Podcasts about Giambattista Vico

What happens when you put an erudite Canadian-Australian in a room with a verbose Australian-Canadian? This week, as TJ suffers through a department meeting at work, Seth Austin of the "hold my beer" W.A.S.T.E Mailing List joins Toby to take on the maelstrom that is HCE's defensiveness masking desperation. With perspectives on Giambattista Vico, father-son power struggles, and Oedipus Rex, we allow ourselves to be surprised by the text, where turnintaxis pop up where you least expect them. This week's readers: Toby Malone, Seth Austin Contextual Notes W.A.S.T.E Mailing List on Instagram: https://www.instagram.com/wastemailinglist/ W.A.S.T.E Mailing List on YouTube: https://www.youtube.com/channel/UC6TqI_9Rj0jWXsAGTnNmodw W.A.S.T.E Mailing List on Substack: https://wastemailinglist.substack.com/ W.A.S.T.E Mailing List on Spotify: https://open.spotify.com/show/5miLzV90JolgEsfCudyMU2 Thomas Pynchon's The Crying of Lot 49: https://www.goodreads.com/book/show/2794.The_Crying_of_Lot_49 Vico's New Science: https://fpa2014.wordpress.com/wp-content/uploads/2014/01/vico-the-new-science.pdf Finnegans Wake: untangling its histories of humans, the animal world and the environment in the Irish Times https://www.irishtimes.com/culture/books/2024/12/16/finnegans-wake-untangling-its-histories-of-humans-the-animal-world-and-the-environment/ Richard Ellmann: James Joyce, New York,1959,1982. On Ellmann: https://archive.nytimes.com/www.nytimes.com/books/00/01/09/specials/joyce-ellmann.html For early drops, community and show notes, join us at our free Patreon, at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠patreon.com/wakepod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, or check out our Linktree, at ⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/wake.pod⁠⁠⁠⁠⁠⁠⁠⁠⁠. We welcome comments from everyone: even, nay, especially, the dreaded purists. Come and "um actually" us!

Acquista il mio nuovo libro, “Anche Socrate qualche dubbio ce l'aveva”: https://amzn.to/3wPZfmCLe prime due età della storia sono contrassegnate dalla fantasia sensibile, per Vico; e sono quindi età in cui domina la creazione artistica.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

Acquista il mio nuovo libro, “Anche Socrate qualche dubbio ce l'aveva”: https://amzn.to/3wPZfmCIniziamo a conoscere un nuovo filosofo, l'italiano Giambattista Vico. E partiamo dalla sua gnoseologia.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

Send us a textWhat if modern society is hurtling towards decadence just like the Roman Empire, yet we remain blissfully unaware of it? Join us as we embark on a journey with the Regrettable Brothers, Chris and Jason, to explore this possibility and unravel the complexities of societal progress through a Marxist lens. We bring you an insightful discussion that contrasts the lack of unifying structures in today's capitalist excess, with the historical context of the Roman era's Catholic Church. With references to historical thinkers like Jacques Barzun and Giambattista Vico, we challenge the idea that technological advancement equates to moral and societal progress.Our conversation takes a provocative turn as we examine theories of social decay and revival, weaving through Marxist perspectives and historical milestones like the Protestant Reformation and the fall of the Byzantine Empire. We scrutinize the evolution of capitalist theory, delving into the continuity of monopolistic practices and the critiques of Marx's views on capitalism's origins. Alongside our guests, we question the very fabric of modern society, examining economic stagnation, technological decay, and the specter of capitalist decadence. From theories of surplus value to the revolutionary role of the proletariat, we leave no stone unturned in our quest for insight.Finally, we turn our attention to cultural decline, economic stagnation, and the complexities of nationalism in Eastern Europe. Our guests, Jason Moore and Phil Neal, offer perspectives on modern economies, labor rights, and the illusion of meritocracy. We also tackle the intricate tapestry of ethnic identity and nationalism in post-Slavic regions, navigating sensitive topics with a blend of humor and critical reflection. This episode promises a comprehensive exploration of historical transitions and their theoretical underpinnings, providing a rich tapestry of ideas that will leave you questioning the state of our modern world.Sources: Morley, Neville. "Decadence as a Theory of History." New Literary History, Vol. 35, No. 4, Forms and/of Decadence (Autumn, 2004), pp.573-585Decadence: The Theory of Decline or the Decline of Theory?https://libcom.org/library/decadence-aufheben-2Revolution or Decadence?https://monthlyreview.org/2018/05/01/revolution-or-decadence/  Support the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon

Every dawn breaks with yet another spectacle of American policy failure, both at home and abroad, further fraying the already tattered fabric of what was once a beacon of coherent governance. In lieu of genuine advancement, what do we get? A cacophony of hollow slogans. “Make America Great Again” clashed with “Build Back Better,” each a banner under which the political factions rally, both inadvertently admitting that America teeters on the brink of an abyss of its own making.If you appreciate my articles, please consider giving them a like. It's a simple gesture that doesn't cost you anything, but it goes a long way in promoting this post, combating censorship, and fighting the issues that you are apparently not a big fan of.This is not progress; it's a masquerade. Democrats, with a seemingly endless appetite for fiscal irresponsibility, propose to drown our issues in yet more capital, ignoring the irony that this very flood of funds has often deepened our crises. Joe Biden trumpeted the seizing of “this moment in history” as if history were a trophy to be won through sheer financial might. Elizabeth Warren echoed this with her call for a “once-in-a-generation opportunity,” blind to the fact that their 'building back' has historically led to the crumbling of the very foundations they claim to restore.On the other side, Republicans like Mitch McConnell lamented the state of our military, as if more tanks and missiles could compensate for strategic and moral decay. Ted Cruz spoke of spreading “American exceptionalism,” a term that reeks of an arrogance now viewed globally with skepticism if not outright disdain. These are not plans; they are the desperate incantations of a political class that has lost its way amidst the echoing chambers of its own rhetoric.Where are the adults, the sagacious stewards of the republic? They are absent, leaving us in a circus where political voodoo is practiced in broad daylight. Here, Hannah Arendt would find her theories on totalitarianism eerily resonant; our leaders, perhaps not totalitarians in the classical sense, but certainly architects of chaos, dismantle societal stability under the guise of preserving or restoring it.They claim to steer the ship of state towards a brighter future, yet any discerning observer, not caught in the hypnotic sway of political theater, can see the ship is listing, taking on water from decades of misguided policies. The insistence on these grandiose visions of progress, while the real, tangible progress in American life erodes, is not just delusional; it's cynical. They sell us a future of prosperity and inclusivity or one of renewed greatness, yet deliver a present where the average citizen feels increasingly like a spectator to the decline of an empire, watching as one might watch a once-great athlete now stumbling in a race they no longer know how to run.Amidst the echoes of promises to make America “great”, to “build back better,” or whatever Kamala Harris' catchphrase is other than “saving” a “democracy” that doesn't exist, one might wonder if these slogans are anything more than political alchemy, trying to transmute base rhetoric into golden outcomes. How has this grand experiment in national rejuvenation fared for the average American?Only 4% of my subscribers pay for my work. If we could get this number up to 10% you would never again have to see these calls to action.For the remainder of October, there's an opportunity to secure a 20% discount on an annual subscription, which will apply indefinitely, not just for the first year, so you have plenty of time to read the entire archive.Let's dissect the reality behind these political mantras. Build Back Better promised a new dawn with extensive social, infrastructural, and environmental investments. Yet, what we've seen are incremental changes wrapped in grandiose packaging. The child tax credits, the push for electric vehicles, and investments in infrastructure are steps, yes, but are they the giant leaps toward the equitable, prosperous society promised? Or are they merely crumbs from a loaf that's been unevenly baked?On the other side, Make America Great Again evokes a vision of returning to some undefined golden era. But here's a reality check: greatness cannot be measured solely by stock market indices or military spending. Has the quality of life for the middle and working classes genuinely improved, or are we witnessing a facade where economic gains are siphoned to the top, leaving many to ponder where this “greatness” lies?Both sides claim victories, yet the mental health crisis among the youth, a barometer of societal health, suggests a different story. If the nation were truly progressing, wouldn't we see a decline in anxiety, depression, and suicide rates rather than an uptick? Here's where the political theater meets harsh reality: the economic policies touted by both mantras have done little to address the root causes of these issues.Now, let's talk about the political and cultural absolutism that's taken root. This isn't just about policy; it's about the polarization that these slogans fuel. They've become war cries for cultural battles, where compromise is heresy, and the other side is not just wrong but an enemy. This absolutism breeds cancel culture, where any misstep or divergence from the prevailing narrative can lead to social exile, which ironically mimics the very tyrannies both sides claim to oppose.And what of leadership? The adults are indeed missing from the room. Instead, we're left with leaders who play to the gallery, engaging in what could be seen as performative governance. The agents of chaos are not just undermining stability for the sake of power but are often driven by an unwavering belief in their absolute rightness, disregarding the mosaic of American life for a monochrome vision.The bank account of the average citizen? It tells a tale of stagnation or, at best, modest growth against a backdrop of rising living costs. As for the beacon of hope and progress, one could argue it flickers more than it shines, with political discourse mired in platitudes rather than actionable, inclusive progress.In sum, the rubbing of these political genie lamps has indeed conjured some magic, but perhaps not the kind we hoped for. Instead of unity, prosperity, and genuine progress, we've summoned specters of division, economic disparity, and a culture war that benefits few but harms many. It's time, perhaps, to seek not magic but practical, inclusive strategies that acknowledge the complexity of modern America, moving beyond slogans to substantive change.We are observing a nation ensnared in its own contradictions and delusions. The absolutism in science, exemplified by figures like Fauci, has morphed into an almost religious doctrine, where questioning “the science” is tantamount to heresy, ignoring the fundamental scientific principle of skepticism and inquiry. Meanwhile, figures like Marjorie Taylor Greene hold onto a vision of a messianic return, a political saviorism that promises to restore a past that never existed as they imagine.And then, we have Biden's declarations on transgender issues shaping the nation's soul, a statement loaded with progressive zeal but lacking in the nuanced understanding of how diverse the American tapestry truly is. Janet Yellen stands before Congress, her explanations for economic turmoil sounding more like excuses wrapped in economic jargon, avoiding the core issues of fiscal irresponsibility and economic disparity.At the international level, the obsession with Ukraine by the neocon establishment showcases a strategic myopia, pouring resources into a conflict with nebulous benefits to American security or prosperity, driven by an outdated Cold War mentality. This is a dereliction of duty to the American taxpayer and a sign of a foreign policy adrift.This cocktail of misguided policies and ideological warfare paints a grim picture. American exceptionalism has indeed become a hallucination, a myth perpetuated to mask the decay within. The military might that once underpinned this exceptionalism is stretched thin, its effectiveness questioned as it engages in conflicts with no clear endgame.In education, the prioritization of diversity quotas over merit has not only diluted the quality of institutions but has fostered an environment where self-expression overshadows self-improvement. Universities resemble battlegrounds for ideological supremacy rather than centers for learning and innovation.Jung's concept of the shadow is eerily apt; the chaos in our streets, the confusion among our youth, is indeed a reflection of the disorder at the highest echelons of power. The youth, caught in this maelstrom, are left to navigate a world that offers them technological connectivity but existential isolation, leading to a generation seeking identity in echo chambers rather than in the rich tapestry of human experience.Bertrand Russell's insights resonate now more than ever. The collective passions we witness aren't leading to unity or progress but to division and destruction. Science, devoid of virtue, has led us not to enlightenment but to a sterile form of existence where empathy and ethical considerations are often sidelined for efficiency and progressThere's a cultural anesthesia festering that seems to have numbed the American populace, rendering them incapable of discerning the pervasive, often detrimental influences of their government. This desensitization isn't accidental; it's a byproduct of a society that has, for too long, embraced comfort over confrontation, distraction over discourse.The reference to Huxley's soma is particularly poignant, illustrating how contemporary America has indulged in its own form of escapism, numbing itself to the growing crises with entertainment, consumerism, and a relentless pursuit of self-gratification. This has fostered an environment where narcissism and rage flourish, not just in personal interactions but as a spectacle in the media, politics, and even education.The concept of ricorso by Giambattista Vico introduces us to the cyclical nature of civilizations — a rise, a peak, a decline, and, potentially, a rebirth. This historical perspective is crucial because it suggests that what America is experiencing might not be unique but part of a larger, almost inevitable pattern. Yet, recognizing these patterns offers a chance for intervention, for altering the course before the cycle completes its destructive phase.Pitirim Sorokin stands out in this discourse with his work on Social and Cultural Dynamics. His exploration into the cycles of cultural and societal development and decay provides a framework for understanding the current American predicament. Sorokin's emphasis on moral and spiritual values as the backbone of a healthy society contrasts sharply with today's materialistic and often nihilistic cultural currents. His views, deemed too conservative or traditional for the modern academic palate, underscore a significant loss: the dismissal of the idea that ethical and spiritual dimensions are integral to societal health.This dismissal is telling. While Sorokin might be out of favor, his insights into what sustains or degrades a civilization are more relevant than ever. The fact that his modern admirers come from varied ideological backgrounds suggests that the need for higher moral and spiritual values transcends political divides. It points to a universal human quest for meaning, structure, and community — elements that seem to be eroding in the current socio-political climate.The neglect of thinkers like Sorokin in modern academia reflects a broader issue: the rejection of any narrative that does not align with prevailing ideological trends, particularly those centered around neoliberalism and Critical Theory. This myopia not only impoverishes the intellectual landscape but also deprives society of diverse perspectives that could offer solutions or at least insights into its ailments.As America seems to accelerate towards social collapse, the lessons from Sorokin and others like him become not just academic but urgently practical. They urge a reevaluation of what truly constitutes progress and prosperity, advocating for a culture that doesn't just survive but thrives on principles that nurture the human spirit rather than merely cater to its desires. If there is a path to avoid the full cycle of decline, it might well begin with the rediscovery and reapplication of these forgotten or dismissed values, recognizing that without a moral compass, any societal ship is bound to drift aimlessly or crash upon the rocks of its own hubris.Here we see Sorokin's insights into cultural dynamics offering a prophetic lens through which to view contemporary America. His theory on the cycle of cultural development, from ideational to idealistic to sensate, seems to culminate in the “hyper-sensate” phase, which the U.S. appears to be navigating now.Sorokin's Sensate Culture warned of a society overly fixated on materialistic and sensory experiences at the expense of spiritual and moral depth. This resonates with the current state where:* Technological advancement is pursued relentlessly, often at the cost of reducing humans to mere consumers or components in a larger technological framework. This aligns with the critique of reducing individuals to “cogs in a vast machine,” focusing on production and consumption without regard for spiritual or moral growth.* Political and Social Chaos: The ideological warfare, where both sides serve higher, manipulative powers, reflects Sorokin's prediction of chaos and breakdown in social order. The political landscape has become a spectacle of division, where genuine discourse is replaced by tribalistic battles, fitting Sorokin's description of a society in decline.* Moral and Ethical Decay: The rampant individualism, hedonism, and the decay of traditional social structures directly echoes Sorokin's observations. The focus on self-gratification over collective well-being or ethical considerations is a hallmark of a society at the peak of its sensate phase, about to descend into chaos.* Vulnerability to External Threats: America's diminishing influence on the global stage, with nations pivoting towards new alliances, could be interpreted through Sorokin's lens as a symptom of a society that has lost its inner strength and moral compass, making it susceptible to external pressures and less capable of adaptive resilience.* The Perversion of Liberalism: Modern liberalism is betraying its roots in rational inquiry for a form of intolerant exclusivism. Where once there was a pursuit of knowledge and tolerance, now there's an ideological rigidity that Sorokin might argue accelerates societal decline by stifling the very diversity of thought necessary for cultural rejuvenation.The current cultural and political climate in America, with its woke culture, cancel culture, and the intense polarization, is the “cataclysm of the sensate culture” Sorokin talked about. This phase, characterized by confusion, mental disorientation, and a societal quest for new meaning, is the precursor to what Sorokin envisioned as a potential new cultural synthesis after hitting rock bottom.However, Sorokin also believed in the possibility of regeneration through a return to or discovery of new moral and spiritual values, which could herald a shift away from the sensate towards a more integrated or ideational culture. But for this to happen, there needs to be a collective awakening to the perils of our current trajectory, a reevaluation of what constitutes progress, and an embracement of diversity not in identity but in thought and belief. This introspection and transformation, according to Sorokin's cycle, would be the only way to avoid or mitigate the complete collapse and facilitate the rebirth of a more balanced society.History, instead of being revered, is being rewritten or erased to cater to the loudest, most neurotic voices, a clear sign of a culture in freefall. Charles Taylor's “open humanism” might offer a glimmer of hope, suggesting a path where diverse experiences are respected, but who's listening? Instead, we're stuck in a cultural schizophrenia, where the false individuality we cling to leads us further into social chaos. Both the left and right, in their cacophony of victimhood, contribute to the demolition derby that is American discourse, ignoring the real crises like poverty, healthcare corruption, and educational neglect. The media, which should be the mirror reflecting our societal condition, has instead become a circus of sensationalism. It thrives on division, fear, and materialism, failing utterly to inform or uplift. Both sides of the media spectrum, conservative and liberal, have become intellectual wastelands, fostering either superstition or moral vacuity, neither of which serves the greater good or sparks genuine change. This media landscape has not only made America a global laughingstock but has also lost its capacity to foster any real understanding or constructive dialogue. The corporate media's role in this debacle is unforgivable, turning news into a product that sells anxiety and conflict rather than insight or solutions. As for Martin Luther King's warning about “sincere ignorance and conscientious stupidity,” it resonates now more than ever. Our collective ignorance of our interconnectedness, our environment, and our very selves, perpetuates this cycle of suffering. And when the collapse comes, as history suggests it inevitably will for empires that lose their moral and spiritual bearings, what then? It falls to those who've been sidelined, those who still hold onto a shred of philosophical integrity, to rebuild. Not as victims of the fall but as architects of a new beginning, where sanity, decency, and compassion might once again find fertile ground. But until that phoenix moment, we're stuck in this theater of the absurd, where the government, media, and much of society play their roles in an ongoing tragedy, seemingly oblivious to the reality that they're not just spectators but active participants in America's decline.Thanks for reading A Lily Bit! This post is public so feel free to share it.This is not merely a critique of policy or leadership but a lament for a civilization that seems to have lost its way, entangled in its own narratives of greatness and progress while the ground beneath erodes. The real challenge lies not in returning to some mythical past or building back to an undefined better but in redefining what progress means in a world that has changed far beyond the visions of those who currently lead it. However, acknowledging this requires a courage that seems as scarce as the wisdom needed to navigate these turbulent waters.How you can support my writing:* Restack, like and share this post via email, text, and social media* Tip me a bug-free meal with Ko-Fi* Buy a discount subscriptionThank you; your support keeps me writing and helps me pay the bills.

Rodney Hall might be the greatest Australian writer you've never heard of. He is a two-time Miles Franklin Award winner and has published dozens of books of fiction, poetry and memoir across his long career. Now 88, Rodney has just released his 14th novel titled Vortex and it might be his best. This week, Michael sits down with Rodney to discuss his new book and why writing is always a collaborative process between author and reader.Reading list:The Ship on the Coin: A Fable of the Bourgeoisie, Rodney Hall, 1972Just Relations, Rodney Hall, 1982Kisses of the Enemy, Rodney Hall, 1987Captivity Captive, Rodney Hall, 1988The Second Bridegroom, Rodney Hall, 1991The Grisly Wife, Rodney Hall, 1993The Island in the Mind, Rodney Hall, 1996The Day We Had Hitler Home, Rodney Hall, 2000The Last Love Story, Rodney Hall, 2004Love Without Hope, Rodney Hall, 2007Popeye Never Told You, Rodney Hall, 2010A Stolen Season, Rodney Hall, 2018Vortex, Rodney Hall, 2024I Claudius, Robert Graves, 1934Claudius the God, Robert Graves, 1935The White Goddess, Robert Graves, 1948An Experiment in Criticism, C.S. Lewis, 1961The New Science, Giambattista Vico, 1725Death at the Sign of the Rook, Kate Atkinson, 2024You can find these books and all the others we mentioned at your favourite independent book store. Socials: Stay in touch with Read This on Instagram and TwitterGuest: Rodney HallSee omnystudio.com/listener for privacy information.

Rodney Hall might be the greatest Australian writer you've never heard of. He is a two-time Miles Franklin Award winner and has published dozens of books of fiction, poetry and memoir across his long career. Now 88, Rodney has just released his 14th novel titled Vortex and it might be his best. This week, Michael sits down with Rodney to discuss his new book and why writing is always a collaborative process between author and reader. Reading list: The Ship on the Coin: A Fable of the Bourgeoisie, Rodney Hall, 1972 Just Relations, Rodney Hall, 1982 Kisses of the Enemy, Rodney Hall, 1987 Captivity Captive, Rodney Hall, 1988 The Second Bridegroom, Rodney Hall, 1991 The Grisly Wife, Rodney Hall, 1993 The Island in the Mind, Rodney Hall, 1996 The Day We Had Hitler Home, Rodney Hall, 2000 The Last Love Story, Rodney Hall, 2004 Love Without Hope, Rodney Hall, 2007 Popeye Never Told You, Rodney Hall, 2010 A Stolen Season, Rodney Hall, 2018 Vortex, Rodney Hall, 2024 I Claudius, Robert Graves, 1934 Claudius the God, Robert Graves, 1935 The White Goddess, Robert Graves, 1948 An Experiment in Criticism, C.S. Lewis, 1961 The New Science, Giambattista Vico, 1725 Death at the Sign of the Rook, Kate Atkinson, 2024 You can find these books and all the others we mentioned at your favourite independent book store.  Socials: Stay in touch with Read This on Instagram and Twitter Guest: Rodney Hall

Игорь Лягушкин. Родился 29.12.1966 года. Закончил Московский государственный университет имени М.В. Ломоносова. Философ. Кандидат философских наук. Тема диссертационного исследования: Превращенные формы общественного сознания и их социальная роль. Стаж свыше 27 лет, из них свыше 24 лет в вузах МВД России. Любимый философ – Джамбаттиста Вико, любимый социолог – Вернер Зомбарт. Интересы: 1.Особенности, структура и функции идеологии. 2. Концепция информационной войны как составной части политического процесса. 3. Концепция предельного меньшинства и сектантского экстремизма. 4. Методика диагностики функциональных групп в структуре служебных коллективов. 5. Использование сакральной географии как формы общественного сознания в качестве основы патриотического воспитания молодежи на современном этапе. Первым в МВД России выступал с докладами об экстремистском характере идеологии «А.У.Е.!» (в настоящее время запрещенной в России). Впервые использовал понятие криминального экстремизма. Igor Lyagushkin was born on December 29, 1966. He graduated from Lomonosov Moscow State University with a degree in philosophy and holds a Candidate of Philosophical Sciences degree. His dissertation topic was "Transformed Forms of Social Consciousness and Their Social Role." He has over 27 years of experience, including more than 24 years in higher education institutions within the Ministry of Internal Affairs of Russia. His favorite philosopher is Giambattista Vico, and his favorite sociologist is Werner Sombart. Interests: 1. Characteristics, structure, and functions of ideology; 2. The concept of information warfare as a component of the political process; 3. The concept of the extreme minority and sectarian extremism; 4. Methodology for diagnosing functional groups within organizational structures; 5. Utilizing sacred geography as a form of social consciousness to foster patriotic education among youth in the contemporary context. He was the first in the Ministry of Internal Affairs of Russia to present reports on the extremist nature of the ideology "A.U.E.!" (currently banned in Russia). He was also the first to use the term "criminal extremism". FIND IGOR ON SOCIAL MEDIA Telegram ================================SUPPORT & CONNECT:Support on Patreon: ⁠https://www.patreon.com/denofrich⁠Twitter: ⁠https://twitter.com/denofrich⁠Facebook: ⁠https://www.facebook.com/mark.develman/⁠YouTube: ⁠https://www.youtube.com/denofrich⁠Instagram: ⁠https://www.instagram.com/den_of_rich/⁠Hashtag: #denofrich© Copyright 2024 Den of Rich. All rights reserved.

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The Luminaries series is a collection of interviews with premier thinkers working in the theological academy and the church. John Milbank is Emeritus Professor of Politics, Religion and Ethics at the University of Nottingham where he is also President of the Centre of Theology and Philosophy. His most recent book, written with Adrian Pabst, is The Politics of Virtue: Post-Liberalism and the Human Future. CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/ SOURCES MENTIONED: de Lubac, Henri. A Brief Catechesis on Nature and Grace. Deneen, Patrick J. Regime Change: Toward a Postliberal Future. ———. Why Liberalism Failed. Marshall, H. E. Our Island Story. Milbank, John. The Future of Love: Essays in Political Theology. ———. The Legend of Death: Two Poetic Sequences. ———. The Religious Dimension in the Thought of Giambattista Vico, 1668–1774: Language, Law and History. ———. Theology and Social Theory: Beyond Secular Reason. ———, and Adrian Pabst. The Politics of Virtue: Post-Liberalism and the Human Future. OUTLINE: (01:27) – A metaphysics of creativity and generosity (06:39) – Roundtable: Maximus, Eriugena, Nicholas of Cusa, or: Schelling, Ravaisson, Solovyov (08:48) – Phenomenology and/vs. metaphysics (24:57) – Radical orthodoxy's origin story (35:40) – Radical orthodoxy's relationship to the lived theology of faith communities (43:22) – Temptations to cross the Tiber? (50:05) – “Eureka moments” in Prof. Milbank's theological journey (58:53) – Ruskin and Christian socialism (01:04:10) – The contemporary theological scene (01:14:37) – British and American postliberalism(s) (01:22:13) – What's on the horizon for Prof. Milbank

"On this Book Lunch I try and do some justice to Runia's book, whose subtitle Discontinuity and Historical Mutation, gives you a fairly decent idea of his intellectual project, as well as his highly original theory of history." Extended Look: In this book lunch I will discuss one of the more original and profound works of history to come along in many years: Moved By The Past by Eelco Runia. In this text Runia develops a sophisticated and contrarian theory of History that argues against the prevailing conventions of narrative oriented and deterministic History that are so popular. Instead Runia says that discontinuity is more common than the cause and effect structure of continuity. All too commonly this takes the form of individuals and collective groups of people such as whole nations being willfully destructive, "burning their bridges behind them" and embarking upon the unknown just for the hell of it - without this behavior being either inevitable or necessarily "caused" by preceding history. Runia is a practicing psychologist, an historian and a novelist and accordingly, "Moved By The Past" is a deeply humanistic work. Instead of dry, statistical and mathematical graphs and proofs, he deals with arts and letters: the novels of Sebald and Tolstoy, the poetry of Wordsworth, the writing of Giambattista Vico , the nature of moments and memorialization, as well as psychological theories of selfhood and behavior. In this book lunch I hope to do justice to this unique and imaginative book. #haydenwhite #foucault #history #wordsworth #romanticism #frenchrevolution #copenhagen #townsendceunterforthehumanities #ucberkeley #revolution #iraq #democracy #psychology #trauma #goethe #schiller #tolstoy #isaiahberlin #memory #holocaust #germany #europe #EU #911 #BookLunch Mitch Hampton #eelcorunia #movedbythepast #booktalk #bookreview #bookcommentary --- Send in a voice message: https://podcasters.spotify.com/pod/show/mitch-hampton/message Support this podcast: https://podcasters.spotify.com/pod/show/mitch-hampton/support

Giambattista Vico si può considerare il più grande filosofo italiano - spiega Marcello Veneziani parlando del suo libro “Vico dei miracoli. Vita oscura e tormentata del più grande pensatore italiano” (Rizzoli, 240 p., € 20,00) perché è quello che ha lasciato più tracce e aperto più vie. Perennemente alla ricerca di temi che avessero una prospettiva più ampia di quelli legati al suo tempo, Vico è stato un grande precursore e ha gettato le basi per molti pensatori del futuro. RECENSIONI“Il mito del progresso. Prometeo e il senso della storia” di Giovani Battista Magnoli Bocchi(Carocci, 200 p., € 22,00)“Radici bionde” di Bernardine Evaristo(Sur, 314 p., € 18,00)“Che cosa fa la gente tutto il giorno?” di Peter Cameron(Adelphi, 188 p., € 18,00)“I volti dell’ombra” di Pierre Boileau e Thomas Narcejac(Adelphi, 180 p., € 18,00)“Parlesia. La lingua segreta della musica napoletana” di Valeria Saggese(Minimum Fax, 184 p., € 17,00)IL CONFETTINO“Racconti del bosco dei conigli - Il profumo dolce dell’autunno” di Giuditta Campello(Edizioni EL, 32 p., € 13,90)

Giambattista Vico was a philosopher of the Italian Enlightenment. He believed history moved through stages only to culminate in what he called the barbarism of reflection! 

Ep. 80: With philosopher, author, and Auerbach scholar Matthias Bormuth (b.1963), a professor of Comparative Intellectual History at University of Oldenburg. On Erich Auerbach's MIMESIS: The Representation of Reality in Western Literature (1946), and how it was influenced by the great Neapolitan thinker Giambattista Vico's NEW SCIENCE (1744). I first met Matthias at this Phillip Roth festival in Newark I wrote about back in March for the Paris Review: https://www.theparisreview.org/blog/2023/04/19/reading-myself-and-others-roth-festival-dispatch/ Giambattista Vico was born in Naples in 1668 and was a relatively unknown Professor of Rhetoric at the city's university. He'd work on and revise his ambitious work NEW SCIENCE throughout his life, publishing preliminary versions in 1725 and 1730, though it wasn't till his death in 1744 that the third and final version appeared. Vico's text, most of all his literal and historical view of Homer, would go on to hugely influence James Joyce's writing of Ulysses (a literal retelling of the Odyssey), along with other modernists. Erich Auerbach's 1946 work of literary criticism MIMESIS treats canonical texts from the Bible to Homer to Dante to Don Quixote to Zola up to Virginia Woolf as literal-historical writers trying to understand their time, only speaking from their provisional perspective, rather than as deific texts to unpack as divine providence. A German-Jew who fought for Germany in the first World War, Auerbach worked at a library from 1922-1929, during which time he translated Vico's NEW SCIENCE into German for the first time. Matthias and I try to unpack the connection between these two texts, and to find the relevance between them and our current age. Some notes: Overview of Giambattista Vico (4:22); Auerbach's early years following World War One translating Vico (9:24); Auerbach on Zola's Germinal (40:22); Matthias's critique of Heidegger (50:22); writing as Letter Writing / Auerbach's letters (1:07:33); Matthias on Knausgaard (1:11:55).

Manuela Sanna"Scienza nuova"Festival Filosofiahttps://festivalfilosofia.itFestival Filosofia, SassuoloVenerdì 15 Settembre 2023, ore 11:30Manuela Sanna"Scienza nuova"Quale idea di “parola” è testimoniata dalla Scienza nuova di Vico? Muovendo dal nesso tra linguaggio e pensiero, cosa si intende con ‘sapienza poetica' e con le “tre spezie di Lingue”, tra età degli dèi, degli eroi, degli uomini?Manuela Sanna dirige l'Istituto per la storia del pensiero filosofico e scientifico moderno (ISPF) presso il Consiglio Nazionale delle Ricerche (CNR). Direttrice della rivista “Bollettino del Centro di studi vichiani”, è membro dell'Accademia di Scienze Morali e Politiche e dell'Accademia Pontaniana, sezione Scienze morali. Le sue ricerche vertono sull'analisi della cultura storico-filosofica moderna unitamente a un percorso filologico, con particolare attenzione al tema della verità e delle sue devianze. Dopo essersi occupata di autori come Ehrenfried W. von Tschirnhaus, Gottfried W. Leibniz e Baruch Spinoza, si dedica al pensiero di Giambattista Vico e alla cura dell'edizione critica delle sue opere, come responsabile del coordinamento scientifico dell'edizione. Ha curato anche edizioni di altri classici moderni. Tra le sue pubblicazioni: Giambattista Vico, La scienza nuova. Le tre edizioni del 1725, 1730 e 1744 (a cura di, con Vincenzo Vitiello, Milano 2012); Giambattista Vico, La scienza nuova 1744. Edizione critica (a cura di, con Paolo Cristofolini, Roma 2013); Vico (Roma 2016); Morfologie del rapporto parti/tutto. Totalità e complessità nelle filosofie dell'età moderna (a cura di, con Giuseppe D'Anna, Edoardo Massimilla, Francesco Piro, Francesco Toto, Milano 2019); Giambattista Vico, De mente heroica (a cura di, con Giuseppe Cacciatore, Salerno 2021).IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.itQuesto show fa parte del network Spreaker Prime. Se sei interessato a fare pubblicità in questo podcast, contattaci su https://www.spreaker.com/show/1487855/advertisement

Un Día Como Hoy 23 de Junio. Nace: 1668: Giambattista Vico, filósofo italiano (f. 1744). 1889: Anna Ajmátova, poeta rusa. 1943: James Levine, director de orquesta estadounidense. 1970: Yann Tiersen, músico y compositor francés. Fallece: 1836: James Mill, filósofo e historiador escocés (n. 1773). 1953: Albert Gleizes, pintor francés (n. 1881). Conducido por Joel Almaguer. Una producción de Sala Prisma Podcast. 2023

In his wise and humane Didascalicon, the teacher, canon regular, and mystical theologian Hugh of St. Victor lays out his advice and instructions for teachers and students engaged in liberal study. The heir of centuries of thought in Christendom on the liberal arts, Hugh and his contemporaries were on the precipice of a revolution--the western rediscovery of Aristotle and the subsequent revolution of theology and philosophy, championed above all by Thomas Aquinas. University of Dallas professor John Peterson joins Jonathan and Ryan to discuss the Didascalicon and its role in liberal education.Classical Education Graduate Program at the University of Dallas: https://udallas.edu/braniff/academics/ma/classical_education/Richard M. Gamble's The Great Tradition: https://amzn.to/3Q4lRnOHugh of St. Victor's Didascalicon (Latin): http://www.documentacatholicaomnia.eu/03d/1096-1141,_Hugo_De_S_Victore,_Didascalicon,_LT.pdfHugh of St. Victor's Didascalicon (English): https://archive.org/details/didascaliconmedi00hugh/mode/2upBruce A. Kimball's The Liberal Arts Tradition: https://bookshop.org/a/25626/9780761851325Ryan N.S. Topping's Renewing the Mind: https://amzn.to/41xlb08W.H. Cowley's The Seven Liberal Arts Hoax: https://www.jstor.org/stable/27565196New Humanists episode on Giambattista Vico: https://podcasts.apple.com/hr/podcast/messing-up-your-kids-education-episode-xxxviii/id1570296135?i=1000591833664Doug Lemov's Teach Like a Champion 3.0: https://bookshop.org/a/25626/9781119712619John Peterson's Review of Teach Like a Champion 3.0: https://www.pdcnet.org/principia/content/principia_2022_0001_0001_0119_0123+Plato's Republic: https://bookshop.org/a/25626/9780465094080Augustine's Confessions: https://bookshop.org/a/25626/9780199537822Livy's Ab Urbe Condita: https://amzn.to/3gYwtbhMachiavelli's Discourses on Livy: https://amzn.to/3NtNBSjJacob Klein's The Idea of Liberal Education: https://www.scribd.com/document/46831695/The-Idea-of-Liberal-Education-Jacob-KleinMartianus Capella's The Marriage of Philology and Mercury: https://amzn.to/41NZh8tNew Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

Jorge Vaz de Carvalho, 1955Ensaísta, tradutor, poeta, e cantor lírico. É licenciado em Línguas e Literaturas Modernas pela Faculdade de Letras da Universidade de Lisboa, mestre em Literaturas Comparadas pela Universidade Nova de Lisboa e doutor em Estudos de Cultura na Universidade Católica de Lisboa. É professor e Coordenador Científico da área de Estudos Artísticos da Faculdade de Ciências Humanas da Universidade Católica de Lisboa. Tendo iniciado os estudos musicais em criança, trocou a actividade docente pela de cantor lírico, tendo-se estreado em 1984 no Teatro Nacional de São Carlos e desenvolvendo desde então uma notável carreira internacional como barítono. Foi director da Orquestra Nacional do Porto entre 1999 e 2006, tendo liderado o processo de construção da formação sinfónica, e director do Instituto das Artes entre 2005 e 2007. O seu trabalho literário inclui obras de poesia (A Lenta Rendição da Luz Relógio d'Água, 1992), conto, ensaio (Jorge de Sena: sinais de Fogo como romance de formação, Prémio PEN Clube 2010 e Prémio Jorge de Sena 2011) e tradução (Ciência Nova de Giambattista Vico, Prémio de Tradução Científica e Técnica FCT/União Latina 2006; Canções de Inocência e de Experiência de William Blake Assírio & Alvim, 2009; Vida Nova de Dante Alighieri Relógio d'Água, 2010; obras de Umberto Eco; George Steiner, Tolstoi ou Dostoievski; Ulysses de James Joyce (Grande Prémio de Tradução Literária APT/SPA 2015) e Emma de Jane Austen, entre outros.Exerce ainda constante actividade de conferencista, em Portugal e no estrangeiro. Links: https://imprensanacional.pt/jorge-vaz-de-carvalho/ https://visao.sapo.pt/jornaldeletras/letras/2022-01-13-jorge-vaz-de-carvalho-traduzir-o-genio-de-dante/ https://arquivos.rtp.pt/conteudos/jorge-vaz-de-carvalho/ https://ensina.rtp.pt/etiqueta/jorge-vaz-de-carvalho/ https://www.sabado.pt/sabermais/jorge-vaz-de-carvalho https://www.publico.pt/2022/02/02/culturaipsilon/noticia/ulisses-retrato-romance-arte-total-1993907 https://www.publico.pt/2005/10/01/jornal/baritono-jorge-vaz-de-carvalho-no-instituto-das-artes-e-a-grande-surpresa-41670 https://www.publico.pt/2005/11/12/jornal/jorge-vaz-de-carvalho-diz-que-a-musica-e-a-area-artistica-com-mais-dificuldades-48441Episódio gravado a 27.01.2023 http://www.appleton.pt Mecenas Appleton:HCI / Colecção Maria e Armando Cabral /A2P Apoio:Câmara Municipal de Lisboa

Giambattista Vico was a Renaissance Man after the Renaissance, but he was largely forgotten for centuries. As a professor of rhetoric, he often had the occasion to speak and write about the education of the young. We take a look at some of his orations on the topic, which are a mine of profound insight. Vico has some complaints that will sound very familiar, like, "Parents all just want their kids to become lawyers or doctors and get rich."Richard M. Gamble's The Great Tradition: https://amzn.to/3Q4lRnONew Humanists episode on A.G. Sertillanges: https://podcasts.apple.com/us/podcast/me-an-intellectual-episode-xxvi/id1570296135?i=1000568461907New Humanists episode on Donald Phillip Verene: https://podcasts.apple.com/us/podcast/the-art-of-humane-education-episode-iv/id1570296135?i=1000529006912Donald Phillip Verene's History of Philosophy: https://amzn.to/3HK7zYaNew Humanists is brought to you by the Ancient Language Institute: https://ancientlanguage.com/Links may have referral codes, which earn us a commission at no additional cost to you. We encourage you, when possible, to use Bookshop.org for your book purchases, an online bookstore which supports local bookstores.Music: Save Us Now by Shane Ivers - https://www.silvermansound.com

I discuss podcasting, the philosopher Vico's ideas and history and language, and the TikTok algorithm

"Come ricorda Giambattista Vico un'identità collettiva di una comunità nazionale esiste solo se esiste la memoria, se la coltiviamo quotidianamente, anche nelle piccole cose". Lo ha detto il ministro della Cultura Gennaro Sangiuliano, alla Stazione Termini di Roma, in occasione dell'arrivo del "Treno della memoria", per la Festa delle Forze Armate.xl3/sat/gtr

El estatalismo de Mussolini, Hitler y Franco han sido confundidos por el nacionalismo. En la UE solamente hay estatalismo, las naciones no están representadas, de ahí la reacción nacionalista que actualmente surge en Europa. Referencia a Giambattista Vico (1688-1744). Antonio García-Trevijano, 17 de Sept. del 2016. Fuente RLC: https://www.ivoox.com/rlc-2016-09-17-crisis-existencial-ue-la-audios-mp3_rf_12942618_1.html Música: Concierto para piano nº5 de Bethoven. https://www.ivoox.com/sala-musica-n-44-beethoven-concierto-audios-mp3_rf_12063068_1.html ---------------------------- Escucha la lista de reproducción de los florilegios de Trevijano: https://go.ivoox.com/bk/9608366 ---------------------------- ¡APÓYANOS! - Vía iVoox: haz clic en APOYAR (botón de color azul). - Vía Paypal: https://www.paypal.com/donate?hosted_button_id=Y4WYL3BBYVVY4 - Vía Patreon: https://www.patreon.com/MCRC_es ---------------------------- mcrc.es diariorc.com 2022

La fantasia tanto più è robusta quanto più è debole il raziocinio. Giambattista Vico (filosofo italiano, 1668-1744), La scienza nuova, I, II, 36.

"The goal of science and the arts and of education for the next generation must be to decipher not the genetic but the perceptual code. In a global information environment, the old pattern of education in answer-finding is of no avail: one is surrounded by answers, millions of them, moving and mutating at electric speed. Survival and control will depend on the ability to probe and to question in the proper way and place. As the information that constitutes the environment is perpetually in flux, so the need is not for fixed concepts but rather for the ancient skill of reading that book, for navigating through an ever uncharted and unchartable milieu." -Marshall and Eric Mcluhan, Laws of Media (1988) "The human mind is naturally inclined by the senses to see itself externally in the body, and only with great difficulty does it come to attend to itself by means of reflection. This axiom gives us the universal principle of etymology in all languages: words are carried over from bodies and from the properties of bodies to express the things of the mind and spirit." -Giambattista Vico, Scienza Nuova, 1725 sources: https://old.reddit.com/r/DilettanteryPodcast/comments/rj2mc5/127_mcluhans_later_life_three_of_the_four_laws_of/?

Throughout November, Technecast is hosting the Invitations Series, which is made up of four conversations by Judah Attille, Therese Henningsen, Mark Aerial Waller and Astrid Korporaal. Each episode is based on a research encounter with a creative practitioner connected to the field of sound and moving image. This week, Mark Aerial Waller is in conversation with Donald Kunze, talking about Kunze's thought project ‘Boundary Language', which considers relationships between interiority and exteriority. Kunze brings together concepts from the 17th century philosopher Giambattista Vico into association with Jacques Lacan, Slavoj Žižek and George Spencer Brown, as a basis for his ongoing work: The Boundary Language Project. The project is energetic and expansive, itself dissolving the edges of conventional research approaches. The essay ‘The Hysteric's Dreamworld: Uncanny Crossings in The Dead of Night' [http://art3idea.psu.edu/locus/APCS.pdf], acts as a starting point for Aerial Waller's further reflection on the uncanny in cinema and its potential to provide challenging situations and freedom from preconceived ideas. This interview starts from an introduction of some key terms, before listening to a scene from the soundtrack of Dead of Night, followed by consideration of how Kunze's work can lend itself to political action regards flipped boundaries. Kunze, D. (1987) Thought and Place: The Architecture of Eternal Places in the Philosophy of Giambattista Vico. NY: Peter Lang: [http://art3idea.psu.edu/locus/thoughtplace.pdf] Additional video by Donald Kunze, going further into the ‘Haunted Mirror': [https://youtu.be/RvqQLH7_TIE] * Mark Aerial Waller's work transitions between video, photography and installation across the narrative languages of film, television and video art. His work integrates cross-references of film, music, art, astronomy, history, science and literature with elements of pop culture that coexist in our memory. Waller blurs the lines that characterise and delimit each of these areas. His work dissolves cinematic genres and perceptions, to open a space for curiosity and the unexpected. On doing so, he creates works of unlimited significance, that fluctuates between the conceptual and the material, the cultured and the popular, the work of art and life, allowing different levels of interpretation that change through the spectator's experience. www.markaerialwaller.com Donald Kunze was born in North Carolina and educated at N.C. State University School of Design, studying Architecture, then at Georgia State University he undertook graduate study in geography, with an interest in gentrification, voluntary community organisations, and perception of place. He pursued doctoral studies at Penn State University, where he expanded his interests to include the study of culture, philosophy, and literary criticism, becoming emeritus professor. In 1985 he co-founded the Commonplace Conferences, a series of symposia dedicated to the collaborative interests of philosophers, geographers and architects on the topic of place. Amongst his publications are Thought and Place, The Architecture of Eternal Places in the Philosophy of Giambattista Vico, and an extensive library of papers making up his website on Boundary Language www.art3idea.psu.edu . He continues to teach, advise, and write, emphasising workshops, and special events in collaboration with Claudio Sgarbi, dedicated to exploring relationships linking the arts, film, literature, and architecture. * Thanks to Astrid, Mark, Judah & Therese for sharing Invitations with Technecast. We'll be back next week with Judah's conversation with Taylor Le Melle. * Image: Mark Aerial Waller, Yoga Horror (admixed Dead of Night 1945 with video yoga routine and reenacted scenes) 2014. Image CAAM, Gran Canaria 2020. Photographer Nacho Gonzalez

Cada semana destacados académicos del Instituto de Filosofía de la Universidad de los Andes analizan en profundidad un escrito de los grandes autores de la historia de la filosofía. En este episodio conversan José Antonio Giménez y Sebastián Guerra... Comentan "Del método de estudio de nuestro tiempo" (1708), del filósofo italiano Giambattista Vico.

This episode is also available as a blog post: http://quiteaquote.in/2021/06/23/giambattista-vicocommon-sense/ --- Send in a voice message: https://anchor.fm/quiteaquote/message

Un Día Como Hoy 23 de Junio. Nace: 1668: Giambattista Vico, filósofo italiano (f. 1744). 1889: Anna Ajmátova, poeta rusa. 1943: James Levine, director de orquesta estadounidense. 1970: Yann Tiersen, músico y compositor francés. Fallece: 1836: James Mill, filósofo e historiador escocés (n. 1773). 1953: Albert Gleizes, pintor francés (n. 1881). Una producción de Sala Prisma Podcast. 2021

This is what the wait has been for... Two drunk blokes talking about giants. Giambattista Vico was an Italian Enlightenment philosopher and historian who, for some reason, believed in giants. Though somewhat obscure, his ambitious work "Scienza Nuova" attempts to combine all humanities into a single subject and explain the cyclical nature of human history and has influenced countless thinkers. Giants have featured in the mythologies and folklore of virtually every civilization. Human or other-worldly, whether a metaphor for the violent forces of nature or a relic bygone ages, giants are often used to explain magnificent phenomena. We look at common themes from Celtic, Norse and Greek myths. Despite global similarities, giants can differ greatly in their nature. Religious beliefs, storytelling, cultural attitudes and maybe even fossils can help explain how and why giants stand so tall across the stories of humanity. _ Editing by Connor. Audio & music mastering / production by Nye James. Jingles recorded by Nye (guitars) & Connor (harmonica, mandolin)

Giambattista Vico. Abogado, filósofo, historiador. Napolitano del siglo XVII. Un hombre del período de la Ilustración.

¡Hola a todas y a todos! Ya estamos aquí con un nuevo programa monográfico. Este mes partimos de la visión cíclica de la Historia, teorizada por gente como el filósofo Giambattista Vico (1668-1744), para hacer un juego/juicio a esa y otras visiones sobre nuestra aventura vital. Esperemos que lo disfrutéis, que comentéis lo que os gusta, y os disgusta, a través de Ivoox, de Apple Podcast, de Google Podcast, de Podimo, de Spotify, de La Radio de la Historia (lunes de 15-17h y martes de 20-22h) y de las redes sociales, ya sea twitter, facebook, nuestro grupo en Telegram ("Historiados Podcast") o nuestro blog https://historiadospodcast.wordpress.com/. Y también en Youtube.

¡Hola a todas y a todos! Ya estamos aquí con un nuevo programa monográfico. Este mes partimos de la visión cíclica de la Historia, teorizada por gente como el filósofo Giambattista Vico (1668-1744), para hacer un juego/juicio a esa y otras visiones sobre nuestra aventura vital. Esperemos que lo disfrutéis, que comentéis lo que os gusta, y os disgusta, a través de Ivoox, de Apple Podcast, de Google Podcast, de Podimo, de Spotify, de La Radio de la Historia (lunes de 15-17h y martes de 20-22h) y de las redes sociales, ya sea twitter, facebook, nuestro grupo en Telegram ("Historiados Podcast") o nuestro blog https://historiadospodcast.wordpress.com/. Y también en Youtube.

Professor John Robertson (Cambridge & St Andrews) delivered this lecture at the University of St Andrews on February 27, 2020. The event was organised by the Institute of Legal and Constitutional Research in collaboration with the Institute of Intellectual History.

Anchor FM podcasting Metaphysical Theater all things to all his and hers. Nicolas Malebranche Nicolas Malebranche, Oratory of Jesus (/mælˈbrɑːnʃ/; French: [nikɔlɑ malbrɑ̃ʃ]; 6 August 1638 – 13 October 1715), was a French Oratorian priest and rationalist philosopher. In his works, he sought to synthesize the thought of St. Augustine and Descartes, in order to demonstrate the active role of God in every aspect of the world. Malebranche is best known for his doctrines of vision in God, occasionalism and ontologism. Nicolas Malebranche Born 6 August 1638 Paris, Kingdom of France Died 13 October 1715 (aged 77) Paris, Kingdom of France Alma mater University of Paris Era 17th-century philosophy Region Western philosophy School Rationalism Cartesianism Main interests Metaphysics, epistemology Notable ideas Synthesis of the philosophy of St. Augustine and Descartes, occasionalism, ontologism, theodicy, vision in God Influences René Descartes, St. Augustine Influenced David Hume, Leibniz, George Berkeley, Giambattista Vico, Montesquieu J.-J. Rousseau, Joseph de Maistre, Louis Gabriel Ambroise de Bonald, Louis Lavelle, Jacob Bernoulli Biography Malebranche was born in Paris in 1638, the youngest child of Nicolas Malebranche, secretary to King Louis XIII of France, and Catherine de Lauzon, sister of Jean de Lauson, a Governor of New France. Because of a malformed spine, Malebranche received his elementary education from a private tutor. He left home at the age of sixteen to pursue a course of philosophy at the Collège de la Marche  and subsequently to study theology at the Collège de Sorbonne, both colleges from the University of Paris. He eventually left the Sorbonne, having rejected scholasticism, and entered the Oratory in 1660. There, he devoted himself to ecclesiastical history, linguistics, the Bible, and the works of Saint Augustine. Malebranche was ordained a priest in 1664. In 1664, Malebranche first read Descartes' Treatise on Man, an account of the physiology of the human body. Malebranche’s biographer, Father Yves André reported that Malebranche was influenced by Descartes’ book because it allowed him to view the natural world without Aristotelian scholasticism. Malebranche spent the next decade studying the Cartesian system. Philosophical career In 1674–75, Malebranche published the two volumes of his first and most extensive philosophical work. Entitled Concerning the Search after Truth. In which is treated the nature of the human mind and the use that must be made of it to avoid error in the sciences (French: De la recherche de la vérité. Où l’on traite de la Nature de l’Esprit de l’homme, et de l’usage qu’il en doit faire pour éviter l’erreur dans les Sciences), the book laid the foundation for Malebranche’s philosophical reputation and ideas. It dealt with the causes of human error and on how to avoid such mistakes. Most importantly, in the third book, which discussed pure understanding, he defended a claim that the ideas through which we perceive objects exist in God. Malebranche's first critic was the Abbé Simon Foucher, who attacked the Search even before its second volume had been published. Malebranche replied in a short preface added to that second volume, and then, in the 1678 third edition, he added 50% to the already considerable size of the book with a sequence of (eventually) seventeen Elucidations. These responded to further criticisms, but they also expanded on the original arguments, and developed them in new ways. In the Tenth Elucidation, for instance, Malebranche introduced his theory of "intelligible extension", a single, archetypal idea of extension into which the ideas of all particular kinds of bodies could be jointly resolved. In others, Malebranche placed a greater emphasis than he had previously done on his occasionalist account of causation, and particularly on his contention that God acted for the most part through "general volitions" and only rarely, as in the case of miracles, through " --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Giambattista Vico first published his masterwork The New Science in 1725. He revised it twice more before he died. It was intended to be nothing less than a reinterpretation of the history of human civilization, resulting in a new science of history. It’s influence was somewhat less than Vico might have hoped; it took more … Episode 150: The Science of History, or, the Thought of Giambattista Vico Read More » The post Episode 150: The Science of History, or, the Thought of Giambattista Vico first appeared on Historically Thinking.

  Giambattista Vico first published his masterwork The New Science in 1725. He revised it twice more before he died. It was intended to be nothing less than a reinterpretation of the history of human civilization, resulting in a new science of history. It’s influence was somewhat less than Vico might have hoped; it took […]

24 November 2019 Our Lord Jesus Christ, King of the Universe Luke 23:35-43 + Homily 18 Minutes 22 Seconds Link to the Readings: http://www.usccb.org/bible/readings/112419.cfm (New American Bible, Revised Edition) From the parish bulletin:   If from time to time you have a sense that all things held dear in both Church and State seem to be collapsing, you might find a comrade in the Irish poet William Butler Yeats: Things fall apart; the centre cannot hold; Mere anarchy is loosed upon the world, The blood-dimmed tide is loosed, and everywhere The ceremony of innocence is drowned; The best lack all conviction, while the worst Are full of passionate intensity.     Yeats wrote that in 1919, and we are now in 2019. Actually, things have been falling apart since the Fall of Man. Each age has to contend with that collapse, and each has had recourse to Christ as the solution. In 1925, Pope Pius XI proclaimed the Feast of Christ the King. Not King of various nations cobbled together, but King of the Universe. “The Son is the image of the invisible God, the firstborn over all creation. . . . He is before all things, and in him all things hold together” (Colossians 1:15, 17).    Jesus Christ is the Word that brought into existence all that was in the mind of his divine Father. His kingship consists in the power of his Logos, which orders all things and is energized by the love between him and the Father, which pours forth as the Holy Spirit.  “In the beginning was the Word [‘Logos’] . . .” (John 1:1).    In the logic of the Logos then, all things fall apart without Christ. Physically, all things hold together (sunestēken) in their elemental atomic structures. The compactness of matter requires gravity, electricity, strong nuclear force and weak nuclear force. The strong force keeps the nucleus together; otherwise it would come apart by the electrostatic repulsion between the positive protons. Christ the Logos prevents all things from collapsing, not only physically but morally and culturally. There will be a time when that happens, with a “loud noise” (rhoizedon), when all the elements, or atoms (stoicheia), dissolve (2 Peter 3:10).    This dissolution happens as well in the human soul when the intellect and will tear themselves from the truth and will of God. This rupture is what is called sin. It affects cultures, too. So the philosopher Giambattista Vico described the transition of cultures from barbarity to civilization, and from civilization to hyper-civilization, and from that to post-civilization. The fourth stage lives off the detritus of civilization. Whether we are in the fourth stage—post-civilization—is disputed, but if and when it irrationally abandons Christ the King, whose power is not political but logical, it will be worse than the first barbarism because its disintegration is accelerated by the tools of its former civilization’s science.    Every Christian is baptized to proclaim the Kingship of Christ, not just for personal salvation, but as a means of saving a culture in which “The best lack all conviction, while the worst / Are full of passionate intensity.”

Alasdair MacIntyre developed a method that promised a third way, avoiding the problems of both moral absolutism and moral relativism. He makes clear in his Prologue to the third edition of After Virtue that he borrows from counter-Enlightenment philosopher Giambattista Vico in developing his methodology of empathetic imagination with the aim of creating a way to gain an understanding of the flaws in the liberal system and the possible cures for those flaws in an older Aristotelian framework. … More Alasdair MacIntyre’s Third Way (After Virtue 3–Audio)

TESTO DELL'ARTICOLO ➜ http://www.bastabugie.it/it/articoli.php?id=5827LA RIDICOLA TASSA SULLE MERENDINENon sappiamo se sia giusto o meno tassare ancora di più (perché ovviamente sono già tassate) le merendine. La cosa non ci appassiona più di tanto. D'altronde stiamo parlando di merendine. Vi rendete conto? Di merendine!A riguardo però ci permettiamo di ricordare che la pressione fiscale che subiamo noi italiani è talmente grande che il cosiddetto tax freedom day (il giorno in cui ci si libera dalle tasse, dirette e indirette) cade addirittura a giugno. Il che vuol dire che doniamo allo Stato ben la metà del nostro lavoro annuale, per cui qualsiasi nuova tassa suonerebbe del tutto stonata.Detto ciò, passiamo alle merendine... fa ridere dire così, ma tant'è... Ribadendo l'assunto secondo cui non ce ne importa nulla se questo governo farà questa geniale e decisiva (ironizziamo) mossa strategica di tassare la girella... ribadendo questo -dicevamo- non possiamo non rioffrirvi ciò che il nostro amato Giambattista Vico soleva definire "eterogenesi dei fini", cioè la realizzazione dei paradossi.Nei dibattiti giornalistici riguardo questa "grande" e "decisiva" questione della tassazione delle merendine, al di là dei pro e dei contro, molti soloni ci dicono che sarebbe comunque importante dare dei segnali in favore di una maggiore educazione elementare, soprattutto per i nostri ragazzi.Ora, qualsiasi persona che ha occhi per guardare e cervello per capire può rendersi conto, passeggiando la mattina per i luoghi in cui sono soliti riunirsi i giovani la sera, di veri e propri "tappeti" di bottiglie di alcolici e superalcolici.Qualsiasi persona che ha occhi per guardare e cervello per capire sa che i nostri ragazzi sono a serissimo rischio di alcolismo e di possibili malattie epatiche.Qualsiasi persona che ha occhi per guardare e cervello per capire sa quanto sia diffusa anche tra giovanissimi l'uso di sostanze pericolosissime per la loro salute psico-fisica. Tutto questo si sa... ma ciò che conta sarebbe tassare il buondì!E la cosa ancora più insopportabile è che queste puritane battaglie contro le inezie le fanno ovviamente coloro che tollerano o addirittura vogliono depenalizzare l'uso di ciò che è davvero pericoloso.Insomma, il fariseismo è sempre sul pezzo: filtrare il moscerino... per ingoiare il cammello!

La pudeur, aidos, est un cadeau des dieux. Elle a été, semble-t-il donnée aux hommes en même temps que le sens de la justice, selon le Protagoras de Platon, ou en même temps que la liberté, selon la Science nouvelle de Giambattista Vico.C’est dire qu’on ne saurait la réduire a son aspect psychologique de protection de l’intimité. Elle tient à cette « honte » ou « vergogne » qui nous retient de léser autrui et retient autrui de nous léser, en tant qu’elle « tient caché » ce qu’on ne saura jamais d’autrui et ce qu’autrui ne saura jamais de nous, désarmant ainsi toute emprise, des autres sur nous, de nous sur les autres.En ce sens, la pudeur dessine une « zone sacrée », où naît le respect et où peut croître l’humanité elle-même. Voir Acast.com/privacy pour les informations sur la vie privée et l'opt-out.

Welcome to Episode 10, our first episode covering episode two of Ulysses, "Nestor." Kelly and Dermot discuss the political philosophy of Giambattista Vico and his influence on James Joyce, Homeric parallels between King Nestor and Mr. Deasy, and Dermot's artistic inspiration for his cartoon version of Mr. Deasy. For more information on Vico's political philosophy, we recommend the Stanford Encyclopedia of Philosophy. On the Blog: Ulysses & The Odyssey: Nestor Social Media: Facebook|Twitter Subscribe to Blooms and Barnacles: iTunes| Google Play Music| Stitcher Further Reading: Burgess, A. (1968). ReJoyce. New York: W.W. Norton & Co. Gifford, D., & Seidman, R. J. (1988). Ulysses annotated: Notes for James Joyce's Ulysses. Berkeley: University of California Press. Gilbert, S. (1955). James Joyce’s Ulysses: a study. New York: Vintage Books. Homer, translated by Palmer., G.H. (1912). The Odyssey. Mineola, New York: Dover Publications. Rickard, J. (1997). Stephen Dedalus among schoolchildren: The schoolroom and the riddle of authority in Ulysses. Studies in the Literary Imagination, 30, 17-36. Retrieved from http://www.facstaff.bucknell.edu/rickard/authority.html Music: Our theme is: Noir - S Strong & Boogie Belgique Just for fun: The Kinks - A Well-Respected Man

Chantal Pattyn praat met Jim Campers over zijn tentoonstelling in M Leuven. Luc Devoldere las 'Het orakel van Napels' van Mark Blaisse, een boek over de Napolitaanse filosoof Giambattista Vico. Christophe Vekeman las 'In de wildernis' van John Muir.

In his new book Why Poetry, the poet Matthew Zapruder has issued "an impassioned call for a return to reading poetry and an incisive argument for its accessibility to all readers." The poet Robert Hass says, "Zapruder on poetry is pure pleasure. His prose is so direct that you have the impression, sentence by sentence, that you are being told simple things about a simple subject and by the end of each essay you come to understand that you've been on a very rich, very subtle tour of what's aesthetically and psychologically amazing about the art of poetry."  In this episode, Matthew Zapruder joins Jacke for a discussion on why poetry is often misunderstood, and how readers can clear away the misconceptions and return to an appreciation for the charms and power of poetry. Along the way, they discuss poems by W.H. Auden, Brenda Hillman, and John Keats, and the views of critics like Harold Bloom, Giambattista Vico, Ludwig Wittgenstein, and Paul Valery. Help support the show at patreon.com/literature or historyofliterature.com/shop. Learn more about the show at historyofliterature.com or facebook.com/historyofliterature. Contact the host at jackewilsonauthor@gmail.com or via our new Twitter handle, @thejackewilson. Learn more about your ad choices. Visit megaphone.fm/adchoices

All of history is, to one degree or another, mythology -- the weaving of a coherent, usable narrative out of the chaos of people's lives. We consider how societies all over the world, since before the beginning of civilization, have developed myths to explain the world that they experience. We also trace some of the major schools of academic history, which have tried to fashion overarching storylines to give meaning to human struggles -- from Biblical providential history to Marxism to postmodernism. We begin by examining the most central myth of the origins of American society: the "first Thanksgiving." Please contribute what you can in the spirit of knowledge and inquiry! -- www.patreon.com/user?u=5530632 Suggested further reading: Giambattista Vico, "The New Science"; Marc Bloch, "The Historian's Craft"; Hayden White, "Metahistory"

  Welcome to Mere Rhetoric the podcast for beginners and insiders about the people, ideas and movement that have shaped rhetorical history. I’m Mary Hedengren and   the University of Texas’ Humanities Media Project supports the podcast and   A few weeks ago I was at an excellent lecture by Collin Brooke here at the university of Texas and he was talking about applying the master tropes to different models of networks. Then I thought--by Jove, the Master Tropes! What a brilliant idea for a podcast! So with all deference to Dr. Brooke, let’s dive into these four beauties of the world of tropes.   A trope, you may or not know, is a way of presenting thought in language. A trope is different from what’s called a figure because it doesn’t deal with arranging words, but rather arranging thought. For example, a figure might be something like hyperbaton, which is the the way that Yoda talks: “Patience you must have” just means “you must have patience” there’s not change in the thought behind the words, but the refiguring of the words creates interest, so Yoda says things like “Miss them do not” instead of do not miss them, but the ideas aren’t changed at all. That’s figures.   Occasionally, though, Yoda will use a trope. For example, once he said ““In a dark place we find ourselves, and a little more knowledge lights our way.” This is, as it turns out, a metaphor: knowledge doesn’t actually cast a glow, but it does make things metaphorically clear. The words transform the ideas: light equals knowledge. It’s not that Yoda changed the words around--all considered this is pretty syntactically straight-forward for the sage-green sage--but he’s presented the ideas in a different way. This is a trope, not a figure. It is, as a matter of fact, one of the four master tropes: Metaphor, Synecdoche, Metonymy and Irony.  It’s possible that these terms aren’t familiar to you, or only in a vague, AP English sort of way, so let me provide examples and definitions. Metaphor is the trope that is most familiar to us: knowledge is light, the Force is a river, many Storm troupers are a wall. So I’m going to skip over that. Synecdoche is--aside from being difficult to pronounce, using the part to represent the whole. I always think of that movie Synecdoche New York, where the guy builds a replica of New York for a movie. The standard examples include things like “earning your bread and butter” when you’re hopefully earning much more than that or “putting boots on the ground” when the military often needs soldiers, too, to fill those boots. I used to joke with my Mormon comedy group since everyone prays to “bless the hands that prepared this food,”  if there was a terrible accident in the kitchen and everyone died, at least the hands would be preserved. So you get the idea. Metonymy can sometimes be a little more confusing, because it, like Synecdoche, involves using a word associated with the idea to stand in for the idea itself. We say things like “the White House has issued a statement” when the building itself has done no such thing, or “Hollywood is corrupt” to represent the movie business generally. Some people will say that synecdoche is just a specific kind of metonymy, like how simile is a specific kind of metaphor. Finally, irony may seem like a simple, straightforward trope, but it can be notoriously complex, as Wayne Booth describes in greater detail in The Rhetoric of Irony. How we we know when someone is being ironic? How much is irony dependent on understanding cultural cues? Why do we say the opposite of what we mean as a way to say what we want? Tricky stuff all around. The four master tropes are probably most familiar to rhetoricians as the essay found way in the back of Kenneth Burke’s Grammar of Methods, way way back as an appendix. There, Burke equates these over-arching tropes with different epistemic perspectives: metaphor correlates with perspective, metonymy with reduction, synecdoche with representation, and irony with dialectic. The way that we construct thought depends on how we use these four master tropes. Remember when we talked about the Metaphors we live by? Well, Burke says that we don’t just live by metaphors individually, but also by the idea of metaphor, or by reduction, representation or dialectic. The tropes, instead of just being a way to make your writing more flowery, can be a critical part of invention, and how you see the world more generally. Are you inclined to think inductively, looking at a couple of examples of Sith lords and there after making generalizations about the group as a whole and their capacity to run a competent daycare? It’s possible to think in terms of irony, transpositioning one view of truth with an anti-thetical perspective: can Anikin be both on the dark side and not on the dark side? Can you both do and do not if you only try? These master tropes are not just ways of expressing ideas about the world, but coming to make ideas as well. I’m a huge fan of Burke, but I’m afraid that I can’t give him credit for coming up with the idea of four master tropes that encompass other ways of figuring ideas. I’m sorry to say that that distinction goes to--ew--Petrus Ramus. Yes, Ramus, the mustache-twirling villain of rhetoric himself. Back when we did our series on the villains of rhetoric, Ramus was public enemy number one, removing invention from rhetoric and diminishing the whole affair to a series of branching “yes and no” questions and needless ornamentation. And yet it was Ramus, in his eagerness to classify everything into categories and subcategories who coined the idea of the master tropes back in 1549. Fortunately the idea was taken up by a more palatable figure of rhetorical history, Giambattista Vico, who in the 18th century, identified the master tropes as basic tropes, or fundamental tropes, being those to which all others are reducible.   Since Burke, though, others have taken up the idea that these tropes of arranging ideas might become ways to think about the world in general. Hayden White, for instance, saw the master tropes as representing something about literature.   Trope Genre ('mode of emplotment') Worldview ('mode of argument') Ideology ('mode of ideological implication') Metaphor romance formism anarchism Metonymy comedy organicism conservatism Synecdoche tragedy mechanism radicalism Irony satire contextualism liberalism   He constructed a table where each trope has its own genre, worldview and ideology. Metaphor, for instance, was about romance--or we might say fantasy--and was associated with formism and an ideology of anarchism because anything might apply as a metaphor. Metonymy was associated with comedy, organicism and conservatism--presumably because if you assume that “the White House” speaks for the country, you’re putting a lot of stock in the traditional power that dominates. Conversely, synecdoche was associated with tragedy, mechanism and radicalism. Irony, naturally enough, was the trope of satire and its world view of contextualism and liberalism. Once White had come up with this tidy table, he because to think about the tropes not just statically, but how they might evolve temporally, both in terms of an individual child’s development and in a civilization. Metaphor was the earliest stage, corresponding to infants up to two years old and aligned with Foucault’s conceptualization of the Renaissance. Then metaphor gives way to metonymy, the domain of children from 2-7, which White lines up with the Classical period and the Enlightenment--very conservative and fond of straight-forward comedy. Next comes synecdoche of tweens and the modernist period--radically breaking from the past and finally, in crowning achievement, irony, the stage of teenagers and adults, corresponding to the post-modernist era, with its love of counterintuitive and contradictory thought.   Hayden White's Sequence of Tropes Piagetian stages of cognitive development White's alignment of Foucault's historical epochs Metaphor sensorimotor stage (birth to about 2 years) Renaissance period (sixteenth century) Metonymy pre-operational stage (2 to 6/7 years) Classical period (seventeenth and eighteenth centuries) Synecdoche concrete operations stage (6/7 to 11/12 years) Modern period (late eighteenth to early twentieth century) Irony formal operations stage (11/12 to adult) Postmodern period Others have highlighted the philosophical or historiographical possibilities of the mastertropes, including Jakobson and Foucault himself. Which brings me back to this fascinating, exploratory lecture by Collin Brooke.   Brooke suggested another correlation for the master tropes: not ways of thinking or periods of time, but networks of connection. Networks are a big stinking deal for digital humanists and new media rhetoricians like Brooke, and some of the different types of networks, brooke proposes, may correlate to the master tropes: hierarchies, for instance, are like metaphors, which correspond across groups--the padowan learner doesn’t really tell us much about the Jedi master who trains her, but you expect the role of that padowan learner to be similar to the role of another padowan who studies under another master. Synecdoche, though, can be seen in truly random networks. A network of 200 that is truly random, is representative of a network of 2000, or of 2 million. Some networks are neither analogous like metaphor or random like synecdoche. In situations that produce what’s been called the long tail--citations for example, some groups or people are more popular because they are more popular. the more people who fear Jabba the hut--peons, bounty hunters-- the more he is feared. It creates a snowball effect that is similar to metonymy. Brooke’s ideas are inchoate and he admits that he’s not sure what network might correlate to irony--it’s all a work in progress, afterall, but it goes to show that the organization appeal of the master tropes continues. The idea of tropes that rule all the other tropes and say something meaningful about the ways in which we construct and understand the world around us is a timeless appeal that goes all the way back to Vico--er, let’s just say Vico, okay.  Until next week--miss us you must not because patience you must have.  

How was the Hobbesian proposition - that man was not naturally sociable - answered by recourse to sacred history, the account of the ancient Hebrews and contemporary peoples found in the Old Testament? Focussing particularly on the Neapolitan historians Giambattista Vico and Pietro Giannone, in this lecture John Robertson shows how they adapted and extended the framework for the study of sacred history laid down by the authorities in Rome, and from this, produced remarkably original accounts of the formation of society.  

Left to right: Igor Aleksander, Wendy Hall, Ron Chrisley, Nigel Shadbolt. Photo: unknown.On July 11th, 2007, I gave an invited lecture as part of a Royal Academy of Engineering seminar entitled: "AI and IT: Where Philosophy and Engineering Meet", itself a part of their Philosophy of Engineering series. I elaborated on ideas that I have only hinted at before in print, most notably at the end of the paper "Embodied Artificial Intelligence" (can't provide a link to it here or it will screw up my feed - ugh).Abstract: Although an understanding of the importance of engineering for philosophy can be traced back at least as far as Giambattista Vico's slogan "Verum Ipsum Factum" ("what is made is what is true"), the landmark elaboration of this understanding in the context of artificial intelligence (AI) is Aaron Sloman's The Computer Revolution in Philosophy. Using the key findings of that work as a foundation, I will argue that in the field of AI, the mutual benefits of philosophy and engineering extend well beyond the general salutary interdependence of theory and practice. Interactive empiricism will be introduced as the claim that key breakthroughs in both building and philosophically understanding consciousness will result from the theorist/philosopher being an integrated causal component of the system being designed. Recent work in AI will be used to support this claim.As it happens, I didn't mention Sloman's work in the talk at all, and barely mentioned Vico.Media:PodSlides: iPod-ready video (.mp4; 26.7 MB; 34 min 04 sec)Audio (.mp3; 8.1 MB; 34 min 03 sec)PowerPoint file (.ppt; 2.0 MB)Flyer describing the seminar (.pdf; 136 kB)