Institutional psychotherapist, philosopher, and semiologist
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A arte de escutar está cada vez mais rara, parece que é mais fácil apenas responder com grosseria ou concordar para não criar conflitos. Entretanto, manter os ouvidos abertos permite entrar em um mundo novo: a subjetividade de outra pessoa. Explorar este lugar é como navegar por mares nunca antes navegados. A escuta clínica aprende a fazer isso com a fala do paciente e o instiga a explorar a si mesmo. No podcast desta sexta, misturamos clínica, Deleuze e Guattari para conversar sobre este mundo gigantesco que é encontrado na margem de dentro.ParticipantesMatheus GuimarãesRafael LauroRafael TrindadeLinksTexto lidoOutros LinksFicha TécnicaCapa: Felipe FrancoEdição: Pedro JanczurAss. Produção: Bru AlmeidaTexto: Rafael TrindadeGosta do nosso programa?Contribua para que ele continue existindo, seja um assinante!Support the show
A cento anni dalla nascita e a quarant'anni dalla morte di Gilles Deleuze, Moby Dick dedica una puntata al filosofo francese che ha rivoluzionato il modo di pensare la differenza, il desiderio e la creatività.Nell'ora centrale della trasmissione – condotta da Lina Simoneschi Finocchiaro- vi proponiamo un approccio al tema che accompagnerà le ascoltatrici e gli ascoltatori in un viaggio nel pensiero di Deleuze, tra filosofia, politica, arte e vita. Interverranno:Angela Balzano filosofa, attivista femminista e traduttrice. Angela Balzano è specializzata in biopolitica, ecologia politica e femminismo . Ha curato le traduzioni: Il postumano (2014) e Materialismo radicale (2019) di Rosi Braidotti; Biolavoro globale (2015) di Melinda Cooper e Catherine Waldby; Le promesse dei mostri (2019) di Donna Haraway. Con Carlo Flamigni ha scritto Sessualità e riproduzione (2015). Nei suoi studi, lavora con i concetti di Deleuze e Guattari per ripensare il rapporto tra corpi, natura e tecnologia, portando l'attenzione sul desiderio come forza collettiva e sull'immaginazione rizomatica dei movimenti ecofemministi. È coordinatrice e docente del modulo Scienze del Master in Studi e politiche di genere dell'Università degli Studi Roma Tre.Ilenia Caleo, è performer, attivista e ricercatrice. Dal 2000 lavora come attrice, performer e dramaturg nella scena contemporanea, collaborando con diverse compagnie e registe/i. Filosofa di formazione, si occupa di corporeità, epistemologie femministe, sperimentazioni nelle performing arts, nuove istituzioni e forme del lavoro culturale. È assegnista di ricerca all'Università IUAV di Venezia e cofondatrice del Master Studi e Politiche di Genere di Roma Tre. Ha pubblicato Performance, materia, affetti. Una cartografia femminista, Bulzoni 2021 e co-curato In fiamme. La performance nello spazio delle lotte 1967/1979, b-r-u-n-o 2021. Attivista del Teatro Valle Occupato e nei movimenti dei commons e queer-femministi, è cresciuta politicamente e artisticamente nella scena dei centri sociali. Ilenia Caleo si muove attraverso il pensiero di Deleuze e Guattari per esplorare il divenire, la cooperazione e le potenzialità rivoluzionarie dell'arte e della performance.Ospite dell'ultima mezz'ora - condotta da Lou Lepori- sarà Sara Baranzini. Filosofa e studiosa di Deleuze, storica del cinema e del teatro, co-fondatrice della rivista di filosofia “La Deleuziana”, è autrice di saggi in varie lingue, nonché traduttrice di filosofia contemporanea, curatrice indipendente e drammaturga.
durée : 00:58:11 - Le Souffle de la pensée - par : Géraldine Mosna-Savoye - L'écrivain et traducteur Claro évoque un livre-événement, écrit comme la suite de Mai 68, dans la même euphorie, avec ses flux et ses coupures, ses images et ses courts-circuits, avec ses corps sans organes et ses machines désirantes : "L'Anti-Œdipe" de Gilles Deleuze et Félix Guattari. - réalisation : Nicolas Berger - invités : Christophe Claro Ecrivain et traducteur
Coop and Taylor discuss Freud's Project for a Scientific Psychology with an emphasis on how it informs the 3 syntheses of the unconscious for Deleuze and Guattari. Freud Playlist: https://soundcloud.com/podcast-co-coopercherry/sets/freud?si=c51111042521492db6bd5311890dacd7&utm_source=clipboard&utm_medium=text&utm_campaign=social_sharing Support us on Patreon: www.patreon.com/muhh Twitter: @unconscioushh Instagram: @unconscioushh
All comments and opinions are those of the individuals recorded; they do not reflect any official policy or position of the Department of Defense or U.S. government.Dr. Ben Zweibelson is an author, philosopher, and a retired Army Infantry Officer with multiple combat tours in Iraq and Afghanistan. Ben lectures and publishes on military strategy, operational planning, design thinking, and war philosophy. His latest book, Reconceptualizing War, was released on April 30th. He has published two other books on the military design movement and innovation in defence applications. Ben earned the Army's Master Parachutist, Pathfinder, Air Assault, Expert and Combat Infantryman's Badges, the Ranger Tab, and was awarded four Bronze Stars in combat. He resides in Colorado Springs with his wife and children. His hobbies include getting injured doing jiu-jitsu, snowboarding, and CrossFit.A magnum opus, a tour de force—Dr. Ben Zweibelson's latest book, Reconceptualizing War, is all of these and more. I was fortunate enough to receive an advance copy, and it was a rich feast. If you've ever wondered what your favourite strategist, philosopher, or school of thought had to say about warfare, you're more than likely to find them in the pages of Reconceptualizing War. From Clausewitz to Kant, Tolstoy, Engels, Mao, the Futurists, Marcuse, or Deleuze and Guattari—and several dozen more—every time I wondered if a thinker was about to appear, there they were. I especially appreciated how Reconceptualizing War complemented the aims of my Hypervelocity podcast: going deeper to examine the philosophical underpinnings of conflict. The cover art goes hard too. Our conversation delves into the themes of reconceptualising war through various philosophical and theoretical lenses. Dr. Ben Zweibelson discusses the importance of social paradigms, the historical context of anti-fascism, and the evolution of ideological movements like Antifa. The dialogue also explores the theoretical connections between Kant, Clausewitz, and contemporary armed movements, as well as the implications of game theory and the future of warfare in the age of artificial intelligence.Chapters00:00 – Introduction to Reconceptualizing War02:44 – Theoretical Foundations: Burrell, Morgan, and Rapoport10:48 – Kant, Clausewitz, and Contemporary Movements17:01 – Antifa: Historical Context and Modern Implications26:03 – Understanding War: Paradigms and Frameworks37:48 – Radical Structuralism and Omnism in Warfare47:49 – The Marxist Vision of Utopia50:15 – The Enduring Nature of War52:04 – Game Theory and Warfare57:57 – Complexity Science and the Afghan Conflict01:06:28 – Radical Structuralism and Revolutionary Success01:14:56 – Détente and Radical Structuralism01:21:47 – Interpretivism and the Limitations of DiagramsAll comments and opinions are those of the individuals recorded; they do not reflect any official policy or position of the Department of Defense or U.S. government.
In diesen Tagen lässt sich vielerorts eine Stärkung autoritärer Kräfte beobachten. Doch was macht die Anziehungskraft einer Bewegung aus, die illiberal, antidemokratisch und antiparlamentarisch ist? Faschismustheorien zielen auf die Beschreibung, Erklärung und Kritik faschistischer Tendenzen. Morten Paul und Hannah Schmidt-Ott sprechen über die Ansätze von Gilles Deleuze/Félix Guattari, Georges Bataille sowie Walter Benjamin und fragen, was sie uns über die Gegenwart verraten.Morten Paul ist Literatur- und Kulturwissenschaftler und forscht am Kulturwissenschaftlichen Institut Essen.Literatur„Das F-Wort“, in: Analyse & Kritik. Zeitung für linke Debatte & Praxis713 (2025), 18.3.2025.„Faschismus als Lustgewinn“, in: Berlin Review 9 (2025).„Kommentar: Das Kunstwerk im Zeitalter seiner technischen Reproduzierbarkeit“, in: diffrakting the library/diffrakt. Zentrum für theoretische Peripherie, 10.10.2024. Hosted on Acast. See acast.com/privacy for more information.
Frieder Vogelmann zu den medialen und ökonomischen Bedingungen, politischen Effekten und epistemischen Aspekten demokratischer Öffentlichkeit. Diese Aufnahme fand im Rahmen der Tagung „Politische Öffentlichkeit: Strukturen und Strategien“ an der Universität Erfurt statt. Die Website der Tagung inklusive Programm findet ihr hier: https://www.poloeff.de/ Shownotes Frieder Vogelmanns Website (inklusive einer Liste seiner Publikationen): https://www.frieder-vogelmann.net/public/ Frieder Vogelmann am University College Freiburg: https://www.ucf.uni-freiburg.de/people/chair-in-epistemology-and-theory-of-science/prof-dr-frieder-vogelmann Sektion "Politische Theorie und Ideengeschichte" der Deutschen Vereinigung für Politikwissenschaft: https://www.dvpw.de/gliederung/sektionen/politische-theorie-und-ideengeschichte Website der Doppeltagung "Politische Öffentlichkeit: Strukturen und Strategien": https://www.poloeff.de/ der Account der Doppeltagung auf Bluesky: https://bsky.app/profile/poloeff.bsky.social Vogelmann, F. (2023). Umkämpfte Wissenschaften – zwischen Idealisierung und Verachtung. Reclam Verlag. https://www.reclam.shop/detail/978-3-15-014359-9/Vogelmann__Frieder/Umkaempfte_Wissenschaften_____zwischen_Idealisierung_und_Verachtung Vogelmann, F. (2022). Die Wirksamkeit des Wissens: Eine politische Epistemologie. Suhrkamp. https://www.suhrkamp.de/buch/frieder-vogelmann-die-wirksamkeit-des-wissens-t-9783518299722 Das erste Zitat im Podcast stammt aus dem Gespräch „Öffentlichkeit - was ist das eigentlich?“ zwischen Theodor W. Adorno und Arnold Gehlen, welches am 18. März 1964 zum ersten Mal gesendet wurde. https://youtu.be/K7WokFmA2kw?si=xC_3K0L3eEk5p4ah Vogl, J. (2021). Kapital und Ressentiment. Eine kurze Theorie der Gegenwart. C.H.Beck. https://www.chbeck.de/vogl-kapitalismus-ressentiment/product/32045602 zu Rupert Murdoch: https://en.wikipedia.org/wiki/Rupert_Murdoch die taz: https://taz.de/ Deleuze, G., & Guattari, F. (1992). Tausend Plateaus: Kapitalismus und Schizophrenie. Merve Verlag. https://www.merve.de/index.php/book/show/211 zu Carl Schmitt: https://de.wikipedia.org/wiki/Carl_Schmitt Jäger, A. (2023). Hyperpolitik. Extreme Politisierung ohne politische Folgen. Suhrkamp. https://www.suhrkamp.de/buch/anton-jaeger-hyperpolitik-t-9783518127971 Paul, M. (2025). Faschismus als Lustgewinn. Berlin Review. https://blnreview.de/ausgaben/2025-03/morten-paul-faschismus-als-lustgewinn Brown, W. (2023). Nihilistische Zeiten. Denken mit Max Weber. Suhrkamp. https://www.suhrkamp.de/buch/wendy-brown-nihilistische-zeiten-t-9783518588031 Loick, D., & Thompson, V. E. (Hrsg.). (2022). Abolitionismus: Ein Reader. Suhrkamp. https://www.suhrkamp.de/buch/abolitionismus-t-9783518299647 Kurt, Ş. (2023). Hass. Von der Macht eines widerständigen Gefühls. HarperCollins. https://www.harpercollins.de/products/hass-von-der-macht-eines-widerstandigen-gefuhls-9783365001585 Comey, J. (2019). How Trump Co-opts Leaders Like Bill Barr. New York Times. https://www.nytimes.com/2019/05/01/opinion/william-barr-testimony.html Löwenthal, L. (2021). Falsche Propheten: Studien zur faschistischen Agitation. Suhrkamp. https://www.suhrkamp.de/buch/leo-loewenthal-falsche-propheten-t-9783518587621 Landa, I. (2021). Der Lehrling und sein Meister. Liberale Tradition und Faschismus. Dietz Verlag. https://dietzberlin.de/produkt/der-lehrling-und-sein-meister/ Ronge, B. (2015). Eine Genealogie des Liberalismus. Michel Foucaults Vorlesungen zur Geschichte der Gouvernementalität. In: Das Adam-Smith-Projekt. Edition Theorie und Kritik. Springer VS. https://link.springer.com/chapter/10.1007/978-3-658-06027-5_2#citeas von Redecker, E. (2020). Revolution für das Leben: Philosophie der neuen Protestformen. S. Fischer. https://www.fischerverlage.de/buch/eva-von-redecker-revolution-fuer-das-leben-9783596708048 Thematisch angrenzende Folgen S03E28 | Sylke van Dyk zu alternativer Gouvernementalität https://www.futurehistories.today/episoden-blog/s03/e28-silke-van-dyk-zu-alternativer-gouvernementalitaet/ S03E19 | Wendy Brown on socialist Governmentality https://www.futurehistories.today/episoden-blog/s03/e19-wendy-brown-on-socialist-governmentality/ S02E56 | Şeyda Kurt zu strategischem Hass https://www.futurehistories.today/episoden-blog/s02/e56-seyda-kurt-zu-strategischem-hass/ S02E54 | Alex Demirovic zu zu sozialistischer Gouvernementalität, (Re-)produktion und Rätedemokratie (Teil 2) https://www.futurehistories.today/episoden-blog/s02/e54-alex-demirovic-zu-sozialistischer-gouvernementalitaet-re-produktion-und-raetedemokratie-teil-2/ S02E53 | Alex Demirovic zu zu sozialistischer Gouvernementalität, (Re-)produktion und Rätedemokratie (Teil 1) https://www.futurehistories.today/episoden-blog/s02/e53-alex-demirovic-zu-sozialistischer-gouvernementalitaet-re-produktion-und-raetedemokratie-teil-1/ S02E08 | Thomas Biebricher zu neoliberaler Regierungskunst https://www.futurehistories.today/episoden-blog/s02/e08-thomas-biebricher-zu-neoliberaler-regierungskunst/ S02E03 | Ute Tellmann zu Ökonomie als Kultur https://www.futurehistories.today/episoden-blog/s02/e03-ute-tellmann-zu-oekonomie-als-kultur/ S01E37 | Eva von Redecker zur Revolution für das Leben https://www.futurehistories.today/episoden-blog/s01/e37-eva-von-redecker-zur-revolution-fuer-das-leben/ S01E29 | Thorsten Thiel zu Demokratie in der digitalen Konstellation https://www.futurehistories.today/episoden-blog/s01/e29-thorsten-thiel-zu-demokratie-in-der-digitalen-konstellation/ S01E25 | Joseph Vogl zur Krise des Regierens https://www.futurehistories.today/episoden-blog/s01/e25-joseph-vogl-zur-krise-des-regierens/ S01E11 | Frieder Vogelmann zu alternativen Regierungskünsten https://www.futurehistories.today/episoden-blog/s01/e11-frieder-vogelmann-zu-alternativen-regierungskuensten/ S01E09 | Susanne Grof-Korbel zu PR, Warhheit & Journalismus https://www.futurehistories.today/episoden-blog/s01/e09-susanne-grof-korbel-zu-pr-wahrheit-journalismus/ Future Histories Kontakt & Unterstützung Wenn euch Future Histories gefällt, dann erwägt doch bitte eine Unterstützung auf Patreon: https://www.patreon.com/join/FutureHistories Schreibt mir unter: office@futurehistories.today Diskutiert mit mir auf Twitter (#FutureHistories): https://twitter.com/FutureHpodcast auf Bluesky: https://bsky.app/profile/futurehistories.bsky.social auf Instagram: https://www.instagram.com/futurehpodcast/ auf Mastodon: https://mstdn.social/@FutureHistories Webseite mit allen Folgen: www.futurehistories.today English webpage: https://futurehistories-international.com Episode Keywords #FriederVogelmann, #JanGroos, #FutureHistories, #Podcast, #Interview, #Öffentlichkeit, #Adorno, #Medien, #KritischeTheorie, #FrankfurterSchule, #JosephVogl, #Faschismus, #Faschisierung, #Ressentiment, #Liberalismus, #Kapitalismus, #Ökonomie, #PolitischeÖkonomie, #FakeNews, #Journalismus, #Demokratie, #Demokratietheorie
Follow Vintagia now: https://www.kickstarter.com/projects/acidhorizon/vintagia-i-ching-oracle-for-psychogeographers-and-creativesWhat if capitalism isn't just an economic system—but a transcendental structure that configures our very experience? In this episode, philosopher Henry Somers-Hall helps us unravel Deleuze and Guattari's enigmatic claim that capitalism is an axiomatic system. Drawing from Kant, set theory, and the metaphysics of representation, we explore how capital binds and rebinds flows—subjects, territories, even revolt itself. Together we ask: what becomes of revolution when even resistance can be axiomatized?Henry's paper: https://henrysomershall.net/wp-content/uploads/2023/09/somers-hall-binding-and-axiomatics.pdfSupport the showVintagia Pre-Launch: https://www.kickstarter.com/projects/acidhorizon/vintagia-i-ching-oracle-for-psychogeographers-and-creatives Support the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcast Boycott Watkins Media: https://xenogothic.com/2025/03/17/boycott-watkins-statement/ Join The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.comRevolting Bodies (Will's Blog): https://revoltingbodies.comSplit Infinities (Craig's Substack): https://splitinfinities.substack.com/Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/
In this blog I try to use Deleuze & Guattari's ideas to help us to understand the current awful transphobia. Hopefully you'll find it useful (and easy enough to understand) with some hopeful / helpful ideas. Free at my CSR Patreon https://www.patreon.com/posts/molar-and-gender-127351062?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_link
In this episode of the A is for Architecture Podcast, I spoke with Chris L. Smith, Professor of Architectural Theory at the University of Sydney, to discuss his book, Architecture After Deleuze and Guattari (Bloomsbury 2023). We explore how the philosophies of Gilles Deleuze and Félix Guattari have influenced architectural thought and practice, and the possibilities that we're all Deleuzo-Guattarian architects now…Deleuze and Guattari's significance for architectural theory and design practice lies in their radical rethinking of concepts like form, process and relationality, which have profoundly influenced how architects conceptualize and create space in the late 20th and 21st centuries. Their collaborative works offer a philosophical framework that rejects fixed hierarchies, linear causality and static structures, instead emphasizing multiplicity, fluidity, and dynamic systems, shifting architectural discourse away from traditional modernist principles of order and function towards experimental, process-oriented, and politically engaged practices.
This week Taylor spoke with John Protevi about his recently published book, Regimes of Violence: Toward a Political Anthropology. John is professor of French studies and philosophy at Louisiana State University. He is author of Political Affect; Life, War, Earth; and Edges of the State, all published by the University of Minnesota Press. Book Summary: A wide-ranging examination of the roots—and possible future—of violence in human societies Is aggression inevitable among humans? In Regimes of Violence, John Protevi explores how human violence originates and exists in our societies. Taking humans as biocultural (that is, our social practices shape our bodies and minds), he shows how aggression does not arrive from any purely biological predisposition but rather occurs only in social regimes of violence that, by manipulating the ways in which culture can shape our biological inheritance of rage and aggression, condition the forms of violence able to be expressed at any one time. Offering detailed insights into human aggression throughout history, Protevi's analysis ranges from evolutionary psychology to affective ideology and finally to an alternate politics of joy. He examines a wide range of seemingly disparate topics, such as cooperation between early nomadic foragers, organized sports, berserkers and blackout rages, the experiences of maroons escaping slavery, the January 6 invasion of the United States Capitol building, and responses to the Covid-19 pandemic. As he entwines the philosophical with the anthropological, he asks readers to consider why humans' capacity for cooperation and sharing is so persistently overlooked by stories that focus on aggression and warfare. Regimes of Violence is an important contribution to studies of Deleuze and Guattari, uniquely combining cutting-edge investigations in psychology, history, evolutionary theory, cultural anthropology, and philosophy to examine the “political philosophy of the mind.” Presenting to readers a refreshingly optimistic perspective, Protevi demonstrates that we are not doomed to war and argues that humans can build a world based on antifascism, joy, and mutual empowerment. About the book: https://www.upress.umn.edu/9781517918750/regimes-of-violence/ Support us on Patreon: - www.patreon.com/muhh - Twitter: @unconscioushh
Michael Downs joins Benjamin to discuss the political thought of Nick Land, its relationship to the work of Deleuze and Guattari, and the degree to which it has influenced the contemporary left and right.
It's a small world. The great David Rieff came to my San Francisco studio today for in person interview about his new anti-woke polemic Desire and Fate. And half way through our conversation, he brought up Daniel Bessner's This Is America piece which Bessner discussed on yesterday's show. I'm not sure what that tells us about wokeness, a subject which Rieff and I aren't in agreement. For him, it's the thing-in-itself which make sense of our current cultural malaise. Thus Desire and Fate, his attempt (with a great intro from John Banville) to wake us up from Wokeness. For me, it's a distraction. I've included the full transcript below. Lots of good stuff to chew on. Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. 5 KEY TAKEAWAYS * Rieff views "woke" ideology as primarily American and post-Protestant in nature, rather than stemming solely from French philosophy, emphasizing its connections to self-invention and subjective identity.* He argues that woke culture threatens high culture but not capitalism, noting that corporations have readily embraced a "baudlerized" version of identity politics that avoids class discussions.* Rieff sees woke culture as connected to the wellness movement, with both sharing a preoccupation with "psychic safety" and the metaphorical transformation of experience in which "words” become a form of “violence."* He suggests young people's material insecurity contributes to their focus on identity, as those facing bleak economic prospects turn inward when they "can't make their way in the world."* Rieff characterizes woke ideology as "apocalyptic but not pessimistic," contrasting it with his own genuine pessimism which he considers more realistic about human nature and more cheerful in its acceptance of life's limitations. FULL TRANSCRIPTAndrew Keen: Hello everybody, as we digest Trump 2.0, we don't talk that much these days about woke and woke ideology. There was a civil war amongst progressives, I think, on the woke front in 2023 and 2024, but with Donald Trump 2.0 and his various escapades, let's just talk these days about woke. We have a new book, however, on the threat of woke by my guest, David Rieff. It's called Desire and Fate. He wrote it in 2023, came out in late 2024. David's visiting the Bay Area. He's an itinerant man traveling from the East Coast to Latin America and Europe. David, welcome to Keen on America. Do you regret writing this book given what's happened in the last few months in the United States?David Rieff: No, not at all, because I think that the road to moral and intellectual hell is trying to censor yourself according to what you think is useful. There's a famous story of Jean Paul Sartre that he said to the stupefaction of a journalist late in his life that he'd always known about the gulag, and the journalist pretty surprised said, well, why didn't you say anything? And Sartre said so as not to demoralize the French working class. And my own view is, you know, you say what you have to say about this and if I give some aid and comfort to people I don't like, well, so be it. Having said that, I also think a lot of these woke ideas have their, for all of Trump's and Trump's people's fierce opposition to woke, some of the identity politics, particularly around Jewish identity seems to me not that very different from woke. Strangely they seem to have taken, for example, there's a lot of the talk about anti-semitism on college campuses involves student safety which is a great woke trope that you feel unsafe and what people mean by that is not literally they're going to get shot or beaten up, they mean that they feel psychically unsafe. It's part of the kind of metaphorization of experience that unfortunately the United States is now completely in the grips of. But the same thing on the other side, people like Barry Weiss, for example, at the Free Press there, they talk in the same language of psychic safety. So I'm not sure there's, I think there are more similarities than either side is comfortable with.Andrew Keen: You describe Woke, David, as a cultural revolution and you associated in the beginning of the book with something called Lumpen-Rousseauism. As we joked before we went live, I'm not sure if there's anything in Rousseau which isn't Lumpen. But what exactly is this cultural revolution? And can we blame it on bad French philosophy or Swiss French?David Rieff: Well, Swiss-French philosophy, you know exactly. There is a funny anecdote, as I'm sure you know, that Rousseau made a visit to Edinburgh to see Hume and there's something in Hume's diaries where he talks about Rousseau pacing up and down in front of the fire and suddenly exclaiming, but David Hume is not a bad man. And Hume notes in his acerbic way, Rousseau was like walking around without his skin on. And I think some of the woke sensitivity stuff is very much people walking around without their skin on. They can't stand the idea of being offended. I don't see it as much - of course, the influence of that version of cultural relativism that the French like Deleuze and Guattari and other people put forward is part of the story, but I actually see it as much more of a post-Protestant thing. This idea, in that sense, some kind of strange combination of maybe some French philosophy, but also of the wellness movement, of this notion that health, including psychic health, was the ultimate good in a secular society. And then the other part, which again, it seems to be more American than French, which is this idea, and this is particularly true in the trans movement, that you can be anything you want to be. And so that if you feel yourself to be a different gender, well, that's who you are. And what matters is your own subjective sense of these things, and it's up to you. The outside world has no say in it, it's what you feel. And that in a sense, what I mean by post-Protestant is that, I mean, what's the difference between Protestantism and Catholicism? The fundamental difference is, it seems to me, that in Roman Catholic tradition, you need the priest to intercede with God, whereas in Protestant tradition, it is, except for the Anglicans, but for most of Protestantism, it's you and God. And in that sense it seems to me there are more of what I see in woke than this notion that some of the right-wing people like Chris Rufo and others have that this is cultural French cultural Marxism making its insidious way through the institutions.Andrew Keen: It's interesting you talk about the Protestant ethic and you mentioned Hume's remark about Rousseau not having his skin on. Do you think that Protestantism enabled people to grow thick skins?David Rieff: I mean, the Calvinist idea certainly did. In fact, there were all these ideas in Protestant culture, at least that's the classical interpretation of deferred gratification. Capitalism was supposed to be the work ethic, all of that stuff that Weber talks about. But I think it got in the modern version. It became something else. It stopped being about those forms of disciplines and started to be about self-invention. And in a sense, there's something very American about that because after all you know it's the Great Gatsby. It's what's the famous sentence of F. Scott Fitzgerald's: there are no second acts in American lives.Andrew Keen: This is the most incorrect thing anyone's ever said about America. I'm not sure if he meant it to be incorrect, did he? I don't know.David Rieff: I think what's true is that you get the American idea, you get to reinvent yourself. And this notion of the dream, the dream become reality. And many years ago when I was spending a lot of time in LA in the late 80s, early 90s, at LAX, there was a sign from the then mayor, Tom Bradley, about how, you know, if you can dream it, it can be true. And I think there's a lot in identitarian woke idea which is that we can - we're not constricted by history or reality. In fact, it's all the present and the future. And so to me again, woke seems to me much more recognizable as something American and by extension post-Protestant in the sense that you see the places where woke is most powerful are in the other, what the encampment kids would call settler colonies, Australia and Canada. And now in the UK of course, where it seems to me by DI or EDI as they call it over there is in many ways stronger in Britain even than it was in the US before Trump.Andrew Keen: Does it really matter though, David? I mean, that's my question. Does it matter? I mean it might matter if you have the good or the bad fortune to teach at a small, expensive liberal arts college. It might matter with some of your dinner parties in Tribeca or here in San Francisco, but for most people, who cares?David Rieff: It doesn't matter. I think it matters to culture and so what you think culture is worth, because a lot of the point of this book was to say there's nothing about woke that threatens capitalism, that threatens the neo-liberal order. I mean it's turning out that Donald Trump is a great deal bigger threat to the neoliberal order. Woke was to the contrary - woke is about talking about everything but class. And so a kind of baudlerized, de-radicalized version of woke became perfectly fine with corporate America. That's why this wonderful old line hard lefty Adolph Reed Jr. says somewhere that woke is about diversifying the ruling class. But I do think it's a threat to high culture because it's about equity. It's about representation. And so elite culture, which I have no shame in proclaiming my loyalty to, can't survive the woke onslaught. And it hasn't, in my view. If you look at just the kinds of books that are being written, the kinds of plays that are been put on, even the opera, the new operas that are being commissioned, they're all about representing the marginalized. They're about speaking for your group, whatever that group is, and doing away with various forms of cultural hierarchy. And I'm with Schoenberg: if it's for everybody, if it's art, Schoenberg said it's not for everybody, and if it's for everybody it's not art. And I think woke destroys that. Woke can live with schlock. I'm sorry, high culture can live with schlock, it always has, it always will. What it can't live with is kitsch. And by which I mean kitsch in Milan Kundera's definition, which is to have opinions that you feel better about yourself for holding. And that I think is inimical to culture. And I think woke is very destructive of those traditions. I mean, in the most obvious sense, it's destructive of the Western tradition, but you know, the high arts in places like Japan or Bengal, I don't think it's any more sympathetic to those things than it is to Shakespeare or John Donne or whatever. So yeah, I think it's a danger in that sense. Is it a danger to the peace of the world? No, of course not.Andrew Keen: Even in cultural terms, as you explain, it is an orthodoxy. If you want to work with the dominant cultural institutions, the newspapers, the universities, the publishing houses, you have to play by those rules, but the great artists, poets, filmmakers, musicians have never done that, so all it provides, I mean you brought up Kundera, all it provides is something that independent artists, creative people will sneer at, will make fun of, as you have in this new book.David Rieff: Well, I hope they'll make fun of it. But on the other hand, I'm an old guy who has the means to sneer. I don't have to please an editor. Someone will publish my books one way or another, whatever ones I have left to write. But if you're 25 years old, maybe you're going to sneer with your pals in the pub, but you're gonna have to toe the line if you want to be published in whatever the obvious mainstream place is and you're going to be attacked on social media. I think a lot of people who are very, young people who are skeptical of this are just so afraid of being attacked by their peers on various social media that they keep quiet. I don't know that it's true that, I'd sort of push back on that. I think non-conformists will out. I hope it's true. But I wonder, I mean, these traditions, once they die, they're very hard to rebuild. And, without going full T.S. Eliot on you, once you don't think you're part of the past, once the idea is that basically, pretty much anything that came before our modern contemporary sense of morality and fairness and right opinion is to be rejected and that, for example, the moral character of the artist should determine whether or not the art should be paid attention to - I don't know how you come back from that or if you come back from that. I'm not convinced you do. No, other arts will be around. And I mean, if I were writing a critical review of my own book, I'd say, look, this culture, this high culture that you, David Rieff, are writing an elegy for, eulogizing or memorializing was going to die anyway, and we're at the beginning of another Gutenbergian epoch, just as Gutenberg, we're sort of 20 years into Marshall McLuhan's Gutenberg galaxy, and these other art forms will come, and they won't be like anything else. And that may be true.Andrew Keen: True, it may be true. In a sense then, to extend that critique, are you going full T.S. Eliot in this book?David Rieff: Yeah, I think Eliot was right. But it's not just Eliot, there are people who would be for the wokesters more acceptable like Mandelstam, for example, who said you're part of a conversation that's been going on long before you were born, that's going to be going on after you are, and I think that's what art is. I think the idea that we make some completely new thing is a childish fantasy. I think you belong to a tradition. There are periods - look, this is, I don't find much writing in English in prose fiction very interesting. I have to say I read the books that people talk about because I'm trying to understand what's going on but it doesn't interest me very much, but again, there have been periods of great mediocrity. Think of a period in the late 17th century in England when probably the best poet was this completely, rightly, justifiably forgotten figure, Colley Cibber. You had the great restoration period and then it all collapsed, so maybe it'll be that way. And also, as I say, maybe it's just as with the print revolution, that this new culture of social media will produce completely different forms. I mean, everything is mortal, not just us, but cultures and civilizations and all the rest of it. So I can imagine that, but this is the time I live in and the tradition I come from and I'm sorry it's gone, and I think what's replacing it is for the most part worse.Andrew Keen: You're critical in the book of what you, I'm quoting here, you talk about going from the grand inquisitor to the grand therapist. But you're very critical of the broader American therapeutic culture of acute sensitivity, the thin skin nature of, I guess, the Rousseau in this, whatever, it's lumpen Rousseauanism. So how do you interpret that without psychologizing, or are you psychologizing in the book? How are you making sense of our condition? In other words, can one critique criticize therapeutic culture without becoming oneself therapeutic?David Rieff: You mean the sort of Pogo line, we've met the enemy and it is us. Well, I suppose there's some truth to that. I don't know how much. I think that woke is in some important sense a subset of the wellness movement. And the wellness movement after all has tens and tens of millions of people who are in one sense or another influenced by it. And I think health, including psychic health, and we've moved from wellness as corporal health to wellness as being both soma and psyche. So, I mean, if that's psychologizing, I certainly think it's drawing the parallel or seeing woke in some ways as one of the children of the god of wellness. And that to me, I don't know how therapeutic that is. I think it's just that once you feel, I'm interested in what people feel. I'm not necessarily so interested in, I mean, I've got lots of opinions, but what I think I'm better at than having opinions is trying to understand why people think what they think. And I do think that once health becomes the ultimate good in a secular society and once death becomes the absolutely unacceptable other, and once you have the idea that there's no real distinction of any great validity between psychic and physical wellness, well then of course sensitivity to everything becomes almost an inevitable reaction.Andrew Keen: I was reading the book and I've been thinking about a lot of movements in America which are trying to bring people together, dealing with America, this divided America, as if it's a marriage in crisis. So some of the most effective or interesting, I think, thinkers on this, like Arlie Hochschild in Berkeley, use the language of therapy to bring or to try to bring America back together, even groups like the Braver Angels. Can therapy have any value or that therapeutic culture in a place like America where people are so bitterly divided, so hateful towards one another?David Rieff: Well, it's always been a country where, on the one hand, people have been, as you say, incredibly good at hatred and also a country of people who often construe themselves as misfits and heretics from the Puritans forward. And on the other hand, you have that small-town American idea, which sometimes I think is as important to woke and DI as as anything else which is that famous saying of small town America of all those years ago which was if you don't have something nice to say don't say anything at all. And to some extent that is, I think, a very powerful ancestor of these movements. Whether they're making any headway - of course I hope they are, but Hochschild is a very interesting figure, but I don't, it seems to me it's going all the other way, that people are increasingly only talking to each other.Andrew Keen: What this movement seems to want to do is get beyond - I use this word carefully, I'm not sure if they use it but I'm going to use it - ideology and that we're all prisoners of ideology. Is woke ideology or is it a kind of post-ideology?David Rieff: Well, it's a redemptive idea, a restorative idea. It's an idea that in that sense, there's a notion that it's time for the victims, for the first to be last and the last to be first. I mean, on some level, it is as simple as that. On another level, as I say, I do think it has a lot to do with metaphorization of experience, that people say silence is violence and words are violence and at that point what's violence? I mean there is a kind of level to me where people have gotten trapped in the kind of web of their own metaphors and now are living by them or living shackled to them or whatever image you're hoping for. But I don't know what it means to get beyond ideology. What, all men will be brothers, as in the Beethoven-Schiller symphony? I mean, it doesn't seem like that's the way things are going.Andrew Keen: Is the problem then, and I'm thinking out loud here, is the problem politics or not enough politics?David Rieff: Oh, I think the problem is that now we don't know, we've decided that everything is part, the personal is the political, as the feminists said, 50, 60 years ago. So the personal's political, so the political is the personal. So you have to live the exemplary moral life, or at least the life that doesn't offend anybody or that conforms to whatever the dominant views of what good opinions are, right opinions are. I think what we're in right now is much more the realm of kind of a new set of moral codes, much more than ideology in the kind of discrete sense of politics.Andrew Keen: Now let's come back to this idea of being thin-skinned. Why are people so thin-skinned?David Rieff: Because, I mean, there are lots of things to say about that. One thing, of course, that might be worth saying, is that the young generations, people who are between, let's say, 15 and 30, they're in real material trouble. It's gonna be very hard for them to own a house. It's hard for them to be independent and unless the baby boomers like myself will just transfer every penny to them, which doesn't seem very likely frankly, they're going to live considerably worse than generations before. So if you can't make your way in the world then maybe you make your way yourself or you work on yourself in that sort of therapeutic sense. You worry about your own identity because the only place you have in the world in some way is yourself, is that work, that obsession. I do think some of these material questions are important. There's a guy you may know who's not at all woke, a guy who teaches at the University of Washington called Danny Bessner. And I just did a show with him this morning. He's a smart guy and we have a kind of ironic correspondence over email and DM. And I once said to him, why are you so bitter about everything? And he said, you want to know why? Because I have two children and the likelihood is I'll never get a teaching job that won't require a three hour commute in order for me to live anywhere that I can afford to live. And I thought, and he couldn't be further from woke, he's a kind of Jacobin guy, Jacobin Magazine guy, and if he's left at all, it's kind of old left, but I think a lot of people feel that, that they feel their practical future, it looks pretty grim.Andrew Keen: But David, coming back to the idea of art, they're all suited to the world of art. They don't have to buy a big house and live in the suburbs. They can become poets. They can become filmmakers. They can put their stuff up on YouTube. They can record their music online. There are so many possibilities.David Rieff: It's hard to monetize that. Maybe now you're beginning to sound like the people you don't like. Now you're getting to sound like a capitalist.Andrew Keen: So what? Well, I don't care if I sound like a capitalist. You're not going to starve to death.David Rieff: Well, you might not like, I mean, it's fine to be a barista at 24. It's not so fine at 44. And are these people going to ever get out of this thing? I don't know. I wonder. Look, when I was starting as a writer, as long as you were incredibly diligent, and worked really hard, you could cobble together at least a basic living by accepting every assignment and people paid you bits and bobs of money, but put together, you could make a living. Now, the only way to make money, unless you're lucky enough to be on staff of a few remaining media outlets that remain, is you have to become an impresario, you have become an entrepreneur of your own stuff. And again, sure, do lots of people manage that? Yeah, but not as many as could have worked in that other system, and look at the fate of most newspapers, all folding. Look at the universities. We can talk about woke and how woke destroyed, in my view anyway, a lot of the humanities. But there's also a level in which people didn't want to study these things. So we're looking at the last generation in a lot places of a lot of these humanities departments and not just the ones that are associated with, I don't know, white supremacy or the white male past or whatever, but just the humanities full stop. So I know if that sounds like, maybe it sounds like a capitalist, but maybe it also sounds like you know there was a time when the poets - you know very well, poets never made a living, poets taught in universities. That's the way American poets made their money, including pretty famous poets like Eric Wolcott or Joseph Brodsky or writers, Toni Morrison taught at Princeton all those years, Joyce Carol Oates still alive, she still does. Most of these people couldn't make a living of their work and so the university provided that living.Andrew Keen: You mentioned Barry Weiss earlier. She's making a fortune as an anti-woke journalist. And Free Press seems to be thriving. Yascha Mounk's Persuasion is doing pretty well. Andrew Sullivan, another good example, making a fortune off of Substack. It seems as if the people willing to take risks, Barry Weiss leaving the New York Times, Andrew Sullivan leaving everything he's ever joined - that's...David Rieff: Look, are there going to be people who thrive in this new environment? Sure. And Barry Weiss turns out to be this kind of genius entrepreneur. She deserves full credit for that. Although even Barry Weiss, the paradox for me of Barry Weiss is, a lot of her early activism was saying that she felt unsafe with these anti-Israeli teachers at Columbia. So in a sense, she was using some of the same language as the woke use, psychic safety, because she didn't mean Joseph Massad was gonna come out from the blackboard and shoot her in the eye. She meant that she was offended and used the language of safety to describe that. And so in that sense, again, as I was saying to you earlier, I think there are more similarities here. And Trump, I think this is a genuine counterrevolution that Trump is trying to mount. I'm not very interested in the fascism, non-fascism debate. I'm rather skeptical of it.Andrew Keen: As Danny Bessner is. Yeah, I thought Danny's piece about that was brilliant.David Rieff: We just did a show about it today, that piece about why that's all rubbish. I was tempted, I wrote to a friend that guy you may know David Bell teaches French history -Andrew Keen: He's coming on the show next week. Well, you see, it's just a little community of like-minded people.David Rieff: There you go. Well, I wrote to David.Andrew Keen: And you mentioned his father in the book, Daniel.David Rieff: Yeah, well, his father is sort of one of the tutelary idols of the book. I had his father and I read his father and I learned an enormous amount. I think that book about the cultural contradictions of capitalism is one of the great prescient books about our times. But I wrote to David, I said, I actually sent him the Bessner piece which he was quite ambivalent about. But I said well, I'm not really convinced by the fascism of Trump, maybe just because Hitler read books, unlike Donald Trump. But it's a genuine counterrevolution. And what element will change the landscape in terms of DI and woke and identitarianism is not clear. These people are incredibly ambitious. They really mean to change this country, transform it.Andrew Keen: But from the book, David, Trump's attempts to cleanse, if that's the right word, the university, I would have thought you'd have rather admired that, all these-David Rieff: I agree with some of it.Andrew Keen: All these idiots writing the same article for 30 years about something that no one has any interest in.David Rieff: I look, my problem with Trump is that I do support a lot of that. I think some of the stuff that Christopher Rufo, one of the leading ideologues of this administration has uncovered about university programs and all of this crap, I think it's great that they're not paying for it anymore. The trouble is - you asked me before, is it that important? Is culture important compared to destroying the NATO alliance, blowing up the global trade regime? No. I don't think. So yeah, I like a lot of what they're doing about the university, I don't like, and I am very fiercely opposed to this crackdown on speech. That seems to be grotesque and revolting, but are they canceling supporting transgender theater in Galway? Yeah, I think it's great that they're canceling all that stuff. And so I'm not, that's my problem with Trump, is that some of that stuff I'm quite unashamedly happy about, but it's not nearly worth all the damage he's doing to this country and the world.Andrew Keen: Being very generous with your time, David. Finally, in the book you describe woke as, and I thought this was a very sharp way of describing it, describe it as being apocalyptic but not pessimistic. What did you mean by that? And then what is the opposite of woke? Would it be not apocalyptic, but cheerful?David Rieff: Well, I think genuine pessimists are cheerful, I would put myself among those. The model is Samuel Beckett, who just thinks things are so horrible that why not be cheerful about them, and even express one's pessimism in a relatively cheerful way. You remember the famous story that Thomas McCarthy used to tell about walking in the Luxembourg Gardens with Beckett and McCarthy says to him, great day, it's such a beautiful day, Sam. Beckett says, yeah, beautiful day. McCarthy says, makes you glad to be alive. And Beckett said, oh, I wouldn't go that far. And so, the genuine pessimist is quite cheerful. But coming back to woke, it's apocalyptic in the sense that everything is always at stake. But somehow it's also got this reformist idea that cultural revolution will cleanse away the sins of the supremacist patriarchal past and we'll head for the sunny uplands. I think I'm much too much of a pessimist to think that's possible in any regime, let alone this rather primitive cultural revolution called woke.Andrew Keen: But what would the opposite be?David Rieff: The opposite would be probably some sense that the best we're going to do is make our peace with the trash nature of existence, that life is finite in contrast with the wellness people who probably have a tendency towards the apocalyptic because death is an insult to them. So everything is staving off the bad news and that's where you get this idea that you can, like a lot of revolutions, you can change the nature of people. Look, the communist, Che Guevara talked about the new man. Well, I wonder if he thought it was so new when he was in Bolivia. I think these are - people need utopias, this is one of them, MAGA is another utopia by the way, and people don't seem to be able to do without them and that's - I wish it were otherwise but it isn't.Andrew Keen: I'm guessing the woke people would be offended by the idea of death, are they?David Rieff: Well, I think the woke people, in this synchronicity, people and a lot of people, they're insulted - how can this happen to me, wonderful me? And this is those jokes in the old days when the British could still be savage before they had to have, you know, Henry the Fifth be played by a black actor - why me? Well, why not you? That's just so alien to and it's probably alien to the American idea. You're supposed to - it's supposed to work out and the truth is it doesn't work out. But La Rochefoucauld says somewhere no one can stare for too long at death or the sun and maybe I'm asking too much.Andrew Keen: Maybe only Americans can find death unacceptable to use one of your words.David Rieff: Yes, perhaps.Andrew Keen: Well, David Rieff, congratulations on the new book. Fascinating, troubling, controversial as always. Desire and Fate. I know you're writing a book about Oppenheimer, very different kind of subject. We'll get you back on the show to talk Oppenheimer, where I guess there's not going to be a lot of Lumpen-Rousseauism.David Rieff: Very little, very little love and Rousseau in the quantum mechanics world, but thanks for having me.Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe
What happens when the ego fails to form a symbol? In this episode of Acid Horizon, we're joined by Dr. Ben Morsa, a clinical psychologist and psychoanalytic thinker working at the intersection of queer theory, neurodiversity, and mental health. Together, we dive into Melanie Klein's pivotal essay The Importance of Symbol Formation, examining how sadism, fantasy, and ego development shape our early psychic life. We explore Klein's controversial case of “Dick” and how her analysis anticipates modern discussions of autism, while also considering the implications of her work through the lens of Deleuze and Guattari. Dr. Morsa offers critical insight into the enduring tensions between diagnosis, subjectivity, and the symbolic order—and asks whether the failure to symbolize might offer a form of resistance rather than pathology. This episode is a rich synthesis of psychoanalysis, philosophy, and the radical potentials of care.Connect with Ben's work: www.tidepools.orgSupport the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcast Boycott Watkins Media: https://xenogothic.com/2025/03/17/boycott-watkins-statement/ Join The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.comRevolting Bodies (Will's Blog): https://revoltingbodies.comSplit Infinities (Craig's Substack): https://splitinfinities.substack.com/Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/
Cooper and Taylor discuss the third chapter from Deleuze and Guattari's seminal sequel to Anti-Oedipus, A Thousand Plateaus, The Geology of Morals. A Thousand Plateaus Playlist: https://soundcloud.com/podcast-co-coopercherry/sets/a-thousand-plateaus?si=6b1008cffbb546de9531aae44964a934&utm_source=clipboard&utm_medium=text&utm_campaign=social_sharing Support us on Patreon: - www.patreon.com/muhh - Twitter: @unconscioushh
In this seminar, Brian Massumi discusses his new book, The Personality of Power: A Theory of Fascism for Anti-fascist Life. Brian is one of the major figures of Anglophone continental philosophy in our age and a key figure in the dissemination of the work of Deleuze & Guattari. This is part of our series From Marx […]
Cooper and Taylor discuss the first two plateaus from Deleuze and Guattari's seminal sequel to Anti-Oedipus, A Thousand Plateaus. The chapters discussed will be Introduction: Rhizome and 1914: One or several wolves. Support us on Patreon: - www.patreon.com/muhh - Twitter: @unconscioushh
Dimes and Prudentialist continue their "Do You Even Read" series by tackling one of the classics of Always-Referenced-Never-Read: "Anti-Oedipus: Capitalism and Schizophrenia" by Gilles Deleuze and Félix Guattari. Support Dimes Blood $atellite: https://bloodsatellite.ca/ Merch: https://goodsvffer.com/ Substack: https://vanguardistjournal.substack.com/ Support My Work Subscribestar: https://subscribestar.com/the-prudentialist Buy Me a Coffee: https://buymeacoffee.com/prudentialist Substack: https://theprudentialist.substack.com/ Links: https://findmyfrens.net/theprudentialist
Dimes and Prudentialist conclude their coverage of "Anti-Oedipus: Capitalism and Schizophrenia" by Gilles Deleuze and Félix Guattari by addressing the pillars of Oedipus and Schizoanalysis. Support Dimes Blood $atellite: https://bloodsatellite.ca/ Merch: https://goodsvffer.com/ Substack: https://vanguardistjournal.substack.com/ Support My Work Subscribestar: https://subscribestar.com/the-prudentialist Buy Me a Coffee: https://buymeacoffee.com/prudentialist Substack: https://theprudentialist.substack.com/ Links: https://findmyfrens.net/theprudentialist
Join our Patreon! Get the full discussion here: https://www.patreon.com/posts/jung-freud-and-122995561?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_link Bob on Jung and Spinoza on LEPHT HAND: https://www.patreon.com/posts/jung-and-spinoza-118447298?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_fan&utm_content=web_shareJung and Spinoza: Pass age Through the Blessed Self: https://www.routledge.com/Jung-and-Spinoza-Passage-Through-The-Blessed-Self/Langan/p/book/9781032851853https://www.roberthlangan.com/In this session of the Anti-Oedipus Files, Dr. Bob Langan joins the reading group to explore Carl Jung's theory of libido, particularly as it appears in Symbols of Transformation, where Jung challenges Freud's strictly sexual definition of libido. The conversation examines how Jung's model of psychic energy may have influenced Deleuze and Guattari's reconceptualization of desire in Anti-Oedipus, particularly in the shift from a repressed, Oedipal unconscious to a dynamic model of desiring-production. Jung's tensions with Freud, his engagement with myth, and the role of archetypes as energetic processes rather than static typologies are central to the discussion, as is the way his work has been co-opted and misrepresented by figures like Jordan Peterson. The group also unpacks Jung's connections to Spinoza, his late-career interest in synchronicity, and how his Red Book offers a more radical and experiential engagement with the unconscious than his later, more systematized theories suggest. If you want access to the full discussion and more in-depth reading groups on thinkers like Foucault, Hegel, and the politics of friendship, head to our Patreon and support the show!Support the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastJoin The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.comRevolting Bodies (Will's Blog): https://revoltingbodies.comSplit Infinities (Craig's Substack): https://splitinfinities.substack.com/Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/
Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it. Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it. Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu 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
Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it. Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory
Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it. Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology
Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it. Nathan Smith is a PhD candidate in Music Theory at Yale University nathan.smith@yale.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day
durée : 00:58:25 - Avec philosophie - par : Géraldine Mosna-Savoye, Nassim El Kabli - "L'Anti-Œdipe" est un véritable réservoir d'influences anthropologiques. De Claude Lévi-Strauss à Pierre Clastres, Deleuze et Guattari s'en inspirent de manière critique pour analyser les formations sociales. Ils contestent l'universalité de l'Œdipe et dénoncent son caractère colonial. - réalisation : Riyad Cairat - invités : Loreline Couret Docteure en philosophie
durée : 00:58:44 - Avec philosophie - par : Géraldine Mosna-Savoye, Nassim El Kabli - Dans sa préface à l'édition américaine parue en 1977, Michel Foucault décrit L'Anti-Œdipe, écrit après l'échec de Mai-68, comme une "introduction à la vie non fasciste". Que nous enseignent Deleuze et Guattari sur la politique et le capitalisme ? Leurs analyses sont-elles toujours fécondes ? - réalisation : Riyad Cairat - invités : Frédéric Rambeau Maître de conférence au département de philosophie de l'Université Paris 8 Vincennes/Saint-Denis
durée : 00:58:25 - Avec philosophie - par : Géraldine Mosna-Savoye, Nassim El Kabli - "L'Anti-Œdipe" de Deleuze et Guattari propose une critique féroce de la psychanalyse. Comment réprime-t-elle notre désir en le rabattant systématiquement sur le complexe d'Œdipe ? - réalisation : Riyad Cairat - invités : Monique David-Ménard Psychanalyste, philosophe, directrice du Centre d'études du vivant à l'université de Paris 7.
Mark and Wes read through and discuss the beginning of Felix Guattari's "Everybody Wants to Be a Fascist" (1973). Guattari was a Lacanian psychotherapist, and he argues for explaining fascist tendencies via a "micropolitics of desire," i.e. looking at the individual psychology of fascism instead of merely focusing on sociological, material causes of the rise of fascism. Read along with us. You can choose to watch this on video. Learn more about your ad choices. Visit megaphone.fm/adchoices
durée : 00:58:14 - Avec philosophie - par : Géraldine Mosna-Savoye, Nassim El Kabli - Dans "L'Anti-Œdipe", écrit au lendemain des événements de Mai 68, Deleuze et Guattari cherchent à restituer au désir son aptitude créatrice et révolutionnaire. Ce qu'ils appellent la "psychiatrie matérialiste" repose sur une théorie du réel centrée sur le désir conçu comme production et machine. - réalisation : Riyad Cairat - invités : David Lapoujade Maître de conférences à l'université Paris-I Panthéon-Sorbonne
In this episode of Acid Horizon, Chuck LeBlanc, therapist and host of Couch to Couch, joins us to explore masculinity, loneliness, and mental health in an era of social alienation. We discuss the male loneliness epidemic, stoic ideals, and the harmful influence of figures like Andrew Tate and Jordan Peterson. Chuck shares insights from his therapeutic work, integrating Deleuze and Guattari, Hillman, and Gendlin. We examine the historical provider archetype, the performativity of male friendships, and social media's role in fostering disconnectedness. Chuck also introduces an active imagination exercise to help clients connect with their emotions. This episode highlights the importance of vulnerability, connection, and rethinking masculinity in contemporary society.Chuck's podcast: https://open.spotify.com/show/2KHIRPerXEenEKOTV5X22nSupport the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastJoin The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.comRevolting Bodies (Will's Blog): https://revoltingbodies.comSplit Infinities (Craig's Substack): https://splitinfinities.substack.com/Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/
Join our latest reading groups here: patreon.com/acidhorizonpodcast"Creativity and Intoxication" with Adam C. Jones: https://thenewcentre.org/seminars/creativity-and-intoxication/In this episode, we explore Félix Guattari's essay "Everybody Wants to Be a Fascist", dissecting its critique of micro-fascisms in everyday life. The discussion examines how desire, power, and subjectivity become entangled in oppressive structures beyond traditional authoritarianism. Drawing from Guattari's solo work and his collaboration with Gilles Deleuze, we analyze how resistance must operate at both individual and collective levels to escape fascistic formations in contemporary society.The essay: https://www.revue-chimeres.fr/IMG/pdf/everybody-wants-to-be-a-fascist.pdfSupport the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastJoin The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.comRevolting Bodies (Will's Blog): https://revoltingbodies.comSplit Infinities (Craig's Substack): https://splitinfinities.substack.com/Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/
In a just world, John Protevi would be far more famous than Slavoj Zizek. An expert on the ideas of Deleuze & Guattari (among many other things), his work brings together continental philosophy, analytical philosophy, rigorous science and political radicalism. In this recording he talks about his new book Regimes of Violence, ranging over topics […]
durée : 02:52:39 - Les Nuits de France Culture - par : Philippe Garbit, Albane Penaranda, Mathilde Wagman - Une création radiophonique autour de "L'anti-Oedipe" pour entendre et comprendre les intentions qui animaient les auteurs Gilles Deleuze et Félix Guattari. À Nanterre, Gilles Deleuze commente ce livre à des étudiants et dialogue avec eux. On y parle de désir, libido, famille, société et capitalisme. - réalisation : Virginie Mourthé - invités : Gilles Deleuze Philosophe français
On this episode, J.J. Mull interviews scholar and historian Camille Robcis. In her most recent book, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021), Robcis grapples with the historical, intellectual, psychiatric and psychoanalytic meaning of institutional psychotherapy as articulated at Saint-Alban Hospital in France by exploring the movement's key thinkers, including François Tosquelles, Frantz Fanon, Félix Guattari, and Michel Foucault. Anchored in the history of one hospital, Robcis's study draws on a wide geographic context—revolutionary Spain, occupied France, colonial Algeria, and beyond—and charts the movement's place within a broad political-economic landscape, from fascism to Stalinism to postwar capitalism. J.J. Mull is a poet, training clinician, and graduate student at Smith College School for Social Work currently living in Northampton, MA. He can be reached at jmull@smith.edu. 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
On this episode, J.J. Mull interviews scholar and historian Camille Robcis. In her most recent book, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021), Robcis grapples with the historical, intellectual, psychiatric and psychoanalytic meaning of institutional psychotherapy as articulated at Saint-Alban Hospital in France by exploring the movement's key thinkers, including François Tosquelles, Frantz Fanon, Félix Guattari, and Michel Foucault. Anchored in the history of one hospital, Robcis's study draws on a wide geographic context—revolutionary Spain, occupied France, colonial Algeria, and beyond—and charts the movement's place within a broad political-economic landscape, from fascism to Stalinism to postwar capitalism. J.J. Mull is a poet, training clinician, and graduate student at Smith College School for Social Work currently living in Northampton, MA. He can be reached at jmull@smith.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
On this episode, J.J. Mull interviews scholar and historian Camille Robcis. In her most recent book, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021), Robcis grapples with the historical, intellectual, psychiatric and psychoanalytic meaning of institutional psychotherapy as articulated at Saint-Alban Hospital in France by exploring the movement's key thinkers, including François Tosquelles, Frantz Fanon, Félix Guattari, and Michel Foucault. Anchored in the history of one hospital, Robcis's study draws on a wide geographic context—revolutionary Spain, occupied France, colonial Algeria, and beyond—and charts the movement's place within a broad political-economic landscape, from fascism to Stalinism to postwar capitalism. J.J. Mull is a poet, training clinician, and graduate student at Smith College School for Social Work currently living in Northampton, MA. He can be reached at jmull@smith.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory
On this episode, J.J. Mull interviews scholar and historian Camille Robcis. In her most recent book, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021), Robcis grapples with the historical, intellectual, psychiatric and psychoanalytic meaning of institutional psychotherapy as articulated at Saint-Alban Hospital in France by exploring the movement's key thinkers, including François Tosquelles, Frantz Fanon, Félix Guattari, and Michel Foucault. Anchored in the history of one hospital, Robcis's study draws on a wide geographic context—revolutionary Spain, occupied France, colonial Algeria, and beyond—and charts the movement's place within a broad political-economic landscape, from fascism to Stalinism to postwar capitalism. J.J. Mull is a poet, training clinician, and graduate student at Smith College School for Social Work currently living in Northampton, MA. He can be reached at jmull@smith.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine
On this episode, J.J. Mull interviews scholar and historian Camille Robcis. In her most recent book, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021), Robcis grapples with the historical, intellectual, psychiatric and psychoanalytic meaning of institutional psychotherapy as articulated at Saint-Alban Hospital in France by exploring the movement's key thinkers, including François Tosquelles, Frantz Fanon, Félix Guattari, and Michel Foucault. Anchored in the history of one hospital, Robcis's study draws on a wide geographic context—revolutionary Spain, occupied France, colonial Algeria, and beyond—and charts the movement's place within a broad political-economic landscape, from fascism to Stalinism to postwar capitalism. J.J. Mull is a poet, training clinician, and graduate student at Smith College School for Social Work currently living in Northampton, MA. He can be reached at jmull@smith.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
On this episode, J.J. Mull interviews scholar and historian Camille Robcis. In her most recent book, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021), Robcis grapples with the historical, intellectual, psychiatric and psychoanalytic meaning of institutional psychotherapy as articulated at Saint-Alban Hospital in France by exploring the movement's key thinkers, including François Tosquelles, Frantz Fanon, Félix Guattari, and Michel Foucault. Anchored in the history of one hospital, Robcis's study draws on a wide geographic context—revolutionary Spain, occupied France, colonial Algeria, and beyond—and charts the movement's place within a broad political-economic landscape, from fascism to Stalinism to postwar capitalism. J.J. Mull is a poet, training clinician, and graduate student at Smith College School for Social Work currently living in Northampton, MA. He can be reached at jmull@smith.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology
On this episode, J.J. Mull interviews scholar and historian Camille Robcis. In her most recent book, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021), Robcis grapples with the historical, intellectual, psychiatric and psychoanalytic meaning of institutional psychotherapy as articulated at Saint-Alban Hospital in France by exploring the movement's key thinkers, including François Tosquelles, Frantz Fanon, Félix Guattari, and Michel Foucault. Anchored in the history of one hospital, Robcis's study draws on a wide geographic context—revolutionary Spain, occupied France, colonial Algeria, and beyond—and charts the movement's place within a broad political-economic landscape, from fascism to Stalinism to postwar capitalism. J.J. Mull is a poet, training clinician, and graduate student at Smith College School for Social Work currently living in Northampton, MA. He can be reached at jmull@smith.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices
On this episode, J.J. Mull interviews scholar and historian Camille Robcis. In her most recent book, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021), Robcis grapples with the historical, intellectual, psychiatric and psychoanalytic meaning of institutional psychotherapy as articulated at Saint-Alban Hospital in France by exploring the movement's key thinkers, including François Tosquelles, Frantz Fanon, Félix Guattari, and Michel Foucault. Anchored in the history of one hospital, Robcis's study draws on a wide geographic context—revolutionary Spain, occupied France, colonial Algeria, and beyond—and charts the movement's place within a broad political-economic landscape, from fascism to Stalinism to postwar capitalism. J.J. Mull is a poet, training clinician, and graduate student at Smith College School for Social Work currently living in Northampton, MA. He can be reached at jmull@smith.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies
Support the Kickstarter campaign as you listen: https://www.kickstarter.com/projects/acephalous/acephalous-the-erotic-tarot-of-georges-bataille"Are We Still Able to Die?": https://camtology.substack.com/p/are-we-still-able-to-dieIn this episode of Acid Horizon, we are joined by philosopher and writer Cameron Carsten to discuss his recent blog post, "Are We Still Able to Die?"—the first installment in his series Power as Reality. Cameron's work delves into the nature of power as the control over reality, tracing its manifestations through domination, hegemony, and the symbolic dimensions of life and death. Drawing on thinkers like Baudrillard, Foucault, Deleuze, and Guattari, this conversation also confronts urgent questions of meaning, fulfillment, and resistance in the shadow of the emerging Trump 2.0 era.Support the show
Enjoy the refreshing taste of Ash and Kyle discussing Len Kabasinski's Skull Forest! Discuss your favorite schools of karate with Horror Vanguard at: bsky.app/profile/horrorvanguard.bsky.social www.instagram.com/horrorvanguard/ www.horrorvanguard.com You can support the show for less than the cost of a weekend getaway with your best gals in the woods at www.patreon.com/horrorvanguard
This week Cooper and Taylor were joined by Michael Ardoline to discuss his upcoming book, Deleuze, Mathematics, Metaphysics: Difference and Necessity. Michael received his Ph.D. in Philosophy from the University of Memphis in 2021. His main research is in metaphysics, continental philosophy, and the philosophy of physics and mathematics. He has published articles on the epistemology of natural laws, Deleuze and Guattari's metaphysics, and comparative philosophy between the continental and Confucian traditions. Michael's Links: Book: https://edinburghuniversitypress.com/book-deleuze-mathematics-metaphysics.html https://www.lsu.edu/hss/prs/people/current-fac-pages/ardoline.php
The Philosophy Guy | Philosophy, Psychology, Spirituality, and Consciousness
I've been working on an essay that uses the recent Jay Shetty controversy as a lens to explore deeper themes around individuality and how capitalism shapes our sense of self. The controversy isn't surprising in a system designed to commodify every aspect of our lives. I argue that the more individualized we become, the more society pushes us to deconstruct ourselves in pursuit of consumption. This cycle creates a fragmented sense of identity, marketed as self-exploration and empowerment, but ultimately designed to sell us more.More, more, more….hoooooray!Self-help has evolved into a massive industry driven by figures like Jordan Peterson, Tony Robbins, and Jay Shetty (to name a few of the endless names I could have named), capitalizing on our desire to "fix" ourselves. But what if this endless focus on the individual is distracting us from the collective issues we face? Deleuze and Guattari's idea of capitalism as schizophrenic—constantly reshaping our desires to fit market demands—plays a key role here. As we consume to define ourselves, we become more atomized and isolated, convinced that self-consumption is the path to maintaining our identity.I also touch on how hyper-individualization connects to media distrust in the digital age. As we build personalized realities through fragmented information, we lose a shared sense of truth, deepening social divisions. Ultimately, I hope to explore how this obsession with self-identity not only drives consumerism but keeps us from addressing the broader systemic forces that benefit from our division.Stay tuned for more on this topic as I made this episode because my other essay was getting off track around a related topic. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit brendenslabyrinth.substack.com/subscribe
In this latest episode of In Theory, Disha Karnad Jani interviews Camille Robcis, Professor of History and French at Columbia University about her recent book Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021). Robcis traces how the Catalan psychiatrist François Tosquelles, together with his colleagues and patients in the village of St-Alban-sur-Limagnole, transformed the practice and theory of psychiatry during and after the Second World War. They did this by turning towards the institution of the hospital itself, and considering how psychiatric care could be rooted in an ethical and political critique of social conditions. This resulted in a new movement called institutional psychotherapy, which Robcis traces between Spain, France, and Algeria, and in the work and legacies of influential thinkers such as Jean Oury, Frantz Fanon, Félix Guattari, and Michel Foucault.
Essays on Extinction Volume 2: Sex After Life https://www.openhumanitiespress.org/books/titles/sex-after-life/Who Would You Kill to Save the World?: https://www.nebraskapress.unl.edu/nebraska/9781496234988/who-would-you-kill-to-save-the-world/Craig sits down with Claire Colebrook to discuss the basics of 'minor becomings' through the concepts of 'becoming-woman' and 'becoming-imperceptible' in the work of Deleuze and Guattari. How do becomings challenge notions of liberal feminism and unsettle the forces that recuperate capitalism? Can there be a 'becoming-man' in the minoritarian sense? What do Deleuze and Guattari's views on becoming mean for the current escalations global crises?Support the showSupport the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comOrder 'Anti-Oculus: A Philosophy of Escape': https://repeaterbooks.com/product/anti-oculus-a-philosophy-of-escape/Order 'The Philosopher's Tarot': https://repeaterbooks.com/product/the-philosophers-tarot/Subscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.comRevolting Bodies (Will's Blog): https://revoltingbodies.comSplit Infinities (Craig's Substack): https://splitinfinities.substack.com/Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/
In episode 107 of Overthink, David and Ellie take up a philosophical perspective on biology's squirmiest concept: the organism. From Kant's distinction between organisms and mechanisms, to Deleuze and Guattari's infamous call for ‘bodies without organs,' they uncover and question the ontological and metaphorical baggage behind the concept. Their exploration takes them from the bottom of Sea of Naples to the heights of Romantic Idealism, passing through the tensions of contemporary genetics. Plus, in the Patreon bonus, they discuss the unexpected relations between organisms, politics, and reason through the thought of Lukács and Canguilhem.Check out the episode's extended cut here!Works DiscussedGeorges Canguillhem, Knowledge of LifeGilles Deleuze, Difference and RepetitionDeleuze & Guattari, A Thousand PlateausImmanuel Kant, Critique of the Power of JudgmentGeorg Lukács, The Destruction of ReasonJennifer Mensch, Kant's Organicism: Epigenesis and the Development of Critical PhilosophyFriedrich Schelling, First Outline of a System of the Philosophy of NatureLewis Thomas, The Medusa and the SnailD. M. Walsh, Organisms, Agency, and EvolutionPatreon | patreon.com/overthinkpodcast Website | overthinkpodcast.com Instagram & Twitter | @overthink_pod Email | dearoverthink@gmail.com YouTube | Overthink podcastSupport the Show.
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