Podcasts about Gaston Bachelard

durée : 00:58:37 - Les Nuits de France Culture - par : Philippe Garbit - Le 27 avril 1925 naissait le philosophe François Châtelet. En 1988, trois ans après sa mort, l'émission "Profils perdus" lui consacrait une série de deux numéros. Le premier permettait d'entendre la voix de François Châtelet et des témoignages de philosophes admiratifs de l'homme et de sa pensée. - réalisation : Alexandra Malka - invités : François Châtelet Philosophe, historien de la philosophie, professeur d'université (1925-1985); Gilles Deleuze Philosophe français; Marc Ferro Historien spécialiste de la Russie et de l'Union Soviétique; Jean Lacouture Journaliste, historien, écrivain

durée : 01:54:57 - Les Nuits de France Culture - par : Albane Penaranda - En 1975, en compagnie de Jean Lescure, Paul Braffort, et Marie-Louise Gouhier, "Les samedis de France Culture" proposaient un long portrait de Gaston Bachelard. - réalisation : Virginie Mourthé - invités : Gaston Bachelard Philosophe et épistémologue français; Paul Braffort Né en 1923, Paul Braffort a commencé sa carrière scientifique au Commissariat à l'Energie Atomique en 1949 comme bibliothécaire puis responsable du Laboratoire de Calcul Analogique. Détaché à EURATOM, de 1959 à 1963, puis à l'ESTEC (European

Through her “archaeology of the future” design approach, the Lebanese-born, Paris-based architect Lina Ghotmeh has firmly established herself as a humanist who brings a profound awareness of past, present, and presence to all that she does. In the two decades since winning her breakthrough commission—the Estonian National Museum in Tartu—her practice has taken off, with Ghotmeh swiftly becoming one today's fastest-rising architectural stars. Just a week after we recorded this episode of Time Sensitive, she was named the winner of a competition to design the British Museum's Western Range and, shortly after that, she was announced as the architect of the new Qatar Pavilion in the historic Giardini of Venice; she is also the designer of the Bahrain Pavilion at the just-opened 2025 Osaka Expo. Across her high-touch, high-craft projects, whether a brick-clad Hermès leather-goods workshop in Normandy, France, completed in 2023; the timber-framed 2023 Serpentine Pavilion in London; or the concrete-walled Stone Garden apartment tower (2020) in Beirut, Ghotmeh celebrates the hand.On the episode, Ghotmeh reflects on the long-view, across-time qualities of her work and outlines what she believes is architecture's role in shaping a better world ahead.Special thanks to our Season 11 presenting sponsor, L'École, School of Jewelry Arts.Show notes:Lina Ghotmeh[5:01] “The Shape of Time: Remarks on the History of Things”[5:01] George Kubler[5:01] Trevor Paglen[8:41] “The Long View: Why We Need to Transform How the World Sees Time”[8:41] Tim Ingold[11:15] “Windows of Light”[11:15] “Lecture: Lina Ghotmeh”[12:06] Beatriz Colomina[12:06] “Are We Human?”[19:58] Gaston Bachelard[24:04] Olga de Amaral[24:04] Cartier Foundation[24:04] Juhani Pallasmaa[24:04] “The Eyes of the Skin”[26:39] Luis Barragán[31:09] Stone Garden (2020)[31:09] Hermès Workshops (2023)[36:36] Peter Zumthor[36:36] “Atmospheres”[41:53] Khalil Khouri[44:51] Jean Nouvel[44:51] Norman Foster[44:51] Estonian National Museum (2016)[46:41] Renzo Piano[46:41] Richard Rogers[46:41] Maya Lin[46:41] Dan Dorell[46:41] Tsuyoshi Tane[50:45] “The Poetic, Humanistic Architecture of Lina Ghotmeh”[51:40] Rimbaud Museum[54:48] “Light in Water” (2015)[54:48] The Okura Tokyo[59:22] Les Grands Verres, Palais de Tokyo (2017)[59:44] Zero-Carbon Hotel Concept (2019)[59:42] Serpentine Pavilion (2023)[1:04:11] Osaka Expo Bahrain Pavilion (2025) 

Piet Meeuse studeerde Nederlands MO-A en filosofie aan de Universiteit van Amsterdam. Hij studeerde af met een doctoraalscriptie over een taaltheorie van Novalis. Zijn eigen werk, dat verschijnt bij de Bezige Bij, bestaat uit essays, verhalen en romans. Voor De jacht op Proteus ontving hij in 1993 de Busken Huetprijs en voor Doorkijkjes: over de werkelijkheid van beelden de Jan Greshoff-prijs (1996). Meeuse vertaalde daarnaast Paul Valéry, Francis Ponge, Milan Kundera, Hermann Broch, Hans Magnus Enzensberger en eveneens Gaston Bachelard (onder andere Vliegdroom en Het Nest). Ook was Meeuse lid van de adviesraad van het Letterenfonds en is hij sinds 2003 als docent essayistiek verbonden aan de Schrijversvakschool te Amsterdam.

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

"Quand on veut que tout change, on appelle le feu." – Gaston Bachelard, La psychanalyse du feu, 1938

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Programme de BRUNO BERNARD pour webSYNradio : Labyrinthe. Ce que nous offre Bruno Bernard en cette fin d'année : un parcours de vie, un labyrinthe parsemé de voies sans issues et un chemin qui se dessine, de sombres couloirs et tout à coup une lumière qui jaillit, la poésie qui nous éclaire et le vivant qui nous appelle. Avec des textes de de Gaston Bachelard, Virginie Woolf, Zeno Bianu, Nâzım Hikmet, Anise Koltz."

[caption id="attachment_5359" align="aligncenter" width="1024"] "Dolmen de Menga entrance: Massive stone portal of 6,000-year-old Neolithic tomb in Antequera, Spain."[/caption][caption id="attachment_5354" align="aligncenter" width="1024"] "La Peña de los Enamorados: Distinctive mountain face aligned with Dolmen de Menga, resembling human profile."[/caption] Key Ideas: The invention of architecture during the Neolithic period marked a significant shift in human psychology and religion, creating a division between natural and man-made spaces and giving rise to new concepts of ownership, territoriality, and sacred spaces. The relationship between architecture and the awareness of death is explored, with the idea that built structures allowed humans to create a sense of permanence and continuity in the face of mortality. Neolithic dolmens and their alignment with the summer solstice may have played a crucial role in rituals related to death, the afterlife, and the cyclical nature of the cosmos. The astronomical alignment of the Dolmen de Menga is part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe, suggesting a shared cosmological understanding among ancient societies. Neolithic art and architecture, including the use of red ochre and iron oxide paintings, may be linked to shamanic practices and altered states of consciousness. Peter Sloterdijk's theory of spheres is applied to understand the evolution of human spatial awareness and the desire to recreate protected, womb-like spaces through architecture. The fundamental nature of architecture and its role in human life is explored through various philosophical, psychological, and sociological perspectives. Adventure Time with My Daughter My daughter Violet likes the show Adventure Time. She loves mythology, creepy tombs, long dead civilizations and getting to be the first to explore and discover new things. I took my 6-year-old daughter to the Neolithic portal Tomb, or Dolmen, Dolmen de Menga in Antequera, while on a trip to Spain. This ancient megalithic monument, believed to be one of the oldest and largest in Europe, dates back to the 3rd millennium BCE. It is made of 8 ton slabs of stone that archaeologists have a passing idea of how ancient people moved. It has a well drilled through 20 meters of bedrock at the back of it and it is oriented so that the entrance faces a mountain that looks like a sleeping giant the ancient builders might have worshiped. All of this delighted my daughter. The dolmen's impressive architecture features massive stone slabs, some weighing up to 180 tons, forming a 25-meter-long corridor and a spacious chamber. Inside, a well adds to the mystery, possibly used for rituals or as a symbol of the underworld. What's truly fascinating is the dolmen's alignment with the nearby La Peña de los Enamorados mountain. During the summer solstice, the sun rises directly over the mountain, casting its first rays into the dolmen's entrance, illuminating the depths of the chamber. This astronomical alignment suggests the ancient builders had a sophisticated understanding of the cosmos. According to archaeoastronomical studies, the Dolmen de Menga might have served as a symbolic bridge between life and death, connecting the world of the living with the realm of the ancestors. The solstice alignment could have held great spiritual significance, marking a time of renewal, rebirth, and the eternal cycle of existence. Sharing this incredible experience with my daughter and witnessing her awe and curiosity as she felt the weight of boulders that men had moved by hand, is a moment I'll treasure forever.  I reminded her that every time she has seen a building, be it a school or a sky-scraper, it all started here with the birth of architecture, and maybe the birth of something else too. Thinking about prehistory is weird because thinking about the limits of our human understanding is trippy and prehistory is, by definition, before history and therefore written language, meaning we cant really know the subjective experience of anyone who was a part of it. Talking to a child about the limits of what we as a species do or can know are some of my favorite moments as a parent because they are opportunities to teach children the importance of curiosity, intuition and intellectual humility than many adults never learn. Watching Violet contemplate a time when mankind didn't have to tools or advanced scientific knowledge was a powerful moment when I saw her think so deeply about the humanity she was a part of. What the Invention of Architecture did to Psychology Anecdote of the Jar by Wallace Stevens I placed a jar in Tennessee, And round it was, upon a hill. It made the slovenly wilderness Surround that hill.   The wilderness rose up to it, And sprawled around, no longer wild. The jar was round upon the ground And tall and of a port in air.   It took dominion everywhere. The jar was gray and bare. It did not give of bird or bush, Like nothing else in Tennessee. Prior to the advent of architecture, the world was an undivided, seamless entity, with no clear boundaries between human habitation and the natural environment. The construction of dolmens and other architectural structures shattered this unified perception, creating a new paradigm in which humans actively shaped and claimed portions of the earth for their own purposes. This act of claiming space and erecting structures upon it represented a profound psychological shift, as humans began to assert their agency and control over their surroundings. The division of the world into natural and man-made spaces had far-reaching implications for human psychology. It fostered a sense of ownership and territoriality, as individuals and communities began to identify with and attach meaning to the spaces they created. This attachment to claimed spaces gave rise to new concepts of home, belonging, and identity, which were intimately tied to the built environment. Simultaneously, the unclaimed, natural world began to be perceived as a separate entity, one that existed beyond the boundaries of human control and understanding. The impact of this division on religion was equally profound. The creation of man-made spaces, such as dolmens, provided a tangible manifestation of human agency and the ability to shape the world according to human beliefs and desires. These structures became sacred spaces, imbued with religious and spiritual significance, where rituals and ceremonies could be performed. The separation of natural and man-made spaces also gave rise to new religious concepts, such as the idea of sacred and profane spaces, and the belief in the ability of humans to create and manipulate the divine through architectural means. The significance of this division between natural and man-made spaces is beautifully captured in Wallace Stevens' anecdote of the jar. In this short poem, Stevens describes placing a jar in a wilderness, which "took dominion everywhere." The jar, a man-made object, transforms the natural landscape around it, asserting human presence and control over the untamed wilderness. This simple act of placing a jar in the wild encapsulates the profound psychological and religious implications of the invention of architecture. The jar represents the human impulse to claim and shape space, to impose order and meaning upon the chaos of the natural world. It symbolizes the division between the natural and the man-made, and the way in which human creations can alter our perception and understanding of the world around us. Just as the jar takes dominion over the wilderness, the invention of architecture during the Neolithic period forever changed the way humans perceive and interact with their environment, shaping our psychology and religious beliefs in ways that continue to resonate to this day. The Relationship of Architecture to the Awareness of Death Robert Pogue Harrison, a professor of Italian literature and cultural history, has written extensively about the relationship between architecture, human psychology, and our understanding of death. In his book "The Dominion of the Dead," Harrison explores how the invention of architecture fundamentally altered human consciousness and our attitude towards mortality. According to Harrison, the creation of built structures marked a significant shift in human psychology. Before architecture, early humans lived in a world where the natural environment was dominant, and death was an ever-present reality. The invention of architecture allowed humans to create a sense of permanence and stability in the face of the transient nature of life. By constructing buildings and monuments, humans could create a physical manifestation of their existence that would outlast their individual lives. This allowed for a sense of continuity and the ability to leave a lasting mark on the world. Harrison argues that architecture became a way for humans to assert their presence and create a symbolic defense against the inevitability of death. Moreover, Harrison suggests that the invention of architecture gave rise to the concept of the "afterlife." By creating tombs, pyramids, and other burial structures, humans could imagine a realm where the dead continued to exist in some form. These architectural spaces served as a bridge between the world of the living and the world of the dead, providing a sense of connection and continuity. Harrison also argues that architecture played a crucial role in the development of human culture and collective memory. Buildings and monuments became repositories for shared histories, myths, and values. They served as physical anchors for cultural identity and helped to create a sense of belonging and shared purpose among communities. However, Harrison also notes that architecture can have a complex relationship with death. While it can provide a sense of permanence and a symbolic defense against mortality, it can also serve as a reminder of our own impermanence. The ruins of ancient civilizations and the decay of once-great buildings can evoke a sense of melancholy and serve as a testament to the ultimate transience of human existence. Death and Ritual through Architecture Recent archaeological findings have shed light on the potential significance of the alignment of Neolithic dolmens with the summer solstice. These ancient stone structures, found throughout Europe and beyond, have long been shrouded in mystery. However, the precise positioning of these megalithic tombs suggests that they may have played a crucial role in Stone Age rituals related to death, the afterlife, and the cyclical nature of the cosmos. On the day of the summer solstice, when the sun reaches its highest point in the sky and casts its longest rays, a remarkable phenomenon occurs within certain dolmens. The light penetrates through the narrow entrance, illuminating the interior chamber and reaching the furthest recesses of the tomb. This alignment, achieved with great intentionality and skill, has led archaeologists to speculate about the beliefs and practices of the Neolithic people who constructed these monumental structures. One theory suggests that the dolmens served as portals for the souls of the deceased to ascend to the heavenly bodies. The sun, often revered as a divine entity in ancient cultures, may have been seen as the ultimate destination for the spirits of the dead. By aligning the dolmen with the solstice, the Neolithic people perhaps believed that they were creating a direct pathway for the souls to reach the sun and achieve a form of celestial immortality. Another interpretation posits that the solstice alignment was a way to honor and commemorate the dead. The penetrating light, reaching the innermost chamber of the dolmen, could have been seen as a symbolic reunion between the living and the deceased. This annual event may have served as a time for the community to gather, pay respects to their ancestors, and reaffirm the enduring bond between the generations. Furthermore, the cyclical nature of the solstice, marking the longest day of the year and the subsequent return of shorter days, may have held profound symbolic meaning for the Neolithic people. The alignment of the dolmen with this celestial event could have been interpreted as a representation of the cycle of life, death, and rebirth. Just as the sun reaches its peak and then begins its descent, the dolmen's illumination on the solstice may have symbolized the passage from life to death and the promise of eventual renewal. While we may never know with certainty the exact beliefs and rituals associated with the Neolithic dolmens and their solstice alignment, the structures themselves stand as testaments to the ingenuity, astronomical knowledge, and spiritual convictions of our ancient ancestors. The precision and effort required to construct these megalithic tombs and align them with the heavens suggest a deep reverence for the dead and a belief in the interconnectedness of life, death, and the cosmos. The Astronomical Alignment of the Dolmen de Menga and Its Broader Significance The astronomical alignment of the Dolmen de Menga with the summer solstice sunrise is not an isolated phenomenon, but rather part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe and beyond. Many megalithic structures, such as Newgrange in Ireland and Maeshowe in Scotland, have been found to have precise alignments with solar and lunar events, suggesting that the ancient builders had a sophisticated understanding of the movements of celestial bodies and incorporated this knowledge into their architectural designs. The alignment of the Dolmen de Menga with the summer solstice sunrise may have held profound symbolic and ritual significance for the Neolithic community that built and used the structure. The solstice, as a moment of transition and renewal in the natural cycle of the year, could have been associated with themes of rebirth, fertility, and the regeneration of life. The penetration of the sun's first rays into the inner chamber of the dolmen on this date may have been seen as a sacred union between the celestial and terrestrial realms, a moment of cosmic alignment and heightened spiritual potency. The incorporation of astronomical alignments into Neolithic monuments across Europe suggests that these ancient societies had a shared cosmological understanding and a deep reverence for the cycles of the sun, moon, and stars. The construction of megalithic structures like the Dolmen de Menga can be seen as an attempt to harmonize human activity with the larger rhythms of the cosmos, creating a sense of unity and connection between people and the natural and celestial worlds they inhabited. Originally these structures were probably lovingly adorned with paint and patterns. This paint was usually made of red ochre and iron oxide.  We know that because the paintings that are left in Iberia are made of these materials and the extremely few neolithic portal tombs that were protected from the elements still have geographic markings.   [caption id="attachment_5367" align="aligncenter" width="715"] Here is me hiking up to look at some iron oxide neolithic paintings[/caption][caption id="attachment_5365" align="aligncenter" width="605"] Here is a little guy made out of iron oxide who is about six thousand years old[/caption][caption id="attachment_5372" align="aligncenter" width="466"] The 4th millennium BC painting inside the Dolmen Anta de Antelas in Iberia[/caption]   Some researchers, such as David Lewis-Williams and Thomas Dowson, have proposed that the geometric patterns and designs found in Neolithic art and architecture may represent the visions experienced by shamans during altered states of consciousness. Other scholars, like Michael Winkelman, argue that shamanism played a crucial role in the development of early human cognition and social organization. According to this theory, the construction of sacred spaces like the Dolmen de Menga may have been closely tied to the practices and beliefs of shaman cults, who served as intermediaries between the physical and spiritual realms. What is Architecture: Why did we invent it? Philosopher, Peter Sloterdijk's theory of spheres, particularly his concept of the first primal globe and its subsequent splitting, offers an intriguing framework for understanding the evolution of human spatial awareness and its manifestations in art and architecture. Sloterdijk's "spherology" posits that human existence is fundamentally about creating and inhabiting spheres - protected, intimate spaces that provide both physical and psychological shelter. The "first primal globe" in his theory refers to the womb, the original protected space that humans experience. According to Sloterdijk, the trauma of birth represents a splitting of this primal sphere, leading humans to constantly seek to recreate similar protective environments throughout their lives and cultures. This concept of sphere-creation and inhabitation can be seen as a driving force behind much of human culture and architecture. Applying this framework to Neolithic architecture like dolmens and portal tombs, we might interpret these structures as attempts to recreate protected, womb-like spaces on a larger scale. These stone structures, with their enclosed spaces and narrow entrances, could be seen as physical manifestations of the desire to recreate the security and intimacy of the "primal sphere" and our universal interaction with it through the archetype of birth. In the Neolithic period, the world was perceived as an undifferentiated sphere, where the sacred and the secular were intimately intertwined. The concept of separate realms for the divine and the mundane had not yet emerged, and the universe was experienced as a single, all-encompassing reality. In this context, the creation of the earliest permanent architecture, such as portal tombs, represents a significant milestone in human history, marking the beginning of a fundamental shift in how humans understood and organized their environment. Portal tombs, also known as dolmens, are among the most enigmatic and captivating architectural structures of the Neolithic era. These megalithic monuments, consisting of large upright stones supporting a massive horizontal capstone, have puzzled and intrigued researchers and visitors alike for centuries. While their exact purpose remains a subject of debate, many scholars believe that portal tombs played a crucial role in the emergence of the concept of sacred space and the demarcation of the secular and the divine. Mircea Eliade. In his seminal work, "The Sacred and the Profane," Eliade argues that the creation of sacred space is a fundamental aspect of human religiosity, serving to distinguish the realm of the divine from the ordinary world of everyday existence. He suggests that the construction of portal tombs and other megalithic structures in the Neolithic period represents an early attempt to create a liminal space between the sacred and the secular, a threshold where humans could encounter the numinous and connect with the spiritual realm. Remember that this was the advent of the most basic technology, or as Slotedijik might label it, anthropotechnics. The idea that sacred and secular space could even be separated was itself a technological invention, or rather made possible because of one. Anthropotechnics refers to the various practices, techniques, and systems humans use to shape, train, and improve themselves. It encompasses the methods by which humans attempt to modify their biological, psychological, and social conditions. The Nature of Architecture and Its Fundamental Role in Human Life Architecture, at its core, is more than merely the design and construction of buildings. It is a profound expression of human creativity, culture, and our relationship with the world around us. Throughout history, scholars and theorists have sought to unravel the fundamental nature of architecture and its impact on the human experience. By examining various theories and perspectives, we can gain a deeper understanding of the role that architecture plays in shaping our lives and the societies in which we live. One of the most influential thinkers to explore the essence of architecture was the philosopher Hannah Arendt. In her work, Arendt emphasized the importance of the built environment in creating a sense of stability, permanence, and shared experience in human life. She argued that architecture serves as a tangible manifestation of the human capacity for creation and the desire to establish a lasting presence in the world. Arendt's ideas highlight the fundamental role that architecture plays in providing a physical framework for human existence. By creating spaces that endure over time, architecture allows us to anchor ourselves in the world and develop a sense of belonging and continuity. It serves as a backdrop against which the drama of human life unfolds, shaping our experiences, memories, and interactions with others. Other theorists, such as Martin Heidegger and Gaston Bachelard, have explored the philosophical and psychological dimensions of architecture. Heidegger, in his essay "Building Dwelling Thinking," argued that the act of building is intimately connected to the human experience of dwelling in the world. He suggested that architecture is not merely a matter of creating functional structures, but rather a means of establishing a meaningful relationship between individuals and their environment. Bachelard, in his book "The Poetics of Space," delved into the emotional and imaginative aspects of architecture. He explored how different spaces, such as homes, attics, and basements, evoke specific feelings and memories, shaping our inner lives and sense of self. Bachelard's ideas highlight the powerful psychological impact that architecture can have on individuals, serving as a catalyst for introspection, creativity, and self-discovery. From a sociological perspective, theorists like Henri Lefebvre and Michel Foucault have examined the ways in which architecture reflects and reinforces power structures and social hierarchies. Lefebvre, in his book "The Production of Space," argued that architecture is not merely a neutral container for human activity, but rather a product of social, political, and economic forces. He suggested that the design and organization of space can perpetuate inequality, segregation, and control, shaping the way individuals and communities interact with one another. Foucault, in his work on disciplinary institutions such as prisons and hospitals, explored how architecture can be used as a tool for surveillance, regulation, and the exercise of power. His ideas highlight the potential for architecture to serve as an instrument of social control, influencing behavior and shaping the lives of those who inhabit or interact with the built environment. By engaging with the diverse theories and perspectives on architecture, we can develop a more nuanced understanding of its role in shaping the human experience. From the philosophical insights of Arendt and Heidegger to the psychological explorations of Bachelard and the sociological critiques of Lefebvre and Foucault, each perspective offers a unique lens through which to examine the essence of architecture and its impact on our lives. As we continue to grapple with the challenges of an increasingly urbanized and globalized world, the study of architecture and its fundamental nature becomes more important than ever. By unlocking the secrets of this ancient and enduring art form, we may find new ways to create spaces that nurture the human spirit, foster connection and belonging, and shape a built environment that truly reflects our highest values and aspirations. Violet's Encounter with the Dolmen It is a common misconception to think of children as blank slates, mere tabula rasas upon which culture and experience inscribe themselves. In truth, children are born with the same primal unconscious that has been part of the human psyche since prehistory. They are simply closer to this wellspring of archetypes, instincts, and imaginative potentials than most adults, who have learned to distance themselves from it through the construction of a rational, bounded ego. While I talked to the archaeologist on site of the Dolmen de Menga, I saw the that these rituals and symbols are still alive in the unconscious of modern children just as they were in the stone age. I looked at the ground to see that Violet was instinctually making a little Dolmen out of dirt. My daughter Violet's recent fear of the dark illustrates this innate connection to the primal unconscious. When she wakes up afraid in the middle of the night, I try to reassure her by explaining that the shadows that loom in the darkness are nothing more than parts of herself that she does not yet know how to understand yet or integrate. They are manifestations of the unknown, the numinous, the archetypal - all those aspects of the psyche that can be terrifying in their raw power and otherness, but that also hold the keys to creativity, transformation, and growth. Violet intuitively understands this link between fear and creativity. She has begun using the very things that frighten her as inspiration for her storytelling and artwork, transmuting her nighttime terrors into imaginative narratives and symbols. This process of turning the raw materials of the unconscious into concrete expressions is a perfect microcosm of the way in which art and architecture have always functioned for humans - as ways of both channeling and containing the primal energies that surge within us. When Violet walked through the Dolmen de Menga and listened to the archaeologist's explanations of how it was built, something in her immediately responded with recognition and understanding. The dolmen's construction - the careful arrangement of massive stones to create an enduring sacred space - made intuitive sense to her in a way that it might not for an adult more removed from the primal architect within. I see this same impulse in Violet whenever we go to the park and she asks me where she can build something that will last forever. Her structures made of sticks and stones by the riverbank, where the groundskeepers will not disturb them, are her way of creating something permanent and visible - her own small monuments to the human drive to make a mark on the world and to shape our environment into a reflection of our inner reality. By exploring the origins of architecture in monuments like the Dolmen de Menga, we can gain insight into the universal human impulse to create meaning, order, and beauty in the built environment. The megalithic structures of the Neolithic period represent some of the earliest and most impressive examples of human creativity and ingenuity applied to the shaping of space and the creation of enduring cultural landmarks. Moreover, studying the astronomical alignments and symbolic significance of ancient monuments can shed light on the fundamental human desire to connect with the larger cosmos and to find our place within the grand cycles of nature and the universe. The incorporation of celestial events into the design and use of structures like the Dolmen de Menga reflects a profound awareness of the interconnectedness of human life with the wider world, a theme that continues to resonate in the art and architecture of cultures throughout history. [caption id="attachment_5361" align="alignnone" width="2560"] Here is my explorer buddy[/caption] Bibliography Arendt, H. (1958). The Human Condition. University of Chicago Press. Bachelard, G. (1994). The Poetics of Space. Beacon Press. Belmonte, J. A., & Hoskin, M. (2002). Reflejo del cosmos: atlas de arqueoastronomía del Mediterráneo antiguo. Equipo Sirius. Criado-Boado, F., & Villoch-Vázquez, V. (2000). Monumentalizing landscape: from present perception to the past meaning of Galician megalithism (north-west Iberian Peninsula). European Journal of Archaeology, 3(2), 188-216. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliade, M. (1959). The Sacred and the Profane: The Nature of Religion. Harcourt, Brace & World. Foucault, M. (1975). Discipline and Punish: The Birth of the Prison. Vintage Books. Heidegger, M. (1971). Building Dwelling Thinking. In Poetry, Language, Thought. Harper & Row. Jung, C. G. (1968). The Archetypes and the Collective Unconscious. Princeton University Press. Lefebvre, H. (1991). The Production of Space. Blackwell. Lewis-Williams, D., & Dowson, T. A. (1988). The signs of all times: entoptic phenomena in Upper Palaeolithic art. Current Anthropology, 29(2), 201-245. Márquez-Romero, J. E., & Jiménez-Jáimez, V. (2010). Prehistoric Enclosures in Southern Iberia (Andalusia): La Loma Del Real Tesoro (Seville, Spain) and Its Resources. Proceedings of the Prehistoric Society, 76, 357-374. Neumann, E. (1954). The Origins and History of Consciousness. Princeton University Press. Rappenglueck, M. A. (1998). Palaeolithic Shamanistic Cosmography: How Is the Famous Rock Picture in the Shaft of the Lascaux Grotto to be Decoded?. Artepreistorica, 5, 43-75. Ruggles, C. L. (2015). Handbook of Archaeoastronomy and Ethnoastronomy. Springer. Sloterdijk, P. (2011). Bubbles: Spheres Volume I: Microspherology. Semiotext(e). Sloterdijk, P. (2014). Globes: Spheres Volume II: Macrospherology. Semiotext(e). Sloterdijk, P. (2016). Foams: Spheres Volume III: Plural Spherology. Semiotext(e). Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Aldine Publishing Company. Winkelman, M. (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. Praeger. Further Reading: Belmonte, J. A. (1999). Las leyes del cielo: astronomía y civilizaciones antiguas. Temas de Hoy. Bradley, R. (1998). The Significance of Monuments: On the Shaping of Human Experience in Neolithic and Bronze Age Europe. Routledge. Devereux, P. (2001). The Sacred Place: The Ancient Origins of Holy and Mystical Sites. Cassell & Co. Gimbutas, M. (1989). The Language of the Goddess. Harper & Row. Harding, A. F. (2003). European Societies in the Bronze Age. Cambridge University Press. Hoskin, M. (2001). Tombs, Temples and Their Orientations: A New Perspective on Mediterranean Prehistory. Ocarina Books. Ingold, T. (2000). The Perception of the Environment: Essays on Livelihood, Dwelling and Skill. Routledge. Norberg-Schulz, C. (1980). Genius Loci: Towards a Phenomenology of Architecture. Rizzoli. Renfrew, C., & Bahn, P. (2016). Archaeology: Theories, Methods, and Practice. Thames & Hudson. Scarre, C. (2002). Monuments and Landscape in Atlantic Europe: Perception and Society During the Neolithic and Early Bronze Age. Routledge. Sherratt, A. (1995). Instruments of Conversion? The Role of Megaliths in the Mesolithic/Neolithic Transition in Northwest Europe. Oxford Journal of Archaeology, 14(3), 245-260. Tilley, C. (1994). A Phenomenology of Landscape: Places, Paths and Monuments. Berg. Tilley, C. (2010). Interpreting Landscapes: Geologies, Topographies, Identities. Left Coast Press. Twohig, E. S. (1981). The Megalithic Art of Western Europe. Clarendon Press. Watkins, A. (1925). The Old Straight Track: Its Mounds, Beacons, Moats, Sites, and Mark Stones. Methuen. Whittle, A. (1996). Europe in the Neolithic: The Creation of New Worlds. Cambridge University Press. Wilson, P. J. (1988). The Domestication of the Human Species. Yale University Press. Zubrow, E. B. W. (1994). Cognitive Archaeology Reconsidered. In The Ancient Mind: Elements of Cognitive Archaeology. Cambridge University Press. Zvelebil, M. (1986). Hunters in Transition: Mesolithic Societies of Temperate Eurasia and Their Transition to Farming. Cambridge University Press. Zvelebil, M., & Jordan, P. (1999). Hunter-Fisher-Gatherer Ritual Landscapes: Spatial Organisation, Social Structure and Ideology Among Hunter-Gatherers of Northern Europe and Western Siberia. Archaeopress.

durée : 01:28:57 - " Gaston Bachelard (1884-1962)- Réveiller les sources " - Une voix reconnaissable entre toutes, alliant le timbre caverneux aux accents champêtres et malicieux, une longue barbe imposante, le regard vif et bon, tel apparaît Gaston Bachelard à travers les portraits que les années nous ont transmis. Images émouvantes d'un vieux maître qui a su rester enfant et élève pour l'éternité. Personnalité légendaire, Gaston Bachelard est le détenteur de savoirs précieux, qui au-delà des disciplines scientifiques, philosophiques et littéraires, sont ceux de la poésie, de l'imagination joueuse, de l'ouverture de l'esprit, de la jeunesse du langage, de l'étude, de la dialectique, permanente, incessante, totale. De la vraie vie. " J'ai été un philosophe du quotidien ", " je suis un philosophe campagnard " dit-il. Né à Bar sur Aube en 1884, Gaston Bachelard restera jusqu'à sa mort en 1962 profondément attaché à sa Champagne natale ; il y sera longtemps professeur avant d'être nommé à la Sorbonne où il marquera des générations d'étudiants et d'auditeurs libres. " Je me suis donné à l'enseignement " : enseignant merveilleux parce qu'homme merveilleux, autodidacte, Gaston Bachelard est l'inventeur d'une pédagogie active, d'un nouvel esprit scientifique, d'un nouvel esprit littéraire. " Tout ce que peut espérer la philosophie c'est de rendre la poésie et la science complémentaires, de les unir comme deux contraires bien faits " Si la figure du chercheur d'images, du poète du feu, de l'eau, de l'air et de la terre, prince de l'imagination poétique et musicien de l'âme, est relativement bien connue, la stature de l'épistémologue promoteur de l'idée de rupture, soucieux de donner à la science la philosophie qu'elle mérite, l'est beaucoup moins. " Toute culture scientifique doit commencer par une catharsis intellectuelle et affective ". Rêveries et concepts, imaginaire et épistémologie, rationalisme et matérialisme, science et onirisme, tout Bachelard est là, dans cette effervescente dualité. " Il ne faut pas identifier le divers, il faut diversifier l'identique ". Dans cette éternelle tension et dans ce rythme sont la vie, le style et l'actualité toujours féconde et profondément humaine de cette haute figure de la philosophie française. (Archives INA : la voix de Gaston Bachelard.)

În acest episod captivant, alături de profesorul Borțon, descoperim subtilitățile comunicării eficiente, explorând diferențele dintre cunoașterea comună și expertiza specializată. Vom analiza teoriile clasice ale lui Aristotel și Platon, influența culturii mass-media și contribuțiile lui Gaston Bachelard în înțelegerea relațiilor dintre simțul comun și cunoașterea științifică. Episodul subliniază importanța metodologiilor științifice, adaptarea la schimbările globale și rolul fundamental al educației și culturii științifice în dezvoltarea personală și profesională. Alăturați-vă pentru a învăța cum putem comunica eficient pentru a evita conflictele și a ne dezvolta pe toate planurile.00:00 Introducere în Comunicarea Eficientă 01:19 Salutări și Introducerea Invitatului 01:51 Distincția dintre Cunoașterea Comună și Cunoașterea de Specialitate 02:11 Comunicarea Non-Verbală și Paraverbală 03:41 Importanța Pregătirii în Științele Comunicării 05:35 Mitul Peșterii și Iluziile Cunoașterii 08:09 Gaston Bachelard și Distincția dintre Spiritul Științific și Simțul Comun 10:39 Cultura Populară vs. Cultura de Masă 18:11 Validarea Externă vs. Internă 28:11 Importanța Lecturii și Călătoriilor 30:40 Explorarea Înțelegerii de Sine prin Comparație 32:05 Rolul Muncitorilor în Istoria României 32:37 Călătorii și Explorare Culturală 35:44 Importanța Comunicării Specializate 37:15 Provocări în Educația Românească 41:12 Activități Practice și Evoluție Socială 54:01 Valoarea Cunoașterii Științifice 57:54 Reflecții asupra Creșterii Intelectuale și Culturale 58:14 Concepții Greșite despre Școală și Educație 59:00 Importanța Producerii de Profesioniști de Calitate 59:48 Înțelegerea Cunoașterii și Expertizei 01:01:55 Fascinația pentru Construcții și Design 01:05:01 Valoarea Cunoștințelor Specializate 01:10:18 Provocări în Societatea și Identitatea Românească 01:18:18 Globalizare și Modernizare 01:24:16 Oportunism Politic și Dinamici Socioculturale 01:26:05 Concluzie și Apel la Acțiune

durée : 00:19:59 - Les Nuits de France Culture - par : Philippe Garbit - Gaston Bachelard, interrogé par Paule Chavasse, c'était en 1959 sur les ondes de la Radio Diffusion Française. Le philosophe y évoquait son essai "La poétique de l'espace" (1ère diffusion : 13/02/1963). - invités : Gaston Bachelard Philosophe et épistémologue français

Le ciel bleu, cher aux pilotes VFR, est le décor habituel des aviateurs qui fréquentent les hautes altitudes. Le pauvre terrien, lui, n'y accède, en dehors des jours de beau temps, que par le rêve et la poésie. Dans « L'air et les songes », le philosophe Gaston Bachelard analyse la poésie inspirée par l'élément aérien et en particulier par le bleu du ciel.Gérard Maoui en lit un extrait.Commander en ligne : L'air et les songesHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

durée : 00:39:59 - Les Nuits de France Culture - par : Philippe Garbit - Dans cette causerie philosophique, Gaston Bachelard, en 1954, analysait les concepts d'image et d'imagination et comment ils surgissaient avant l'idée. Cette émission fait partie de la série "Dormeurs éveillés", elle a été diffusée pour la première fois le 19/01/1954 sur Paris Inter. - invités : Gaston Bachelard Philosophe et épistémologue français

Today we come in from the cold into a safe refuge... Crisis at Christmas: https://www.crisis.org.uk/crisis-at-christmas/ Islamic Relief: https://www.islamic-relief.org.uk/giving/appeals/palestine/ Write to your MP to call for a ceasefire in Gaza: https://palestinecampaign.eaction.online/MPceasefireNOW Quotes from: The Poetics Of Space by Gaston Bachelard; The Christmas Chronicles by Nigel Slater Your FREE awe-inspiring audio adventure: https://www.wearestardust.uk/pages/free-audio-guide Enchant Your Winter Gift List: ⁠https://www.wearestardust.uk/blogs/journal/enchant-your-winter-gift-list⁠ Music: Magic Winter by Serge Quadrado Music on Pixabay Robin: Recording of a European Robin in Berlin in October 2023. Copyright Lars Lachmann, XC152508. Accessible at www.xeno-canto.org/152508.

Ni vet den där känslan när litteratur liksom vibrerar i hela kroppen? Typ när en dikt liksom slår an och blir en del av dig? Lite som för Lauryn Hill i Killing Me Softly? Skogarna dyker ner i passionerade haranger om konst som får oss att skallra. Filip försöker förklara vad tusan detta egentligen innebär med hjälp av Gaston Bachelard, Gil Scott-Heron/Kae Tempest, Jon Fosse och Ola Julén. Maria ger exempel på litterär stimming hos sig själv, Bohumil Hrabal och Torgny Lindgren. Andrea pratar om en författare som skriver om ett fullkomligt vansinnigt lidande: Gulag-överlevaren Varlam Sjalamov. Så mycket känslor!

Settle down, class! If you didn't mean to attend this first lecture for the Faelosophy major, then we suggest you exit gracefully now... but if you'd just like to stay and audit, that's fine too. We're talking about Changeling metaphysics today, hashing out some of the Deeper Questions about the nature of being, the relationship between dream and reality, and what really happens when a troll walks through a doorway. Joining us again is special guest and resident metaphysicist Terry Robinson of Mage: the Podcast, to help triangulate some opinions and lay down some knowledge. Do take notes, for there will be a pop quiz down the line. A few good places to find Terry around the interwebs include: Mage: the Podcast at https://magethepodcast.com/ (through which you can also find that show's Discord, etc.) Pain in the Dice podcast at https://www.paininthedice.com/, because game are fun, but sometimes hard You probably won't find Terry at the book page for Kelefa Sanneh's Major Labels: A History of Popular Music in Seven Genres, but because it came up in conversation, feel free to check that volume out... ...but also, as of this posting, Terry has just released a homebrew Mage 20 book on the Umbra, so consider heading over to https://www.storytellersvault.com/product/455874?affiliate_id=3063731 and giving it a purchase! And our usual arrangement of links: Discord: https://discord.me/ctp Email: podcast@changelingthepodcast.com Facebook: https://www.facebook.com/profile.php?id=100082973960699 Mastodon: https://dice.camp/@ChangelingPod Patreon: https://www.patreon.com/changelingthepodcast YouTube: https://www.youtube.com/@ChangelingThePodcast your hosts Josh Hillerup (any pronoun) believes that whatever the dream of perfection might be, nockers are proof against its attainability, except when it comes to fashion. Pooka G (any pronoun/they) only exists as a concept in relation to pastries and coffees already/yet to be consumed. The subconscious is ceaselessly murmuring, and it is by listening to these murmurs that one hears the truth. —Gaston Bachelard, The Poetics of Reverie

Dans cet épisode enregistré devant public à l'Espace ville autrement, Emile et Guillaume s'entretiennent avec Pierre Lapointe, auteur-compositeur-interprète, mais avant tout, artiste. Pierre s'intéresse au design, à l'art et à l'architecture depuis qu'il est enfant : la poésie d'un centre d'achat vide de banlieue, son premier contact avec des œuvres de design moderne, l'écho d'une salle d'exposition au Musée des Beaux-Arts, les maisons du secteur des ambassades à Ottawa sont autant d'expérience qui ont forgé son imaginaire. Pour lui, la relation aux espaces et aux objets est avant tout physique, viscérale. Certaines œuvres, certains objets de design exercent sur nous un pouvoir : celui de nous « nettoyer », de nous rééquilibrer. Le design et l'architecture nous ramènent d'ailleurs à un médium plus familier dans l'œuvre de l'artiste : pour Pierre, il n'y a pas de réelle distinction entre les objets d'art et la musique. En témoigne son parcours qui l'a mené des arts plastiques aux arts de la scène puis à la musique, pour percoler depuis dans d'autres médiums comme la scénographie et la mise en scène. Le travail artistique, à ses yeux, est avant tout un travail sensible, mais abstrait. Il s'agit de trouver des agencements, des équilibres, des vibrations. En bref, c'est chercher ce qui résonne. Dans un épisode qui n'a « rien de sexuel », on ne le répétera pas assez, on passera ainsi du cœur à la tête et au corps pour découvrir autrement un artiste qui s'est souvent servi de l'art pour s'extraire des contextes dans lesquels il se sentait trop à l'étroit. Un voyage entre la musique, l'art plastique, l'acoustique des espaces urbains, les objets de design et les espaces de la vie quotidienne qui a tout d'une leçon sur notre expérience sensorielle de l'urbain, et rappelle aussi le projet d'une topo-analyse proposée par Gaston Bachelard dans La poétique de l'espace. En prime, deux, trois primeurs qui rendraient jalouse l'équipe du Écho-Vedette…

I ran across the concept of Feminine Exhibit Design when doing some post-conference research - and it perked my ears right up! What is feminine exhibit design? And, why is it important? Margaret Middleton has been focusing on these questions for several years now, and spent a little time with me to discuss.  Margaret is a thought leader in the inclusive design space, designer of playful, enriching learning experiences, and speaker and consultant advocating for inclusive museum practices.  In this week's episode, Margaret shares their thoughts on why Feminine Design principles are a critical aspect for inclusive design and how and when to use them. We discuss how acknowledging and resisting an andro-centric perspective is important in design work, and how difficult that can be considering the complexities of femininity. We also discuss what fem-phobia is and how it may present itself in our design work. Margaret tells us how and when a focus on feminine design emerged from their work and how their thought exercise on this topic has developed since then - including how Cute came to be the 7th element in the emergent Feminine Exhibition Design structure.    Find Margaret on LinkedIn Find Margaret on their website   Links to resources discussed in episode: Margaret's Family Inclusive Language Chart Book: Feminist Designer Book: Storytelling in Museums Book: Welcoming Young Children into the Museum Book: The Inclusive Museum Leader Article: Feminine Exhibition Design - describing 6 elements of Feminine Exhibition Design, before the 7th - Cute - was added Reader Guide for Feminine Exhibition Design article Gaston Bachelard - ‘the curve is inhabited geometry' Barbie gets with the program - exhibit Margaret designed, and inspired their focus on feminine design Alok Vaid-Menon asks ‘What feminine part of yourself did you have to destroy to be part of this world?'  Discovery Museum, Acton Massachusetts - Teddy Bear diner Exhibit: Gender Bending Fashion - Museum Fine Arts Boston EDGE - Exhibit Design for Girls Engagement research from Exploratorium  Guide from EDGE - recommended qualities regarding what works for girls in a science museum setting Rhea Ashley Hoskin's work on femininity and fem-phobia Sapna Cheryan's work on the concept of ambient belonging - she focuses on learning and educational spaces Book: Extra Bold  feminist-inclusive, anti-racist, nonbinary field guide for graphic designers     Connect with us: Have questions or topics you'd like us to explore on the podcast? Or a recommendation of an expert to interview? Feel free to contact me via my LinkedIn page   Need help with a user-, visitor- or community-centered project, evaluation or experience design strategy?  Head over to digin-ux.com for info on human and community-centered strategies for your mission-driven institution  Or, contact us via the Dig In UX website about your project or collaboration you've got in mind, or just to say hello!  

durée : 00:03:53 - Le "vrai" métier des philosophes - par : Nassim El Kabli - Gaston Bachelard, auteur du Nouvel esprit scientifique et du Rationalisme appliqué est une des figures les plus importantes de la philosophie des sciences en France. Mais il vint tard à la recherche universitaire, ayant préféré travailler comme postier et télégraphiste pendant plus de dix ans.

durée : 00:03:53 - Le "vrai" métier des philosophes - par : Nassim El Kabli - Gaston Bachelard, auteur du "Nouvel esprit scientifique" et du "Rationalisme appliqué" est une des figures les plus importantes de la philosophie des sciences en France. Mais il vint tard à la recherche universitaire, ayant préféré travailler comme postier et télégraphiste pendant plus de dix ans.

durée : 00:23:52 - Les Nuits de France Culture - par : Albane Penaranda - En 1953, Gaston Bachelard, Michel Leiris, Claude Roy et Jean Lescure rendent hommage à Paul Éluard dans l'émission "Des idées et des hommes", un an après la disparition du poète le 18 novembre 1952. - invités : Gaston Bachelard Philosophe et épistémologue français; Michel Leiris

durée : 00:05:49 - Les Nuits de France Culture - par : Albane Penaranda - "Paul Éluard ou l'éloge de la simplicité" est une sélection d'archives par Mathias Le Gargasson consacrée au poète Paul Éluard (1895-1952). Nous écoutons le poète lui-même lire ses poésies, mais aussi des hommages par Picasso, Gaston Bachelard, Elsa Triolet, Vercors, ou encore Philippe Soupault.

Neste episódio, recebemos novamente Flávia Gasi, doutora em Comunicação e Semiótica pela Pontifícia Universidade Católica de São Paulo, para conversar sobre seu livro Imersão, Memória e Imaginário nos Videogames, que busca entender como o imaginário é construído na experiência de se jogar videogame a partir das contribuições de Gaston Bachelard. Compre o livro Imersão, Memória e Imaginário nos Videogames e acesse a tese aqui. Ajude a financiar o Holodeck Design no Apoia.se ou fazendo doações pelo PicPay. Siga o Holodeck no Twitter, Facebook, Instagram, YouTube e entre em nosso grupo de Discord do Regras do Jogo. Nossos episódios são gravados ao vivo em nosso canal na Twitch, faça parte também da conversa. Participantes Fernando Henrique Anderson do Patrocínio Flávia Gasi Dicas culturais: O que é dialética, de Leandro Konder Animal Crossing: New Horizons Mario Odyssey A água e os sonhos: Ensaio sobre a imaginação da matéria, de Gaston Bachelard Dragon Age Iluminações, de Alan Moore Reflexos do mundo: Na luta, Fabien Toulmé Days of Being Wild (1990), Wong Kar-Wai Músicas: Persona 5 – Beneath The Mask lofi chill remix Cannons – Strangers

Le collège Gaston Bachelard est un établissement public situé rue au Tire-Pesseau, dans le quartier de la Fontaine d'Ouche. Les représentants du personnel enseignants et des parents d'élèves appellent à une mobilisation le Mercredi 28 Juin de 08h00 à 11h00 devant l'établissement. Ils demandent entre autres plus de moyens nécessaires pour la création d'une nouvelle classe de 6ème. En effet, la rentrée 2023 s'annonce avec des effectifs de 34 élèves par classe de 6ème. Ils demandent aussi des des moyens supplémentaires en vie scolaire pour permettre aux collégiens d'évoluer dans un cadre sécurisé avec un accompagnement adapté.Eddy GAILLOT, représentant des parents d'élèves et Yannick PLUMET, représentant des personnels enseignants, ont donné des détails sur les enjeux de cette mobilisation devant l'établissement Gaston Bachelard dans ce podcast.

Kristoffer Leandoer reser och läser sig ner under markytan. Och bland grottor, katakomber och eld händer det att man får syn på sig själv. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. Ursprungligen publicerad 2021-03-25.Jag ber de andra gå i förväg ut och väntar tills deras ljus försvunnit utom synhåll, sedan släcker jag ficklampan och är ensam i den 360 meter djupa kalkstensgrottan Pellumbas, en halvtimme från Tirana. Här bodde grottbjörnar, här bodde människor redan på stenåldern och åtminstone fram till medeltiden.Kalkstensland är ihåligt, konstaterade Arthur Conan Doyle: knackar man på det, ekar det som en trumma eller ger vika och blottar ett underjordiskt hav. Kalkstensbergets porösa natur gör det idealiskt som begravningsplats och gömställe. Men i geologisk mening är själva stenarten i sig att beteckna som en gravplats, eftersom den bildats av korall och snäckor som sammanpressats under högt tryck. Det albanska karstlandskapet är alltså ren havsbotten som tryckts uppåt när kontinenterna kolliderat. Snäckskal på tvåtusen meters höjd. Det osynliga blir synligt, det lägsta hamnar på toppen, som om hela jorden vänts ut och in. Genom historien har detta landskap erbjudit gömställen åt insurgenter, laglösa och partisaner. Idag är det framför allt den moderna äventyrsturismens krav som tillgodoses genom ändlösa vattenfall, branta cykelvägar, bergsklättring, grottforskning och forsränning.Men nu finns här inga turister, till och med fladdermössen ligger i dvala.Grottan är synliggjord tid. Det krävs ingen föreläsning om geologisk tid, deep time som begreppet numera lyder, för att inse sambandet mellan det ständiga droppandet och de grönslemmiga stalaktiterna och stalagmiterna, som knappast hunnit växa många millimeter under loppet av ett människoliv. Berget har uppenbarligen inte bråttom. Tanken på geologisk tid, på evolutionen och långsamma förändringar får mig att tänka på Tolkiens gestalt, hobbiten Bilbo, och dennes underjordiska möte med Gollum, den fiskliknande versionen av honom själv, och på H. P. Lovecrafts samtidiga skräckberättelse ”Skuggan över Innsmouth”, där huvudpersonen under dramatiska omständigheter tvingas inse sin släktskap med en fiskliknande varelse. ”Skuggan över Innsmouth” publicerades 1936, Bilbo året efter: uppenbarligen hade känsliga själar orsak att fundera över människosläktets urartning dessa mörka år.Skälet till att jag övervunnit min lätta klaustrofobi och står här inne i stenåldersmörkret är dock att jag har läst Underland, den brittiske författaren Robert Macfarlanes storslagna litterära resereportage och inventering av jordens inre. Han skriver om den trånga och livsfarliga labyrint som breder ut sig under Paris, om grottsystem och gravplatser i England och Slovenien, om underjordiska förvaringsplatser av kärnbränsle, om spökpartiklar och fyra kilometer långa svampar, men framför allt kanske människor som alla drivs av samma otåliga tvång att hela tiden tränga vidare, oavsett riskerna. En av dem säger rentav att livet vore meningslöst om man slutade utforska det okända: ”Då väntar vi bara.”Precis som den franske filosofen Gaston Bachelard tänker Macfarlane i hela kategorier som skär genom tid och rum, precis som Bachelard är han intresserad av hur människan förhåller sig – litterärt, religiöst och filosofiskt – till elementära begrepp som luft, eld och vatten. Men för Macfarlane tillkommer en faktor: hur avlägset, svårtillgängligt och farligt något är. Hans drivkraft verkar vara att med den egna kroppen som pant iscensätta utmaningar som vi andra är fullt nöjda med att läsa om.Ändå började hans äventyr där varje klassiskt äventyr ska börja: i ett bibliotek. En händelselös sommareftermiddag leker den tolvårige Robert kurragömma med sin bror och gömmer sig inne på förbjudet område, i farfaderns arbetsrum dit inga barn fick gå. Väl därinne börjar han titta i farfaderns bibliotek och hittar böckerna om bergsbestigning, glömmer kurragömmaleken, glömmer tid och rum och fastnar för alltid i ett främmande och farligt land, långt från det sorglösa sommarlovet: bara genom att läsa om klättrandets strapatser blir han bergtagen för livet.Som klädskåpet som leder till landet Narnia, tänker jag, som liksom Macfarlane lever i ständig dialog med barndomens fantasyböcker. Nära att fastna i en trång underjordisk gång associerar han omedelbart till Alan Garners Den förtrollade stenen, läst som tioåring.I den keltiska kristna traditionen talas det om ”tunna platser”, platser i ett landskap där gränsen mellan olika tider eller existensnivåer är särskilt skör. Man tänkte sig att öar och stränder, men även grottor, var platser med särskilt tunna väggar mellan vår värld och andra – med andra ord sådana platser som redan i sig själva utgör gränser mellan elementen, mellan vatten och jord, mellan luft och jord, mellan ute och inne.År 1852 besöker den franske romantikern Gérard de Nerval de parisiska luffarnas underjordiska gömställen. För Nervals febriga blick dubbelexponeras de övergivna kalkbrotten med visioner av keltiska mytologi, han ser druidtempel och den behornade guden Cernunnos: det är nog lika mycket betraktaren som platsen som har tunna väggar, tänker jag.Samerna föreställer sig underjorden som en spegelbild av vår värld, med själva markytan som spegelglaset, så att de dödas fötter vidrör våra. Det är en suggestiv bild som inte ger mig någon ro. Varje promenad blir ett existentiellt äventyr, en vandring över glashal nattgammal is. Är det kanske i själva verket vad våra skuggor är, spegelbilder kastade underifrån från en värld som saknar andra färger än grått? Är skuggan i själva verket min underjordiska spegelbild, min spegelbild som död?Underjorden må vara en nött metafor för det egna psyket, men om man faktiskt beger sig dit ner på riktigt så återfår den nötta ytan snart sin forna glans och kan börja spegla igen. I Gaston Bachelards "Eldens psykoanalys" läser jag hur den tyske romantikern Novalis ”drömde om jordens varma innandöme så som andra drömt om himlarnas kalla och praktfulla rymd. För honom är bergsmannen en 'upp-och-nedvänd astrolog'.”Tusentals meter under jord finns, inte astrologerna men väl fysikerna som söker den mörka materians gåta. Likt upp-och-nedvända astronauter firar de sig ned i jordens innandöme för att lägga kilometer av berg mellan sig själva och världsrymden. Då tystnar brus och enskilda signaler kan uppfattas.Bachelard fortsätter såhär: ”I centrum finns fröna; i centrum finns elden som alstrar. Det som gror brinner. Det som brinner gror.” Och gror gör det sannerligen: inte mindre än en åttondel av världens biomassa lever under jord. Vi lever i en värld stadd i ständig förvandling, en värld som hela tiden händer. Marken känns lite mindre stabil när man vet vad som finns därunder. Alla begrepp vänds upp och ner, rummet blir osynligt och tiden synlig, döda ting får liv, berg sjunken djup stån upp. Romantikens grundtanke visar sig riktig: allting lever precis som Gérard de Nerval säger i ”Gyllene verser”: ”Och som ett spirande öga bak slutna lock / Växer en själ under ytan på stenarnas block.”Ja, är det något man bär med sig när man står där och blinkar mot dagsljuset igen, så är det just insikten om att inget är stilla, berg är varken bergfasta eller bergsäkra: ordet ”berg” är i själva verket ett verb.Kristoffer Leandoer, författare och skribentLitteraturRobert Macfarlane: Underland – En upptäcktsresa i underjorden. Översättare: Niclas Hval. Albert Bonniers förlag, 2020.

My personal writing mentor, Andy Couturier, is helping me through the birth of my book about dreaming. Andy is also an avid dreamer in his own right, and he has lots of say about using dreams to deepen our enchantment and sense of magic in the world. We start with Andy sharing an early childhood dream of bookcases full of presents which he thinks of as the gifts of life to come. He says that dreams are a welcome non-utilitarian part of my life and quotes from Thomas Moore's book The Re-Enchantment of Everyday Life. We talk about the Abundance of Less by our guest and The Poetics of Space by Gaston Bachelard. Andy recommends that we ask questions of our dreams without needing to answer them. He also shares some writing exercises from his book Writing Open the Mind designed to access the subconscious and describes the logistics of his self-organized dream group encouraging you, the listener, to set up one of your own. We take a call from a widow in Aptos whose husband died three years ago. After an absence of three years, now he is starting to appear in her dreams. We also take a call from Elizabeth in Bellingham who says that her dreams are guiding her as she writes her memoir, and she ends by asking a provocative question about how we are each placed in time which inspires Andy to share one of his precognitive dreams. Sign up for Andy's contact list to stay in the loop about the new course he will offer later this summer called "Dreaming and Writing," or to sign up for one of his Book Completion groups. BIO: Mentor of hundreds of completed books and author of Writing Open the Mind and The Abundance of Less, Andy Couturier is a writing coach and an engaged dreamer. During waking hours he is also guiding Katherine's book creation journey using innovative writing techniques that access subconscious processes. He walks the line between dreams and the waking subconscious, practicing an open-minded curiosity and amazement toward dreams, and he likes to welcome all the dream parts without making a story of them, but including them all and giving them all voice. He is developing a new course for this summer called “Dreaming and Writing." Find our guest at: theopening.org or on IG at Andy.Couturier. Intro music is Water over Stones and outro music is Everything both by Mood Science. Today's ambient music is created by Rick Kleffel. The audio can be found at Pandemiad.com. Many thanks to Rick Kleffel for also engineering the show, to Tony Russomano for answering the phones and to Ewa Malady for audio editing. Show aired May 13 2023. The Dream Journal is produced at and airs on KSQD Santa Cruz, 90.7 FM, streaming live at KSQD.org 10-11am Saturday mornings Pacific time.  Catch it live and call in with your dreams or questions at 831-900-5773 or at onair@ksqd.org. Contact Katherine Bell with feedback, suggestions for future shows or to inquire about exploring your own dreams with her at katherine@ksqd.org, or find out more at ExperientialDreamwork.com. Available on all major podcast platforms. The complete KSQD Dream Journal podcast page can be found at ksqd.org/the-dream-journal. Thanks for being a Dream Journal listener! Rate it, review it, subscribe and tell your friends.

Support vocal oli UPI ID : vocalolipodcast@okhdfcbank Notes : The Poetics of Space by Gaston Bachelard

Une joueuse de kora installée sous son parasol d'oiseaux, de coquillages et de vent, accueille les enfants sur sa petite île de matières tissées et tricotées. Par son souffle, un petit palais sonore se crée ; récit, chansons et machines à sons s'y engouffrent alors pour raconter, de façon poétique et sensible, la rencontre du Facteur Cheval et de sa pierre. Une surprise musicale légère comme le vent pour que chacun retrouve, comme le disait Gaston Bachelard, le vol qu'il y a en nous. Retrouvez le programme complet du festival 2023 en cliquant ici.  Podcast réalisé par Véronique Soulé dans le cadre du festival Un neuf trois Soleil !  Véronique est membre de l'association et animatrice de l'émission de radio "Ecoute ! Il y a un éléphant dans le jardin". Cliquez ici pour en savoir plus.

Covering Part 1 of Alain Badiou's Being and Event on the topic of “Being,” Alex and Andrew introduce some foundational concepts and address Badiou's relation to other philosophers. Guest Knox Peden outlines where Badiou fits within the intellectual history of French philosophy, Marxism, and science. Peden is author of Spinoza Contra Phenomenology: French Rationalism from Cavaillès to Deleuze (published in 2014). Knox has also worked as an editor and translator including collaborations on Cahiers pour l'Analyse (published as Concept and Form, volumes 1 and 2) and On Logic and the Theory of Science by Jean Cavaillès. Schools of Philosophy Math and the Philosophy of Mathematics, a Mathematic Ontology based in Set Theory, Being Qua Being, Martin Heidegger and Badiou's Critique of Poetic Ontology, Post-Cartesian Theories of the Subject from Karl Marx, Sigmund Freud, and Jacques Lacan, Logical Positivism and the Vienna Circle. Key Thinkers and Concepts Jean Cavaillès, Albert Lautman, Georg Cantor, and Kurt Gödel, Axiomatic Set Theory (Axiom of Extensionality, Power Sets, Axiom of Union, Axiom of Separation, Axioms of Replacement and Substitution), The Count, The One, Void, ∅ (Mark Naught), Nature, Name, Cardinality. Interview with Knox Peden French Marxism, Marxist Science and Ideology, Rationalism, Empiricism, Phenomenology and Edmund Husserl, Gaston Bachelard and Philosophy of Science, Truth, Cahiers pour l'Analyse including Jacques-Alain Miller and Jean-Claude Milner, “Mark and Lack,” the Subject, Suture. Links Knox Peden profile, https://hass.uq.edu.au/profile/7697/knox-peden Peden, Spinoza Contra Phenomenology: French Rationalism from Cavaillès to Deleuze, https://www.sup.org/books/title/?id=22793 Hallward and Peden, Concept and Form, two volumes dedicated to Cahiers pour l'Analyse, https://www.versobooks.com/series_collections/35-concept-and-form Cahiers pour l'Analyse(electronic edition) http://cahiers.kingston.ac.uk/ Cavaillès, On Logic and the Theory of Science, translated by Peden and Mackay, https://www.urbanomic.com/book/logic-theory-science/

Does Time Exist? What is time? My Guest Today is Michael Granado who is currently completing his PhD in Philosophy at Staffordshire University. His research focuses on Gaston Bachelard's philosophy of time. Bachelard presents a relational theory of time that attempts to reconcile the developments of relativity theory with our psychological experiences of time using analogies drawn from quantum mechanics.YOUTUBE: https://www.youtube.com/@DeepDrinksMUSIC: @dcuttermusicDisclaimer: Deep Drinks Podcast (DDP) does not endorse the views or statements of any guest. DDP strives for deep conversations about deep topics, this includes harmful ideologies discussed responsibly. FULL STATEMENT https://www.deepdrinks.com/disclaimerSee omnystudio.com/listener for privacy information.

durée : 00:58:22 - Avec philosophie - par : Géraldine Muhlmann - L'exposition “Bachelard contemporain”, qui se tient du 17 février au 30 avril 2023 à La Fab., est un dialogue entre l'art contemporain et la philosophie. Elle rend hommage à un philosophe, Gaston Bachelard, qui a lui-même toujours voulu être contemporain des arts et des sciences de son temps. - invités : Gilles Hiéronimus professeur en philosophie, chercheur associé à l'Institut de recherches philosophiques de l'Université de Lyon III et directeur éditorial indépendant; Félicie d'Estienne d'Orves artiste plasticienne; Abraham Poincheval artiste et performeur; Philippe Baudouin philosophe de formation, réalisateur à Radio France, et auteur de plusieurs ouvrages consacrés à Walter Benjamin et à la radio

Our beloved guest host and artist, Elisabeth Condon, and her series "Elisabeth Condon Describes a Painting!" are back for a new installment! This time Elisabeth chose to describe Joseph Stella's oil on canvas painting "Tree of My Life" from 1919 that she saw at The Norton Museum in "Joseph Stella: Visionary Nature." The show is traveling next to the High Museum and to the Brandywine Museum. It was an honor to have Elisabeth's wild and wonderful way of looking at painting again on the pod. See "Joseph Stella: Visionary Nature" in person/online: Norton Museum (since closed): https://tinyurl.com/yhv3paaw High Museum (Feb-May 2023): https://tinyurl.com/szewk7f8 Brandywine Museum of Art (June-Sept 2023): https://tinyurl.com/yry6cry4 Barbara Rose's 1997 Essay "Flora" on Joseph Stella: https://www.tfaoi.org/aa/7aa/7aa792.htm Joseph Stella works mentioned: "Tree of My Life," "The Voice of the City of New York Interpreted," "Brooklyn Bridge," "Battle of Lights, Coney Island" More About Elisabeth Condon: Web: https://www.elisabethcondon.com/ | IG: @elisabethcondon Solo at Emerson Dorsch Gallery late 2023: https://emersondorsch.com/artist/elisabeth-condon/ Florida Art in State Buildings/Univ of South Fla, May 2023: https://tinyurl.com/5n8ycr8m Painting at Freight & Volume Gallery: http://www.freightandvolume.com/ Artists Mentioned: Philip Guston, 4 Gentlemen of the Orchid, Bamboo, Chrysanthemum & Plum, Chinese Scroll Painting, Charles Burchfield, Odilon Redon, Paul Gauguin's "Vision and the Sermon," Hieronymus Bosch, Dziga Vertov's "Man with a Movie Camera," Marcel Duchamp's "Fountain," Agnes Pelton, Henri Rousseau's Paris paintings, Umberto Boccioni & the Italian Futurists, Precisionists: Sheeler, Demuth & Schamberg, Patrick Henry Bruce, Diego Velázquez, Rembrandt, William Merritt Chase, Robert Henri, Alfred Stieglitz, Georgia O'Keeffe, Marsden Hartley Writers mentioned: Barbara Rose, Immanuel Kant, Gaston Bachelard's "Poetics of Space," Henri-Louis Bergson, Lewis Mumford, Walter Conrad Arensberg, Gertrude Stein, Maurice Tuchman Eps mentioned: #38 (Elisabeth Condon Describes a Painting #1) and #15 (Review of "Spiritual in Art: Abstract Painting 1890-1985") ---------------------------- Pep Talks on IG: @peptalksforartists Pep Talks on Art Spiel as written essays: https://tinyurl.com/7k82vd8s Amy's Interview on Two Coats of Paint: https://tinyurl.com/2v2ywnb3 Amy's website: https://www.amytalluto.com/ Amy on IG: @talluts Buy Me a Coffee Donations appreciated! --- Send in a voice message: https://anchor.fm/peptalksforartistspod/message Support this podcast: https://anchor.fm/peptalksforartistspod/support

To see some beautiful images of Hopper and Matisse's work and for a  loose transcript of this podcast, go here.Why not subscribe to the Charmed Studio here and get free access to my Writers Academy for Artists? No spammy sales pitches, no pushing swamp land in Florida. Just one solid post a month to improve your heart-centered art life and art business.Edward Hopper was a painter who could slow down time. Ironically I recommend this little video: Edward Hopper in 60 SecondsHere is the drool-worthy food and art book on Matisse I recommend:Matisse: A Way of Life in the South of FranceFive Best Books on Writing for Artists post, go here.Here is the link to sign up for my Book Creation Cafe 2023! I would love to have you in class.Ultimate Rain Sound Generator that does not sound like frying bacon.

durée : 03:34:59 - Les Nuits de France Culture - Par Marie-Berthe Servier - Avec Marthe Robert (critique littéraire, traductrice), Gustav Bolin (peintre), Jacques Germain (artiste-peintre), Michel Bouquet (comédien), Dolf Oehler (professeur de littérature) et Ulrike Oehler-Sebastian - Avec en archives, les voix de Arthur Adamov, Antonin Artaud, Louis Jouvet, Charles Dullin, Fernand Ledoux, André Breton, Roger Blin, Jean Topart, Michel de M'Uzan, Jean-Louis Barrault, Raymond Rouleau, Madeleine Renaud, François Chaumette, Ginette Franck, Gaston Bachelard, Jean Tardieu, Jean Amrouche et Jean Negroni - Réalisation Thierry Pons

durée : 00:23:52 - Les Nuits de France Culture - par : Albane Penaranda - En 1953, Gaston Bachelard, Michel Leiris, Claude Roy et Jean Lescure rendent hommage à Paul Éluard dans l'émission "Des idées et des hommes", un an après la disparition du poète le 18 novembre 1952. - invités : Gaston Bachelard Philosophe et épistémologue français; Michel Leiris

durée : 00:05:49 - Les Nuits de France Culture - par : Albane Penaranda - "Paul Éluard ou l'éloge de la simplicité" est une sélection d'archives par Mathias Le Gargasson consacrée au poète Paul Éluard (1895-1952). Nous écoutons le poète lui-même lire ses poésies, mais aussi des hommages par Picasso, Gaston Bachelard, Elsa Triolet, Vercors, ou encore Philippe Soupault.

Welcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: Epistemological Vigilance for Alignment, published by Adam Shimi on June 6, 2022 on The AI Alignment Forum. This work was conducted while at Conjecture Nothing hampers Science and Engineering like unchecked assumptions. As a concrete example of a field ridden with hidden premises, let's look at sociology. Sociologist must deal with the feedback of their object of study (people in social situations), their own social background, as well as the myriad of folk sociology notions floating in the memesphere. You might think that randomized surveys and statistics give you objective knowledge of the sociological world, but these tools also come with underlying assumptions — that the phenomenon under study must not depend on the fine structure of the social network, for example. In general, if you don't realize this, you will then confidently misinterpret the results without considering the biases of your approach — as in asking kids to sort their play activities into three categories you defined in advance, and then seeing this as a “validation” of the classification. How to avoid these mistakes? Epistemological vigilance, answer Pierre Bourdieu, Jean-Claude Chamboredon, and Jean-Claude Passeron in "Le métier de sociologue". They borrow the term from French philosopher of science Gaston Bachelard, to capture the attitude of always expliciting and questioning the assumptions behind notions, theories, models, experiments. So the naive sociologists err because they fail to maintain the restless epistemological vigilance that their field requires. Alignment, like sociology, demands a perpetual questioning of unconscious assumptions. It's because the alignment problem, and the way we know about it, goes against some of our most secure, obvious, and basic principles about knowledge and problem-solving. Thus we need a constant vigilance to keep them from sprouting again unnoticed and steering our work away from alignment. In this post I thus make explicit these assumptions, and discuss why we have to be epistemologically vigilant about them. Taken separately, none of these call to vigilance is specific to alignment — other fields fostered it first. What makes alignment unique is the combined undermining of all these assumptions together. Alignment researchers just can't avoid the epistemological struggle. Here is my current list: Boundedness: the parameters of the problem are bounded, and such bounds can be approximated. Reasons for vigilance: we can't find any bound on the atomic (uninterruptible) optimization of the world, except the loosest bounds given by the laws of physics. And the few fields with unbounded phenomena suggest a complete phase transition in the design space when going from bounded to unbounded problems. Direct Access: the phenomenon studied can be accessed directly through experiments. Reasons for vigilance: Systems optimizing the world to the degree considered in alignment don't exist yet. In addition, chilling out until we get them might not be a great idea (see the next point about iteration). Iteration: the problem can be safely iterated upon. Reasons for vigilance: AI risks scenarios involve massive optimization of the world in atomic ways (without us being able to interrupt). And even without leading to the end of the world, strong optimization could still bring about a catastrophe after only one try. Hence the need for guarantees before upping the optimization pressure. Relaxed Ergodicity: the future behavior of the system, for almost all trajectories, can be well estimated by averaging over its possible behaviors now. Reasons for vigilance: strong optimization shifts dynamics towards improbable worlds, leading to predictable errors when generalizing from the current distribution (where these worlds are negligible). Closedness: the phenomenon can be cons...

As we enter the Seelie half of the year, it's time to talk about Freeholds and Hidden Glens, which gave us seven thorough descriptions of the spaces where changelings get together for the doing of all manner of sundry things. Each of the freeholds is rather different, offering a range of ideas and story setting possibilities for a game. Each of us were rather partial to one or two of them, but we'll let you be the judge of which ones sound the most interesting... uncanny places Something that came up briefly in the discussion (but will not be expanded here to the voluminous amount it could be) is Stephen King as a point of reference for the trope of semi-conscious places, most of which turn out to be creepy. This is slightly different than what you'd usually get with Haunts in Wraith, where the spookiness of a haunted house or wherever gets mostly attributed to the presence of the ghosts. But when the place itself begins to take on an intelligence of its own, that's another matter entirely. Works by King like The Shining and perhaps Rose Red have this thread of a place becoming corrupted by the violence or evil deeds that took place there, which causes it to gather a malevolence of its own, which leads to more such deeds, making the place stronger. It all seems very darkly Glamourous. But this isn't unique to horror literature, and obviously folklore is thick with mythology and superstition about the relationship between past events and present influences in specific locations. You could easily set a scene in a place that causes people to become joyful, or lustful, or whatever. The Dreaming is brimming with emotion, so it's not unreasonable that places in close contact with it, freeholds or otherwise, would have an outsize influence on the feelings of those who enter them. If the building or glade or skate park or whatever is set up as antagonistic to a motley as well, it presents slightly more of a puzzle for players: how do you fight a landscape? How do you reason with geography? How do you prevent yourself from becoming sucked into its emotional vortex when you enter to rescue the childling/find the Treasure/defeat the nocnitsa? Ghost stories do not have a monopoly on these topics, and folding them into your chronicle can be a clever way to give changelings something a little more nebulous to deal with. But equally, it's fitting for the themes of the game; that uncertainty and sense of being out of place, what theorists since Freud have called the uncanny, reminds us that sometimes the horror in a faerie-story is from the sense that your surroundings are just somehow, indefinably wrong. Food for thought! ... just because... It's always nice to see White Wolf folks poking fun at each other with their writing, and sometimes the artwork... So, one of the freeholds, Gangster's Hideaway, is situated along a trod where all the abandoned objects in the world eventually end up (supposedly). Here we have some keys, a pen, matchbook advertising a phone sex line, a thumbtack... and a curious book buried underneath that old-school Vampire players may recognize. Because of course, if the Endless Trod is the place where all lost and abandoned junk ends up, VtM books will and should be there. (J/k, VtM players.

in which poet Dara Barrois/Dixon (formerly Wier) and i talk poetic process, poetic experience, and the difference between real and true... where to find Dara: instagram - darabarroisdixon twitter - @darawier Tolstoy Killed Anna Karenina - https://www.wavepoetry.com/products/tolstoy-killed-anna-karenina other things referenced: Mary Ruefle - http://www.maryruefle.com/menu.html James Tate - https://www.poetryfoundation.org/poets/james-tate Hyperallergic - https://hyperallergic.com/ Haiku: The Everyman's Library Pocket Poets Series edited by Peter Washington - https://www.penguinrandomhouse.com/books/186005/haiku-by-edited-by-peter-washington/ The Poetics of Space by Gaston Bachelard - https://www.penguinrandomhouse.com/books/316841/the-poetics-of-space-by-gaston-bachelard/ First Cow - https://a24films.com/films/first-cow The Ruth Stone House Poetry Podcast - https://podcast.ruthstonehouse.org/

‘100 Quotes by Gaston Bachelard' is a collection of thoughts from the French philosopher whose work influenced many other philosophers including; Michel Foucault, Louis Althusser, Dominique Lecourt... Uitgegeven door SAGA Egmont Spreker: Brad Carty

For more than 60 years, French thinker Gaston Bachelard's The Poetics of Space, has inspired poets, artists, architects, philosophers ⁠— and daydreamers. Millions of us around the world have spent two years sequestered in our homes, so what does his book about daydreaming and the imagination offer us now?

Prolific filmmaker Nick Collins joins us to discuss his extensive body of film work. Shot in some of the filmmaker's most frequently visited locations, these are films that defy classification, despite the regular presence of landscapes and of carefully controlled structures. Simply put, we are in the presence of a filmmaker who explores the world around him and we are gently invited to explore with him. Extremely hard to label, Nick's cinema might even transcend the label of experimental film, with appeal far beyond what is sometimes described as a "niche" interest. Nick's films can be found here: https://vimeo.com/user13647711 Or on DVD published by Simon Payne, from the BFI Store. https://shop.bfi.org.uk/five-greek-films-dvd.html Filmmakers discussed in this episode include: Simon Payne Yasujirō Ozu Carl Theodor Dreyer Anna Thew Authors discussed include: Gaston Bachelard

Alec and Nick discuss a concept of the miniature in this one. Touching upon music from the onkyo, wandelweiser and microsound genres, the discussion approaches various methods of compositional and improvisatory reduction. Topics include Gaston Bachelard's "The Poetics of Space," Participatory vs. Presentational music, the Time-Image of Gilles Deleuze as well as Marvel's Ant Man.

"Don't bend. Don't water it down. Don't try to make it logical. Don't edit your soul according to fashion. Rather, follow your most intense obsessions mercilessly."  | Franz Kafka1/ Obsessions are like the Matryoshka dolls2/ INFJs are high-strung people, not OCD!3/ Not all obsessions are made equal4/ Can you imagine a happy and fulfilled Ernest Hemingway? 5/ Take care of your obsessions, one of them might become your MASTERPIECE!6/ Who said obsessions are bad?7/ "The world wants to be seen" (Gaston Bachelard), so Monet painted it8/ Ihei Misawa, the empathetic samuraï9/  Be obsessed with what widens your mind, your heart, and your inner look10/ I am obsessed with EKPHRASTIC WRITING11/ An OBSESSIVE MIND  could be a GODSEND12/ Are you familiar with the Welsh word "HIRAETH"?Let's get social:INFJ Journey Website:https://www.infjjourney.com/INFJ Journey on Apple Podcasts:https://podcasts.apple.com/cz/podcast/infj-journey/id1538146425Book a Discovery Intuitive Coaching Session For INFJs:https://www.infjjourney.com/coaching/Book a one-hour paid Intuitive Coaching Session For INFJs:https://arianejaks.podia.com/coachingFB INFJ Journey:https://www.facebook.com/arianekveldjaks17Instagram:https://www.instagram.com/kirjaniku17/?hl=enSupport My Work on Patreon:https://www.patreon.com/user?u=44086710&fan_landing=trueGet your free "INFJ Journey Guide":https://arianejaks.podia.com/the-infj-journey-guideGet your free "INFJ Journey Action Plan" for 2021:https://arianejaks.podia.com/infj-journey-action-plan-2021Get your free "The Empowered INFJ" Pack:https://arianejaks.podia.com/the-empowered-infj-packGet your free "INFJ Manifesto":https://arianejaks.podia.com/the-infj-manifestoHave a Chat With Me On Telegram:www.t.me/infjjourneyEnroll in Our New and Free "INFJ Journey Project":https://arianejaks.podia.com/our-infj-journey-project"Stop Being An INFJ Well-Kept Secret", by Ariane Kveld Jaks:https://arianekveldjaks.medium.com/stop-being-an-infj-well-kept-secret-c05a65b931d8

"Books Don't Change People. Paragraphs Do, Sometimes Even Sentences"  | John PiperWe've all have heard this quote, but do we truly understand what it means? INFJs are drawn to words and to sorrows. So much so that INFJs could use both to create the never-ending "Dictionary of INFJs' Beautiful Sorrows"!1/ What is the main VALUE of a book?2/ How do we RELATE to WORDS and SENTENCES as INFJs?3/ Can a book, or a QUOTE even become a substitute for life?4/ What can we do with our "PRIVATE LIBRARY" of quotes or words?5/ Perhaps, the main VALUE of this Private Library is that is more readily ACTIONABLE for us?6/ How do we turn our INFJs' sorrows into BEAUTIFUL SORROWS, full of hope and endless CREATIVITY potential?7/ Learning how to create a MOMENTUM from these Beautiful SORROWS8/ When our sorrows  become  EPIPHANIES, the world changes for good9/ John Koenig's "Dictionary of Obscure Sorrows" (2009). The book and the YouTube series in a (praising) nutshell10/ ÄRKAMISAEG (Estonian) = Awakening Time11/ KÄNSLA (Swedish) = Feeling, Sense, Sensation, Emotion...12/ In the mind of Marguerite Yourcenar, Gaston Bachelard, and Salah StétiéLet's get social:INFJ Journey Website:https://www.infjjourney.com/INFJ Journey on Apple Podcasts:https://podcasts.apple.com/cz/podcast/infj-journey/id1538146425Book a Discovery Intuitive Coaching Session For INFJs:https://www.infjjourney.com/coaching/Book a one-hour paid Intuitive Coaching Session For INFJs:https://arianejaks.podia.com/coachingFB INFJ Journey:https://www.facebook.com/arianekveldjaks17Instagram:https://www.instagram.com/kirjaniku17/?hl=enSupport My Work on Patreon:https://www.patreon.com/user?u=44086710&fan_landing=trueGet your free "INFJ Journey Guide":https://arianejaks.podia.com/the-infj-journey-guideGet your free "INFJ Journey Action Plan" for 2021:https://arianejaks.podia.com/infj-journey-action-plan-2021Get your free "The Empowered INFJ" Pack:https://arianejaks.podia.com/the-empowered-infj-packGet your free "INFJ Manifesto":https://arianejaks.podia.com/the-infj-manifestoHave a Chat With Me On Telegram:www.t.me/infjjourneyEnroll in Our New and Free "INFJ Journey Project":https://arianejaks.podia.com/our-infj-journey-project"Stop Being An INFJ Well-Kept Secret", by Ariane Kveld Jaks:https://arianekveldjaks.medium.com/stop-being-an-infj-well-kept-secret-c05a65b931d8

durée : 00:59:02 - La Conversation scientifique - par : Etienne Klein - « Penser contre le cerveau », qu’est-ce que cela peut bien vouloir dire ? Selon, le philosophe des sciences Gaston Bachelard, cela signifie essentiellement qu'il faut adopter une conception ouverte - c'est-à-dire inquiète - de la raison. - invités : Vincent Bontems, Charles ALUNNI - Vincent Bontems : philosophe des sciences et des techniques, travaille au Larsim, le laboratoire de recherche sur les sciences de la matière du CEA. Charles Alunni : philosophe - réalisé par : Thomas Jost