Podcast appearances and mentions of georg hegel

Political Theorist Fernanda Gallo (Homerton College, University of Cambridge) has a fascinating new book, Hegel and Italian Political Thought: The Practice of Ideas, 1832-1900 (Cambridge UP, 2024), about how Georg Hegel's philosophical thought made its way to Italy and how it was integrated into the various schools of thought within Italy. This is a fascinating exploration of the history of ideas, especially more recent thinking, tracing not only the ideas themselves, but the ways in which they were adapted by different theorists and cultural approaches. Gallo provides the reader with deep historical insights alongside the explication of complex theoretical understandings, noting how ideas travel across language, time, geography, and cultures. Gallo's project here is to weave together history, politics, and ideas more fully to understand ideas in different spaces, providing a transnational perspective of Hegel's thinking and how it evolved in other places, with other thinkers. Italy often finds itself the “forgotten stepchild” in political theory, even though it sits at the intersection of the global North and South, as well as the global East and global West, where ideas from different parts of the world intertwine with each other. The physical space where Italy is located provides this connectivity not only between geographical regions and ideas, but it is also where goods are exchanged alongside intellectual ideas. One of the key lines of interrogation in Hegel and Italian Political Thought is how Hegelian ideas were put into practice in different parts of Italy and what those ideas looked like in practice. For Italy, given the regional distinctions and the seven different states within the peninsula in the early 1800s, Hegel's ideas contributed to a variety of paths towards nation and state building. Gallo examines the ways in which many of the Italian intellectuals during this period were also politicians involved in their respective states, and many of them looked towards Hegel's considerations, mixing them with Italian culture, to rethink how Italy should be structured to function as a modern nation-state, or an array of states within the nation. Gallo and I have a great conversation about the interweaving of Hegel with Italian political thought. We also discuss the rise of the mafia in southern Italy during this period, and how this is connected to these broader ideas of the state's monopoly on violence, issues of freedom and liberty, and how power and power vacuums contribute to the form of the state. This is a lively discussion of the history of ideas, the particular dimensions of Italy and Italian political thought and praxis, Hegel's concepts that apply to the state, and what we can learn from how all of these components were woven together during the 19th century in the Mediterranean. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or find her at Bluesky @gorenlj.bsky.social. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Political Theorist Fernanda Gallo (Homerton College, University of Cambridge) has a fascinating new book, Hegel and Italian Political Thought: The Practice of Ideas, 1832-1900 (Cambridge UP, 2024), about how Georg Hegel's philosophical thought made its way to Italy and how it was integrated into the various schools of thought within Italy. This is a fascinating exploration of the history of ideas, especially more recent thinking, tracing not only the ideas themselves, but the ways in which they were adapted by different theorists and cultural approaches. Gallo provides the reader with deep historical insights alongside the explication of complex theoretical understandings, noting how ideas travel across language, time, geography, and cultures. Gallo's project here is to weave together history, politics, and ideas more fully to understand ideas in different spaces, providing a transnational perspective of Hegel's thinking and how it evolved in other places, with other thinkers. Italy often finds itself the “forgotten stepchild” in political theory, even though it sits at the intersection of the global North and South, as well as the global East and global West, where ideas from different parts of the world intertwine with each other. The physical space where Italy is located provides this connectivity not only between geographical regions and ideas, but it is also where goods are exchanged alongside intellectual ideas. One of the key lines of interrogation in Hegel and Italian Political Thought is how Hegelian ideas were put into practice in different parts of Italy and what those ideas looked like in practice. For Italy, given the regional distinctions and the seven different states within the peninsula in the early 1800s, Hegel's ideas contributed to a variety of paths towards nation and state building. Gallo examines the ways in which many of the Italian intellectuals during this period were also politicians involved in their respective states, and many of them looked towards Hegel's considerations, mixing them with Italian culture, to rethink how Italy should be structured to function as a modern nation-state, or an array of states within the nation. Gallo and I have a great conversation about the interweaving of Hegel with Italian political thought. We also discuss the rise of the mafia in southern Italy during this period, and how this is connected to these broader ideas of the state's monopoly on violence, issues of freedom and liberty, and how power and power vacuums contribute to the form of the state. This is a lively discussion of the history of ideas, the particular dimensions of Italy and Italian political thought and praxis, Hegel's concepts that apply to the state, and what we can learn from how all of these components were woven together during the 19th century in the Mediterranean. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or find her at Bluesky @gorenlj.bsky.social.

Political Theorist Fernanda Gallo (Homerton College, University of Cambridge) has a fascinating new book, Hegel and Italian Political Thought: The Practice of Ideas, 1832-1900 (Cambridge UP, 2024), about how Georg Hegel's philosophical thought made its way to Italy and how it was integrated into the various schools of thought within Italy. This is a fascinating exploration of the history of ideas, especially more recent thinking, tracing not only the ideas themselves, but the ways in which they were adapted by different theorists and cultural approaches. Gallo provides the reader with deep historical insights alongside the explication of complex theoretical understandings, noting how ideas travel across language, time, geography, and cultures. Gallo's project here is to weave together history, politics, and ideas more fully to understand ideas in different spaces, providing a transnational perspective of Hegel's thinking and how it evolved in other places, with other thinkers. Italy often finds itself the “forgotten stepchild” in political theory, even though it sits at the intersection of the global North and South, as well as the global East and global West, where ideas from different parts of the world intertwine with each other. The physical space where Italy is located provides this connectivity not only between geographical regions and ideas, but it is also where goods are exchanged alongside intellectual ideas. One of the key lines of interrogation in Hegel and Italian Political Thought is how Hegelian ideas were put into practice in different parts of Italy and what those ideas looked like in practice. For Italy, given the regional distinctions and the seven different states within the peninsula in the early 1800s, Hegel's ideas contributed to a variety of paths towards nation and state building. Gallo examines the ways in which many of the Italian intellectuals during this period were also politicians involved in their respective states, and many of them looked towards Hegel's considerations, mixing them with Italian culture, to rethink how Italy should be structured to function as a modern nation-state, or an array of states within the nation. Gallo and I have a great conversation about the interweaving of Hegel with Italian political thought. We also discuss the rise of the mafia in southern Italy during this period, and how this is connected to these broader ideas of the state's monopoly on violence, issues of freedom and liberty, and how power and power vacuums contribute to the form of the state. This is a lively discussion of the history of ideas, the particular dimensions of Italy and Italian political thought and praxis, Hegel's concepts that apply to the state, and what we can learn from how all of these components were woven together during the 19th century in the Mediterranean. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or find her at Bluesky @gorenlj.bsky.social. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Political Theorist Fernanda Gallo (Homerton College, University of Cambridge) has a fascinating new book, Hegel and Italian Political Thought: The Practice of Ideas, 1832-1900 (Cambridge UP, 2024), about how Georg Hegel's philosophical thought made its way to Italy and how it was integrated into the various schools of thought within Italy. This is a fascinating exploration of the history of ideas, especially more recent thinking, tracing not only the ideas themselves, but the ways in which they were adapted by different theorists and cultural approaches. Gallo provides the reader with deep historical insights alongside the explication of complex theoretical understandings, noting how ideas travel across language, time, geography, and cultures. Gallo's project here is to weave together history, politics, and ideas more fully to understand ideas in different spaces, providing a transnational perspective of Hegel's thinking and how it evolved in other places, with other thinkers. Italy often finds itself the “forgotten stepchild” in political theory, even though it sits at the intersection of the global North and South, as well as the global East and global West, where ideas from different parts of the world intertwine with each other. The physical space where Italy is located provides this connectivity not only between geographical regions and ideas, but it is also where goods are exchanged alongside intellectual ideas. One of the key lines of interrogation in Hegel and Italian Political Thought is how Hegelian ideas were put into practice in different parts of Italy and what those ideas looked like in practice. For Italy, given the regional distinctions and the seven different states within the peninsula in the early 1800s, Hegel's ideas contributed to a variety of paths towards nation and state building. Gallo examines the ways in which many of the Italian intellectuals during this period were also politicians involved in their respective states, and many of them looked towards Hegel's considerations, mixing them with Italian culture, to rethink how Italy should be structured to function as a modern nation-state, or an array of states within the nation. Gallo and I have a great conversation about the interweaving of Hegel with Italian political thought. We also discuss the rise of the mafia in southern Italy during this period, and how this is connected to these broader ideas of the state's monopoly on violence, issues of freedom and liberty, and how power and power vacuums contribute to the form of the state. This is a lively discussion of the history of ideas, the particular dimensions of Italy and Italian political thought and praxis, Hegel's concepts that apply to the state, and what we can learn from how all of these components were woven together during the 19th century in the Mediterranean. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or find her at Bluesky @gorenlj.bsky.social. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Political Theorist Fernanda Gallo (Homerton College, University of Cambridge) has a fascinating new book, Hegel and Italian Political Thought: The Practice of Ideas, 1832-1900 (Cambridge UP, 2024), about how Georg Hegel's philosophical thought made its way to Italy and how it was integrated into the various schools of thought within Italy. This is a fascinating exploration of the history of ideas, especially more recent thinking, tracing not only the ideas themselves, but the ways in which they were adapted by different theorists and cultural approaches. Gallo provides the reader with deep historical insights alongside the explication of complex theoretical understandings, noting how ideas travel across language, time, geography, and cultures. Gallo's project here is to weave together history, politics, and ideas more fully to understand ideas in different spaces, providing a transnational perspective of Hegel's thinking and how it evolved in other places, with other thinkers. Italy often finds itself the “forgotten stepchild” in political theory, even though it sits at the intersection of the global North and South, as well as the global East and global West, where ideas from different parts of the world intertwine with each other. The physical space where Italy is located provides this connectivity not only between geographical regions and ideas, but it is also where goods are exchanged alongside intellectual ideas. One of the key lines of interrogation in Hegel and Italian Political Thought is how Hegelian ideas were put into practice in different parts of Italy and what those ideas looked like in practice. For Italy, given the regional distinctions and the seven different states within the peninsula in the early 1800s, Hegel's ideas contributed to a variety of paths towards nation and state building. Gallo examines the ways in which many of the Italian intellectuals during this period were also politicians involved in their respective states, and many of them looked towards Hegel's considerations, mixing them with Italian culture, to rethink how Italy should be structured to function as a modern nation-state, or an array of states within the nation. Gallo and I have a great conversation about the interweaving of Hegel with Italian political thought. We also discuss the rise of the mafia in southern Italy during this period, and how this is connected to these broader ideas of the state's monopoly on violence, issues of freedom and liberty, and how power and power vacuums contribute to the form of the state. This is a lively discussion of the history of ideas, the particular dimensions of Italy and Italian political thought and praxis, Hegel's concepts that apply to the state, and what we can learn from how all of these components were woven together during the 19th century in the Mediterranean. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or find her at Bluesky @gorenlj.bsky.social. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

Political Theorist Fernanda Gallo (Homerton College, University of Cambridge) has a fascinating new book, Hegel and Italian Political Thought: The Practice of Ideas, 1832-1900 (Cambridge UP, 2024), about how Georg Hegel's philosophical thought made its way to Italy and how it was integrated into the various schools of thought within Italy. This is a fascinating exploration of the history of ideas, especially more recent thinking, tracing not only the ideas themselves, but the ways in which they were adapted by different theorists and cultural approaches. Gallo provides the reader with deep historical insights alongside the explication of complex theoretical understandings, noting how ideas travel across language, time, geography, and cultures. Gallo's project here is to weave together history, politics, and ideas more fully to understand ideas in different spaces, providing a transnational perspective of Hegel's thinking and how it evolved in other places, with other thinkers. Italy often finds itself the “forgotten stepchild” in political theory, even though it sits at the intersection of the global North and South, as well as the global East and global West, where ideas from different parts of the world intertwine with each other. The physical space where Italy is located provides this connectivity not only between geographical regions and ideas, but it is also where goods are exchanged alongside intellectual ideas. One of the key lines of interrogation in Hegel and Italian Political Thought is how Hegelian ideas were put into practice in different parts of Italy and what those ideas looked like in practice. For Italy, given the regional distinctions and the seven different states within the peninsula in the early 1800s, Hegel's ideas contributed to a variety of paths towards nation and state building. Gallo examines the ways in which many of the Italian intellectuals during this period were also politicians involved in their respective states, and many of them looked towards Hegel's considerations, mixing them with Italian culture, to rethink how Italy should be structured to function as a modern nation-state, or an array of states within the nation. Gallo and I have a great conversation about the interweaving of Hegel with Italian political thought. We also discuss the rise of the mafia in southern Italy during this period, and how this is connected to these broader ideas of the state's monopoly on violence, issues of freedom and liberty, and how power and power vacuums contribute to the form of the state. This is a lively discussion of the history of ideas, the particular dimensions of Italy and Italian political thought and praxis, Hegel's concepts that apply to the state, and what we can learn from how all of these components were woven together during the 19th century in the Mediterranean. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or find her at Bluesky @gorenlj.bsky.social. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Political Theorist Fernanda Gallo (Homerton College, University of Cambridge) has a fascinating new book, Hegel and Italian Political Thought: The Practice of Ideas, 1832-1900 (Cambridge UP, 2024), about how Georg Hegel's philosophical thought made its way to Italy and how it was integrated into the various schools of thought within Italy. This is a fascinating exploration of the history of ideas, especially more recent thinking, tracing not only the ideas themselves, but the ways in which they were adapted by different theorists and cultural approaches. Gallo provides the reader with deep historical insights alongside the explication of complex theoretical understandings, noting how ideas travel across language, time, geography, and cultures. Gallo's project here is to weave together history, politics, and ideas more fully to understand ideas in different spaces, providing a transnational perspective of Hegel's thinking and how it evolved in other places, with other thinkers. Italy often finds itself the “forgotten stepchild” in political theory, even though it sits at the intersection of the global North and South, as well as the global East and global West, where ideas from different parts of the world intertwine with each other. The physical space where Italy is located provides this connectivity not only between geographical regions and ideas, but it is also where goods are exchanged alongside intellectual ideas. One of the key lines of interrogation in Hegel and Italian Political Thought is how Hegelian ideas were put into practice in different parts of Italy and what those ideas looked like in practice. For Italy, given the regional distinctions and the seven different states within the peninsula in the early 1800s, Hegel's ideas contributed to a variety of paths towards nation and state building. Gallo examines the ways in which many of the Italian intellectuals during this period were also politicians involved in their respective states, and many of them looked towards Hegel's considerations, mixing them with Italian culture, to rethink how Italy should be structured to function as a modern nation-state, or an array of states within the nation. Gallo and I have a great conversation about the interweaving of Hegel with Italian political thought. We also discuss the rise of the mafia in southern Italy during this period, and how this is connected to these broader ideas of the state's monopoly on violence, issues of freedom and liberty, and how power and power vacuums contribute to the form of the state. This is a lively discussion of the history of ideas, the particular dimensions of Italy and Italian political thought and praxis, Hegel's concepts that apply to the state, and what we can learn from how all of these components were woven together during the 19th century in the Mediterranean. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or find her at Bluesky @gorenlj.bsky.social. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies

Send us a textCould America's administrative state be the greatest threat to liberty today? Ned Ryan, author of "American Leviathan: The Birth of the Administrative State and Progressive Authoritarianism," joins us to tackle this monumental question. We trace the origins and growth of the administrative state from Woodrow Wilson's era to today's sprawling bureaucracy, which has evolved into a behemoth with over 440 departments. Ryan offers a thought-provoking critique of this centralized power, challenging its compatibility with the foundational principles of the United States and highlighting the risks it poses to American freedom and national security.Engage with a detailed examination of the historical clash between progressivism and conservatism, as we explore how early progressives, influenced by thinkers like Georg Hegel, envisioned the state as a tool for societal perfection. This vision starkly contrasts with the founders' intent to diffuse power and safeguard individual rights. Our discussion extends to contemporary politics, pondering the potential consequences of a second Trump presidency on the administrative state and the complexities involved in dismantling entrenched bureaucratic structures.Explore the necessity of executive reform and state and local governance's pivotal role in American life. We contemplate the modern political landscape, where the concentration of power and the influence of money sustain the status quo. With Trump's unique position challenging the status quo, questions arise about how to restore the original intent of the Constitution. We conclude with strategic reflections on personnel and political operations from Trump's first term, offering key lessons for future governance and emphasizing the critical importance of informed leadership in navigating political warfare.

Jack Donovan and C.B. Robertson discuss what Robertson calls "the myth of modernism" and the way in which it relies on "magic" or "sorcery."Sources Mentioned:- How to Do Things with Words by J.L. Austen- The Oresteia ("Eumenides" especially) by Aeschylus- Malleus Maleficarum ("The Hammer of the Witches") by Heinreich Kramer- The Alchemy of Finance by George Soros- Thus Spake Zarathustra by Friedrich Nietzsche- Might is Right by Ragnar Redbeard- The Republic by PlatoOther directly subject-related books :- The Phenomenology of Spirit and Introduction to the Philosophy of History by Georg Hegel (the magic that ordered 19th-century political thought forward)- Counter Wokecraft by James Lindsay and Charles Pincourt (a modern Malleus Maleficarum)- SJWs Always Lie and SJWs Always Double Down by Vox Day (another modern Malleus Maleficarum)- The Machiavellians by James Burnham (explaining the importance of political formulae)- The Iliad and Odyssey of Homer (the shield of Achilles in Iliad book 18 and Athena's intervention to end the blood feud in Odyssey book 24)- The Anger of Achilles by Leonard Muellner (Importance of "menis")- The entirety of James Lindsay's YouTube channel (tying all of these themes together, in relation to Hermeticism and Gnosticism)Christopher Robertson is the author of The Hero and the Man, Holy Nihilism, Letter to Anwei and more. He writes for PH2T3R and his own blog, Caffeine and Philosophy. https://caffeineandphilosophy.com/https://www.instagram.com/caffeineandphilosophy/Jack Donovan is the author of The Way of Men, Becoming a Barbarian, A More Complete Beast, and Fire in the Dark. His is the founder of The Order of Fire and the PH2T3R project. https://www.jack-donovan.com/sowilo/Instagram: https://www.instagram.com/starttheworld/Twitter: https://twitter.com/ph2t3rTo find out more about the PH2T3R project, visit PH2T3R.comhttps://ph2t3r.com/To learn more about joining The Order of Fire:https://ph2t3r.com/theorderoffire/Instagram:https://www.instagram.com/theorderoffire/https://www.instagram.com/ph2t3r/

This episode we are excited to welcome James Lindsay, a bestselling author who has spoken and written extensively against the woke onslaught.    His recent speech in the European Parliament looking at the Neo-Marxist Cultural Revolution that is engulfing us all has really gone viral.  In this interview James looks at the Marxist thread that runs through Critical Race Theory and Queer Theory and we end by looking at his latest book "The Marxification of Education". James Lindsay is a professional troublemaker, mathematician, author, internationally recognized speaker and the founder and president of New Discourses.  James is a leading expert on Critical Race Theory and is best known for his relentless criticism of "Woke" ideology, the now-famous Grievance Studies Affair, and his bestselling books including Race Marxism and Cynical Theories, which has been translated into over a dozen languages.  In addition to writing and speaking, he is the voice of the New Discourses Podcast and has been a guest on prominent media outlets including The Joe Rogan Experience, Glenn Beck, Fox News, and NPR. Connect with James... GETTR:                       https://gettr.com/user/conceptualjames Twitter:                       https://twitter.com/ConceptualJames Gab:                            https://gab.com/ConceptualJames Truth:                          https://truthsocial.com/@conceptualjames Facebook:                  https://www.facebook.com/ConceptualJames/ Minds:                        https://www.minds.com/conceptualjames/ Amazon:                     https://www.amazon.co.uk/James-Lindsay/e/B009BBX7BI/ref=aufs_dp_fta_dsk Connect with New Discourses... Website:                     https://newdiscourses.com/ Twitter:                       https://twitter.com/NewDiscourses Facebook:                  https://facebook.com/newdiscourses YouTube:                    https://www.youtube.com/channel/UC9K5PLkj0N_b9JTPdSRwPkg Podcast:                     https://open.spotify.com/show/0HfzDaXI5L4LnJQStFWgZp Interview recorded 2.6.23 Audio Podcast version available on Podbean and all major podcast directories...  ⁣https://heartsofoak.podbean.com/ Transcript available on our Substack... https://heartsofoak.substack.com/ To sign up for our weekly email, find our social media, podcasts, video, livestreaming platforms and more...  https://heartsofoak.org/connect/ Please subscribe, like and share! Transcript (Hearts of Oak) Hello, Hearts of Oak, and welcome to another interview coming up in a moment with James Lindsay. Of course, the founder and president of New Discourses, and I was delighted to get him on after seeing him at a number of conferences over stateside. And it was his recent speech in the European Parliament, which really intrigued me. I know that has really gone viral. And I think the title was the Neo-Marxist Cultural Revolution Engulfing the West, now known as WOKE. What a title, what a topic to bring to the European Parliament. So he discusses the kind of response on that and how a lot of the battle lines that we are on, the Critical Race Theory and also the Queer Theory, how those fit under that socialist Marxist umbrella. He unpacks that and then we end up on education. He's just written a book, the end of last year, on the Marxification of education. We have no time to get into the topic, but I just wanted to get his thoughts on why he'd put pen to paper on a book specifically focused on education. So much packed in. I, know you'll have followed James for a long time. I know you'll enjoy listening to his thoughts on speaking in the European Parliament on such a topic and unpacking some of those other issues.  And hello Hearts of Oak. Today it is wonderful to have a best-selling author with us of many titles. We'll refer to some of them, The Marxification of Education and Race Marxism, The Truth About Critical Race Theory, amongst many others. An internationally recognized speaker, the privilege of hearing him first at the American Freedom Alliance conference back in June last year, and the founder and president of New Discourses, and that is James Lindsay. James, thank you so much for your time today. (James Lindsay) Hey, I'm glad to be here. Thank you. It's great to have you and your handle there @ConceptualJames on Twitter, Gab, Truth, GETTR, and newdiscourses.com is the website. People can find everything there. Before we start, James, could I just ask you to take a moment and introduce yourself before we get down to the issue? That's actually a hard thing to do. I'm a very kind of peculiar character, I think, and kind of the whole thing. But the long and short of it is that my academic training was in mathematics. I received a PhD in mathematics, or completed one, I suppose. They didn't give it to me. They don't give those away. But I earned a PhD in mathematics in 2010. I immediately left academia after finishing my doctorate. I became disillusioned with the course that it seemed to be on at the time. Then I just worked for myself at a small private enterprise for a number of years. To be academically engaged, I got involved with fighting with people online basically. This led to discovering the woke movement quite early on. This led to my participation in what was called the grievance studies affair, which I'm fairly well known for, which is where we wrote a large number of at fake academic articles for feminist journals in 2017 and 18 for whatever it's worth there's a new film that just came out telling the backstory with all of that a man named Michael Nayna put that out and it's called The Reformers, so you can find that on his substack, which I think it's michaelnayna.substack.com, The Reformers is the name of the film. John Cleese apparently saw it the other day and loved it, so that's a pretty ringing endorsement. From there, I went on to write, actually, Cynical Theories next, which is a book that did extremely well at getting some of this information into people's hands. It's actually hit somewhere around a quarter million sales, so a lot of people had a chance to encounter these ideas, which is the ultimate goal. And then I built New Discourses from there and I spent all my time researching, studying. Basically the woke movement and all of its kind of intellectual, intellectual is a generous word for them, antecedents and forebears. So I created New Discourses with the goal, it says all fancy on my website, shining the light of objective truth into subjective darkness. But the fact, that was my business partner's idea, honestly, the goal was I want to study woke and understand woke and expose woke and everything that's tied to it as fast as I can create and publish materials. And so that's what it's for. So it hosts mostly three different podcasts that I have in-house as well as articles that I write, videos that I do, and you can find links to the books that I've written, which which we tend to publish in-house because publishers are so slow and this is moving so fast. So anyway, that's me. I don't know how many books I've technically written now because some of them are blurry and they're, you know, things I've done with other people and some of them have been translated into a large number of languages. Those are the things that people care about. A lot of people know me because I've been on Joe Rogan's podcast three times also, which gets you kind of in the public eye a little bit. Okay, well, it's that criticism of woke ideology that I saw two months ago. You were in the European Parliament. You delivered a short address at a conference there, Woke a Culture War Against Europe. How did that come about and kind of how was that received? Well, they just reached out to me. Apparently the group there, which is a European-wide political party called Identity and Democracy or Identity Democracy Foundation, something like this. I don't quite know the organizational structure of these things. They invited me because they put together a three conference series to be held there at the European Parliament in Brussels and asked, they thought that I would be a perfect voice for the inaugural of the three, the first of the three. And so they invited me to come to Brussels and speak at the parliament. And so I gratefully accepted and went over and somehow or rather luckily delivered what I believe is given the fact of the significance of the room that I think I delivered my best public address I've ever delivered, which worked out pretty good because I could have bombed that sucker. And it was very good and very succinct. Part of it was that I realized the night before talking to another audience that there's a language barrier that kind of cuts across my humour, so I had to be very plain spoken. Maybe I should take notes on that and deliver more plain spoken addresses in the future. But it was received extremely well. Now, of course, the room was largely composed of MEPs that are of that party, so you would expect them to be interested in these ideas. It was also, there was a group there, the other speaker was Frank Ferretti, and a fairly well-known guy. And so his organization had a contingent there. And other than that, it was actually kind of timed to correspond with a youth conference for the ID Foundation. And so it was primarily a lot of people in their twenties, political interns and people interested in political party, young people. So most of the people were in their twenties, they were younger. And of course, their energy is really good, really, really a positive reception there. It came out online and they got a little bit of attention. And then for whatever reason, I don't know why a month later it went viral and it has just blown up everywhere. And the reception online has been extraordinarily positive. I'm sure that there are people who are very unhappy that that happened, but I haven't heard much from them.  Well that group, the ID group, is a fantastic group, probably the best bulwark against what is happening in Europe, and I've watched them closely through all my involvement of politics over the many years. But could I ask you, what was it like going into the, I guess, the ruling chamber in Europe and helping them understand the danger of socialism, which many of them call themselves socialists. They really do believe the state knows better than the individual. What was like kind of going into that? Obviously the ID group are on side, but as a chamber, as a parliament, they're very much against anything that will shine the light on the evils of socialism. So what was that like, kind of explain to them the dangers of socialism?  Well I mean it was surprisingly, again surprisingly positive, I thought it might be quite hostile. I thought there might be at least some people who would come by, you know, interested to see what people against their view might say. But I don't get the impression, or at least anybody who did stayed very professional and very polite. It was a very I mean, I don't want to say it's a very bureaucratic building because I don't know that I got that impression. But it's a very, very professional environment. So that wasn't, it wasn't like where I spoke at North-western University a month ago and got heckled and yelled at and protested the whole time or anything like that. The building itself was more interesting than my experience inside of it, I don't know if you visited Brussels and seen this but so walking around there's a... Brussels is, I'm sorry any Belgians watching is not the most beautiful city Down in the older part of the city the older the where the castles and things are that part is quite nice but over by the Parliament is, it's just kind of plain European city. It's not particularly beautiful. So but there's a little park there that's okay. And I found it striking that right outside the backside of the European Parliament building, there's a small grassy area with a number, maybe a dozen, maybe two dozen, somewhere in between statues in the grass. And what they are, when you look at them at first, you think, what are these? Are these aliens or something very peculiar? And you look closer, but no, they're ostriches with their heads buried in the ground, all of them. So it looks like a three-legged thing, but it's not. It's an ostrich with its head buried in the sand and there are you know dozens of these and I thought that's a weird installation to have, you know, on on site then you come around to the front to go into the to the actual Parliament building which you can't do without passes and a guide and all these things you can't just go in, but there's this statue right by the door that I found very striking and it's of this kind of very angry almost Soviet looking woman holding up a very sharp, angular, I'm trying to dig into the semiotics here like aggressive European and, you know, Euro-e. And she's standing triumphantly over a man that she seems to have conquered, who looks quite dejected and broken and so, you know, there's there's this weird vibe about the place, plus it's this weird building of steel and glass and an otherwise kind of fairly quaint European city, that just this kind of this glass. It's not the scary circular one that's in Spain or wherever that is. It's but this is, you know, intimidating steel and glass structure, that is just so out of character for the rest of the city. But as far as being inside the building, we went afterwards, after it was all people that were on site. And then after the talk, there was a little reception out in the hallway. And that was all, nobody bothered us. And then we went upstairs to do some interviews. And there was at the interview area with all the cameras, the media area, with the good lighting and all of that, There was another group, and I don't know who exactly they were, Renew Europe or something like this, I think is what it said, and they had a European Union flag with the stars. But instead of it being solid blue, that kind of deep blue that they use, it was rainbow. I think the stars might have not been in a circle, but might have been in a heart or something silly. So I asked them, and so obviously these people are not my people, so I asked them, I said, I love your flag, can I borrow it for a picture? And they were quite accommodating and they had a friendly chat with me and they don't know my views, but they were polite and professional as one would expect in a building of that sort. So I didn't find it's, I find more hostility going into American government buildings from Democrats here in the US than I experienced in the EU. But that might've just been stroke of luck or something like that. Just before I move to the issues, how do you see it? Because as an American, there is a culture where there is a battle happening, and it is one side against the other. When you look at Europe, it's much more one-sided than it is in the US. In the US, we look across the water and see the battle amongst the side of truth as being positive, strong, having arguments and holding the line, where in Europe, even the good countries have been succumbed into that EU of hating themselves and of rewriting history and all of that. How do you see that as an American? Well, I'll point out first, because I do agree with you generally, not the Flemish, the Flemish do not have that attitude. For certain and I found that I was spending quite a bit of time with it with Flemish men and women and some of the Italians do not have that attitude and they were very nice to spend time with, even a few Germans would they're very German, you know, everything must be according to the protocol, you know, very, I love Germans, but no, the fact is, what I see in Europe is that Europe is far more tipped to socialism, far more tipped to kind of this overarching, less accountable or even unaccountable governance. This bureaucracy that's beyond the reach of the people, and it knows better, and therefore, you know, it's going to deal with the people for them than we see here in America. But it's not nearly as woke and that was actually kind of the crux of this conference that they wanted to put together is yes, yes, we know we're very socialist and we know we're very far down that road, but whatever's happening in the Anglosphere, so the UK is actually heavily included in this, it's a very different animal than continental Europe, is very crazy. It's properly almost insane. There was no confusion that I ran into among virtually anybody, about what a man and a woman for example, and in the European context. But the idea that the taxpayer money would just be wasted on everything that they want to do is, you know, just kind of taken for granted. It's just something they say, of course, this is how things work. Of course, the taxes will be crazy. Of course, we'll waste money on flying a stupid American over here and giving him lots of beer or something like this, you know, to show him a good time in Belgium. So it's a very different attitude. Europe is very dangerously tipped toward favourability toward socialism, but it's still repelling, and that was really again the crux of the conference, it's still repelling the very almost antinomian, insane, woke kind of, whether it's race, race politics is actually the most relevant. The sex and gender politics, people are a little bit naturally repellent to that still, but I don't think that that can last if they open the doors. So my goal was to warn Europe, like, yeah, you guys are already pretty well screwed up with socialism and maybe, you know, talking to the Flemish, maybe you can turn some of this around or do something with it in the future, but you do not know your danger if you think that you can kind of just not be proactive in keeping the woke ideology out. Yeah. You end, I don't know if it was actually the end or in the middle, telling them that according to Marx, socialism was not economic but religious in essence. Do you want to just kind of unpack that and is that why we are having this difficulty because it is religious in nature? Well Marx made it, he tried to make it look very much like it was economic. But if you read his earlier works, which sort of set the foundation and you catch the flavour of it throughout his as later works, Marx was very invested in this idea of understanding the world and man at a fundamental level. What is man? Who is man? And to answer these deep fundamental questions, and what does it require of man to do this? And so I actually think that he's more of a theologian in a kind of an anti-theology way. He's casting down God and replacing God with not man, but man enlightened to the secret truth of reality, which is that man is a social animal, a perfectly social being that lives not for himself but for the species when he's properly awakened to who he is. My contention is that if you take that as a fundamental substrate so that then it separates the world into the people who have access to power and the people who do not have access to power, then that they're intrinsically in conflict so that the underclass has to to awaken to its nature's true historical agents of change and seize the means of production, that the means of production are, in a sense, fungible. You can change them out. But the idea is that what are you producing? And everybody thinks it's, oh, it's economics. You're producing in the factory with goods and services. You're producing in the field with food and agricultural goods, and that's the hammer and the sickle, obviously. But no, you're producing man. You're producing man as who he's meant to be, which that's a fundamentally theological project, not a fundamentally economic project. And Marx believed that economic conditions to determine who man is. But if you were to say, well, it doesn't work, obviously in Britain and obviously in the United States and in Canada, economic conditions were not successful at agitating people into the historical class consciousness as change agents of history. But if you say that race or sex or gender or sexuality or whatever, those are actually the determinants. When you have material comfort. When you have, as some of the Marxists in the 20th century put it, an advanced capitalism that delivers the goods and allows people to build a good life, you are not going to get them on economic conditions. Economic conditions are not determinant of who they are. They are, but on a deeper level that they don't perceive. This is the thesis of Marcuse's one-dimensional man. You've been made one-dimensional. You can't even perceive the fact that economic conditions are relevant to your life. So instead, you have to come where it matters, which is in personal identity. If you're comfortable, where do you turn? You turn to yourself and you think about your identity and who you are in the world. And so identity politics became the weapon that allowed to subdue the West. So if you take out economic conditions as the producer of man, where the means of production have to be seized and you put in cultural issues around race or what it means to be a certain sexuality or what it means to be man or woman in terms of sex itself and gender, then you can just kind of get these other dimensions, whether it's critical race theory or queer theory or feminism as a kind of a Marxist flavour of feminism or within what they call critical pedagogy in education. It's who gets to be a knower and who doesn't. So being considered knowledgeable becomes a form of social property that has to be challenged by the people who are excluded from it by the existing knowing system. Listen to the way the woke talk. It's all about other ways of knowing and knowing systems and all of this. That's where this comes from. But it's the same fundamental architecture. It's, you have this theology of man, or maybe I think the technical word is an Anthroposophist, I can't even say it, anthrosophist, something. Anthro for man, sophi for, you know, sophistry. Sophistry of mankind. Somebody else can say it for me. I can write it. Type it out on the screen for you, but it's technically that, but you have this theology that has at its heart the idea that man is producing himself by some mechanism, and that mechanism can be seized by the underclass of its dynamic and taken over to transform what man and society is. And every one of their theories just, once you understand it that way, every one of their theories just falls out. So you can start making very keen guesses on what's going to happen as this progresses and develops. Here's one, I think I mentioned this in the EU, and I think it's very pertinent for the both European but also the UK context. So if you'll forgive me, just for simplicity, I'm going to consider the UK part of Europe. I know, we can't do that, but I don't want to have to say UK and Europe over and over again. So the broadly European, maybe I'll use broadly European context, that side of the Atlantic context, what you actually have, you guys live in, there is actually a text you can read. If you want to figure out what's happening in Europe, you read Douglas Murray's, The Strange Death of Europe. There is a single text, it's not that long, that you can read to fully understand whose Europe you live in, and it's John Paul Sartre's Europe. He wrote the foreword to Franz Fanon's Wretched of the Earth, so you're not going to go find one of Sartre's books. You're going to go get Wretched of the Earth, which is by Franz Fanon, who was a post-colonialist in the 50s and 60s in France. You're going to go get his book. And then he is from, I always get it wrong, Martinique. He's from Martinique. And so he was in this kind of colonized condition, but also a French psycho analyst. And so that forward though has a very important part. The book is all about, the colonial condition. So who's a native and who's a settler. And now you have that same dynamic, that same mentality, the same exact structure of how it creates who you are as a person. And Fanon argues that violence is the only way to overcome the colonized condition. And Sartre writes in the foreword to this that Europe, he has a letter to Europe, and he's like, Europe, you better listen. The payment for colonization is coming. And this is in the 60s. What you need to do, early 60s, you need to do is you need to decide, are they gonna get it by violence or are you going to propitiate yourself and give it away and hope that the violence doesn't come? And he urges Europe to start giving away their society to their former colonies. When they come and make a claim on your society, give it to them. Maybe they won't be violent. Maybe they'll spare you. So in the kind of very Trumpian, I see a Trump hat behind you, so very Trumpian kind of slang language of the 2020s, go ahead Europe and cuck yourself before the people who you previously colonized, give your societies away to them or else there'll be blood, is the message. And that is literally the message that Europe adopted. So while you haven't in Europe broadly construed, although the UK has taken up with quite a bit of woke. Scotland is, in Ireland or Scotland especially, is particularly bad. You guys have taken up quite a lot of this, but the element of the broad woke pantheon of powered gods or whatever that really strikes hardest is this post-colonial status, which has allowed you or made it so that not only have you guys opened your borders utterly, but that the entire social welfare state that you guys have built up around your socialist sensibilities pours into this yawning black hole of need. And the reason is discoverable in a French existentialist Marxists wailing about a post-colonialist saying that there must be blood to pay for colonization, which is a very obviously you're not allowed to even say these things, but a very one-sided understanding of, the impacts of colonialism. Yes, bad, but also you're not even allowed to mention that yes, good, too. It was a mixed bag brought through brutality and much injustice for certain, but at the same time time. Ethiopia famously is the least or the only completely uncolonized, if I remember right, country in that area of Africa. And they're also the ones that have been struggling the most and the most backwards in many regards for so long. They were the Somalia and Ethiopia where when I grew up as a kid, it was, you know, the starving kids in Ethiopia, eat your peas because the starving kids in Ethiopia don't have any, you know, they were the, they the poster child of backwards and broken. Maybe that was a meme that's not true, I don't know, anyway, Europe has that on its plate, and I think that's comprehensible. I actually think the strange death of Europe is utterly comprehensible out of the foreword that, Sartre wrote. If you read any of Sartre, who the hell wants to live in his world? What a nightmare. Well, you do, and what a nightmare. Tell us, because you mentioned colonialism, that's one of the battle lines, the critical race theory is one of the battle lines, you talked about that and how that fits under socialism. I know it was last year you published Race Marxism, the truth about critical race theory and people can get that. The links will be in the description for them to get hold of that and to go deeper into it. But how does critical race theory fit under the umbrella of socialism or Marxism? Well, it's a redistribution of cultural capital that ties into actually redistributing material capital. So the idea is that there's this form of cultural property that white people erected for themselves during the colonial eras, particularly to justify colonialism and to justify slavery in the 17th century, primarily 16th and 17th centuries, going some into the 18th century. And falling apart in the 19th century. So this idea of whiteness as a cult form of cultural property that generates white supremacy and racial superiority and even racial identification was created by white people to enshrine their own power and to impose, racial identity and inferiority, social and cultural and even economic inferiority on others. So-called people of colour, but particularly blacks and critical race theory builds out completely from this. And the goal then is to seize the means of cultural production around the ideas of what it means to be a member of a certain race. And it's actually a very interesting theory because it's still, unlike some of these other woke theories which seem just off in the air, it's got one foot very firmly still rooted in material reality. It's in a sense a lot more, not explicitly Marxist, but much more critical and materialist. And if you read their early writings, in fact, if you read virtually all of their writings through the 1990s, and I expect, so 70s through the 90s, and I expect we're gonna see another rash of this writing coming now, given what's happening in the United States Supreme Court. It's a very American theory, by the way. It doesn't really fit in other contexts, and Europeans have noticed, as have Brits. Like, we didn't do this, what are you talking about? But the fact is what it's really centered around is seizing the means of affirmative action, is what it's ultimately about. And I don't say that to be cheeky. If you read their books, affirmative action is brought up as a core and key issue hundreds of times. It's not mentioned kind of tangentially here or there, it is a central issue that comes up again and again. And their goal is that they're seeing affirmative action gaining public disfavour through the, say, the 80s. They see, you know, the Supreme Court starting to say, well, maybe it needs a time limit. And they explicitly say, no, it doesn't need a time limit. Not only do we need to maintain it, we need to expand it. It needs to be bigger and more and more and more. So it's like it's very materialistic, seize the means of opportunity redistribution, I guess, in material resources. This is where the reparations conversations come in. And so it takes the entire architecture of literally of Marxism, infuses it with the later critical theory, and then recentres it in race. And in fact, you can find authors like Gloria Ladson Billings is a famous critical race theorist. In the 90s, she writes a paper called Toward a Critical Race Theory of Education. And what she says is in that paper, and I can't quote it from memory anymore, I used to do it a lot, but she says that, the point of critical race theory is to make race the central variable for understanding all inequality. So is where a classical Marxist would say that access to capital is the central concern that determines all inequality, and that's the production of man for critical race theorists, is that race actually supersedes that. And there's a wonderful book explaining all this that I thought was extremely clarifying and elucidating. It's one of the better books that I've read. It's by a former philosopher of race. I've been told I'm not allowed to call him a critical race theorist, technically. His name's Charles Mills, very famous guy. He wrote a book called The Racial Contract, which takes Rousseau's social contract and turns it into a racial phenomenon. But he also wrote a book called From Class to Race, where he explains how he moved from being a classical Marxist to a critical race philosopher. And he argues that he became convinced that at least in the American context, when we understand what Marx was really saying, what he really meant by ideology, what he really meant by social structures, superstructure, infrastructure, the base, and how they interact to create a structure of society, that race is by far the more relevant variable in American society, in American history. So he moves from, it's a book about his own philosophical journey, From Class to Race. And it's the title of the book, From Class to Race, by Charles Mills. It's a staggeringly interesting book. The first chapter was so eye-opening to understand Marx. It's one of the top three most important things I've read to understand Marx. And he's got a very heterodox view, according to Marxist standards. So people criticize my view of Marx, as I've largely derived it from Charles Mills, who's a Marxist, just a fairly heterodox one. He's late Charles Mills to be clear. I don't know if I mentioned he died a few years ago. But that's, in a nutshell, what critical race theory is. Rather than capital being the special form of private property that basically appropriates every deterministic thing in society, including who you are as a person, race becomes, whiteness in fact, becomes the central piece of private property. This is based off of a paper explicitly called Whiteness as Property, written by Cheryl Harris, a famous critical race theorist, in 1993. I think, they're always in really big ones, I think that one's Harvard Law Review. It might be Cornell Law Review. I have to always kind of look up and check where it was published, but it's one of these very big universities law review. And it's a very, it's like 93 pages. It's a very long article arguing that whiteness functions in parallel to the way that Marx lays out capital as a form of bourgeois private property. She even uses the phrase bourgeois property a few times in the paper, that the white people have set themselves up as a racial bourgeoisie and everything just kind of follows from there. And so critical race theory becomes this, that's why I titled the book Race Marxism, as a matter of fact, this Marxist theory of race. It latches onto that post-colonial, just for you broadly UK, European context folks, it latches onto that because there are often racial components to colonialism. I mean, if you've colonized Africa, most of the people you've colonized happen to be black. If you've colonized Asia, most of the people you've colonized happen to be Asian. So you can understand why they would attach these arguments about whiteness and race back through, and that's kind of the back door there in the UK-European context, is that they're using the colonial context and then saying, well, the real reason for all this was racial, where it's not, it's straight up, it's directly, openly, unabashedly, historically, imperial. It's the British empire was proudly an empire. The Spanish empire was proudly an empire. You know, their goal up until World War II, I think every European country threw on its hat to try to conquer the world of its empire. And then finally we realized with nuclear weapons and machine guns and jet airplanes and things like that, carpet bombing, maybe that's not good anymore. Maybe military colonization is not a functional approach for a humanity that wants to survive, into the 21st century. Well, can I, then another battlefront, and you raised this so that you didn't really go into it in the speech, is queer theory. And I think that's where we have more of a battleground in Europe. Critical race theory seems to be less an issue, certainly in our education system, where it is queer theory, and of course, we're celebrating the holy month of pride this month. But tell us, how does that- How does that-  The power be upon us. And how does that fit under socialism queer theory? Yeah, well, it's the same model. So if we understand this concept that there's economic conditions blah blah blah and you get all of Marxism that falls out from the Marxist kind of axioms, and then you say well if we consider economic production to be fungible for racial production as a cultural property, then you get critical race theory Well, if we consider both of those again to be fungible and we pull out that and we say well there's a certain class in society that have designated themselves by virtue of their larger numbers by virtue of having been successful and put themselves in positions of power, but they've declared themselves normal. And other people outside of that are not normal, or they're abnormal, or they're aberrant, or they're perverts, or they're queer, queer against normal, and the kind of even old meaning of the word, then queer theory falls out in your lap. It's just that simple. But this is a very scary phenomenon, whereas critical race theory at its very bottom has, and Marxism both at their very bottom, have a blatant visible grift involved. We're going to seize the means of production. We're going to establish a permanent and stronger and increasing, accelerating affirmative action regime. These are very blatant grifts. We're going to take resources and power for ourselves as an identifiable group of people or whatever. With the queer theory, it's a very different thing. They're looking at the cultural production, it is largely sex, gender, and sexuality, but it can apply to anything. Fat studies emerged mostly in the UK, as it turns out. So did the study of ability, what's called the social model of disability, is from a a man named Michael Oliver, who was a Brit. I don't remember where, if he was London or where, but they actually use the same underlying architecture and engine as queer theory. So now instead of it being about sex or gender or sexuality, it's about your body weight, your health status, your ability status as a very awkward politically correct term we use to not say handicapped or whatever. Well, in America, is fatness now a designated characteristic in New York? I don't know how that's going to work, but yeah.  Yeah, that's right. Yeah, I've been I noticed in December that I had some fatness going on. So I, believe, get this I started eating less and moving more and the fatness started to go away. It's incredible  Revolutionary  Yeah, I know you guys use fake measurements like kilos or stones or whatever that nobody knows what they are, I think I lost like I'll do it in stones. I think I lost 1.6 stone If I'm making up numbers correctly, whatever that works out to is 28 pounds. Maybe you could get repatriations for the time you were over with at all. I don't know could be  I hope so but the idea with queer theory is anything that kind of the broad consensus of society considers normal is, illegitimately determined so that certain people get to have power. So what they're trying to do is seize the means of production of of normalcy, what people consider within the boundaries of normal or normative or even healthy or good behaviour, presentation, being, society. And that's very dangerous because unlike the other ones, see, critical race theory has to at the end of the day maintain its grift, right? Marxism at the end of the day has to maintain its grift. Queer theory, the second is let's say that they get LGBT or just LGB, they get gay acceptance, gay marriage, gay equality, gay everything, full civil rights movement that succeeds. I actually think that that's separate, by the way, the civil rights movement was more of a broadly liberal phenomenon, and I think it was separate from this very radical phenomenon. And there's a much historical and theoretical reason to accept that I know what I'm talking about with that claim, but you get broad LGBT acceptance in society, full equality in society, etc., and that becomes a new norm. Immediately you have to attack the new norm, and they actually have names for this. They have words. Homo-normativity. You've heard of heteronormativity that has to be combated. Homo-normativity has to be combated, and homo-normativity means the the broad acceptance of homosexual people in society, that's a problem because it actually prevents them from being radicalizable. Anything that would cause somebody to become a stable functioning member of society within the boundaries of normal has to be attacked. So every inch of ground queer theory takes, it has to turn around and wage war on its previous success to take it even further. They have to constantly, they call it queering. They have to constantly say, well, if you actually look at the people who designated that they're normal, a lot of them are perverts and private. So are they really normal? Or are they just repressed and have to keep their perversion in the closet? And that's just like other people being in the closet and they blur out all these contexts. But it's a war against normalcy. It's a war against norms. It's a war against decency and expectations of decency. It's also a war against any boundaries. The boundaries, you could say that, maybe it's artificial, the boundaries between heterosexual versus homosexual. But at some point, we're not talking about artificial boundaries, the paedophilia, bestiality, these kinds of very perverse things. The boundaries between what in the slang terms get called vanilla and kink. There's some kind of boundary. They say that these things are all actually, there is no boundary. There's no meaningful boundary and their goal is to dissolve those. So what ultimately happens is, queer theory is like a universal solvent. It's an acid that will dissolve anything. And anything that you try to put as a container around it, it necessarily has to dissolve that too. They even have, I thought there was just one, I looked it up, There are many papers that have some variation of queering queer theory as their title in their queer literature, Because queer theory itself had become too normative. So they have to queer that they have to make it even weirder less normative, and so it's uh it's socialist though in the sense that it's trying to seize the means of production and redistribute shares of social acceptance and opportunity, according to whether or not you're considered normal. Phrases like bring your whole self to work are very queer. Like, no, do not bring it. Leave most of yourself at home, as a matter of fact, is actually what we call professionalism. And that they would say that that's restrictive of people who say want to wear fetish gear to the office, kind of like we have in our White House happening right now. Kind of very visibly what we have. There's military officials wearing literally pup fetish, we had this bizarre character in charge of our nuclear waste and other things who was stealing women's clothing from airports and he's been arrested now three times for this. And it turns out he's a member of this troop that's now controversially the Sisters of Perpetual Indulgence in Los Angeles that is doing the very antinomian religious provocation at Dodger Stadium that's all in the news. He's not a current member, he was a former member Sam Brinton is this character's name, you know, bald, shiny head, looks like an alien, has a moustache dressed in a fabulous gown he stole from some woman of colour immigrant who built it, that you know herself. Very bizarre, but queer theory is well, who's this? There's an old sketch on Saturday Night Live. I encourage people to look this up It's it's the character's name is sex ed. So it's sex ed Vincent. His name is Ed Vincent. He's a sex educator Everybody should look this up This is the perfect expression of queer theory and actually post-modernism where he's describing very bizarre fetishes as a joke, right? It's very funny and he's obviously very nerdy weird guy, but then it's his tagline is, is that weird? well who's to say, and he's teaching like a class, is that weird? and everybody says like who's to say, that's the ultimate idea of queer theories is that outside of the boundaries of normal? Well who gets to say that obviously people who set themselves up that way so we're gonna redistribute who has the power to determine what is and is not normal including drag queens in front of children and you know, provocative displays pride parades as a parade for for civil rights or even to celebrate the fact that for many years homosexuals were very oppressed in society, often viciously oppressed in society a pride parade that would just march and you know wave flags or whatever for a day, as it used to be would be one thing. This isn't what happens at all this thing is this crazy celebration that sprawls now across not just a month with a season. The entire public square turns into a rainbow for for upwards of 60 days and beyond. It's you know, there are fetishists running around enticing children and doing crazy things. It's really turned into something like a much grosser version of carnival, and it's, their fundamental view is well, is that out of bounds? Well, it's illegitimate if anybody but us decide, every individual should get to decide for themselves what's publicly out of bounds. So this is, literally like it to some very Jordan Peterson issues. It's the chaos monster right or the chaos dragon It's Tiamat being released on society that will ultimately tear it apart. Just to finish off, your latest book published in December was an education, The Marxification of Education, Paolo Ferrer's critical Marxism and the Theft of Education. We have no time to go into the topic at all, it is there, links are all there for the viewers and listeners, but could I just ask you as we finish, why you wanted to write a book specifically on education. Well I got sucked into it. I was gonna, I knew it was important and nobody was covering what's called Critical Pedagogy, the Critical Theory of Education. So I read a couple of books on it, got a little informed. I thought I would do a flyby, and just, you know, a reconnaissance flyby, give some people some pictures. And it turns out it was like trying to do a flyby of Jupiter, I just got sucked into the gravity and stuck. It's just a huge universe, and it's so complicated. But I wrote the book particularly, I call it, you know, The Theft of Education, because I kept encountering parents who were saying, they're telling me they're not doing this in our school, but I know they're doing it in our school, I experience it with my children. What's going on? And so I had read enough to understand the magic trick, how they've stolen education, what the mechanism is. And it actually is the same trick I've described. We don't have to go into the nitty gritties, but they've set up who gets to be constituted as a knower. Who does society recognize as a knowledgeable person versus somebody who's recognized as ignorant or outside of that. And they've created a Marxist seize the means of production program, where Paolo Ferrari did out of that. And then he created a mechanism in education where you use the academic material as an excuse to have political conversations. So that's how they do it. They don't technically teach critical race theory. They show a math problem and use it as an excuse to have a discussion about racial injustice and do this over and over and over again. Informed by critical race theory would be more accurate than teaching critical race theory. And so I wanted to pull back the veil on how that happens and what's really going on and that this is actually a cult brainwashing program. And the book has been very helpful to parents across at least the United States in that regard. It's being translated into Portuguese now, so we'll see what happens with that. Well, James, I appreciate you coming on. The issue of woke is, I think, the issue in whether society and cultures will survive or collapse, how you respond to them. So I appreciate you coming on and sharing your insights on those. Yeah, well, I'm very glad to talk to you, very glad to get to spread the word. I think the European context has an interesting opportunity. UK is a little bit harder. You've already taken in a lot. But Europe has actually a chance, the ID group being that we mentioned before, being a great bulwark to stand up to this particular, very toxic aspect that will, as you can see, and whether it's the UK or Australia or Canada or the United States, that will rip a society apart if you let it in. Yeah, we're seeing that happen. And you mentioned in Brussels, their issue is immigration. 30% Islamic.  That clash between separate ideas of what culture should be and what freedom should be is why I would never want to live in Brussels. So, sorry.  Yeah. Well, I'll tell you the truth just quickly that this whole, if we look at Marx as a theologian philosopher-ish kind of character, A lot of his model, he says he inverted it, but he derived it from Georg Hegel preceding him. And Hegel's belief, and Marx definitely adopted this part, was that history is this inexorable force, almost like a deity itself that has a trajectory and a purpose and a defined endpoint. And the key part is that it moves through conflict. And if you understand nothing else about everything we've just talked about, that the people that think this way, that have adopted this worldview, understand that they move history to a desired endpoint through generating conflict. You don't have to get into the granular details of how until later. You can understand many of these decisions. Why are you pulling in 30% of your population now is going to be a different religion with a different culture, and then you take tremendous care of them and inflame these tensions across the divide and cause these conflicts, because conflict moves history. In other words, truly their view, religiously speaking for Hegel explicitly, is that the conflict working itself out through history actually finishes or actualizes God. So God doesn't become God until the conflicts have all played out, so they have to generate the conflicts to create the finalized deity, at which point everything will be perfect at the so-called end of history with the people that live in it called the last man.  Yeah. Well, we'll finish, James. The viewers and listeners @ConceptualJames on GETTR, Gab, Truth, Minds, wherever your preferred social media platform is, you'll find James on it, and of course newdiscourses.com. So thank you so much once again for your time, James.  Yeah, thank you.

Por Gilberto Garibal O que descobrimos em uma pintura de museu representando Adão? O primeiro homem não tem umbigo: Ele não se projetou! Ele é a solução, mas não o problema! Conscientemente ou não, seu sucessor é assombrado por sua falta de origem, por seu começo. Ele, portanto, preenche essa lacuna com as construções de sua imaginação. Assim nasceram o mito, a lenda, a alegoria, a parábola, o conto, a fábula, o romance. Porque, tanto quanto as exigências da sua natureza, a fome, a sede, a sexualidade, impõem ao homo sapiens que somos, uma necessidade imperiosa e transmissível: A história! Gostamos de contar histórias uns aos outros! De lenda a mito Para que essas histórias não morram, elas devem ser contadas constantemente. Ou seja, reinventá-las, ampliá-las, até aumentá-las. Até você acreditar! Todos os grupos humanos foram assim construídos a partir de histórias míticas fundadoras. Sob esse ângulo, o mito desempenha um papel de integrador social, ou seja, de manter a coesão dos conjuntos em questão. Os antropólogos afirmam que o mito é uma realidade que determina a vida presente, as atividades e os destinos da humanidade . Olhando mais de perto, podemos dizer que a história, em todas as suas formas, salvou a esperança humana, dando sentido à vida. Falhando em se inventar, o homem inventou céus e deuses, depois um deus e um demônio, um paraíso e um inferno. E assim entraram em cena o logos (a razão personificada pela linguagem) e o mythos(fabulosa história transmitida pela tradição) toda uma série de histórias, religiosas e profanas. Então, após a invenção da escrita e depois da imprensa, impôs-se o livro dos livros, a Bíblia, uma rica mistura de construções imaginárias e realidades ampliadas. Escrito há mais de 3.500 anos, continua sendo o maior sucesso literário ocidental. Oferecendo-nos precisamente a "história humana" com o Verbo como princípio! Todas as ressalvas feitas, pois não esqueçamos que a Bíblia foi escrita na época em um território de 40 quilômetros quadrados: a terra de Canaã. Não é o único livro sagrado do planeta! Desta forma, o Homem é capaz de formar uma estrutura irracional em torno de uma personagem (real ou não), um acontecimento (autêntico ou inventado) até concretizar um fenómeno fundador, por vezes de alcance universal e que se torna significativo. Podemos citar na história que nos é familiar, entre outros, os mitos de Moisés, Salomão, Jesus, Napoleão, Kennedy, Che Guevara, De Gaulle. E mais recentemente, no show business, os cantores Elvis Presley e Johny Halliday. Mito não significa verdade, mas representações de fatos ou elaborações do espírito a partir de tradições e histórias amplificadas pelo imaginário coletivo. Como as sociedades primitivas que veneravam deuses ou glorificavam objetos naturais, também a Maçonaria sentiu a necessidade de “inventar uma história”, partindo de uma criação lendária e depois mítica, assim que se tornou uma sociedade iniciática. Cabe aqui diferenciar a lenda do mito. A lenda é uma história que tem um começo, um coração e um fim. Um mito é uma história que tem um final em aberto. No Rito Escocês Antigo e Aceito, essa diferenciação permite que a lenda de Hiram que aparece no 3º grau, torne-se assim o mito de Hiram, do grau 4 ao 33, com uma série de fábulas, contos e alegorias, espalhando-se no tempo. Os fundadores da maçonaria especulativa moderna, pastores Anderson e Desaguliers, mencionam Hiram Abi, o arquiteto do Templo de Salomão na primeira edição das Constituições Maçônicas (1717). Considerando que ele é apenas um bronzeador artesão na Bíblia. Observe que a palavra "arquiteto" contém a palavra "arca", ou seja, uma "ponte que conecta". Este arquiteto Hiram ainda é citado na segunda edição das Constituições (1738) que evoca o profundo luto causado por sua morte repentina. Mas ainda não se trata de assassinato! Este último só interveio na década de 1740, no seio de várias lojas inglesas, numa “composição trágica” estruturada, diz-se, por um criador rosa-cruzeiro. Ele imagina uma cena de crime, como se o início de uma série de aventuras humanas exigisse primeiro, para o bom funcionamento social do grupo, não apenas uma morte, mas neste caso, um parricídio fundador. Freud apontará para esse tema da “horda primitiva” em sua teoria do “assassinato do pai” por seus filhos, primeiro impacientes para sucedê-lo, depois arrependidos. E depois dele, o antropólogo René Girard verá no fenômeno da violência, o fato histórico repetitivo da vítima inocente - o bode expiatório a ser removido. Hiram em má companhia É precisamente sobre este mesmo tema que o primeiro ritual do 3º grau simbólico foi criado no século XVIII . No REAA, ele nos leva direto da Europa das Catedrais para a Judéia. No templo de Jerusalém em construção, são colocados em situação premeditada, três Companheiros Trapaceiros, Jubelas, Jubelos e Jubelum, ávidos pelo grau de Mestre. Transformando suas ferramentas em armas, eles assassinam Hiram, simbolizando assim respectivamente, diz a lenda, ignorância, fanatismo e ambição excessiva. Observo de passagem que, na década de 1980, o terceiro Companheiro simbolizava na REAA superstição e não ambição. Prova de que o rito vive com os tempos, neste caso o da materialidade que hoje prevalece sobre a espiritualidade religiosa. Vale a pena deter-nos por um momento nas três faltas dos referidos maus Companheiros, com um olhar contemporâneo. D'abord l'IGNORANCE (do latim ignorância, falta de conhecimento). A primeira “ausência de conhecimento” que a define é, sem dúvida, a ignorância de nós mesmos, movidos como somos por nossos impulsos inconscientes. Daí o interesse de estarmos atentos às exigências do nosso EU, constituído pelo nosso “corpo-mente”. E não querer matar o nosso “ego”, como às vezes ouvimos de pessoas precisamente ignorantes! Somos imersos nas palavras que nos construíram desde o nosso nascimento. É bom saber como transmissores: um indivíduo está isolado, frequentemente hostil e exposto ao risco de delinqüência quando tem menos de cem palavras de vocabulário. Duzentas palavras já permitem que ele se comunique melhor. Quatrocentas palavras lhe dão a capacidade de entender o mundo e se encaixar socialmente. Passa então da ignorância à educação, chave das boas relações humanas. Ensuite le FANATISME (do latim fanum, relativo ao templo, e de fanaticushomem inspirado, delirante). Na antiguidade mediterrânea, onde reinava o politeísmo e as multidões de crenças, “fanáticos” eram os sacerdotes que adoravam deuses específicos. Com a particularidade de entrarem em transes brutais, durante os quais infligiam feridas a si próprios, até verem a cor do seu sangue nas feridas abertas. Esse comportamento ocorre ainda hoje na realização de certas cerimônias religiosas monoteístas. E, infelizmente, a série de atentados que atingem a Europa nos mostram a fúria cega, a barbárie dessas mentes manipuladas que são os fanáticos contemporâneos. Tudo considerado é claro, pode-se perguntar se, mesmo na alvenaria, o fato de alguns fetichizarem o rito, a ponto de se tornarem " ritolatras"», não vem do início do fanatismo. Daí a necessidade imperiosa de preservar o livre arbítrio em todas as circunstâncias! Por fim, AMBIÇÃO DESMEDIDA (do latim ambitionio,cobiçar, cobiçar). A ambição tem dois significados distintos. No primeiro sentido, é uma pulsão axial, uma força psíquica inconsciente, presente e preciosa em cada um de nós, que nos impulsiona a crescer, a perseverar em nosso ser e a nos aperfeiçoar. É o nosso capital energético que vai além do simples instinto de autopreservação. No segundo sentido, trata-se, no excesso ditado pelo desejo megalomaníaco de dominar, de tomar o poder, portanto de se impor, à custa da eliminação do outro. Esta manobra é evidentemente não só nociva como contraditória já que, visando receber a admiração dos outros, desencadeia, pelo contrário, a sua rejeição. Convenhamos, essa forma de ambição também existe em nossas fileiras. Aí é prejudicial quando, por exemplo, se volta para a concorrência. Advogado do diabo Na tentativa de ser objetivo, é interessante examinar a aventura hiramica com uma lupa filosófica. Segundo o método atribuído a Georg Hegel, tese, antítese, síntese. Ou seja, com espírito crítico, portanto com dúvida. Assim, é possível ver em Hiram – como advogado de defesa dos três maus companheiros – um personagem tirânico, cego por sua subserviência a Salomão (rei frívolo e caro, não esqueçamos) que reduz à escravidão de milhares de trabalhadores (segundo a Bíblia) para construir um insolente Templo de riquezas. E, continua a defesa, pode-se entender que três companheiros coléricos buscam ganhar mais se revoltando pela força! Uma tese que hoje seria defendida pelos sindicatos! Resta evidentemente o homicídio imperdoável, ou seja, o direito de matar que os três indivíduos assumiram. O advogado de defesa, esse "advogado do diabo", responderá aqui que a precariedade (que gera ciúmes) pode desencadear uma loucura assassina, ela mesma a ser levada em conta quando a faculdade de discernimento do humilhado é abolida. O povo não se saiu melhor em 1789, decapitando o rei Luís XVI e sua esposa, que tentaram fugir pela "porta leste" da França (outra versão do assassinato de Hiram, em suma!). Não foi este rei culpado de ter construído o Palácio de Versalhes, o seu Trianon e os seus suntuosos jardins, enquanto o povo passava fome! Victor Hugo falou muito bem sobre isso! Em suma, tudo está em tudo e seu oposto! Mitos e lendas só são verdadeiramente produtivos quando são estudados pelo menos sob os dois aspectos que sempre encerram, o bem e o mal. Como os dois lados de uma carta de baralho ou de uma moeda. O anverso e o reverso, o lado da coroa e o lado da face, constituem a mesma carta e a mesma moeda! A verdade não é deste mundo, mesmo na Maçonaria. Depois da tese e da antítese, a síntese. Essas falhas humanas, demasiado humanas, simbolizadas pelos três companheiros de maus atores da lenda de Hiram, e que pontuam nossa experiência relacional, têm uma coisa em comum, a incivilidade. A mesma que vivemos atualmente em todo o território, durante as frequentes manifestações sociais nas ruas. São "desnaturados" por bandidos mascarados, vestidos de preto, que desafiam e agridem a polícia, quebram vidros e incendeiam carros! Triste espetáculo da “guerrilha urbana” no século XXI! Ativado pela pulsão de morte, fere gravemente corpos, corações e almas! Longe desta terrível violência atual, o REAA de hoje se apoia em outra dramaturgia - assumidamente livresca, mas baseada na própria violência, característica do ser humano!- aquela imaginada no século XVIII, para tentar dar-lhe sentido . Não apenas resiste ao teste do tempo, mas é completamente, oh, parte da modernidade! Qual é o significante valorizado pela lenda de Hiram, senão a coragem, demonstrada pelo arquiteto de Salomão?! Qual é o significado expresso, senão a verdade , na forma de uma senha, que os três trapaceiros queriam saber antes do tempo?! Esta coragem, da qual devemos nos armar todas as manhãs. Esta verdade, o próprio objeto de nossa pesquisa, mas sem pressa. Você tem que ter tempo para as coisas e fazer tudo no seu tempo! Da palavra perdida, a palavra substituída O interesse primordial do símbolo é a liberdade de interpretação que ele permite! Assim, o aprofundamento da lenda de Hiram nos leva, repetidamente, a refletir sobre essas palavras, essa "palavra perdida" deixada com ele em seu túmulo. Como sempre, uma lenda vem de outra. Iluminemos por um momento a nossa imaginação com a poesia bíblica que nos diz que as palavras em questão são aquelas desenhadas na areia por Jesus para Maria Madalena e apagadas pelo vento, durante sua caminhada às margens do lago Tiberíades! Sabemos que a natureza – cósmica ou humana – abomina o vácuo, palavras substitutas vieram para preenchê-lo nas seguintes lendas! Somos assim referidos, por metáforas interpostas, a uma das nossas faculdades mentais que é a substituição . Graças aos artifícios da linguagem, o homem é capaz de transformar o sentido da fala e disfarçá-la. Claramente, podemos ouvir que com a "palavra substituída" sucedendo a "palavra perdida" ele inventou a mentira! Esta mentira instalada hoje na cidade, onde se tornou um reconhecido exercício de estilo, para não dizer um verdadeiro “esporte nacional”! Tanto nas ruas quanto na mídia, tanto nos negócios quanto na política. Fofoca, manipulação, notícias falsas, falsas promessas: tal é o significado profano de “discurso substituído” hoje! Seduzir, vender, obter, enganar, aparecer, fingir ser e ter, muitas pessoas estão em nossa esfera de imediatismo! Nesse sentido, o jornalismo muitas vezes eleva o acontecimento e a expressão instantânea substituiassim o real para o real. A filosofia notará aqui que essa segmentação do tempo – o império do instante – serve para impedir sua fuga desesperada e equivale a aliviar a angústia individual da morte, portanto, a mentir para si mesmo . É a uma nova visão do mundo, à manutenção de uma palavra sã que o iniciado é convidado. É também, quando necessário, a atos de resistência, quer dizer, pacíficos, que o Maçom, o Maçom, se engaja. A tolerância é limitada pelo intolerável: aquele momento em que é preciso saber dizer não! Com essa vontade constante, podemos enfrentar a má educação e os preconceitos, lutar contra as certezas instituídas, denunciar os ditos mexericos, carregados de palavras que matam. Dar novamente uma chance à verdade, em todos os lugares da “comédia humana”, tanto dentro quanto fora do nosso movimento. Nunca haverá autoridades humanistas suficientes para defender a trilogia republicana, incompatível com a hegemonia! Enquanto as lojas se multiplicarem, estaremos em uma democracia. Sejamos conscientes, orgulhosos e felizes! Com o coração feliz apesar de tudo e a alma em busca de tranquilidade, gosto de ver a Maçonaria como um vasto jardim rico na diversidade de suas flores, sempre novas, sempre brilhantes e coloridas. E perto do túmulo imaginário de Hiram – perdoe-me! – Atrevo-me a este pensamento com um sorriso maroto: Não é porque sou uma velha acácia… que dou velha mimosa! --- Send in a voice message: https://podcasters.spotify.com/pod/show/malhete-podcast/message

The Problems of Philosophy by Bertrand Russell audiobook. The Problems of Philosophy is one of Bertrand Russell's attempts to create a brief and accessible guide to the problems of philosophy. Focusing on problems he believes will provoke positive and constructive discussion, Russell concentrates on knowledge rather than metaphysics. Russell guides the reader through his famous distinction between "knowledge by acquaintance and knowledge by description" and introduces important theories of Plato, Aristotle, René Descartes, David Hume, John Locke, Immanuel Kant, Georg Hegel and others to lay the foundation for philosophical inquiry by general readers and scholars alike. Learn more about your ad choices. Visit megaphone.fm/adchoices

Foram encontradas cinco caixas com quatro mil folhas preenchidas com a transcrição de conferências de Georg Hegel. Estavam há 200 anos na biblioteca, sem que a própria o soubesse. A crónica de Francisco Sena Santos.

I had a great time talking to my good friend Kal and Peter Hiett, a pastor at The Sanctuary in Denver, Colorado. We talk about the story of creation, Adam being made in God's image, a return to the garden of Eden, and the fractal quality of the scriptures. I highly recommend checking out more of his teachings in the links below. Peter Hiett website: https://relentless-love.org/ youtube channel: https://www.youtube.com/c/PeterHiett podcast: https://podcasts.apple.com/us/podcast/the-sanctuary-downtown-relentless-love/id499682116?ign-mpt=uo%3D4&mt=2church website: https://thesanctuarydenver.org/ Kaliya Rivet podcasts: https://open.spotify.com/show/3d4QlAnRwp51f9psDU04xh https://podcasts.apple.com/us/podcast/universalism-against-the-world/id1537264569 Mentions: Christopher Langan, George MacDonald, Georg Hegel, David Bentley Hart, Jordan Peterson, TS Eliot, Sam Lebens, Bernardo Kastrup, Richard Rohr, Karl Barth, Luke Thompson, Jason Pratt, Julian of Norwich, and more...probably.

What is truth? Why do you exist? Welcome to the wonderful world of philosophy! 0:00 - intro 1:09 - Dramatic Reading of Common Ideas On The History Of Philosophy 24:16 - A (not so) brief discussion Common Ideas On The History Of Philosophy by Georg Hegel (1816) https://www.gutenberg.org/files/51635/51635-h/51635-h.htm#c10 This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Credit to https://www.FesliyanStudios.com for the background music. Credit to https://www.soundjay.com/ for the sound effects Podcast Photo P/C: https://www.pexels.com/@luan-oosthuizen-823430/collections/

Cadell Last's THUS SPOKE ZARATHUSTRA COURSE STARTS JULY 14TH 2022 Sing up here: https://www.philosophyportal.online/ Cadell introduces the explosive text known as Thus Spoke Zarathustra by Frederic Nietzche. About Cadell: "I am a philosopher interested in interpreting and communicating the greatest philosophical works with the aim of bringing these works into a practical engagement for the life of the mind. I believe the most important challenge for the human mind today is reconciling itself with itself, that is the body and society that has been given to it through historical contingency. From this spiritual reconciliation we do not get an end to tension or conflict, but a capacity to posit new necessities which may lead to even more interesting and intelligent tension or conflict. Here my work to this point has focused on highlighting specific great minds and the totality of their body of work. These minds were selected because I believe they are essential for reconciling the mind with historical contingency and the development of new necessities. You can find a course on the work of Sigmund Freud, founder of psychoanalysis, as well as a course on the work of Georg Hegel, and specifically the Phenomenology of Spirit, as it may be the most important philosophical text of the modern age." --- Send in a voice message: https://anchor.fm/podcast-c709ee4/message

Metaphysics concerns the study of first principles of being (e.g. identity, change, space, time, causality, necessity, possibility). In other words, whereas physics studies the physical world, metaphysics is the study of the fundamental categories we use to make sense of the world in the first place. For example, Isaac Newton structured much of modern physics with his system of categories; Immanuel Kant revolutionized philosophy by attempting to think of these categories as structures of the mind; and Georg Hegel introduced a higher-order dialectical movement to these categories as features of a historical process. Martin Heidegger, certainly one of the most influential philosophers of the 20th century, famously attempted to “overcome metaphysics”. Heidegger's project is marked by “returning to Dasein” (or our being-in-the-world), claiming that all of Western philosophy had “forgotten being” under different “metaphysical regimes”. In our age Heidegger was convinced that metaphysics imposed a “techno-scientific-industrial” character onto our being-in-the-world. However, even Heidegger admitted that we must return to being-in-the-world only in order to be able to “begin anew” (metaphysics). In this discussion we seek such new beginnings, not only an affirmation of our being-in-the-world, but also a return to metaphysics.

Welcome to Light On Light Through, Episode 222, in which I share the talk I gave yesterday in Krakow, Poland via Zoom at PhilosophyCon about the aesthetics and philosophy of assessing the screen adaptations of the science fiction classics Dune (1984, 2021), Foundation (2021), The Man in the High Castle (2015-2019), and The End of Eternity (1987). Thanks to Michal Tadeusz Norworyta for moderating. Q & A at conclusion. Relevant videos: The complete PhilosophyCon panel  Cora Buhlert, Joel McKinnon, and Paul Levinson discuss the first season of Foundation (also available in audio podcast) Paul Levinson interviews Rufus Sewell about The Man in the High Castle Relevant blog posts: Review of Dune (2021) Review of The End of Eternity (1987)

Kate Grant shares her experiences working on the frontlines of delivering care. She gives us a glimpse of the turmoil, uncertainty, and hardships of responding to COVID-19 but also the kindness, adaptability and hope that we have found on this journey. Touching upon mental health, coping mechanisms, and living with hearing loss from contracting COVID, she leaves us with this poignant quote: “The length of the journey has to be borne with, for every moment is necessary.” Georg Hegel (1770-1831) #HLIPodcast #HealthLaw #HealthWorkers #Dignity4HW #HW4HSS #physicians #HWmentalhealth #pandemicmentalhealth #pandemicresponse #pandemiccoping Disclaimer: Dr (Catherine) Kate Grant is a General Practitioner registered with the GMC. The opinions expressed on this show are her own and do not necessarily represent the views and opinions of her places of employment. The opinions expressed on this podcast are meant for entertainment and education and should not be used to diagnose or treat any medical condition nor should they be used as a substitute for medical advice from a qualified, board-certified practicing clinician. Dr Grant has no relevant financial disclosures. Links: Personal website: www.KateGrantArt.com Instagram: www.instagram.com/katewatercolours Internal medicine podcast: www.TheCurbsiders.com Annual science festival in Cambridge: www.PintOfScience.com

Ask not what you can do with philosophy, but what philosophy can do with you! In this episode, I discuss life from Plato's Cave from a philosophical perspective with Johannes Niederhauser. We discuss, among other things, Heidegger's Essay Plato's Doctrine of Truth. A superficial reading of Plato's Cave might suggest that there are two worlds, and that the truth is something out there to be found like an island out in the ocean (or like a sun-drenched paradise outside the cave). But is that really the case? Heidegger puts forward a radically different interpretation than the two-world theory of Plato's Cave. Truth is not about whether something is correct, but rather about the degree to which it un-hides or reveals what is hidden. Truth happens because we participate in it, and this is not a one-time event but a path we travel over and over again. Also, we better not rush but take the time at each stage to let it reveal itself to us. Enjoy! Mario About Johannes Niederhauser Johannes is the founder of the Halkyon Thinkers' Guild (https://www.halkyonguild.org/), created the youtube channel Classical Philosophy (https://www.youtube.com/c/ClassicalPhilosophy). Johannes' book "Heidegger on Death and Being" is available here: https://link.springer.com/book/10.1007/978-3-030-51375-7. Twitter: https://twitter.com/JohannesAchill Insta: https://www.instagram.com/classical.philosophy/ Here are references to some of the sources that came up in our conversation: - Heidegger (1953), The Fundamental Question of Metaphysics (https://stjuphilosophyreadinggroup.files.wordpress.com/2013/05/fundamental-question-of-metaphysics-the.pdf) - Johannes reading Plato's Cave: https://www.youtube.com/watch?v=qn0OaSWLYpk - E.M. Foster (1909),The Machine Stops (https://en.wikipedia.org/wiki/The_Machine_Stops). Johannes reads and discusses it in this video: https://www.youtube.com/watch?v=2uioIJK0INc  - Heidegger wrote a short essay on Plato's Cave called "Plato's Doctrine of Truth" which is recommended if you have never read anything by him (http://artsingames.free.fr/Heidegger,%20Martin%20-%20Plato's%20Doctrine%20of%20Truth.pdf). The longer version of this is the book The Essence of Truth (https://www.amazon.com/Essence-Truth-Theaetetus-Bloomsbury-Revelations/dp/147252571X) - The other philosophers Johannes mentions are Georg Hegel, Immanuel Kant and Jean Beaudrillard Here's how to contact me if you have any questions or comments: Website: http://www.lifefromplatoscave.com Twitter: https://twitter.com/lifeplatoscave  Insta: https://www.instagram.com/lifefromplatoscave/ Facebook: https://www.facebook.com/lifefromplatoscave  Illustration © by Julien Penning, Light One Art: https://www.instagram.com/light_one_art/ 

Un día como hoy, 14 de noviembre: 1719, nace Leopold Mozart. 1805, nace Fanny Mendelssohn. 1840, nace Claude Monet. 1885, nace Sonia Delaunay. 1900, nace Aaron Copland. 1716, fallece Gottfried Leibniz. 1831, fallece Georg Hegel. 1844, fallece Flora Tristan. 1946, fallece Manuel de Falla. Una producción de Sala Prisma Podcast. 2020

It's the birthday of philosopher Georg Hegel (1770), whose concept of dialectic posited that all human progress is driven by the conflict between opposites.

Nesse episódio, os membros do Projeto Academos debatem sobre o conceito de Dialética utilizado na Modernidade a partir do pensamento do filósofo alemão Georg Hegel, enfatizando a diferença com a dialética na antiguidade, tema do último episódio da série. --- Send in a voice message: https://anchor.fm/academospodcast/message

Bienvenidos a Acercamientos, un podcast semanal sobre el arte cinematográfico desde la perspectiva de sus hosts: Jorge Huerta y Gabriel Emme. En nuestro primer episodio arrancamos hablando de la película de 2014, Interstellar, dirigida por el cineasta inglés Christopher Nolan. Discutimos las fortalezas y debilidades de la historia, la construcción narrativa a base de temas, motivaciones de personajes, y si las películas deben de ofrecer un mensaje. Shownotes: Interstellar IMDB https://www.imdb.com/title/tt0816692/?ref_=nv_sr_srsg_0 Building a black hole https://www.youtube.com/watch?v=MfGfZwQ_qaY Triada diléctica (Tésis, Antítesis y síntesis) https://en.wikipedia.org/wiki/Thesis,_antithesis,_synthesis *Fe de erratas: En el episodio se menciona al filósofo David Hume con relación a este concepto filosófico, cuando en realidad se quería hablar de Georg Hegel. Sin embargo, Hegel tampoco acuñó el término; pero se usa para comprender una parte de su filosofía. Dilatación del tiempo: https://es.wikipedia.org/wiki/Dilataci%C3%B3n_del_tiempo#:~:text=De%20acuerdo%20con%20la%20teor%C3%ADa,relaci%C3%B3n%20con%20un%20campo%20gravitacional. Soundtrack de Hans Zimmer https://open.spotify.com/album/3N8fGhRcHWqyy0SfWa92H0 Poema Do not go gentle into that good night de Dylan Thomas https://poets.org/poem/do-not-go-gentle-good-night Novela A Tale of Two Cities de Charles Dickens (NO HEMINGWAY, Jorge!) https://www.amazon.com.mx/Tale-Two-Cities-Dickens-Charles/dp/1503219704/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=&sr= Encuéntranos en el Internet: Youtube del podcast (también tenemos caras, si prefieres escuchar el programa en formato de video este es el lugar) https://www.youtube.com/channel/UCaLhgttOLp2Wevlhc7mQnqw Twitter Jorge https://twitter.com/jhv95 Twitter Gabriel https://twitter.com/GabrielEmme Instagram de Gabriel / Charlas con Gabriel Emme (en IGTV) https://www.instagram.com/gabriel.emme/channel/ Instagram de Jorge https://www.instagram.com/jhv95/ Instagram del programa https://www.instagram.com/acercamientospodcast/ Página web (Próximamente) https://www.epifaniafilms.com/acercamientospd Te invitamos a seguirnos para enterarte de nuevos episodios, a comentar sobre la película que discutimos o sobre nuevas películas de las que quieres que platiquemos, y si quieres mandar un mensaje más largo puedes contactarnos en el correo electrónico acercamientospd@gmail.com y te contestaremos en el programa. --- Send in a voice message: https://podcasters.spotify.com/pod/show/acercamientospd/message

Tickets to the March 22-24 The Breath & the Clay gatheringKilns CollegeMarie TeilhardDownload Our Free E-Book: Five Creativity KillersMusic By: Aaron Strumpel

In this talk from the 2018 Revolution Festival, Hamid Alizadeh (editor of www.marxist.com) looks at the ideas of Georg Hegel, the German thinker who resurrected the philosophy of dialectics. Dialectics, as Hamid outlines, is a philosophy that explains change, motion, and development. In this respect, Hegel's ideas provided a profound leap from the mechanical and rigid outlook of those who preceded him. Hegel's dialectics were the basis for the revolutionary philosophy of Marxism - dialectical materialism. But in order to make sense of Hegel, Marx and Engels had to turn him upside down, taking his philosophy from the realm of idealism to that of materialism. With this method, Marx revolutionised philosophy, history, and economics, providing the tools with which we can not only interpret the world, but fundamentally change it.

It's the birthday of philosopher Georg Hegel (1770), who wrote, "Genuine tragedies in the world are not conflicts between right and wrong. They are conflicts between two rights."

On Wednesday’s Mark Levin show, we bring you the best of Mark Levin! On this July 4th, we take a look at the article V Convention of States to prevent instrumentalities of the federal government like the Supreme Court from reshaping the Constitution. The federal government is a creation of the states and hence the states should have control, not a countercultural ideology that opposes the founders' intent in our Constitution. Then, we step back and look at the state of our government today and how it has become completely unmoored from the people through its massive size, taxes and issues with the separation of powers. What’s happened here is that a poison has been let loose into the body politic a poison known as collectivism or statism. Hegelism and Marxism have evolved today into progressivism and it completely and utterly rejects Americanism as our Founders intended. Kamala Harris, Chuck Schumer and others might not recognize that their thinking is Hegelian, but Bernie Sanders knows. Our Founding Fathers reject everything with the philosophy that is progressivism, this movement seeks to alter the history of the Founding. Today’s progressives look to radicals like Karl Marx and Georg Hegel for their ideological guidance. This is one of the reasons Bernie Sanders will not debate Mark on any of his media platforms because Mark knows what he knows. He knows what Mark knows. If they sat down for a discussion Mark would thoroughly and completely expose him. Later, the Supreme Court has done some horrific things that have led to horrific outcomes, and yet the Left wants you to believe the Court is better than the other branches of government. Sen Susan Collins says she would not support certain potential Supreme Court nominees because they have demonstrated a disrespect for the vital principle of stare decisis. She is an absolute radical on the issue. If Collins believes in stare decisis and legal precedent, does she believe in the precedent in the Dred Scott case or Plessy v Ferguson? They were abominations. We’ve had judicial precedent in slavery and segregation in the past that lasted longer than Roe v Wade. Activist Supreme Courts in the past have justified slavery, segregation, and racism, and rather than learn the painful lessons of the past we have several current Justices who are committed to the same kind of judicial activism. Learn more about your ad choices. Visit megaphone.fm/adchoices

On Wednesday’s Mark Levin show, we bring you the best of Mark Levin! On this July 4th, we take a look at the article V Convention of States to prevent instrumentalities of the federal government like the Supreme Court from reshaping the Constitution. The federal government is a creation of the states and hence the states should have control, not a countercultural ideology that opposes the founders' intent in our Constitution. Then, we step back and look at the state of our government today and how it has become completely unmoored from the people through its massive size, taxes and issues with the separation of powers. What’s happened here is that a poison has been let loose into the body politic a poison known as collectivism or statism. Hegelism and Marxism have evolved today into progressivism and it completely and utterly rejects Americanism as our Founders intended. Kamala Harris, Chuck Schumer and others might not recognize that their thinking is Hegelian, but Bernie Sanders knows. Our Founding Fathers reject everything with the philosophy that is progressivism, this movement seeks to alter the history of the Founding. Today’s progressives look to radicals like Karl Marx and Georg Hegel for their ideological guidance. This is one of the reasons Bernie Sanders will not debate Mark on any of his media platforms because Mark knows what he knows. He knows what Mark knows. If they sat down for a discussion Mark would thoroughly and completely expose him. Later, the Supreme Court has done some horrific things that have led to horrific outcomes, and yet the Left wants you to believe the Court is better than the other branches of government. Sen Susan Collins says she would not support certain potential Supreme Court nominees because they have demonstrated a disrespect for the vital principle of stare decisis. She is an absolute radical on the issue. If Collins believes in stare decisis and legal precedent, does she believe in the precedent in the Dred Scott case or Plessy v Ferguson? They were abominations. We’ve had judicial precedent in slavery and segregation in the past that lasted longer than Roe v Wade. Activist Supreme Courts in the past have justified slavery, segregation, and racism, and rather than learn the painful lessons of the past we have several current Justices who are committed to the same kind of judicial activism. Learn more about your ad choices. Visit megaphone.fm/adchoices

On Friday's Mark Levin Show, as the 4th of the July drawers closer we take a look at the article V Convention of States to prevent the instrumentalities of the federal government like the Supreme Court from reshaping the Constitution. The federal government is a creation of the states and hence the states should have control, not a countercultural ideology that opposes the founders' intent in our Constitution. Then, we step back and look at the state of our government today and how it has become completely unmoored from the people through its massive size, taxes and issues with the separation of powers. What’s happened here is that a poison has been let loose into the body politic a poison known as collectivism or statism. Hegelism and Marxism have evolved today into progressivism and it completely and utterly rejects Americanism as our Founders intended. Kamala Harris, Chuck Schumer and others might not recognize that their thinking is Hegelian, but Bernie Sanders knows. Our Founding Fathers reject everything with the philosophy that is progressivism, this movement seeks to alter the history of the Founding. Today’s progressives look to radicals like Karl Marx and Georg Hegel for their ideological guidance. This is one of the reasons Bernie Sanders will not debate Mark on any of his media platforms because Mark knows what he knows. He knows what Mark knows. If they sat down for a discussion Mark would thoroughly and completely expose him. Learn more about your ad choices. Visit megaphone.fm/adchoices

On Friday's Mark Levin Show, as the 4th of the July drawers closer we take a look at the article V Convention of States to prevent the instrumentalities of the federal government like the Supreme Court from reshaping the Constitution. The federal government is a creation of the states and hence the states should have control, not a countercultural ideology that opposes the founders' intent in our Constitution. Then, we step back and look at the state of our government today and how it has become completely unmoored from the people through its massive size, taxes and issues with the separation of powers. What’s happened here is that a poison has been let loose into the body politic a poison known as collectivism or statism. Hegelism and Marxism have evolved today into progressivism and it completely and utterly rejects Americanism as our Founders intended. Kamala Harris, Chuck Schumer and others might not recognize that their thinking is Hegelian, but Bernie Sanders knows. Our Founding Fathers reject everything with the philosophy that is progressivism, this movement seeks to alter the history of the Founding. Today’s progressives look to radicals like Karl Marx and Georg Hegel for their ideological guidance. This is one of the reasons Bernie Sanders will not debate Mark on any of his media platforms because Mark knows what he knows. He knows what Mark knows. If they sat down for a discussion Mark would thoroughly and completely expose him. Learn more about your ad choices. Visit megaphone.fm/adchoices

More at http://philosophytalk.org/shows/hegel. Georg Wilhelm Friedrich Hegel is without doubt one of the most influential philosophers of all time. He has, however, been largely ignored by American "analytic" philosophers of the twentieth century. John in particular, and Ken to a lesser extent, don't know nearly as much about Hegel and his philosophy as they should. They will be lively if somewhat obtuse students for Allen Wood, Stanford's resident expert on virtually all aspects of modern philosophy, when Philosophy Talk goes to the bookshelf and pulls down the big volumes of Hegel's collected works.

The great 19th century German philosopher, Georg Hegel, wrote that nothing great in life can be accomplished without passion. Passion implies a deep, emotional — and honest — buy-in.  But a passion is not just something to pursue, it is also a theme for how to live. In his new book, Vital Signs: The Nature and Nurture of Passion, … Read more about this episode...

It's not 'The Enemy Within' without some Ian Miller art.This is an actual play recording of Death on the Reik, a chapter in Games Workshop's classic campaign The Enemy Within. If you cannot see the audio controls, your browser does not support the audio element Download Episode from Googe Drive (37.7MB)  Heroes present were Esmerelda Potter the Shallayan initiate, Herdan Van Helsing the vampire hunter, Jotunn the dwarf veteran, Walter Cinder Corbit the halfling agitator, Solomon the halfling smuggler and Magnus the dwarven prospector.We left the heroes in possession of Castle Wittgenstein's main gatehouse. They had repulsed a sortie of guards led by the craven Lieutenant Doppler and caused their foe to retreat to their barracks. Victorious they had flung the gates open and thirty allied outlaws moved up from nearby woods to join them. The assault on Castle Wittgenstein was off to a good start.Key points from Episode 19The heroes worked hard to secure the outer bailey(7:10) Sigrid, the outlaw leader, encouraged the group to take the middle gatehouse as quickly as possible reasoning that the guards manning it would soon notice the commotion and raise the drawbridge. The group organised the outlaws with bows into groups and co-ordinated fields of fire on the barracks to keep Lieutenant Doppler and his guards hemmed in.(12:09) The party swept anticlockwise along the outer bailey walls. Their first stop was the stables where they gave valuable looking horses covetous looks. Their greed was distracted by a worrisome green glow coming from an obscured stable stall. Herdan's curiosity was piqued. He discovered the source of the green glow when confronted by a shimmering stablehand brandishing a pitchfork. The pair chatted and agreed to leave each other alone. The stablehand blamed a black rainstorm that had occurred years ago for his mutated condition. The band finished reconnoitring the grounds running into a number of mutant servants whom they put on notice to behave.(18:33) Axes and shovels were hefted and the middle gatehouse's side door charged. The dash to the door drew crossbow fire from the barracks. Herdan led the charge shrugging off bolts that clattered harmlessly off his armour. Magnus embedded his pick in the gatehouse door and levered it from its hinges. With one mighty stroke the middle gatehouse was breached(26:00) The band found the ground level deserted and raced up the gatehouse stairs to confront the shell shocked guards. Solomon and Walter provided cover fire with their slings as Herdan and Jotunn waded into the foe. A grievously injured Magnus shied from combat, instead he watched over the outlaws as they secured the ground level.Georg Hegel - Ex-Captain of the Guard ventured from his tower to attack the rear of the group.(29:00) While Magnus may have sought to avoid confrontation, trouble found him when six skeletons from the nearby Captain's tower joined the battle for the ground level of the gatehouse. As the undead lurched across the courtyard they were caught by a hail of arrows from outlaws the group had stationed in the stables, smithy and coach house. Alas the missiles had no effect on their bony enemy. Trailing behind the skeletons was a black armoured corpse surrounded by a shadowy nimbus. Esmerelda, who had provided moral support in the battle against the gatehouse guards, spied the undead from a window and called out in alarm. Herdan, sworn to serve Morr the guardian of the dead, was eager to do battle with his gods enemy and fell back to the ground level. This left Jotunn to battle four gatehouse guards with only the meagre support of the halflings.(33:10) The skeletons could not be considered alive which allowed Esmerelda to clobber them with her quarterstaff. It's a rare moments when the priestess strikes out in anger and given her lack of combat experience her blows were ineffective.(38:13) Magnus guarded the shattered doors at the entrance to the gatehouse. He smashed several skeletons apart before the shadowy form of ex-Captain Hegel swept in to confront him. The undead's deathly cold blade struck Magnus who could not prevent the blow through the fortuitous use of a lucky charm...... At this moment I had to rescue spring rolls from the oven which left the group on a momentary cliff hanger! ...... Fortunately for our hero the wight's blade left Magnus reeling on 0 wounds, mercifully avoiding a devastating critical hit.(40:36) Jotunn, outnumbered four to one in the melee on the second level of the gatehouse, managed to fell a pair of guards in quick succession. The remaining guards were so intimidated by the dwarf's martial prowess that they surrendered. The halflings secured the guard's weapons and kept an eye on them while Jotunn raced down the stairs to aid in the conflict with the undead. Alas upon seeing his foe the dwarf was cowed by fear. In contrast Herdan attacked with righteous vigour and speared the wight's arm off. The crippled spectral ex-Captain retreated.(46) The heroes pursued their foe into the courtyard and were met by a volley of bolts from the barracks. They shrugged the quarrels off and remained focussed on the retreating enemy. In a frantic flurry of blows Herdan snapped the wight like a twig. With the creature defeated the warriors scurried back to the gatehouse, but not before they gave a one fingered salute to Lieutenant Doppler and his guards holed up in the barracks.(51:56) Amongst the guards Jotunn had cowed into submission was Sgt Kurtz whom the group began to question. They were interrupted however by a cry from the inner gatehouse where the final outpost of guards standing between the group and Castle Wittgenstein were based. 'What's happening?' they demanded. The group had Sgt Kurtz respond that everything was fine and that Lieutenant Doppler had put down a bandit attack. There was nothing for the inner gate guards to worry about. Kurtz went on to spill the beans on the castle's defences, residents, guests and layout. His co-operative approach earned him his freedom. Though who could tell what peace a former guard with rotting flesh would find roaming the Empire.(59:09) To thank Sgt Kurtz for his assistance Esmerelda recommended some chamomile tea and jojoba extract for his horrific skin condition, a condition Kurtz blamed on the night of black rain.Lieutenant Doppler could be called risk-averse though to be fair he was badly wounded.(61:37) With the main and middle gatehouses secured and Sgt Kurtz interrogated the group decided to seize the barracks before taking the fight to the inner bailey and castle proper. They rushed the barracks, ignoring the crossbow fire. The entrance was rent asunder under the groups manic blows and the five remaining guards and Lieutenant Doppler were confronted. Jotunn called out a challenge 'Doppler lets end this nobly. You verse me. One on one.' Doppler agreed, inviting Jotunn to step out from cover to confront him. Honourable, gullible or perhaps a bit of both, Jotunn obliged stepping forward and making himself a target. Doppler gave the order to "shoot the bastard." Quarrels were loosed but luck was with the dwarf and none found their mark.(67:12) Jotunn cursed Doppler as a coward and charged. Doppler retreated but encouraged his men, 'Look how injured they are. Why that dwarf can barely stand. This will be an easy fight.' While charging Jotunnn got tangled amongst chairs the guards had set as a makeshift barricade. Combat was joined and once Doppler had retreated out of sight a number of guards broke and ran only to be cut down. Skirting the edges of the melee Jotunn bolted up the stairs in pursuit of the craven Lieutenant.Doppler's pitiful hostage of uncertain identity was trapped within a crow's cage(72:49) Jotunn cornered Doppler in his immaculately furnished rooms. These beautiful rooms seemed at odds with the decay and corruption of the Wittgenstein's. Ruining the splendor was a horribly tortured man trapped within a crows cage. Doppler held a blade to the man's throat which stopped Jotunn in his tracks. "Stand back or I shall kill this important noble hostage! This is Von Tassernick, he went on an expedition to the Grey mountains and vanished and yet here he is. You don't want his blood on your hands." Jotunn negotiated and sheathed his blade. He would escort Doppler and the surviving guards out of the castle. When safely beyond the gates Doppler would turn the hostage over.(77:00) Confident that he was in control, Doppler sheathed his sword. He ordered one of his few remaining guards to fetch a loaded crossbow. As he reached for it Jotunn struck with the reflexes of a cobra, quick drawing his rune blade Barakul he sliced cleanly through Doppler's leg. The magic of the rune blade ensured that Doppler's armour remained intact though the torrent of blood pouring around his greaves left little doubt as to the Lieutenant's fate. Doppler's death saw the remaining guards surrender. The outer bailey was secure.

Friday, May 25th, 2012: Richard Grove, Tony Myers, and I guest-hosted on the Corbett Report, a live call-in show on the RBN Network. We spent the hour looking at the life and work of the influential (and frequently misunderstood) German Idealist, Georg Hegel. Bumper Music: "Manges" Darmstadt Look Closer: Show Notes Courtesy of TragedyandHope.com https://www.tragedyandhope.com/friday-night-live-week-2-th-hosts-corbett-report-radio-tonights-topic-hegel/ http://TragedyandHope.com http://www.tragedyandhope.com/ History...So It Doesn't Repeat https://www.tragedyandhope.com/producing-history/ Peace Revolution Podcast http://peacerevolution.podomatic.com/ Trivium http://www.triviumeducation.com/trivium/ Help School Sucks, Tragedy and Hope and John Taylor Gatto: Enter the coupon code: "SCHOOLSUCKS"

Melvyn Bragg and guests AC Grayling, Beatrice Han-Pile and Christopher Janaway discuss the dark, pessimistic philosophy of Arthur Schopenhauer.As a radical young thinker in Germany in the early 19th century, Schopenhauer railed against the dominant ideas of the day. He dismissed the pre-eminent German philosopher Georg Hegel as a pompous charlatan, and turned instead to the Enlightenment thinking of Immanuel Kant for inspiration. Schopenhauer's central idea was that everything in the world was driven by the Will - broadly, the ceaseless desire to live. But this, he argued, left us swinging pointlessly between suffering and boredom. The only escape from the tyranny of the Will was to be found in art, and particularly in music. Schopenhauer was influenced by Eastern philosophy, and in turn his own work had an impact well beyond the philosophical tradition in the West, helping to shape the work of artists and writers from Richard Wagner to Marcel Proust, and Albert Camus to Sigmund Freud.AC Grayling is Professor of Philosophy at Birkbeck College, University of London; Beatrice Han-Pile is Professor of Philosophy at the University of Essex; Christopher Janaway is Professor of Philosophy at the University of Southampton.

Melvyn Bragg and guests AC Grayling, Beatrice Han-Pile and Christopher Janaway discuss the dark, pessimistic philosophy of Arthur Schopenhauer.As a radical young thinker in Germany in the early 19th century, Schopenhauer railed against the dominant ideas of the day. He dismissed the pre-eminent German philosopher Georg Hegel as a pompous charlatan, and turned instead to the Enlightenment thinking of Immanuel Kant for inspiration. Schopenhauer's central idea was that everything in the world was driven by the Will - broadly, the ceaseless desire to live. But this, he argued, left us swinging pointlessly between suffering and boredom. The only escape from the tyranny of the Will was to be found in art, and particularly in music. Schopenhauer was influenced by Eastern philosophy, and in turn his own work had an impact well beyond the philosophical tradition in the West, helping to shape the work of artists and writers from Richard Wagner to Marcel Proust, and Albert Camus to Sigmund Freud.AC Grayling is Professor of Philosophy at Birkbeck College, University of London; Beatrice Han-Pile is Professor of Philosophy at the University of Essex; Christopher Janaway is Professor of Philosophy at the University of Southampton.