Podcasts about friedrich schelling

This week I dialogue with Matthew David Segall, Associate Professor of Philosophy, Cosmology, and Consciousness at the California Institute of Integral Studies, Chair of the Science Advisory Committee for the Cobb Institute, and author of the Footnotes To Plato blog as well as numerous books on the philosophy of Alfred North Whitehead and Friedrich Schelling. In it, we wrangle with some very fundamental questions, such as:* What distinguishes the organismal and machinic?* How can we support vital cultural activity without reducing the measure of our humanity to our economic productivity?* What if we're looking for mind in AI in the wrong places, and instead treat both technology and human consciousness as unified within one unfolding process of cosmic self-discovery?We welcome your feedback and reflections — here, or in the Future Fossils Discord Server — and to join us in the inquiry about what lies beyond modernity, and how to nourish the collective imagination we need to thrive there! I hope you enjoy this conversation as much as I did.Pardon the delay: inexplicable technical issues forced me to re-render this episode half a dozen times. Hopefully you appreciate the “staying up until 1 am to try and ship on time”!Subscribe, Rate, & Comment on YouTube • Apple Podcasts • SpotifyIf you like this show, dig into the archives and consider making tax-deductible donations at every.org/humansontheloop. (You'll get all the same perks as Substack patrons.)Project LinksRead the project pitch & planning docDig into the full episode and essay archivesJoin the open online commons for Wisdom x Technology on DiscordContact me about partnerships, consulting, your life, or other mysteriesChapters0:00:00 - Teaser0:01:32 - Intro0:08:18 - About Matt0:15:19 - Nouns & Verbs, Machines & Organisms0:24:24 - Emergence & Epistemic Humility0:36:55 - The Relationship Between Cultures & Markets0:49:21 - What Are Markets & Can They Play?0:58:30 - Our Responsibility To What We Make1:06:42 - Is Conscious AI A Hyperobject?1:17:43 - OutroMentionsMatt's Website & TwitterMatt Segall & O.G. Rose - Re-thinking Economics & The Meaning of ValueBrendan Graham Dempsey & Matt Segall - Physics, Metaphysics, Meta-MetaphysicsMatt Segall & Tim Jackson - The Blind Spot (2024): A Critical and Reconstructive ReviewFuture Fossils 223 - Timothy Morton on A New Christian Ecology & Systems Thinking BlasphemyMichael Garfield - Introducing Humans On The LoopAbraham Flexner - The Usefulness of Useless KnowledgeW. Brian Arthur - The Nature of TechnologyW. Brian Arthur - Economics in Nouns and VerbsMiguel Fuentes - Complexity and The Emergence of Physical PropertiesMichael Lachmann, Mark Newman, Cris Moore - The Physical Limits of CommunicationSteven Johnson - Revenge of The HumanitiesAdam Frank, Marcelo Gleiser, Evan Thompson - The Blind SpotJessica Flack - Hourglass Emergence: Complexity Begets Complexity thru Information Bottlenecks (video)Richard Doyle - Darwin's Pharmacy: Sex, Plants, and The Evolution of The NoosphereKevin Kelly - The Expansion of IgnoranceWilliam Irwin Thompson - The Borg or Borges?Danny Hillis - The Enlightenment is Dead, Long Live The EntanglementKevin Kelly - Out of ControlKai EnnisCarl JungStephen HawkingFriedrich NietzschRichard DawkinsAlan WattsMichael SchwartzAlfred North WhiteheadSean Esjbörn-HargensFelix GuattariStuart KauffmanRudolf SteinerDavid WolpertRobert RosenMichael LevinNorbert WeinerKen WilberKarl FristonGilbert SimondonHumberto MaturanaFrancisco VarelaJohn VervaekeTerrence DeaconPierre Teilhard de Chardin This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit michaelgarfield.substack.com/subscribe

What is the relationship between faith and doubt? How do we overcome despair when confronting the ugliest dimensions of human nature? Can philosophy help us grapple with these issues? In this episode, Dr. Samuel Andrew Shearn drops by the Pod Beyond Pod to tackle these questions and discuss his book Pastor Tillich. We talk about Tillich's time as an army chaplain during WWI, his engagement with the German philosopher Friedrich Schelling, and the meaning of justification. Dr. Shearn's web links: https://doi.org/10.1093/oso/9780192857859.001.0001 https://www.ev.theologie.uni-mainz.de/systematische-theologie-und-sozialethik/samuel-shearn/

Terminamos el análisis del pensamiento de Friedrich Schelling, reexaminando su filosofía trascendental, e introduciendo su concepto de caída cósmica. En este episodio analizamos su primera etapa. Si quieres acceder a la versión extendida de este episodio ayudar a la continuidad de este podcast, resolver dudas u obtener material exclusivo, visítanos en Patreon https://www.patreon.com/laTravesia Para contenido gratuito adicional https://www.youtube.com/c/LaTravesía

Friedrich Schelling es considerado como el filósofo idealista alemán que mejor recoge el espíritu romántico. Su filosofía, que él expuso de forma un tanto desordenada, parte de Fichte (y Kant) y es precursora de Hegel en algunos aspectos. En este episodio analizamos su primera etapa. Si quieres acceder a la versión extendida de este episodio ayudar a la continuidad de este podcast, resolver dudas u obtener material exclusivo, visítanos en Patreon https://www.patreon.com/laTravesia Para contenido gratuito adicional https://www.youtube.com/c/LaTravesía

The Bulgakov Booth is a four-part series of interviews on the Russian priest and theologian, Sergius Bulgakov (1871–1944). The interviews here will explore the many intellectual twists and turns in Bulgakov's biography as well as some key themes in his writings. Jordan Daniel Wood earned his PhD in theology from Boston College in 2019 and published a book with University of Notre Dame Press entitled The Whole Mystery of Christ: Creation as Incarnation in Maximus Confessor (2022). He is also a stay-at-home father of four girls. PODCAST LINKS: Jordan's academia.edu page: https://bc.academia.edu/JordanWood Jordan's Twitter: https://twitter.com/JordanW41069857 CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/ SOURCES MENTIONED: Bulgakov, Sergius. The Bride of the Lamb. ———. The Lamb of God. ———. Sergii Bulgakov: Towards a Russian Political Theology. ———. The Sophiology of Death: Essays on Eschatology: Personal, Political, Universal. ———. The Tragedy of Philosophy (Philosophy and Dogma). Daley, Brian E., SJ. God Visible: Patristic Christology Reconsidered. Dei Verbum: Dogmatic Constitution on Divine Revelation. de Lubac, Henri. The Religion of Teilhard de Chardin. John Paul II, Pope. Fides et ratio. Kant, Immanuel. Critique of Judgment. ———. Critique of Practical Reason. ———. Critique of Pure Reason. Kaplan, Grant. Faith and Reason through Christian History: A Theological Essay. Marcel, Gabriel. Creative Fidelity. Plato. Parmenides. Rahner, Karl. Faith in a Wintry Season: Conversations and Interviews with Karl Rahner in the Last Years of His Life.  ———. The Trinity. Slesinski, Robert F. The Theology of Sergius Bulgakov. Unitatis Redintegratio: Decree on Ecumenism. von Balthasar, Hans Urs. Dare We Hope That All Men Be Saved?: with “A Short Discourse on Hell.” ———. The Theology of Karl Barth. Wood, Jordan Daniel. “The Lively God of Sergius Bulgakov: Reflections on The Sophiology of Death.” OUTLINE: NEED TO ADJUST TIME STAMPS AFTER INTRO IS RECORDED (00:00) – Maximus Confessor, Friedrich Schelling, Sergius Bulgakov (06:31) – Roundtable: Bulgakov, Augustine, Aquinas, Hegel (10:56) – Incarnation as repair vs. Incarnation as disclosure (21:24) – Bulgakov: alive to God, alive to the world (30:00) – Key themes: antinomy and synthesis (37:50) – What the Western traditions can learn from Bulgakov (44:00) – The particularization of the universal (49:15) – Creative distance (from Europe) and creative fidelity (to the church) (57:30) – Bulgakov's ecumenism (01:00:13) – The Sophiology of Death (01:06:42) – Two approaches to Sophia (01:20:36) – The One and the Many (01:31:09) – The influence of German Idealism (01:33:48) – Bulgakov and universalism

This episode delves into the philosophical concept of absolute idealism, particularly as proposed by philosophers Friedrich Schelling and G. W. F. Hegel. It explores the idea that reality and the mind are inseparable, the interconnectedness of all things, and the limitations of finite concepts in comprehending the absolute. Source: https://en.wikipedia.org/wiki/Absolute_idealism

a conversation with Andrea WulfSometimes the world is reinvented and turned upside down not in a glittering metropolis, but in the provinces. This was the case in Jena, a tiny German town, at the end of the eighteenth century, as a gaggle of young and unconventional poets, scientists and philosophers descended on the university there. The result was the kernel of German Romanticism, Andrea Wulf tells me. She has written a stunning group biography on the German romantics, their ideas and their personal lives. In this episode, we discuss the importance of German Romanticism, its idea of the self and its new ways of relating to nature, a historical turning point that is still colouring our current debates and our thinking about ourselves, and the climate crisis.

Friedrich Schelling gilt einerseits als Freund und Wegbereiter Fichtes und Hegels, andererseits bald schon als deren erbittertster Gegner. Als tragende Figur der Frühromantik verbindet sich sein System des objektiven Transzendentalismus als Überfang von Kant (Transzendentalismus) über Fichte (subjektiver T.) zu Hegels absoluten T. Sein Denken bleibt untrennbar mit der Frühromantik verbunden, deren revolutionärer Geist sich jedoch im Konservativismus und Weltfremdheit verlor. Der Podcast zeichnet Schellings Weg nach von der Natur- und Identitätsphilosophie über die Potenztheorie und anthroposophische Freiheitsideologie.

Professor of philosophy Matthew D. Segall returns to Rev Left to discuss his newest book, which is based on his disseratation, titled "Crossing the Threshold: Etheric Imagination in the Post-Kantian Process Philosophy of Schelling and Whitehead". Together, they discuss the philosophy of Immanuel Kant, Friedrich Schelling, and Alfred North Whitehead, and work through the vision of the cosmos - and of our place in it - that emerges from their work.   Check out Matt and his work here: https://footnotes2plato.com/   Check out our previous interviews with Matt here: https://revolutionaryleftradio.libsyn.com/size/5/?search=segall   Outro music: "Death Machine" by AJJ   Support Rev Left Radio: https://www.patreon.com/RevLeftRadio

Un día como hoy, 27 de enero. Nacen: 1585, Hendrick Avercamp 1756, W. A. Mozart. 1775, Friedrich Schelling. 1823, Édouard Lalo. 1826, Carlos de Haes. 1832, Lewia Carroll. 1850, John Collier. 1937, John Ogdon. Fallecen: 1731, Bartolomeo Cristofori. 1901, Giuseppe Verdi. 1956, Erich Kleiber. 2000, Friedrich Gulda. 2009, John Updike. 2010, J. D. Salinger. Conducido por Joel Almaguer Una producción de Sala Prisma Podcast. 2023.

In aflevering 49 van Radio Horzelnest is filosoof Gijs van Andel te gast. Al een aantal jaar volg ik, Norbert Peeters, in mijn vrije tijd een Practicum Filosofisch Lezen onder leiding van Gijs en Annelies de Bakker, beiden alumni van het Instituut Wijsbegeerte van onze Universiteit Leiden. Elke maandagavond komen we met filosofie studenten en alumni samen om een filosofische tekst te lezen en te bespreken. Al een tijdlang koester ik de wens om, bij wijze van experiment, te kijken of zo'n leespracticum zich ook laat vertalen naar een podcastgesprek. Doorgaans hebben Rafaëlle en ik hier gesprekken over uiteenlopende onderwerpen: historische gebeurtenissen, romans, wetenschappelijk onderzoek, enzovoort. In deze aflevering wil ik pogen om het over een andere boeg te gooien. De insteek is om geen gesprek te voeren over filosofie maar om een filosofisch gesprek aan te gaan. Gijs stelde voor om daarbij één filosofisch citaat ter hand te nemen, als leidraad voor het gesprek: Im Menschen schlägt die Natur ihre Augen auf und bemerkt, dass sie da ist, toegeschreven aan de Duitse filosoof Friedrich Schelling. Veel luisterplezier! Gijs van Andel (MA) studeerde Geschiedenis en Filosofie aan de Universiteit Leiden. Momenteel is hij werkzaam als docent filosofie in het middelbaar onderwijs. Daarnaast is hij redacteur en bedenker van de website: www.filosofie.xyz. Op deze website vind je tal van vragen, voorbeelden en oefeningen voor onderwijzers en andere geïnteresseerden. De website kan je op weg helpen bij het lezen en schrijven van filosofische teksten, het voeren van een filosofisch gesprek of het geven van een filosofieles.

“De wil van de liefde en die van de grond worden één, juist doordat ze gescheiden zijn, en juist doordat vanaf het allereerste begin ieder voor zich werkt.” Op deze manier drukte de Duitse filosoof Friedrich Schelling de centrale paradox van zijn denken uit, namelijk dat de eenheid alleen tot stand kan komen door de radicale gescheidenheid. Waarom gaan bij Schelling vrijheid en noodzakelijkheid niet ten koste van elkaar, maar zijn ze juist een vruchtbare combinatie? Op welke manier komt in de aanschouwing van het schone, geest en zintuigelijkheid bij elkaar? Waarom heeft het kwaad bij Schelling een urgentie? Te gast: Victor Kal De denker die centraal staat: Schelling

In deze aflevering gaan we op reis naar Jena, een kleine universiteitsstad in Sachsen. Tussen 1785 en 1805 gistte het daar. Dichters en denkers, mannen en vrouwen, jonge wilden en oude wijzen knokten met elkaar over de nieuwste ideeën, de radicaalste politiek, de innovatiefste wetenschap en de vurigste dromen van vrijheid en democratie. Andrea Wulf schreef Rebelse Genieën over 'de eerste romantici en de uitvinding van het ik'. Jaap Jansen en PG Kroeger praten met haar over die fascinerende jaren en hun belangrijke erfenis, ook voor onze 21e eeuw.Voorde luisteraars van Betrouwbare Bronnen is Andrea Wulf geen onbekende. Haar monumentale biografie van Alexander von Humboldt is vanaf het eerste seizoen (2018-2019) regelmatig aangehaald en geroemd. In deze editie vertelt zij hoe zij tijdens de research voor dat boek in Jena rondliep en verbluft werd door de herinneringen aan al de vrienden en vriendinnen van de geniale wetenschapper. Zo ontstond dit groepsportret van een onstuimige generatie.Het gesprek gaat zowel over de kleurrijke persoonlijkheden als de revolutionaire tijd waarin deze generatie haar weg moest vinden. En over de ongekende impact die zij had op de Europese en mondiale cultuur, filosofie en politiek sindsdien. Ontdek in Jena de vrijgevochten feministe avant la lettre Caroline Böhmer-Schlegel-Schelling, maar ook de nogal pittige Dorothea Veit-Schlegel die zich nimmer liet wegzetten. Ontdek met Johann Gottlieb Fichte en Friedrich Schelling waarom de mens een 'Ich' heeft – een filosofie waardoor onze kijk op de werkelijkheid voorgoed is veranderd.De consequenties van deze denkers en dichters raken de kern van onze samenleving van nu. Want die radicale vrijheid van het 'Ik' kon al in hun tijd leiden tot politieke gruwelen als daaraan geen 'moreel besef' verbonden werd. Maar hoe doe je dat? Juist dit bediscussieerden ze fel. En gold die vrijheid dan ook voor vrouwen? Voor mensen uit de arme klassen? En is het 'Ik-tijdperk' van nu de uitwas van Jena?De jonge radicalen zochten elkaar voortdurend op. "Ik ben op mijn best in een dialoog", zei de romantische dichterprins Novalis. Hun beschermheer Johann Wolfgang von Goethe kwam op de schaats van Weimar naar hun Jena om zich te laten inspireren en zich van een schrijfblokkade te bevrijden. Debatten, drinkgelagen, liefdesavonturen, vurige poëzie en literaire hoogstandjes vulden hun dagen. Heftige discussies over het bloedbad van Robespierre in naam van de Liberté werden gevolgd door minstens zo felle over die jonge korporaal uit Corsica die toch wel het ultieme 'Ich' van hun generatie werd. Was Napoleon de redder of de tiran?Andrea Wulf laat zien hoe diep dit nu nog doorwerkt. Als wij over Rusland praten komt het Jena-debat meteen terug, want is het volk daar wel toe aan vrijheid en morele verantwoordelijkheid of is een tsarenknoet nodig? En de moderne visie op onderwijs en kennisontwikkeling is gebaseerd op Humboldts Jena-ideaal van Bildung van ieder mens tot een volwaardig burger. Mensenrechten en vrouwenrechten, politiek en moraal, het heeft allemaal wortels bij deze jonge denkers en dichters daar aan de rivier Saale.En we horen onverwachte dingen als het verhaal over Napoleon in het bed van Goethe, over Madame de Staël die de woede van de Empereur opwekte met haar boek over Jena en over de kaarsen die Friedrich Schlegel aanstak bij zijn filosofie-colleges.***Hieronder nog meer informatie. Op Apple kun je soms niet alles lezen. De complete tekst vind je altijd hier***Deze aflevering is mede mogelijk gemaakt door donaties van luisteraars die we hiervoor hartelijk danken. Word ook vriend van de show!Vrienden kunnen meedingen naar twee exemplaren van het boek, beschikbaar gesteld door uitgeverij Atlas Contact. Hoe je dat doet, lees je – alleen voor vrienden – op die site.Sponsoring of adverteren kan ook. Stuur voor informatie een mailtje naar adverteren@dagennacht.nlEen van onze adverteerders is Bamigo. Korting op je eerste bestelling krijg je met code: bron25***Verder kijkenKirsty Lang in gesprek met Andrea Wulf (september 2022)***Verder luisteren190 - Napoleon, 200 jaar na zijn dood: zijn betekenis voor Nederland en Europa157 - 2021: het jaar van bijzondere verkiezingen, een partijcoup en een opmerkelijke dame van adel (oa over het Humboldt Forum)115 - Thomas Paine en De Rechten van de mens57 - Alexis de Tocqueville40 - De geniale broers Von Humboldt36 - Wopke Hoekstra: EU moet geopolitieke machtsfactor worden (over zijn Humboldtlezing)***Tijdlijn00:00:00 – Deel 100:40:13 – Deel 200:58:21 – Advertentie Bamigo en deel 301:17:43 – Einde Zie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

Putting I at the centre, the Ich, was the creed of philosopher Johann Gottlieb Fichte whilst Friedrich Schelling, saw the self as at one with the rest of nature: naturphilosophie. These competing ideas were debated in literary salons in the German town of Jena in the 1790s and Andrea Wulf's new biography Magnificent Rebels: The First Romantics and the Invention of the Self tells this story. She joins Anne McElvoy alongside New Generation Thinker Dr Seán Williams and the musicologist and Classical music biographer, Stephen Walsh, author of The Beloved Vision: Music in the Romantic Age. Producer: Ruth Watts This edition features discussion of music inspired by the Jena writers and extracts of: Franz Schubert, “Gretchen am Spinnrade” sung by Bernarda Fink (soprano) with Gerold Huber (piano), Harmonia Mundi, HMC901991 Weber, Der Freischütz, Rundfunkchor Leipzig, Staatskapelle Dresden, Carlos Kleiber Deutsche Grammophon, 4577362 You can find other programmes exploring German culture and thinking in the Free Thinking archives and available to download as Arts & Ideas podcasts including ETA Hoffmann https://www.bbc.co.uk/programmes/m00188r7 Rainer Maria Rilke https://www.bbc.co.uk/programmes/m0016k0v Wittgenstein's Tractatus https://www.bbc.co.uk/programmes/m000wcwk The 1920s Philosophy's Golden Age https://www.bbc.co.uk/programmes/m000q380 The Tin Drum https://www.bbc.co.uk/programmes/b05stw9v Thomas Mann https://www.bbc.co.uk/programmes/m001025h

Craig, Adam, and Terry (from our last Kant episode) are joined by Schelling scholar Christopher Satoor to explore the early work of Friedrich Schelling. Schelling tried to deduce the harmony of the conditions of experience and the productive activity of nature, and through a dynamic of intensities and forces aimed to synthesize and transcend the Spinozistic and Kantian limits of knowledge.  We are guided through Schelling's naturphilosophie by Christopher Satoor, a doctoral candidate and faculty member over at York University whose paper “Becoming-Dynamic The Early Schelling and the Production of Nature”  covers of the early Schelling manuscripts from his First Outline to his philosophical dialogue Clara, and his fragments of writing on Plato's Timaeus. We discuss the points of continuity between Schelling's many philosophical systems, his place in the history of German Idealism, and how his dynamic realist ontology offers to re-orient the human in its relation to nature beyond anthropocentric chauvinisms.Subscribe to Acid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastMerch: http://www.crit-drip.comSubscribe to us on Apple Podcasts: https://tinyurl.com/169wvvhiHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.comDestratified (Matt's Blog): https://destratified.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/Support the show (https://www.patreon.com/acidhorizonpodcast)

Susan Long has studied and practiced working with the unconscious for many years. She brings fresh thinking to help us understand the unconscious in its many forms. Susan discusses the pre-Freudian unconscious drawing on the romantic philosopher Friedrich Schelling's work who thought of the unconscious as a source of creativity. Susan reflects on the ‘repressed unconscious' of Freud, and how he developed a treatment method (psychoanalysis) based on using free association to access the unconscious. Freud also pioneered group psychology, and Susan explores the group unconscious and how this manifests in society today.  The 'associative unconscious' is a more contemporary exploration of the unconscious and Susan shares how we might draw on it to discover individual and group thoughts that are not yet accessed, what Christopher Bollas called the 'unthought known'.  Simon shares his experiences of using a 'free-association matrix' method in a work setting The conversation finishes by exploring a new wave of thinking about the unconscious, such as neuro-scientific insights and a more generative eco-unconscious, taking the unconscious beyond the human mind. This is a fascinating discussion, enjoy! Bio Susan Long is a Melbourne based organisational consultant and executive coach. Previously Professor of Creative and Sustainable Organisation at RMIT University, she is now a Professor and Director of Research and Scholarship at the National Institute for Organisation Dynamics Australia (NIODA) and a coach and consultant in private practice. Susan has been in a leadership position in many professional organisations and has published ten books and many articles in books and scholarly journals, is General Editor of the journal Socioanalysis and an Associate Editor with Organisational and Social Dynamics. Susan is a distinguished member of ISPSO. Simon Western is the host of Edgy Ideas Podcast, founder of the Eco-Leadership Institute www.ecoleadershipinstitute.org, and CEO of Analytic-Network Coaching- an advanced coach training company. He is the author of internationally acclaimed leadership and coaching books, and blogs on wider social-political issues. Previously a past president of ISPSO,  a family psychotherapist, general and psychiatric nurse, and a factory worker.  Simon works with senior leaders in global companies as a leadership consultant with the aim of delivering new eco-leadership cultures that support system-change, and to coach ‘leaders to act in good faith to create the good society'.

A broad and rewarding conversation on Ayahuasca and other psychedelics. Our discussion involved the insights of innovative thinkers like CG Jung, Terence McKenna, Friedrich Schelling, and many others. We delved into the rich mythology and traditions of South American tribes, balanced by the current science on the risks and rewards of therapeutic psychedelics. Beyond entheogens, we shared how humanity's future rises or falls by transforming its consciousness and reconnecting with the land's ancient magic.Astral Guest -- Christian Funder, author of Grandmother Ayahuasca: Plant Medicine and the Psychedelic Brain.Support this podcast at — https://redcircle.com/aeon-byte-gnostic-radio/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Matt Segall is an Assistant Professor at  the California Institute of Integral Studies (CIIS) where he teaches courses on process philosophy and German Idealism.  He received his doctoral degree from CIIS in 2016.  His dissertation was published as The Physics of the World Soul and it offers a synthesis of the process philosophy of Alfred North Whitehead and the work of the German Idealist philosopher Friedrich Schelling.  He also blogs regularly at footnotes2plato.com and has a youtube channel by the same name.  Today we talk about the philosophy of Alfred North Whitehead.

Continuing on the Introduction to Friedrich Schelling's System of Transcendental Idealism (1800), focusing on the harmony between mind and world and imputing intelligence to nature. To hear the full second part, you'll need to go sign up at partiallyexaminedlife.com/support.

When you hear the word “nature,” what comes to mind? Chances are, if you are listening to this in the 21st Century, the image is one of a vast, interconnected, living network — one in which you and your fellow human beings play a complicated part. And yet, this is a relatively recent way of thinking for the modern West. It takes a special kind of thinker — and a special kind of life — to find and recognize the patterns that connect different environments around the planet. Until the pioneering research of 19th-Century explorer Alexander von Humboldt, no one had ever noticed global similarities between the climates and creatures at a given altitude, on different continents. His legendary work popularized not only a new portrait of the world and its complex inter-relatedness, but innovated vastly influential ways of doing and communicating science — including novel data visualization and interdisciplinary international collaboration methods. Von Humboldt, though, would bristle at the notion that he stands alone as some Great Man in history, preferring to acknowledge not just the inspiration that he drew from poets and philosophers, but also the Indigenous peoples he met and worked with in his travels. His theories beg to be examined in light of the aesthetic sensibilities with which they were communicated, as well as their sociopolitical and philosophical impact — including how they fertilized the Transcendentalist Romantics, founded what we now call ecology, and exemplified a synthesis of Art and Science at which our age of vast but fragmented knowledge can only marvel.Welcome to COMPLEXITY, the official podcast of the Santa Fe Institute. I’m your host, Michael Garfield, and every other week we’ll bring you with us for far-ranging conversations with our worldwide network of rigorous researchers developing new frameworks to explain the deepest mysteries of the universe.This week and next, we have a special two-part conversation for you with SFI Miller Scholar Andrea Wulf, author of six books — including the New York Times Bestseller The Invention of Nature: Alexander von Humboldt’s New World, winner of the Royal Society Science Book Prize and too many others to name in this introduction. In Wulf’s words, “This is not a biography about this great man. This is the biography of an idea.” In part one we begin our journey in Prussia at the turn of the 19th Century — and in a rich milieu of daring minds including Friedrich Wilhelm Joseph von Schelling and Johann Wolfgang von Goethe, and how their philosophies formed the basis for a profound new vision of the natural world…Subscribe to Complexity Podcast wherever you prefer to listen for part two next week.If you value our research and communication efforts, please rate and review us at Apple Podcasts, and/or consider making a donation at santafe.edu/podcastgive. You can find numerous other ways to engage with us at santafe.edu/engage. Thank you for listening!Join our Facebook discussion group to meet like minds and talk about each episode.Podcast theme music by Mitch Mignano.Follow us on social media:Twitter • YouTube • Facebook • Instagram • LinkedInMentioned in this episode:Cris Moore - Complexity 51Stefan ThurnerDavid Krakauer - Complexity 1Merlin SheldrakeFriedrich Wilhelm Joseph von SchellingJohann Wolfgang von GoetheEdgar MitchellRusty SchweickertDani Bassett - SFI Community Lecture, “Networks Thinking Themselves”Kirell Benzi - SFI Seminar, “Data + Art = Better Science Communication”Mark Moffett - Complexity 52Humphry DavyCharles LyellMichael Faraday

Un día como hoy, 27 de enero. Nacen: 1585, Hendrick Avercamp 1756, W. A. Mozart. 1775, Friedrich Schelling. 1823, Édouard Lalo. 1826, Carlos de Haes. 1832, Lewia Carroll. 1850, John Collier. 1937, John Ogdon. Fallecen: 1731, Bartolomeo Cristofori. 1901, Giuseppe Verdi. 1956, Erich Kleiber. 2000, Friedrich Gulda. 2009, John Updike. 2010, J. D. Salinger. Una producción de Sala Prisma Podcast. 2021

Intro: Welcome to the podcast Coronavirus Crisis: Carpe Diem!, where by God's grace, you and I rise up and embrace the possibilities and opportunities for spiritual and psychological growth in this time of crisis, all grounded in a Catholic worldview.   We are going beyond mere resilience, to rising up to the challenges of this pandemic and becoming even healthier in the natural and the spiritual realms than we were before.  I'm clinical psychologist Peter Malinoski and I am here with you, to be your host and guide.  This podcast is part of Souls and Hearts, our online outreach at soulsandhearts.com, which is all about shoring up our natural foundation for the spiritual life, all about overcoming psychological obstacles to being loved and to loving.   Thank you for being here with me.  This is episode 38, released on October 19, 2020  and it is titled: Seeing the signs of shame in yourself and others.  We are going to understand much more deeply the nature of shame, where shame comes from and how it manifests itself inside of us, and how it is expressed.   We are focusing today on learning more about shame and recognizing it -- recognizing it in ourselves and in others, becoming better able to detect it.      Remember parts of the dynamics of shame include shame remaining hidden, unobserved, unrecognized for what it is.  Shame is tricky, it's slippery, it loves to camouflage itself.  We are in a series of episodes about shame.  In future episodes we will get to how shame affects our spiritual lives and we will also focus on how to heal from shame, how to break out of the vicious shame cycles in which we find ourselves spinning.    So Let's start by Circling back -- review of shame from the last session and then adding some real depth and nuance as we review and expand upon what we covered in the last episode, Episode 37.   Shame is:  The primary problem we have in the natural realm That gives birth to so many secondary problems -- we tend to focus on the secondary problems, the problems that are further downstream -- so we are not getting to the root.   Drawing heavily from Kathy Steele, Suzette Boon, and Otto van Der Hart -- trauma clinicians and researchers who have worked with real clinical population, real people, not just academicians.  Also drawing from Richard Schwartz and Regina Goulding -- Mosaic Mind.    Be open to really learning about this this can be challenging  take what suits you -- can slow way down.  If this is really activating for you, consider psychotherapy -- Souls and Hearts course on how to choose a therapist.   If you can resolve your dysfunctional shame -- have a deep sense of being lovable and loved, by God, others and yourself, you've solved most of your psychological issues on the natural level.   Shame has five dimensions: shame is a primary emotion, shame is a bodily reaction, shame is a signal to us,  shame is an internal self-judgement, and shame is an action -- a verb (review).   Adding today behavioral expression of shame These behavioral expressions of shame are not shame itself, but they are intimately linked with shame and some of the best indicators of unrecognized shame.   Shame is more than most people assume.  We tend to have very limited, very primitive understandings of shame -- very unidimensional.   Let's review the five dimensions of shame.   Shame is a primary emotion -- heartset Primary emotions are those that we feel first, as a first response to a situation. They are unthinking, instinctive, emotions that rise up spontaneously  More nuanced.  Just because you're not feeling shame in the moment does not mean that it's not there.   Consider how a wave of anger feels.  You feel normal, fine, then something happens and there is this intense anger or even rage, and then it passes, the anger goes away again.   That how we typically think of these emotional experience. That how we make sense of them.  But that's not how it is.  That is a dangerous illusion.  A falsehood.  A pipe dream.  The anger didn't just come and go, just like that.  And you know this at some level, because sometimes you ask yourself -- why am I so angry about that little thing, why did something so minor just set me off?  The emotional reaction is disproportionate to the trivial event.     A wave of shame -- feels like it wasn't there, and then something happened, like a negative review from your boss it was there in all its intensity and you're just trying to hold it together through the rest of your performance review, and then the shame passes and you're not feeling it anymore.  If I don't feel it, it's not there.  Seems reasonable, right? But what if, what if that wasn't what really happened.  What if the same amount of shame was within you the whole time -- it was just latent, outside of awareness.  And rather than the shame coming and then going, what if it was your awareness of your shame and anger that changed.   What if you at first where disconnected from your shame out of touch with it.  Then your defenses were overrun and you were overwhelmed with shame, and then your defenses were able to come back online and you no longer felt the shame. What if the intense shame was there the whole time?   That's a whole different model  Let's say that you were disconnected from unresolved shame.   A high level of shame or anger can endure within us and be intensely felt only on rare occasions when our defenses open up, when they dilate and we can see and feel the shame or anger.  In other words, all that anger or shame generally resides in the unconscious.   Unconscious The term was coined by the 18th-century German Romantic philosopher Friedrich Schelling  --  Schelling suggests that there are two principles in us: “an unconscious, dark principle and a conscious principle”  later introduced into English by the poet and essayist Samuel Taylor Coleridge 1797, who read the 18th century German idealists. Freud.  Unconscious  Mind is like an iceberg  10% above the water -- visible -- that is consciousness -- what we are aware of in the moment.  The vast majority of the iceberg is below the water, outside awareness  -- what you sense is what you get.   In North America, we largely don't act as if we believe in the unconscious.   I think all of us, because of original sin, the sins of others, our own personal sins, the fallen world we live in and our fallen natures -- we have deep reservoirs of shame.  We know we need redemption.  We can sense it at a primal level, and we have ways of distracting ourselves from that reality, from defending ourselves from that reality.   Richard Schwartz on parts -- we are not just single unitary personalities  Understanding Parts  Separate mental systems each with their own Emotions  Expressive style  Abilities  Roles in the system of the person  God images   Can think of them as modes of operating, subpersonalities, ego states, inner children Parts get forced into extreme roles due to attachment injuries, trauma to protect us from being overwhelmed e.g. with rage, despair, shame.   Parts also can be trapped back in time.  e.g. flashbacks -- where we are back in the shameful experience frontal cortex goes offline  Leaving parietal, cortex basal ganglia, cerebellum and hippocampus  Exiled Parts are the modern lepers, tax collectors and prostitutes -- the undesirables, because of the burdens  they carry -- e.g. shame, anger, depression, anxiety, etc.   Protector parts work hard to protect you from your exiled parts -- e.g. from being overwhelmed.   So certain parts of us -- parts of us that are exiled -- carry the shame.  And our internal systems get organized to hide our shame in the unconscious, to distance ourselves from shame so that we won't be overwhelmed by it and so we can continue to function   If we didn't have a way to manage the shame it would continually overwhelm us.  Or the rage or despair or the fear. Shame as a judgment  -- a judgment of who I am.   a critical perspective of myself, a very negative attitude toward myself.    -- mindset A judgement about who I really am from the perspective of a critical, rejecting other.  I look at myself through  the eyes of critical, angry or disappointed other, often my mom or dad, daycare worker, teacher or other caregiver.   But we have internalized it.  We've take it inside.  Now a part of us plays the role of the external critical person  This parts of me repeat messages I've picked up from important others: I am a burden.   I am too needy, too dependent, I bring other people down and make them suffer  I don't deserve attention and care.   Alcohol, TV and the newspaper are more important than me.   May no longer the case, no longer accurate.  Anachronistic, no longer applies.  No longer in second grade.   But these judgments are held by the judging parts of me that are trying to protect me from my own shame, from the shame-bearing parts carry the emotional aspects of shame -- a shame-filled heartset, but also the cognitive aspects of shame -- a shame-filled mindset.   And because the emotional and cognitive dimension of shame are so threatening, the parts are banished, they are driven out of awareness into exile in the unconscious.  But they are not gone.  They are just silenced for the moment.      Shame is a bodily reaction -- automatic, involuntary bodily response:  Bodyset Charles Darwin  1872 published a book "The Expression of the Emotions in Man and Animals" Darwin described shame the following bodily reactions:  blushing (vasodilation in face), confusion of mind, downward cast eyes, slack posture, and lowered head -- Crying -- which can exacerbate shame   When exiled parts that are burden with shame break through into conscious awareness, they can overwhelm us with their distress that then takes over our bodies.  This is like in the Pixar movie Inside Out when the very thin purple Fear character takes over the control panel and dominates everything in the main character Riley.  Window of tolerance the zone of arousal in which a person is able to function most effectively -- when we are feeling intense shame, we get yanked out this window of tolerance.   Hyperarousal -- this is where our sympathetic nervous system revs us up, gets into fight or flight mode in response to shame Heart starts racing  Breathing quickens  Pupils dilate  Blood rushes to arms and legs  Face can flush red  Get ready to defend ourselves or attack or run away  Hypoarousal, when the parasympathetic nervous system shuts us down -- freeze response, like a deer in the headlights We disengage socially  Want to disappear, hide, camouflage ourselves.  Shut down.  Numb out.  Dissociate  Lowering of the head  Breaking off eye contact  Tightening up of muscles, curling up in a ball (spine) -- hunching to protect vital organs.  Making one's body smaller, less visible  Feeling like ice water in the veins, cold freezing sensation  Fluttering in belly.   These bodily reactions are not under voluntary control.  Ever tried not to blush?  Didn't it just make it worse when you couldn't stop it?  Even though you wanted to play it cool.  you just kept getting redder and redder, which led to a more intense shame response.   Shame is a signal.  Functions of Shame  This often gets missed.  The upside of shame.  Why it exists.  Shame is a signal that there is a lack of attunement or an even more serious threat in one or more of our important relationships.  It has important function Shame functions as a "social threat detector" that signals us to modify or avoid behaviors that will cause us to be rejected by those we need.   Then the shame response to the shame signal occurs.  Shame signal leads to the shame response -- the shame response inhibits emotions, thoughts, sensations, beliefs or behaviors that are perceived as unacceptable to powerful others who we need.  So Shame is a survival mechanism.  It helps save us from potential terrible consequences. Inhibition -- family in church -- lots of little kids, all perfectly dressed, all perfectly behaved, parents beaming in response to getting complements about their little angels, so well behaved.  Parents may have put the fear of God into the children to keep them still.  Inhibitory function of shame -- not wanting to displease God, not wanting to displease the parents who may have parts that are very overinvested in the public impressions their family makes on the parish community.   Shame as action  -- a verb -- “shaming” is an action that is intended to cause someone else to feel inadequate, worthless, unlovable, a loser, etc.  for being or doing something that the shamer feels is wrong or undesirable. It is a quick way to control another person, especially one in a dependent positions  It is a quick way for us to control ourselves.  Part of us is forced into the role of shamer to anticipate consequences.  E.g. rambunctious boy on Saturday morning -- hung over mother cussing him out from the top of the stairs to shut up and let her sleep.  If a part of that body takes on the shaming function and whenever he starts getting boisterous, tells him to shut up and be good and stop being such a noisy pain in the rear end, he can save himself the verbal backlash and maybe even worse from his alcoholic mom.  It's a way of managing an extremely difficult situation.  Qualities of shame Shame is hidden.  Hidden from others, hidden from God, often hidden from the therapist, hidden from self.  Hidden in the unconcious, carried by our exiled parts, which are like lepers.  Not allowed into the community for fear of a contagion of shame, shame taking over.   Disappear, hide, camouflage     Shame inhibits positive emotions   How shame is expressed -- going into Behavioral Expressions of Shame What to look for in yourself and others -- clues that shame is lurking, hidden, even if you don't feel it.  We may need to infer it.   Therapists particularly need to know this information.  So much shame is missed by therapists -- lots of reasons for that.   Shame is hard to measure -- the more important a phenomenon is, the harder it is to quantify, to measure.   2017 Journal of Child and Family Studies A New Measure of the Expression of Shame: The Shame Code  Canadian researchers Kalee De France, Dianna Lanteigne, Jenny Glozman & Tom Hollenstein  shame has predominantly been measured by self-report questionnaires, which typically capture trait shame or shame proneness unable to capture the experience of shame as it occurs and is observed by others  Shame does not have a canonical facial expression, however, some facial and behavioral expressions that may be indicative of the experience of shame have been identified.  shrunken or compressed posture that includes body tension, dropped shoulders, or lowered head in a manner akin to a “hang-dog” look  These submissive displays can be seen as social signals of appeasement, and attempts to reduce social conflict or scrutiny  they tend to evoke cooperative behavior from others, and are associated with less punitive responses shame can be identified by tension in the facial muscles turning down the corners of their mouth -- frowning   tucking their lower lip between their teeth  pursed lips smiling while experiencing shame may not appear genuine (i.e., non-Duchenne smile) indicating a false expression of positivity   the key difference between this “real” happy smile and a “fake” happy smile lies in the orbicularis oculi – muscles that wrap around the eyes. All smiles require a contraction of the zygomatic major muscles, the muscles that lift the corners of the mouth. A real smile, a Duchenne smile adds the eyes.  The skin around the eyes wrinkles into crows' feet by the tightening of the orbicularis oculi muscles. embarrassed smile, a smile accompanied by gaze aversion, or a nervous smile another appeasement behavior, where the individual experiencing shame attempts to placate the observer and avoid judgment or punitive behavior.  gaze aversion or hiding one's face -- attempt to hide.  not seeking to contest resources or escalate conflict Speech Patterns verbal uncertainty -- hemming, hawing  such as stammering  long pauses  Going silent   tendency to withdraw, such as disengaging from the emotional trigger Freezing halting behavior or remaining rigidly still distracting oneself through fidgeting “manipulations of one's own body parts or objects, such actions being peripheral or non-central to ongoing events or tasks” (Mehravian & Friedman, 2006, p. 406)   Strategies for coping with shame Nathanson (1992, 1997)  Four defensive scripts for avoiding shame:  Attack Self, Attack others, Isolate self, Avoid inner experience  Attack self  -- part of you accepts the mindset of shame, the beliefs --  I am inadequate, I am a loser, stupid, incompetent, fat  --  it's safer to turn the anger and disgust inward. When you mix anger and disgust you get contempt, which is the most corrosive emotion in relationship, including our relationship with ourselves.  If you want to ruin a relationship, there is nothing better than a contemptuous attitude  In attacking the self, the shame may not be felt at all -- rather it's just assumed that I am worthless, no good, evil  -- not even possible to say "I feel ashamed" -- there is just the attack on the shame-bearing part.   Attacking others first -- this one is often counterintuitive.  Stay with me here. This is when one of your protector parts, in order to shield you from your own shame, attacks another person.  You are not the problem -- the other person is.  Anger and disgust are directed away from the self toward blaming and shaming another person in order to salvage your own sense of self-worth.  You externalize the shame, you project it on someone else.   Wants you to not know about the underlying shame -- and doesn't want anyone else to see your shame either.   If the other person is feeling the shame, is getting overwhelmed by their own shame, then the shame is there and not in you.  The other person is inferior and you are superior -- the other person has the shame problem not you.  And these shaming parts are driven by shame that they are totally unaware of.   Lot of marital conflict stems from shame and shaming.  Lots of it.  The primary problem.   Number one issue in aggressive, pushing people who cut others down -- bullies, intimidators, tough guys, gaslighters, manipulators -- it's a part of a person who is desperately trying to ward off shame.  .  That doesn't make it all right.  That doesn't make it not sinful.   Isolate from others  part of you accepts the message of shame and believes it.  And feels terrible and hides.  No desire to be exposed, to be vulnerable to more ridicule, more shaming.  Just hiding.  Like Adam and Eve in Genesis 3, after eating the forbidden fruit.  Lots of anxiety and fear.  See how anxiety and fear are secondary emotions to the shame?  They flow from the shame.  So many problematic emotions have shame at their root, at their core, but shame is so tricky, the other emotions seem to be the problem.   Avoid social situation Limit relational interactions Withdraw Look at others with dread.   Avoid inner experiences Denial  Dissociation -- disconnection  Numbing  Depersonalization or derealization  Attempts to distract self -- TV, movies, alcohol, sex, binge eating, obsessions, hyperactivity, dissociation, manic episodes, incessant humor or joking, changing the subject when the conversation pulls for looking inward, focusing on the other person, excessive caregiving with no self-care, compulsive do-gooding  also spiritual bypassing -- a flight into spiritual practices to avoid dealing with your inner experiences -- lots of litanies and prayer cards and holy hours and lectio divina, but with a driven quality to it, a rigidity, a nearly exclusive outward focus.  Little or no awareness of shame, or shameful actions, reactions, faults or negative characteristics.   We will get to working with shame -- much more constructively, how do we do that?  It's coming. I will be giving you strategies for working with shame in upcoming podcasts.   Can't rush it.  There's often a strong impulse to rush through working with shame.  We'll also get into the spiritual impact of shame.  Soulset  For example, if you have a part who feels unloved and unlovable -- how do you think that part would understand God?  Would it see God as loving and caring if it has been shut off from love?  What about your parts that have been shamed by important others and by other parts of you?  How would they see God?  How does your internal critic, you know that voice that has running commentary about your faults and failings, exacerbating shame -- how does that part see God? What God images do these parts have?  How Satan uses your shame against you?  Remember, grace perfects nature, and it makes sense for Satan to attack at the weak points in your natural foundation.  We will get into those issues as well as the relationship between shame and pride.  All here at the Coronavirus crisis Carpe Diem podcast, where harmonize the best of psychology with the Truths of our Catholic Faith. Let others know about this podcast. Who do you know that might be suffering from shame?  Reach out -- send them a link.  Soulsandhearts.com   Spotify, Apple Podcasts, Google Play.  Get the word out.  Whole series on shame -- going far more in depth than most people every comprehend.  All from a Catholic perspective.   Bonus Podcast on Sex difference in shame.  This is getting long.  How are men and women different.  That is available to our Resilient Catholic Carpe Diem community.   RCCD community:  Example past Zoom meeting  October 14 a guided meditation to help you locate a part of you that feels unloved and unlovable and to reach out with care and gentleness to that part -- how to work with parts that carry the burden of shame.  -- Very positive response to that experience, RCCD members really getting in touch with parts that feel unlovable and carry the burden of shame.  It's not that hard for many people to reach out to these parts of themselves and really be with them.  Seek and ye shall find.    recorded the introduction and the meditation sections of this so RCCD community members can do it on their own.  Building a whole library of different exercises and techniques to help you.  Example: Office hours -- we will be discussing shame in zoom office hours on October 21 from 7:30 PM to 8:30 PM Eastern -- free for RCCD members.  Going in to the concepts of this podcast.  Lively Q&A.   Place to get questions answered -- but we won't be getting into any individual issues there. $25 per month Temporarily halting admission to the RCCD community November 3 – less than a month away  -- won't reopen until sometime next year, in 2021 lock in prices for all of 2021.   Go to soulsandhearts.com, click on the tab that says all courses and shows and register for the Resilient Catholics Carpe Diem Community.   Pray for me.  I will pray for you. Patroness and Patron

Today then my kippo Anima mundi The world soul (Greek: ψυχὴ κόσμου psuchè kósmou, Latin: anima mundi) is, according to several systems of thought, an intrinsic connection between all living things on the planet, which relates to our world in much the same way as the soul is connected to the human body. Plato adhered to this idea and it was an important component of most Neoplatonic systems: Therefore, we may consequently state that: this world is indeed a living being endowed with a soul and intelligence ... a single visible living entity containing all other living entities, which by their nature are all related. The Stoics believed it to be the only vital force in the universe. Similar concepts also hold in systems of eastern philosophy in the Brahman-Atman of Hinduism, the Buddha-Nature in Mahayana Buddhism,[citation needed] and in the School of Yin-Yang, Taoism, and Neo-Confucianism as qi. Other resemblances can be found in the thoughts of hermetic philosophers like Paracelsus, and by Baruch Spinoza, Gottfried Leibniz, Friedrich Schelling and in Hegel's Geist ("Spirit"/"Mind"). Ralph Waldo Emerson published "The Over-Soul" in 1841, which was influenced by the Hindu conception of a universal soul. There are also similarities with ideas developed since the 1960s by Gaia theorists such as James Lovelock. Yeah yeah yeah thank you for listening to this metaphysical piddycast podycast podingcasy podcast on Anchor FM --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Columbia University press has just released a new translation of a work by philosopher Alexandre Kojève, simply titled Atheism, translated by Professor Jeff Love. Considered to be one of the twentieth century's most brilliant and unconventional thinkers, Kojève was a Russian émigré to France whose lectures on Hegel in the 1930s galvanized a generation of French intellectuals. Although Kojève wrote a great deal, he published very little in his lifetime, and so the ongoing rediscovery of his work continues to present new challenges to philosophy and political theory. Written in 1931 but left unfinished, Atheism is an erudite and open-ended exploration of profound questions of estrangement, death, suicide, and the infinite that demonstrates the range and the provocative power of Kojève's thought. Ranging across Heidegger, Buddhism, Christianity, German idealism, Russian literature, and mathematics, Kojève advances a novel argument about freedom and authority. He investigates the possibility that there is not any vantage point or source of authority—including philosophy, science, or God—that is outside or beyond politics and the world as we experience it. The question becomes whether atheism—or theism—is even a meaningful position since both affirmation and denial of God's existence imply a knowledge that seems clearly outside our capacities. Masterfully translated by Jeff Love, this book offers a striking new perspective on Kojève's work and its implications for theism, atheism, politics, and freedom. Jeff Love is Research Professor of German and Russian at Clemson University in South Carolina. His publications include books on Tolstoy, Heidegger, Nietzsche, and Dostoevsky, as well as a translation of Friedrich Schelling's Philosophical Investigations into the Essence of Human Freedom. Carrie Lynn Evans is a PhD student at Université Laval in Quebec City.

Columbia University press has just released a new translation of a work by philosopher Alexandre Kojève, simply titled Atheism, translated by Professor Jeff Love. Considered to be one of the twentieth century’s most brilliant and unconventional thinkers, Kojève was a Russian émigré to France whose lectures on Hegel in the 1930s galvanized a generation of French intellectuals. Although Kojève wrote a great deal, he published very little in his lifetime, and so the ongoing rediscovery of his work continues to present new challenges to philosophy and political theory. Written in 1931 but left unfinished, Atheism is an erudite and open-ended exploration of profound questions of estrangement, death, suicide, and the infinite that demonstrates the range and the provocative power of Kojève’s thought. Ranging across Heidegger, Buddhism, Christianity, German idealism, Russian literature, and mathematics, Kojève advances a novel argument about freedom and authority. He investigates the possibility that there is not any vantage point or source of authority—including philosophy, science, or God—that is outside or beyond politics and the world as we experience it. The question becomes whether atheism—or theism—is even a meaningful position since both affirmation and denial of God’s existence imply a knowledge that seems clearly outside our capacities. Masterfully translated by Jeff Love, this book offers a striking new perspective on Kojève’s work and its implications for theism, atheism, politics, and freedom. Jeff Love is Research Professor of German and Russian at Clemson University in South Carolina. His publications include books on Tolstoy, Heidegger, Nietzsche, and Dostoevsky, as well as a translation of Friedrich Schelling’s Philosophical Investigations into the Essence of Human Freedom. Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

Columbia University press has just released a new translation of a work by philosopher Alexandre Kojève, simply titled Atheism, translated by Professor Jeff Love. Considered to be one of the twentieth century’s most brilliant and unconventional thinkers, Kojève was a Russian émigré to France whose lectures on Hegel in the 1930s galvanized a generation of French intellectuals. Although Kojève wrote a great deal, he published very little in his lifetime, and so the ongoing rediscovery of his work continues to present new challenges to philosophy and political theory. Written in 1931 but left unfinished, Atheism is an erudite and open-ended exploration of profound questions of estrangement, death, suicide, and the infinite that demonstrates the range and the provocative power of Kojève’s thought. Ranging across Heidegger, Buddhism, Christianity, German idealism, Russian literature, and mathematics, Kojève advances a novel argument about freedom and authority. He investigates the possibility that there is not any vantage point or source of authority—including philosophy, science, or God—that is outside or beyond politics and the world as we experience it. The question becomes whether atheism—or theism—is even a meaningful position since both affirmation and denial of God’s existence imply a knowledge that seems clearly outside our capacities. Masterfully translated by Jeff Love, this book offers a striking new perspective on Kojève’s work and its implications for theism, atheism, politics, and freedom. Jeff Love is Research Professor of German and Russian at Clemson University in South Carolina. His publications include books on Tolstoy, Heidegger, Nietzsche, and Dostoevsky, as well as a translation of Friedrich Schelling’s Philosophical Investigations into the Essence of Human Freedom. Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

Columbia University press has just released a new translation of a work by philosopher Alexandre Kojève, simply titled Atheism, translated by Professor Jeff Love. Considered to be one of the twentieth century’s most brilliant and unconventional thinkers, Kojève was a Russian émigré to France whose lectures on Hegel in the 1930s galvanized a generation of French intellectuals. Although Kojève wrote a great deal, he published very little in his lifetime, and so the ongoing rediscovery of his work continues to present new challenges to philosophy and political theory. Written in 1931 but left unfinished, Atheism is an erudite and open-ended exploration of profound questions of estrangement, death, suicide, and the infinite that demonstrates the range and the provocative power of Kojève’s thought. Ranging across Heidegger, Buddhism, Christianity, German idealism, Russian literature, and mathematics, Kojève advances a novel argument about freedom and authority. He investigates the possibility that there is not any vantage point or source of authority—including philosophy, science, or God—that is outside or beyond politics and the world as we experience it. The question becomes whether atheism—or theism—is even a meaningful position since both affirmation and denial of God’s existence imply a knowledge that seems clearly outside our capacities. Masterfully translated by Jeff Love, this book offers a striking new perspective on Kojève’s work and its implications for theism, atheism, politics, and freedom. Jeff Love is Research Professor of German and Russian at Clemson University in South Carolina. His publications include books on Tolstoy, Heidegger, Nietzsche, and Dostoevsky, as well as a translation of Friedrich Schelling’s Philosophical Investigations into the Essence of Human Freedom. Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

Columbia University press has just released a new translation of a work by philosopher Alexandre Kojève, simply titled Atheism, translated by Professor Jeff Love. Considered to be one of the twentieth century’s most brilliant and unconventional thinkers, Kojève was a Russian émigré to France whose lectures on Hegel in the 1930s galvanized a generation of French intellectuals. Although Kojève wrote a great deal, he published very little in his lifetime, and so the ongoing rediscovery of his work continues to present new challenges to philosophy and political theory. Written in 1931 but left unfinished, Atheism is an erudite and open-ended exploration of profound questions of estrangement, death, suicide, and the infinite that demonstrates the range and the provocative power of Kojève’s thought. Ranging across Heidegger, Buddhism, Christianity, German idealism, Russian literature, and mathematics, Kojève advances a novel argument about freedom and authority. He investigates the possibility that there is not any vantage point or source of authority—including philosophy, science, or God—that is outside or beyond politics and the world as we experience it. The question becomes whether atheism—or theism—is even a meaningful position since both affirmation and denial of God’s existence imply a knowledge that seems clearly outside our capacities. Masterfully translated by Jeff Love, this book offers a striking new perspective on Kojève’s work and its implications for theism, atheism, politics, and freedom. Jeff Love is Research Professor of German and Russian at Clemson University in South Carolina. His publications include books on Tolstoy, Heidegger, Nietzsche, and Dostoevsky, as well as a translation of Friedrich Schelling’s Philosophical Investigations into the Essence of Human Freedom. Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

Columbia University press has just released a new translation of a work by philosopher Alexandre Kojève, simply titled Atheism, translated by Professor Jeff Love. Considered to be one of the twentieth century’s most brilliant and unconventional thinkers, Kojève was a Russian émigré to France whose lectures on Hegel in the 1930s galvanized a generation of French intellectuals. Although Kojève wrote a great deal, he published very little in his lifetime, and so the ongoing rediscovery of his work continues to present new challenges to philosophy and political theory. Written in 1931 but left unfinished, Atheism is an erudite and open-ended exploration of profound questions of estrangement, death, suicide, and the infinite that demonstrates the range and the provocative power of Kojève’s thought. Ranging across Heidegger, Buddhism, Christianity, German idealism, Russian literature, and mathematics, Kojève advances a novel argument about freedom and authority. He investigates the possibility that there is not any vantage point or source of authority—including philosophy, science, or God—that is outside or beyond politics and the world as we experience it. The question becomes whether atheism—or theism—is even a meaningful position since both affirmation and denial of God’s existence imply a knowledge that seems clearly outside our capacities. Masterfully translated by Jeff Love, this book offers a striking new perspective on Kojève’s work and its implications for theism, atheism, politics, and freedom. Jeff Love is Research Professor of German and Russian at Clemson University in South Carolina. His publications include books on Tolstoy, Heidegger, Nietzsche, and Dostoevsky, as well as a translation of Friedrich Schelling’s Philosophical Investigations into the Essence of Human Freedom. Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

Columbia University press has just released a new translation of a work by philosopher Alexandre Kojève, simply titled Atheism, translated by Professor Jeff Love. Considered to be one of the twentieth century’s most brilliant and unconventional thinkers, Kojève was a Russian émigré to France whose lectures on Hegel in the 1930s galvanized a generation of French intellectuals. Although Kojève wrote a great deal, he published very little in his lifetime, and so the ongoing rediscovery of his work continues to present new challenges to philosophy and political theory. Written in 1931 but left unfinished, Atheism is an erudite and open-ended exploration of profound questions of estrangement, death, suicide, and the infinite that demonstrates the range and the provocative power of Kojève’s thought. Ranging across Heidegger, Buddhism, Christianity, German idealism, Russian literature, and mathematics, Kojève advances a novel argument about freedom and authority. He investigates the possibility that there is not any vantage point or source of authority—including philosophy, science, or God—that is outside or beyond politics and the world as we experience it. The question becomes whether atheism—or theism—is even a meaningful position since both affirmation and denial of God’s existence imply a knowledge that seems clearly outside our capacities. Masterfully translated by Jeff Love, this book offers a striking new perspective on Kojève’s work and its implications for theism, atheism, politics, and freedom. Jeff Love is Research Professor of German and Russian at Clemson University in South Carolina. His publications include books on Tolstoy, Heidegger, Nietzsche, and Dostoevsky, as well as a translation of Friedrich Schelling’s Philosophical Investigations into the Essence of Human Freedom. Carrie Lynn Evans is a PhD student at Université Laval in Quebec City. Learn more about your ad choices. Visit megaphone.fm/adchoices

Tripp chats with Leon Niemoczynski about a philosophical approach to sacred nature.  Leon Niemoczynski teaches in the Departments of Philosophy and Theology at Immaculata University near Philadelphia, Pennsylvania; and he is also currently a Visiting Assistant Professor of Philosophy in the Department of Philosophy and Religious Studies at East Stroudsburg University, East Stroudsburg, Pennsylvania. Dr. Niemoczynski's research focuses on the philosophy of nature, where he is especially interested in issues pertaining to philosophical naturalism, logic and metaphysics, aesthetics, German idealism, philosophical ecology, animal ethics, environmental philosophy, and environmental philosophy's relationship to the philosophy of religion. He is the author/co-editor of Animal Experience: Consciousness and Emotions in the Natural World (Open Humanities Press, 2014), A Philosophy of Sacred Nature: Prospects for Ecstatic Naturalism (Lexington Books, 2014) and as sole author, Charles Sanders Peirce and a Religious Metaphysics of Nature (Lexington Books, 2011). He has published in numerous anthologies and journals including Process Studies, The Review of Metaphysics, The American Journal of Theology and Philosophy, and The Journal for the Study of Religion, Nature, and Culture, to name but just a few. His most recent book chapter covered the philosophy of Quentin Meillassoux and the radical theology of John D. Caputo, which was published in The Future of Continental Philosophy of Religion (Indiana University Press, 2014). Leon is currently working on his newest book tentatively titled Speculative Naturalism: An Ecological Metaphysics which draws from the metaphysics and theological panentheistic-process perspectives of C.S. Peirce and Alfred North Whitehead, Gilles Deleuze, Friedrich Schelling, G.W.F. Hegel, and Quentin Meillassoux. He resides in the Pocono Mountains of northeastern Pennsylvania with his wife Nalina. Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices