture et de compréhension aux auditeurs. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Claire Fourcade, présidente de la Société française d'accompagnement et de soins palliatifs et auteure de "Journal de la fin de vie" chez Fayard, répond aux questions de Dimitri Pavlenko. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

durée : 00:24:39 - L'invité de 8h20 : le grand entretien - par : Nicolas Demorand, Léa Salamé - Claire Fourcade, présidente de la Société française d'accompagnement et de soins palliatifs, était l'invitée du Grand entretien de France Inter ce jeudi. Elle publie "Journal de la fin de vie", aux éditions Fayard. - invités : Claire Fourcade - Claire Fourcade : Médecin à la Polyclinique Le Languedoc à Narbonne, présidente de la SFAP (Société Française d'Accompagnement et de soins Palliatifs)

durée : 02:57:51 - Le 7/10 - par : Nicolas Demorand, Léa Salamé, Sonia Devillers, Anne-Laure Sugier - Ce matin dans le 7/10 : Violette Spillebout, Paul Vannier / Claire Fourcade / Thibault de Montbrial, Arié Alimi / Panayotis Pascot et Emilie Steinbach.

durée : 00:24:39 - L'invité de 8h20 : le grand entretien - par : Nicolas Demorand, Léa Salamé - Claire Fourcade, présidente de la Société française d'accompagnement et de soins palliatifs, était l'invitée du Grand entretien de France Inter ce jeudi. Elle publie "Journal de la fin de vie", aux éditions Fayard. - invités : Claire Fourcade - Claire Fourcade : Médecin à la Polyclinique Le Languedoc à Narbonne, présidente de la SFAP (Société Française d'Accompagnement et de soins Palliatifs)

Deux heures de direct à l'écoute de celles et ceux qui font le monde : le raconter, le décrypter et l'analyser pour donner des clés de lecture et de compréhension aux auditeurs.

Claire Fourcade, médecin, présidente de la Société française d'accompagnement et de soins palliatifs et auteure de "Journal de la fin de vie" chez Fayard, répond aux questions de Sonia Mabrouk au sujet du débat sur la fin de vie.

En dialogue avec Marielle Macé & Arno Bertina Qu'il écrive « à chaud » à partir des photos de prisonniers irakiens humiliés, ou à partir de l'agression de l'Ukraine par les Russes, ou encore de la guerre à Gaza, à chaque fois le poète Dominique Fourcade se pose la question de la place du poème dans un contexte à ce point violent ou désespérant. Quand les armes ne se taisent pas, que peut la poésie ? Quand les violents l'emportent, l'émotion du poète est-elle audible ? Que maintient-elle à flot qui nous est nécessaire, contre l'effondrement. « Le résultat est forcément incertain, risqué même, mais d'une beauté qui renverse les doutes », écrivait Fabrice Gabriel dans Le Monde des livres, en avril dernier. Interrogé par l'essayiste Marielle Macé et le romancier Arno Bertina, Dominique Fourcade reviendra sur trois de ses derniers livres, et l'importance de l'actualité aux yeux du poète qu'il est depuis la parution de son premier recueil en 1961. Soirée proposée par l'EHESS. À lire – Dominique Fourcade, Ça va bien dans la pluie glacée ?, P.O.L, 2024 – Marielle Macé, Respire, Verdier, 2023 – Arno Bertina, Ceux qui trop supportent, Verticales, 2021

Weihnachten kommt früher!

Deux heures de direct à l'écoute de celles et ceux qui font le monde : le raconter, le décrypter et l'analyser pour donner des clés de lecture et de compréhension aux auditeurs.

No. 9 Ole Miss (5-1, 1-1 SEC) bounced back from its upset loss to Kentucky with a solid, if spotty, 27-3 win at South Carolina. The Rebels this week are preparing for a road trip to No. 10 LSU (4-1, 1-0).The Rebel Hell Hotline, powered by Cannon Motors and in association with the Ole Miss Spirit (OMSpirit.com), sets the stage with Rebel football legend John Fourcade and Harry Harrison of the Ole Miss Radio Network.Our Sponsors:* Check out Mint Mobile: https://mintmobile.com/TOC* Check out PrizePicks: https://prizepicks.onelink.me/LME0/TALKOFCHAMPIONSAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

We conclude our episode on economic sociology and valuation by looking at the impact work has had on contemporary research. Societies continue to wrestle with how to properly assign value to intangible things such as non-fungible tokens and other cryptocurrencies, “climate change,” and “social media.” There are also questions of the value and utility of expertise in legal proceedings – is it better to have the best expert as a witness or an expert who is a more effective communicator?

Coming soon! We enter the field of economic sociology and valuation through a comparative study by Marion Fourcade on the different legal outcomes of oil spills in the US and France. “Cents and Sensibility: Economic Valuation and the Nature of ‘Nature',” published in the American Journal of Sociology in 2011, presents a case study of the legal proceedings following oil spills in the US (the Exxon Valdez) and France (the Amoco Caldez) where the two lawsuits resulted in surprisingly different monetary awards to the plaintiffs. Why? The answers lie in how the nations constructed the very meaning of nature and its ostensible value.

Economic sociology bridges economics and sociology, exploring questions such as how social environments explain and influence economic activities. Of interest for this episode is the subfield of economic valuation, in which researchers have been studying how the monetary worth of something is formed or constructed. One influential work is Marion Fourcade's “Cents and Sensibility: Economic Valuation and the Nature of ‘Nature',” published in the American Journal of Sociology in 2011. The article explores the economic valuation of peculiar goods, things that are intangible or otherwise cannot be exchanged in a market yet have a social value, and uses a case study of the legal proceedings following oil spills in the US and France to explain why the monetary awards were calculated so differently from each other.

The IBU has floated changes to how start bibs are allocated for Sprint and Individual races and it's generating some great conversation. We do our best to lay out what the changes would be as well as the perspectives of various athletes, coaches, and media members. We also share our own thoughts. Then we talk about the phenomenal Czechia summer national championships event and the different directions roller biathlon could go. Thank you go Jacques Jefferies for the social media conversation. We hit a few other news pieces before getting into the Italian, German, Czech, and Finnish national championships.

Deux heures trente de direct à l'écoute de celles et ceux qui font le monde : le raconter, le décrypter et l'analyser pour donner des clés de lecture et de compréhension aux auditeurs.

Avec : Dr Claire Fourcade, présidente société française d'accompagnement et des soins palliatifs. - Tous les matins à 7h15, l'invité qui éclaire l'actualité du jour.

In HOUR ONE of the Sports Hangover, we react to the NFL schedule release, and John Fourcade joins the show.

John Fourcade talks about Jaxson Dart and the Ole Miss Rebels and Lane Kiffin in 2024, The HS All Star game legend, Ole Miss vs Miss State 1981 and his days in the NFL with the Saints. Show originally aired 2/4/24 WANT MORE OLE MISS SPORTS CONTENT? Join our Subtext communityhttps://joinsubtext.com/lockedonolemiss  Follow and Subscribe to the Podcast on these platforms:

John Fourcade talks about Jaxson Dart and the Ole Miss Rebels and Lane Kiffin in 2024, The HS All Star game legend, Ole Miss vs Miss State 1981 and his days in the NFL with the Saints.   Show originally aired 2/4/24   WANT MORE OLE MISS SPORTS CONTENT?   Join our Subtext community https://joinsubtext.com/lockedonolemiss     Follow and Subscribe to the Podcast on these platforms:

durée : 00:06:20 - franceinfo junior - Alors que la sixième étape de la Coupe du monde de biathlon démarre jeudi, l'ancien biathlète Martin Fourcade est interviewé par des élèves de CM2.

durée : 00:17:07 - L'interview de 9h20 - par : Léa Salamé - Martin Fourcade est célèbre pour ses multiples titres olympiques et mondiaux en biathlon. Le Covid et le confinement l'ayant privé d'au-revoir au public, il le fera sur scène dans "Hors-Piste", one-man show d'une quinzaine de dates sur sa carrière. Le champion est au micro de Léa Salamé.

durée : 02:59:59 - Le 7/10 - Les invités de la matinale de France Inter ce jeudi 9 novembre 2023 : Nicolas Revel - Philippe Lazzarini - Jean-Marc Daniel et François Gemenne - Martin Fourcade - Shirine Boukli

Bing has guest Rosemary Clooney and Gordon MacRae's Railroad hour brings us Christmas time favorite Babes in Toyland!

Escucha el episodio completo en Amazon Music: https://amzn.to/creativo Ve el episodio completo en Youtube: https://youtube.com/c/RobertoMtzTV 

Escucha el episodio completo en Amazon Music: https://amzn.to/creativo Ve el episodio completo en Youtube: https://youtube.com/c/RobertoMtzTV 

Escucha el episodio completo en Amazon Music: https://amzn.to/creativo Ve el episodio completo en Youtube: https://youtube.com/c/RobertoMtzTV 

Santiago Fourcade es un periodista especializado cómo corresponsal en zonas de conflicto y conductor deportivo. En este episodio platicamos sobre trabajar en Fox Sports, estar en televisión, hacer reportajes en zonas de conflicto, ser corresponsal de guerra, ser rescatado, esconder cámaras, ver entrenar a Messi, problemas en el aeropuerto, la iglesia de la Santa Muerte, la iglesia Maradoniana, tweets falsos y muchas cosas más…