Podcast appearances and mentions of Hannah Arendt

Today we talk about Kafka's book The Castle and how the symbolism is interpreted by two powerhouse philosophers: Theodore Adorno and Hannah Arendt. Hope you love it! :) Sponsors: Incogni: https://www.Incogni.com/philothis Quince: https://www.QUINCE.com/pt ZocDoc: https://www.ZocDoc.com/PHILO Thank you so much for listening! Could never do this without your help.  Website: https://www.philosophizethis.org/ Patreon: https://www.patreon.com/philosophizethis  Social: Instagram: https://www.instagram.com/philosophizethispodcast X: https://twitter.com/iamstephenwest Facebook: https://www.facebook.com/philosophizethisshow Learn more about your ad choices. Visit podcastchoices.com/adchoices

A new documentary explores how political philosopher Hannah Arendt's view on the roots of political terror and totalitarianism remains relevant today.

News headline roundup. The politics of tyranny.  Find us on YouTube. In this episode of The Bulletin, Mike and Clarissa discuss cruelty, the talks between the US and Russia, the bombing of a fertility clinic in California, former president Joe Biden's cancer diagnosis, and the anniversary of George Floyd's death. Then, Mike talks with Roger Berkowitz about the politics of tyranny.  GO DEEPER WITH THE BULLETIN: Join the conversation at our Substack Find us on YouTube. Rate and review the show in your podcast app of choice. ABOUT THE GUEST:  Roger Berkowitz is founder and academic director of the Hannah Arendt Center for Politics and Humanities and professor of politics, philosophy, and human rights at Bard College. Berkowitz is the author of The Gift of Science, the introduction to On Civil Disobedience by Henry David Thoreau and Hannah Arendt, and The Perils of Invention. His writing has appeared in The New York Times, The American Interest, Bookforum, The Forward, The Paris Review online, and Democracy.  ABOUT THE BULLETIN: The Bulletin is a twice-weekly politics and current events show from Christianity Today moderated by Clarissa Moll, with senior commentary from Russell Moore (Christianity Today's editor in chief) and Mike Cosper (director, CT Media). Each week, the show explores current events and breaking news and shares a Christian perspective on issues that are shaping our world. We also offer special one-on-one conversations with writers, artists, and thought leaders whose impact on the world brings important significance to a Christian worldview, like Bono, Sharon McMahon, Harrison Scott Key, Frank Bruni, and more. The Bulletin listeners get 25% off CT. Go to https://orderct.com/THEBULLETIN to learn more. “The Bulletin” is a production of Christianity Today Producer: Clarissa Moll Associate Producer: Alexa Burke Editing and Mix: Kevin Morris Music: Dan Phelps Executive Producers: Erik Petrik and Mike Cosper Senior Producer: Matt Stevens Learn more about your ad choices. Visit podcastchoices.com/adchoices

72 minuter tros det ta innan världen som vi känner den går under vid ett totalt kärnvapenkrig. Dan Jönsson reser till Hiroshima och ser hur ingenting tycks ha hänt och allt förändrats. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.AtomvårSom ett förfärligt fossil från något av framtidens naturhistoriska museer ligger den där och ruvar i all sin nakenhet: den suddiga konturen, skuggan av en mänsklig kropp. Fortfarande tydligt urskiljbar efter så många år tecknar den sin svartnade silhuett i det slitna brottstycket av den stentrappa som fram till den 6 augusti 1945 utgjorde entrén till bankkontoret i Hiroshima. På morgonen den dagen, som verkade bli varm och solig, hade någon slagit sig ner på trappan i väntan på att banken skulle öppna; någon, som när atombomben briserade klockan kvart över åtta i likhet med tiotusentals andra invånare i denna storstad helt enkelt försvann, förintades i den extrema hettan. Men skuggan blev kvar. Framtida civilisationer till varnagel och besinning.Nu ingår stenen med skuggan bland artefakterna på Fredsmuseet i Hiroshima, bland föremål som smälta klockor, sönderbrända skor, väggbitar med spåren av det svarta, radioaktiva regn som följde senare på dagen – ett museum som i sin krampaktiga saklighet kramar hjärtat ur besökaren. Plötsligt förstår jag precis vad han menar, den japanske mannen i Alain Resnais film ”Hiroshima, mon amour”, när han gång på gång förnekar att hans tillfälliga franska älskarinna skulle kunna förstå något: ”Tu n'as rien vu a Hiroshima.” Du såg ingenting i Hiroshima. Ute i parken blommar körsbärsträden; vid utgången skriver jag en rad i museets gästbok och hajar till vid något som någon har präntat dit ett litet stycke ovanför. ”If only they had surrendered earlier…” läser jag på engelska. Om de bara gett upp tidigare.Föreställningen att atombomberna över Hiroshima och Nagasaki var moraliskt försvarbara eftersom de gjorde slut på kriget och tvingade fram den japanska kapitulationen några veckor senare, hör till den västerländska historieskrivningens mest långlivade myter. Men sann, det är den inte. Bomben bör kallas för vad den var, en förbrytelse; vill man förklara den bör man förstå den som en maktdemonstration inte bara mot Japan utan kanske främst mot Sovjetunionen, vars röda armé i krigets slutskede avancerade mot de japanska öarna. Men förödelsen i Hiroshima ska också ses som det logiska slutsteget i en process som påbörjats nästan femtio år tidigare, en vetenskaplig omvälvning som redan i grunden hade skakat bilden av vår värld och vår plats i den. Människan hade dyrkat upp naturens lås, sprängt den gamla världsbilden i småbitar. Det återstod att demonstrera.Fram till dess hade naturvetenskapen varit överens om att materiens minsta beståndsdelar utgjordes av ett slags rörliga partiklar, atomer. Ordet atom användes första gången av den grekiske naturfilosofen Leukippos på 400-talet före vår tideräkning och betyder odelbar – när den moderna atomläran formulerades i början av 1800-talet var det alltså ett sätt att hävda just att vetenskapen i dessa elementarpartiklar hade identifierat en materiens orubbliga grund, en fast punkt. Den rubbades 1897, när fysikern Joseph John Thomson lyckades visa att atomen förutom sin positiva kärna också består av en mindre, negativ partikel, elektronen. Året innan hade Henri Becquerel upptäckt det som Marie Curie några år senare skulle ge namnet radioaktiv strålning, och decennierna som följde kom genombrotten slag i slag: makarna Curies utforskande av radioaktiviteten, Ernest Rutherfords kartläggning av atomens inre struktur och hans modell – som sedan utvecklades och förfinades av den danske fysikern Niels Bohr – av hur elektronerna kretsar runt kärnan som i ett litet solsystem.Människan öppnade dörren till atomåldern, och världen var förändrad. ”Upplösningen av atomen,” skrev den ryske konstnären Vassily Kandinsky 1913, ”var för min själ detsamma som upplösningen av världen. De tjockaste murar störtade med ens samman. Allt blev osäkert, instabilt, mjukt.” Det var ungefär samtidigt som Kandinsky gjorde sina första helt abstrakta bilder – och känslan av en värld i upplösning var han knappast ensam om. Kubister, futurister, rayonnister: alla försökte de på olika sätt spegla denna söndersprängda verklighet. ”Jag är en atom i universum,” skrev Hilma af Klint om sina målningar i serien ”Atom”, och i Paris uppförde dansösen Loïe Fuller sin experimentella ”Radiumdans” med fosforescerande kostymer och – enligt uppgift – Marie och Pierre Curie som förundrade åskådare.Men fascinationen för det nya och oerhörda bar redan från början på ett mörkt stråk. 1909 publicerade H G Wells sin autofiktiva roman ”Tono-Bungay” där kvacksalvaren George Ponderevo upptäcker det radioaktiva materialet ”quap”, ett ämne med en outsinlig inre energi som också med tiden drabbar dem som kommer i kontakt med det med en dödlig, lepraaktig sjukdom. Detta kärnfysikens janusansikte var alltså tidigt uppenbart för både forskare och konstnärer, liksom för den breda allmänheten. I USA inleddes mot slutet av 20-talet en rättsprocess när en grupp kvinnliga arbetare i en urfabrik, ”the radium girls”, stämde staten efter att många av dem drabbats av cancer på grund av exponering för fluorescerande radiumfärg. Bävande anade man i den nya fysiken samtidigt lösningen på många av mänsklighetens problem – och fröet till dess slutgiltiga undergång.Men någon väg tillbaka fanns inte. Modernitetens bild av den tekniska utvecklingen som ett framåtskridande till varje pris laddade atomteorin med en ödesmättad förening av utopiska löften och dödliga hot. Dadaisten Hugo Ball förkunnade hur ”elektronteorin orsakat en märklig vibration i alla ytor, linjer och former”, hur ”dimensionerna krökte sig och gränser föll”. Men det slutliga genombrottet kom först 1938 när en grupp tyska fysiker gjorde upptäckten att en urankärna kunde klyvas när den besköts med neutroner. Och hur det då frigjordes extrema mängder energi.Det återstod nu sju år till Hiroshima. Om vetenskapen fram till dess stått på tröskeln till atomåldern togs nu de sista stegen in i den – och som så ofta var det vapenindustrin som gick i bräschen. Redan i januari 1939 tog USA:s president Roosevelt emot en rapport som visade hur man med en nukleär kedjereaktion skulle kunna producera en förödande bomb; samma teknik kunde också användas för att producera fredlig elektricitet, men med det krig som snart bröt ut kom andra prioriteringar. Från nyåret 1943 sysselsatte det så kallade Manhattanprojektet mer än hundratusen personer runt om i USA och efter två och ett halvt år, i juli 1945, gjordes den första provsprängningen. Bara tre veckor kvar: vid tvåtiden på morgonen den 6 augusti lyfte bombplanet Enola Gay från sin bas på ön Tinian i Marianerna. Vid spakarna satt piloten Paul Tibbets och i lastutrymmet fanns en fyra ton tung bomb som kärleksfullt fått namnet Little Boy. Knappt sju timmar senare nådde den sitt mål. Framtidens portar hade sprängts. Och ljuset flödade. AtomsommarDet sägs att det första som sker när en atombomb exploderar är att allt blir vitt. Berättelserna från dem som överlevde och kan berätta är fyllda av en vantrogen bävan, en övertygelse om att ha varit med om något som är omöjligt att beskriva. Ändå måste man försöka. Hisashi Tohara var arton år och satt just på ett tåg i väntan på att det skulle lämna perrongen. Dagen var en måndag, skriver han. Höstterminen hade precis börjat. Eleverna i hans gymnasieklass var mobiliserade vid ett stålverk, men den här dagen hade strömmen slagits ut och arbetarna fått ledigt. Pendeltåget in till centrum skulle alldeles strax gå när plötsligt allt flammade upp i ett bländande ljus – ögonblicket efter var det som om jorden skakade i sina grundvalar och hans nacke blixtrade till av en ohygglig smärta.Hisashi Tohara ägnar nästan en sida åt att försöka ge en föreställning om detta oerhörda ljus. Det var, förklarar han, ett ljus som aldrig slutade att strömma ut: ”oräkneliga partiklar av ljus” – ”bländande, gyllene med röda reflexer” – ”mikroskopiska, finare än ett damm av ljus” – ”en stormflod av ljus som översvämmade världen” – ”himmel och jord flöt i ett rött, gult, gyllene skimmer där man urskilde myriader av partiklar, än mer strålande. Under två eller tre sekunder kanske? Men det tycks mig” – minns han – ”som det varade betydligt längre. Och ändå inte mer än ett ögonblick.”Ögonvittnesskildringarna från Hiroshima har alla det gemensamt att de står mer eller mindre vanmäktiga inför den intensiva intighet som bomben utlöser. Hisashi Toharas minnesbilder är nedtecknade ett år efter bomben, därefter skrev han aldrig något mer. Enligt hans hustru var det heller ingenting han någonsin talade om; först efter hans död 2011 hittade hon berättelsen i en byrålåda. Som hos så många andra som överlevt liknande katastrofer genomsyras den inte bara av försöken att ge konkret gestalt åt det obeskrivliga, utan också av en dov, irrationell skam över att vara den som skonades. De sargade, sönderbrända, fastklämda, drunknande offer som kantar flyktvägen ut ur den förstörda staden hemsöker hans minnen som en kör av tysta, anklagande spöken.Samma dunkla upplevelse av hur skulden på något obevekligt vis faller på de oskyldiga offrens axlar går också som en sugande underström genom den främsta litterära skildringen av katastrofen i Hiroshima: Masuji Ibuses dokumentära kollektivroman ”Kuroi ame” – Svart regn. Ibuse var redan före kriget en av Japans mest uppburna författare, och ”Svart regn” blev bland det sista han skrev. Boken utgavs först 1969 och bygger på ett stort antal vittnesmål som fogats samman till en lågmäld, kollektiv berättelse. Titeln, ”Svart regn”, syftar på det våldsamma skyfall som bröt ut några timmar efter explosionen och som många av de brännskadade offren hälsade med jubel – utan att veta, förstås, att vattnet var radioaktivt och att de som drack det gick en säker död till mötes.Detta historiska markperspektiv är det fina med Ibuses roman. Ingen vet ju riktigt vad som hänt. Men att det är något exceptionellt blir uppenbart redan under de första veckor efter bomben när berättelsen utspelar sig. Ogräsen skjuter fart och blir monsterhöga, mystiska utslag visar sig på de överlevandes kroppar och leder snabbt till döden. Inga förklaringar ges, allt framstår som en obarmhärtig prövning. Frågan är, å andra sidan, om någon alls skulle bli lugnad av att veta vad sådana fenomen beror på, vad som faktiskt sker i en kropp som smittas av akut strålsjuka. Hur vävnaderna i de inre organen faller sönder, hur blodkärlens väggar drabbas av nekros, hur blodet slutar producera antikroppar och immunförsvaret upphör att fungera. Hur vatten tränger ut under huden där det bildar stora blåsor som brister, hur syrebristen i blodet orsakar så kallad cyanos, ett slags lilafärgade utslag som spricker upp och blöder. Hur bakterier från inälvorna tar sig ut och infekterar blodet och leder till akut sepsis.Som sagt, jag vet inte om det gör katastrofen mer begriplig. Men allt detta vet vi idag. Det är helt enkelt några av de nya kunskaper atomåldern fört med sig. Dessutom: med bomben föddes insikter som också utlöste en helt ny etisk diskussion. Den tyske filosofen Günther Anders, som besökte Hiroshima och Nagasaki i slutet av femtiotalet, beskrev det som att det som drabbat dessa båda städer var den första konkreta erfarenheten av hur kärntekniken och dess konsekvenser från och med nu förenar hela mänskligheten i en kuslig ödesgemenskap. Historiefilosofiskt, skriver han, är dessa vapensystem inte längre ett medium utan själva scenen där historien utspelar sig.Efter hemkomsten från Japan tar Anders kontakt med Hiroshimapiloten Claude Eatherly, som vid den här tiden sitter intagen på ett mentalsjukhus för sina samvetsbetänkligheter. Deras korrespondens, som sträcker sig över nästan två år, utkommer så småningom under titeln ”Samvete förbjudet” – och i ett av dessa publicerade brev minns Eatherly hur han på morgonen den 6 augusti slås av den förfärande insikten om vad som är på väg att ske. Han sitter själv inte i bombplanet, utan flyger i förväg för att rekognoscera målet: en järnvägsbro i utkanten av staden. Han ser den tydligt genom de lätta cumulusmolnen. I samma ögonblick som han ger klartecken glider molnen bort, bomben riktas fel och han inser att den nu kommer att träffa stadens centrum.Claude Eatherly kommer så länge han lever aldrig att bli fri från det han varit med om. Samma sak gäller förstås de tusentals överlevande, på japanska hibakusha, som likt offren för de nazistiska förintelselägren bär sitt ofattbara trauma i tysthet mitt i en till synes likgiltig omvärld. Vad är det för mening att berätta? Hur beskriver man det obeskrivliga? Hur förklara skuldkänslorna hos den som överlevt? ”Du såg ingenting i Hiroshima”, som det heter i Marguerite Duras manuskript till Alain Resnais ”Hiroshima, min älskade”. Nej – men på stadens Fredsmuseum finns några konkreta kvarlevor: en bit vägg med långa strimmor av det svarta, radioaktiva regnet, trappstenen med skuggan efter någon som satt och väntade på att banken skulle öppna. Men också mängder med teckningar, utförda av hibakusha under åren efter bomben; bilder som började dyka upp i offentligheten på sjuttiotalet och sedan vuxit till en egen genre av vittnesmål. Enkla, expressiva försök att skildra förödelsen, paniken, massdöden. Mänskliga spöken med håret på ända, kläderna i trasor och skinnslamsor hängande från kroppen. Floden som svämmar över av lik. Vanmäktiga bilder av de första sekundernas intensiva ljus.Barnen som överlevde, skriver Hisashi Tohara, kom att kalla bomben för ”pikadon”: av orden för ”ljus” och ”dån”. Det ljuset, och det dånet, är det som lyser upp och genljuder genom decennierna som följer. Med skuggorna av hundratusen döda. Atomhöst”Din första tanke när du vaknar skall vara 'atom'.” Så inleder Günther Anders sina Atomålderns bud, publicerade i dagstidningen Frankfurter Allgemeine 1957. Den tyske filosofen och författaren hade då sedan ett decennium ägnat sig åt att försöka greppa den moraliska vidden av atombomberna mot Hiroshima och Nagasaki – och kommit till slutsatsen att bombens själva existens i grunden hade förändrat mänskligheten som kollektiv. Som han uttryckte det i sin brevväxling med den olycklige Hiroshimapiloten Claude Eatherly något år senare hade hotet om planetens totala förintelse fört oss alla samman i en ofrivillig ödesgemenskap av ”oskyldigt skyldiga”. Eatherly, med sina förtärande självförebråelser – som till slut drev honom så långt att han upprepade gånger begick våldsbrott och bankrån, bara för att bevisa sig skyldig till något, och slippa ifrån sin roll som krigshjälte – framstod för Anders som en förebild i denna universella olycksgemenskap. Ett offer för bomben, han också.Om någon tycker det här påminner om hur man idag tänker kring klimatförändringarna, ligger det mycket i det. Men detta första decennium efter bomben var det inte många i västvärlden som delade Anders tankar. När han och Eatherly brevväxlade satt piloten inspärrad på ett militärt mentalsjukhus med sina skuldkänslor. I femtiotalets USA fanns ingen plats för sådana som han. Det skulle så småningom förändras – men trots att bilderna och vittnesmålen från Hiroshima nått den amerikanska allmänheten redan 1946, i John Herseys berömda reportage, fick de väldigt liten effekt i offentligheten. Här dominerade den officiella historieskrivningen där det som skett i Hiroshima och Nagasaki var ett nödvändigt ont, närmast framtvingat för att äntligen få den japanska krigsmakten att kapitulera. Den berättelsen gäller till stor del än idag, trots att den faktiskt inte har mycket fog för sig. Som historikern Tsuyoshi Hasegawa kunde visa redan 2005 var Japans kapitulation bara en tidsfråga; det som fick USA att detonera bomberna var att Sovjetunionen efter Tysklands kapitulation fått händerna fria i Fjärran Östern. I en stormoffensiv hade Röda armén ockuperat Manchuriet och var på väg mot Japan över öarna i norr. Vad det handlade om för USA:s del var att inte Sovjet skulle hinna först.Atombombsåldern kom alltså att inledas i en stämning av förnekelse och förträngning. Medan efterkrigstidens optimistiska konsumtionssamhälle tog form började en vanvettig atomkapprustning. Från de första bomberna hade den amerikanska atombombsarsenalen vuxit till 170 stycken 1949, när Sovjetunionen gjorde sitt första kärnvapenprov, och åren som följde gick det slag i slag. 1952 testsprängde USA sin första termonukleära vätebomb, stark som tusen Hiroshimabomber, och redan i mitten av decenniet hade de båda kärnvapenmakterna bomber nog för att med marginal spränga hela den mänskliga civilisationen till grus. Detta samtidigt som politikerna drömde om en framtida teknokratisk utopi flödande av billig energi, där bilarna drevs av små kärnreaktorer. Skulle kriget ändå råka bryta ut fick skolbarnen lära sig att krypa ner under bänkarna, och speciella dräkter tillverkades för att skydda mot strålningen.Under tiden drogs ritningarna upp för den oundvikliga förintelsen. 2008 berättade den pensionerade amerikanske försvarstjänstemannen John Rubel hur han i december 1960 suttit med under ett hemligt möte där ett par höga officerare lade fram de detaljerade planerna för en så kallad förebyggande kärnvapenattack mot Sovjetunionen. Som Rubel mindes det skulle angreppet enligt ingenjörernas beräkningar leda till döden för cirka sexhundra miljoner människor. Rubel erkände att han själv i stunden saknat civilkurage för att protestera, och jämförde med den nazistiska Wannseekonferensen där planerna för den slutliga, industriella lösningen av judefrågan tog form. ”Jag kände,” skrev han, ”att det jag bevittnade var ett liknande nedstigande i mörkrets hjärta, en grumlig underjordisk värld som styrdes av ett disciplinerat, noggrant och livaktigt men hjärndött grupptänkande med syfte att utrota hälften av människorna som levde på nästan en tredjedel av jordytan.”I Japan däremot var de postnukleära stämningarna annorlunda – av naturliga skäl. Trots att det under hela femtiotalet rådde ett offentligt tabu mot att diskutera katastrofen och dess följder är det ingen överdrift att säga att hela den japanska konsten och litteraturen under efterkrigstiden utvecklades i skuggan av Hiroshima och Nagasaki. Bomberna och den amerikanska ockupationen sände chockvågor genom den japanska kulturen och födde experimentella konströrelser som den minimalistiska arte poveragruppen Mono-ha, eller den betydligt våldsammare Gutai, vars medlemmar besköt sina målardukar med kanon: bägge strömningar som i sin tur också gjorde djupa intryck på yngre konstnärer som Yoko Ono, Tetsumi Kudo och Yayoi Kusama. Nobelpristagaren Kenzaburo Oe gav 1965 ut sina Anteckningar från Hiroshima, en samling personliga reportage där de överlevande, som efter tjugo år fortfarande lever i skräck för blodcancer och andra efterverkningar, lyfts upp till en sorts nationella, moraliska förebilder: ”Bara genom liv som deras,” skriver Oe, ”kan människor framträda med värdighet i vårt samhälle.”Och med tiden växte protesterna i styrka även i västvärlden. Precis som man likt Theodor Adorno kunde se det som ”barbariskt” att skriva poesi efter Auschwitz kunde man som Günther Anders spekulera i vad det betydde att bedriva filosofi efter Hiroshima. Hans kollega Hannah Arendt delade synen på bomben som en mänsklighetens vändpunkt – men för henne stod den framför allt för en förlust av politiskt handlingsutrymme, där teknologins råa styrka tog förnuftets plats. Man frestas citera president Trumans tillkännagivande den 6 augusti 1945, där han proklamerar Hiroshimabomben som ”den organiserade vetenskapens största historiska bragd”. Som Arendt uttrycker det i Människans villkor har denna etiskt förblindade vetenskap trätt ut i offentligheten som en av ”de mäktigaste, maktgenererande grupperingar historien skådat.”Atomålderns etik måste med andra ord ta formen av en civilisationskritik. Mot slutet av sextiotalet uppgick antalet atombomber i världen till över 30 000 – men då var också motståndet i full kraft. Ett motstånd som inte bara riktades mot kärnvapenrustningen utan också mot den fredliga atomkraften och hela den teknokratiska kultur som gjort det möjligt att spela med så fruktansvärda insatser. Att en olycka vid ett kärnkraftverk kan få precis samma förödande effekter som en bomb har världen sedan dess tvingats till insikt om, gång på gång: i Harrisburg, Tjernobyl, Fukushima. Namnen hemsöker vår tid, som skuggan av en mardröm. Den där tanken som man nuddar när man vaknar. Och som sedan försvinner. AtomvinterEtt minne från när det kalla kriget var som kallast, början på åttiotalet: jag sitter hemma i soffan i föräldrahemmet och ser på teven där USA:s president Reagan flinande avslöjar att en kärnvapenattack mot Sovjetunionen kommer att starta om fem minuter. Ett skämt, tydligen. Mitt minne av händelsen är lite oklart: eftersom ”skämtet” gjordes inför en radiosändning borde ljudupptagningen ha spelats upp till stillbilder, jag vet inte – men det jag tydligt minns är hur det medan skratten klingar ut i teven ändå hinner gå ett frostigt spöke genom vardagsrummet. Hur mina föräldrar liksom fryser till i tevesoffan och hur vi sedan också skrattar, lättade – och lite chockade: det var nära ögat. Om det är något vi har förstått på sista tiden är det ju hur nära det faktiskt verkar vara. Atomklockan, som den kallas, har länge stått på bara någon minut i tolv.Världen, kanske särskilt Europa, gick i detta tidiga åttiotal nästan bara och väntade på den stora smällen. Om vi idag förskräcks av de klimatförändringar som utsläppen av växthusgaser är på väg att leda till så är de trots allt ingenting emot det som skulle bli följden om ett fullskaligt kärnvapenkrig bröt ut. Inte som en effekt av själva explosionerna – men allt stoft de rörde upp, alla bränder de orsakade skulle lägga sig som ett lock på atmosfären i flera års tid och sänka temperaturen på jordytan till katastrofala nivåer. Fenomenet gick under begreppet atomvinter: ett ord som de här åren låg som ett kylelement under den dystopiska tidsandan med dess undergångsfantasier och nihilistiska yuppieideal. Med dess apolitiska alienering, och en popkultur som manglade ut sin svarta depprock och sina frostiga syntslingor över en ekande posthistorisk avgrund.Men den hotande atomvintern gav också näring åt en växande proteströrelse. Civilisationskritiken, som under sextio- och sjuttiotalen blivit ett allt tyngre inslag i kärnvapenmotståndet förenades på åttiotalet med feministiska, postkoloniala och antikapitalistiska strömningar i en gränsöverskridande skepsis mot den tekniska utvecklingen som filosofen och antikärnvapenveteranen Günther Anders såg som ett senkommet historiskt genombrott när han i början av åttiotalet samlade sina reflexioner i de här frågorna i boken Hiroshima ist überall, Hiroshima är överallt. I England tog ett feministiskt fredsläger form i protest mot utplaceringen av kärnvapen vid armébasen i Greenham Common. I Australien protesterade urbefolkningen mot uranbrytningen på traditionell aboriginsk mark, i New Mexico i USA krävde Navajofolket kompensation för kärnvapenprovens radioaktiva kontaminering. Och i Oceaniens övärld växte rörelsen för ”ett kärnvapenfritt Stilla Havet”, som en reaktion på de franska och amerikanska provsprängningar som gjort många öar obeboeliga. För dem som tvingats bort från sina hem var stormakternas så kallade ”nukleära kolonialism” bara ännu en form av cyniskt imperialistiskt våld.Denna världsomspännande folkrörelse såg för en kort tid ut att faktiskt stå inför ett globalt genombrott. I juni 1982 samlade en demonstration i New York en miljon deltagare i protest mot kärnvapenrustningen; några veckor tidigare hade bortåt hundratusen människor tågat genom Göteborg under samma paroller. Jag var själv en av dem. Liknande fredsmarscher ägde rum över hela den europeiska kontinenten. Vad vi kanske inte riktigt förstod, tror jag – hur vi nu skulle kunnat göra det, där vi vällde fram, mitt i alltihop – var hur snärjda vi alla redan var i den nukleära terrorbalansens världsordning. För om nu ”Hiroshima är överallt”, som Günther Anders skrev – måste det då inte betyda att också protesterna blir en del av systemet: en balanserande motvikt som invaggar oss i tron att den nukleärteknologiska utvecklingen trots allt ska gå att tämja och hantera? Sedda från dagens tidsavstånd kan de ju faktiskt se så ut, som en avledande, kringgående rörelse, en historiens list som tillfälligt öppnade en politisk ventil och lät oron pysa ut, utan att i grunden ändra något överhuvudtaget. Allt medan utvecklingen gick vidare i sina obevekliga spår.Nej, jag vet inte. Men kanske var det en sådan insikt som landade i världens medvetande i april 1986, med haveriet i Tjernobyl. Plötsligt visade det sig mycket konkret – om man nu inte redan hade förstått det – att Hiroshima verkligen var överallt: i luften, i vattnet, i maten vi äter. Helt oberoende av nationsgränser och politiska system. Sociologen Ulrich Beck skrev i sin uppmärksammade bok Risksamhället hur händelser som just den i Tjernobyl tvingar hela samhället att orientera sig efter potentiella risker, försöka förutse och förebygga – och inte minst: uppfostra sina medborgare i riskmedvetenhet, eller uttryckt på ett annat sätt, i oro. Vi får i förlängningen ett samhälle där rädslan är det som binder samman, ett samhälle vars främsta uppgift blir att vidmakthålla en bedräglig illusion om säkerhet.I detta risksamhälle måste till slut också kärnteknologin banaliseras och kläs i termer av säkerhet. Det talas om kärnvapnen som ett skyddande ”paraply”, om kärnenergin som en trygghet i en osäker och föränderlig omvärld. Hiroshima känns mycket avlägset. Att besöka staden idag ger upphov till en märklig svindelkänsla: åttio år efter bomben sjuder staden av liv som vilken modern metropol som helst, de hypersnabba shinkansentågen anländer och avgår på sekunden på den centrala järnvägsterminalen, nästan som om inget hänt. Men det har det. Det har det, verkligen – under ytan ömmar fortfarande traumat, men med sin ärrvävnad av monument och museala artefakter, all denna rekvisita i en minneskultur som hoppas läka det som inte går att läka.Kanske är det det han menar, den japanske mannen i Alain Resnais film Hiroshima, min älskade, när han säger till sin franska älskarinna att hon aldrig har sett något i Hiroshima. För det som skett går inte att se. Med varje gest som återkallar minnet följer en som hjälper till att utplåna det. I filmen är den franska kvinnan själv på flykt undan ett krigstrauma: hennes första kärlek var en tysk ockupationssoldat – och minnet av hur hon blev vittne till hans död för en anonym kula från en motståndsman är, förstår man, det hon nu på ett bakvänt sätt försöker bearbeta genom att vara med och spela in en ”fredsfilm” (som det kallas) i Hiroshima.Men traumat, visar det sig, går inte att förtränga. Det finns kvar. Precis som atomvintern finns kvar – som en iskall, omedveten rysning under kärnvapenparaplyet. Spöket från Hiroshima, skuggan av den okände som satt och väntade på bankens trappa just när bomben föll, har vuxit till ett skymningsdunkel som vi mer eller mindre tycks ha vant oss vid. Om det totala atomkriget bryter ut skulle det, enligt en vanlig uppgift, ta sjuttiotvå minuter innan det mesta av vår civilisation är ödelagd. En dryg timme. Längre är den inte, framtiden.Dan Jönssonförfattare och essäistLitteraturAnnie Jacobsen: Kärnvapenkrig – ett scenario. Översättare: Claes-Göran Green. Fri Tanke, 2024.Tsuyoshi Hasegawa: Racing the Enemy – Stalin, Truman, and the Surrender of Japan. Harvard University Press, 2005.Marguerite Duras: Hiroshima, mon amour – filmmanus och berättelse. Översättare: Annika Johansson. Modernista, 2014.H. G. Wells: Tono-Bungay. (Ej översatt till svenska i modern tid, original: Macmillan, 1909.)Günther Anders: Hiroshima ist überall. C. H. Beck, 1982.Hisashi Tōhara: Il y a un an Hiroshima. översättare: Dominique Palmé. Gallimard, 2011 (postum utgåva från återfunnen text).Masuji Ibuse: Black Rain. Översättare: John Bester. Kodansha International, 1969.Claude Eatherly / Günther Anders: Samvete förbjudet – brevväxling. Översättare: Ulrika Wallenström. Daidalos, 1988.Kenzaburō Ōe: Hiroshima Notes. Översättare: David L. Swain & Toshi Yonezawa. Marion Boyars, 1995.Peter Glas: Först blir det alldeles vitt – röster om atomvintern. Natur & Kultur, 1984.Ulrich Beck: Risksamhället – på väg mot en annan modernitet. Översättare: Svenja Hums. Bokförlaget Daidalos, 2018.Hannah Arendt: Människans villkor. Översättare: Alf Ahlberg. Rabén & Sjögren, 1963.LjudSylvain Cambreling, Nathalie Stutzmann, Theresa Kohlhäufl, Tim Schwarzmaier, August Zirner med Bayerska Radions Kör och Symfoniorkester (München): Voiceless Voice In Hiroshima. Kompositör: Toshio Hosokawa med texter från liturgin, Paul Celan och Matsuo Bashō. Col legno, 2001.Sveriges Radios arkiv.US National archives.Hiroshima mon amour (1959), regi: Alain Resnais, manus: Marguerite Duras. Producent: Argos Films. Musik: Georges Delerue och Giovanni Fusco.

Dans « A quoi tu penses ? », le journaliste et rédacteur en chef de philosophie magazine Martin Legros nous parle de l'Amerique d'Hannah Arendt. Merci pour votre écoute Dans quel Monde on vit, c'est également en direct tous les samedi de 10h à 11h sur www.rtbf.be/lapremiere Retrouvez tous les épisodes de Dans quel Monde on vit sur notre plateforme Auvio.be : https://auvio.rtbf.be/emission/8524 Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Danes se v Ljubljani začenja 71. mednarodna skladateljska tribuna Rostrum, ki se v Ljubljani dogaja prvič. Sinoči pa so mladi džezovski glasbeniki v Cukrarni v Ljubljani s koncertom obeležili 60-letnico Evroradijskega džezovskega orkestra. Izšel je nov prevod pisemskih korespondenc med filozofinjo Hannah Arend in njenim nekdanjim profesorjem Martinom Heideggerjem. Danes se bo s turo po grafitih Trubarjeve ulice v Ljubljani začelo Prepišno uredništvo, ki letos nosi tematski naslov Prosto po prostoru. V Atriju ZRC v Ljubljani bo pogovor z razpravo ob 80. obletnici zmage nad fašizmom in nacizmom. Na današnji dan pa se bo slavnostno odprl 78. mednarodni filmski festival v Cannesu. Vabljeni k poslušanju!

Un saludo queridos amigos y oyentes. Hoy he consagrado el audio a la sionista utópica Hannah Arendt. Exiliada de Alemania durante el régimen Nacionalsocialista enseñó en la New School for social Research de Nueva York. Criticó no solo los sistemas no democráticos, sino que acabó desencantada con la democracia liberal estadounidense. Según Arendt el antisemitismo, el imperialismo y el totalitarismo han pisoteado la dignidad humana; Hannah se embarca en la tarea de encontrar un nuevo principio político que sea la salvaguarda de la humanidad. 📗ÍNDICE *. Resúmenes. 1. VIDA. 2. OBRAS. 3. "LOS ORÍGENES DEL TOTALITARISMO". 4. LA ACCIÓN HUMANA. AQUÍ https://go.ivoox.com/rf/140832026 puedes escuchar una introducción al Existencialismo. Audio recomendado de la semana: Economía y política liberal de Stuart Mill. puedes escucharlo aquí>>> https://go.ivoox.com/rf/111571946 🎼Música de la época: 📀 Sintonía: Phlegra del compositor rumano de padres griegos Iannis Xenakis, compuesta en 1975 año del fallecimiento de Hannah. 🎨Imagen: Hannah Arendt (Linden-Limmer, 14 de octubre de 1906 - Nueva York, 4 de diciembre de 1975) fue una filósofa, historiadora, politóloga, socióloga, profesora de universidad, escritora​ y teórica política​ alemana. 👍Pulsen un Me Gusta y colaboren a partir de 2,99 €/mes si se lo pueden permitir para asegurar la permanencia del programa ¡Muchas gracias a todos!

As a child, Madeleine Thien loved to sit on her father's lap as he flipped through the newspaper. Later on, she became fascinated by the newspaper archives at the Vancouver Public Library. Her exploration of history and storytelling continues with novels such as Do Not Say We Have Nothing. Now she's back with her long-awaited new novel, The Book of Records. The book questions the very nature of time, asking how great thinkers like Hannah Arendt lived through catastrophes of the past — and what they can tell us about surviving today. Want to know why Madeleine loved our interview with Cory Doctorow? Take a listen here:We can still avoid a tech dystopia — here's how

Knjiga Pisma 1925–1975 in druga pričevanja razkriva korespondenco med eno najpomembnejših političnih teoretičark dvajsetega stoletja in filozofinjo judovskega porekla Hannah Arendt in njenim nekdanjim profesorjem, filozofom Martinom Heideggerjem, ki je za rektorski položaj med drugim aktivno sodeloval z nacizmom in se od njega tudi ni zares nikoli distanciral. Pisma, za katera sta bila najprej dogovorjena, da jih bosta sežgala, vendar Hannah Arendt tega ni storila, razkrivajo zapleteno osebno, intelektualno in na začetku tudi erotično razmerje dveh izjemnih mislecev ter edinstven vpogled v njune misli, čustva ter odzive na ključne dogodke 20. stoletja.

Für die vierte Folge der zweiten Fempire-Staffel hat Rasha die Theater- und Prosaautorin Luna Ali als Gästin eingeladen. Lunas großartiger Debütroman „Da waren Tage“ erschien letztes Jahr, in dessen Kapiteln wir den Protagonisten Aras jedes Jahr am Jahrestag der Syrischen Revolution von 2011 an einem anderen Punkt seines Lebens antreffen. Dabei erleben wir nicht nur, wie die Ereignisse in Syrien sich auf Aras‘ Wahrnehmung von Realität und Fiktion auswirken, sondern wie Sprache beim Erzählen zwischen Deutschland und Syrien an ihre Grenzen gerät und immer wieder nach neuen Formen sucht. Auf Lunas Wunsch hin, wagen sich die beiden mit Hannah Arendt an eine der bedeutendsten Denkerinnen des 20. Jahrhunderts heran. 1906 in Linden bei Hannover geboren und in Königsberg aufgewachsen, studierte sie Philosophie, Theologie und Klassische Philologie und promovierte bei Karl Jaspers. Von der Gestapo verfolgt, flüchtete Arendt 1933 nach Paris und wegen des Vorrückens der Nazis 1941 ein zweites Mal in die USA, wo sie nach achtzehn Jahren Staatenlosigkeit 1951 die Staatsbürgerschaft erhielt. In New York, wo sie bis zu ihrem Tod 1975 lebte, lehrte sie an verschiedenen Universitäten, vor allem aber schrieb sie an einem so bedeutenden wie umfangreichen Werk politischer und philosophischer Texte. Um die Annäherung an die Werke der politischen Denkerin und Philosophin zu erleichtern, konzentrieren sich die beiden auf Arendts 1951 erstmals unter dem Titel „The Origins of Totalitarianism“ und 1955 auf Deutsch veröffentlichtes Opus magnum „Elemente und Ursprünge totaler Herrschaft: Antisemitismus, Imperialismus, Totalitarismus“ sowie auf ihren deutlich schlankeren Essay von 1943 „We Refugees“ („Wir Flüchtlinge“). Rasha und Luna sprechen über die schreckliche Aktualität von Arendts Werken, über Aktivismus und die Frage nach politischem Handeln, die sowohl Luna wie Arendt in ihren Texten beschäftigt. Außerdem erzählt Luna in einem kleinen Exkurs von ihrer Reise nach Syrien Anfang dieses Jahres. Bei alldem fragen sich Rasha und Luna immer wieder: was hätte wohl Hannah Arendt dazu zu sagen?

John McGowan joins the podcast again to discuss a recent republication of Hannah Arendt's essay "Civil Disobedience, which responds to Plato's Crito, Thoreau's "Resistance to Civil Government," and the leftwing mass movements of the 1960s. John and I discuss Arendt's importance as a theorist of revolution and totalitarianism, as well as the complex life of the idea of civil disobedience and its reception by Tolstoi, Gandhi, and King.

This lecture is entitled An Unknown Constellation: Hannah Arendt Reads Étienne Gilson and Jacques Maritain. It was presented by Thomas Meyer of Ludwig Maximillian University on February 2, 2024, at the University of Chicago.

Elizabeth Minnich discusses her remarkable new book "The Evil of Banality- On the Life and Death Importance of Thinking." At the heart of Minnich's book is an examination of the phenomenon of what she calls Extensive Evil, where many people allow some sort of evil to occur. American Slavery, the Holocaust, and the Genocide in Rwanda are three examples of Extensive Evil (as opposed to Intensive Evil, in which an evil act is perpetrated by an individual or small group of people. Minnich contends that it is when we live life thoughtlessly that we so easily become participants in evil on a widespread scale. Minnich worked for many years with Hannah Arendt, who coined the phrase "the banality of evil" in the early 1960s and was harshly criticized for it.

Ken Krimstein is a cartoonist and graphic novelist whose latest book is Einstein in Kafkaland. He previously authored The Three Escapes of Hannah Arendt; When I Grow Up: The Lost Autobiography of Six Yiddish Teenagers; and Kvetch as Kvetch Can, a collection of Jewish cartoons. Co-hosts: Jonathan Friedmann & Joey Angel-Field Producer-engineer: Mike Tomren Ken's websitehttps://www.kenkrimstein.com/Einstein in Kafkalandhttps://www.bloomsbury.com/us/einstein-in-kafkaland-9781635579543/Amusing Jews Merch Storehttps://www.amusingjews.com/merch#!/ Subscribe to the Amusing Jews podcasthttps://www.spreaker.com/show/amusing-jews Adat Chaverim – Congregation for Humanistic Judaism, Los Angeleshttps://www.humanisticjudaismla.org/ Jewish Museum of the American Westhttps://www.jmaw.org/ Atheists United Studioshttps://www.atheistsunited.org/au-studios

It's official. The American Dream is dead. And it's been resurrected in Europe where, according to the FT columnist Simon Kuper, disillusioned Americans should relocate. Compared with the United States, Kuper argues, Europe offers the three key metrics of a 21st century good life: “four years more longevity, higher self-reported happiness and less than half the carbon emissions per person”. So where exactly to move? The Paris based Kuper believes that his city is the most beautiful in Europe. He's also partial to Madrid, which offers Europe's sunniest lifestyle. And even London, in spite of all its post Brexit gloom, Kuper promises, offers American exiles the promise of a better life than the miserable existence which they now have to eek out in the United States. Five Takeaways* Quality of Life.:Kuper believes European quality of life surpasses America's for the average person, with Europeans living longer, having better physical health, and experiencing less extreme political polarization.* Democratic Europe vs Aristocratic America: While the wealthy can achieve greater fortunes in America, Kuper argues that Europeans in the "bottom 99%" live longer and healthier lives than their American counterparts.* Guns, Anxiety and the Threat of Violence: Political polarization in America creates more anxiety than in Europe, partly because Americans might be armed and because religion makes people hold their views more fervently.* MAGA Madness: Kuper sees Trump as more extreme than European right-wing leaders like Italy's Meloni, who governs as "relatively pro-European" and "pro-Ukrainian."* It's not just a Trump thing. Kuper believes America's declining international credibility will persist even after Trump leaves office, as Europeans will fear another "America First" president could follow any moderate administration.Full TranscriptAndrew Keen: Hello everybody. It's Monday, April the 21st, 2025. This conversation actually might go out tomorrow on the 22nd. Nonetheless, the headlines of the Financial Times, the world's most global economic newspaper, are miserable from an American point of view. US stocks and the dollar are sinking again as Donald Trump renews his attack on the Fed chair Jay Powell. Meanwhile Trump is also attacking the universities and many other bastions of civilization at least according to the FT's political columnist Gideon Rachman. For another FT journalist, my guest today Simon Kuper has been on the show many times before. All this bad news about America suggests that for Americans it's time to move to Europe. Simon is joining us from Paris, which Paris is that in Europe Simon?Simon Kuper: I was walking around today and thinking it has probably never in its history looked as good as it does now. It really is a fabulous city, especially when the sun shines.Andrew Keen: Nice of them where I am in San Francisco.Simon Kuper: I always used to like San Francisco, but I knew it before every house costs $15 million.Andrew Keen: Well, I'm not sure that's entirely true, but maybe there's some truth. Paris isn't exactly cheap either, is it? Certainly where you live.Simon Kuper: Cheaper than San Francisco, so I did for this article that you mentioned, I did some research on house prices and certainly central Paris is one of the most expensive areas in the European Union, but still considerably cheaper than cities like New York and San Francisco. A friend of mine who lives here told me that if she moved to New York, she would move from central Paris to for the same price living in some very, very distant suburb of New York City.Andrew Keen: Your column this week, Americans, it's time to move to Europe. You obviously wrote with a degree of relish. Is this Europe's revenge on America that it's now time to reverse the brain drain from Europe to America? Now it's from America to Europe.Simon Kuper: I mean, I don't see it as revenge. I'm a generally pro-American person by inclination and I even married an American and have children who are American as well as being French and British. So when I went to the US as firstly as a child, age 10, 11, I was in sixth grade in California. I thought it was the most advanced, wonderful place in the world and the sunshine and there was nowhere nice than California. And then I went as a student in my early 20s. And again, I thought this was the early 90s. This is the country of the future. It's so much more advanced than Europe. And they have this new kind of wise technocratic government that is going to make things even better. And it was the beginning of a big American boom of the 90s when I think American quality of life reached its peak, that life expectancy was reached, that was then declined a long time after the late 90s. So my impressions in the past were always extremely good, but no longer. The last 20 years visiting the US I've never really felt this is a society where ordinary people can have as good a life as in Europe.Andrew Keen: When you say ordinary people, I mean, you're not an ordinary person. And I'm guessing most of the people you and your wife certainly isn't ordinary. She's a well known writer. In fact, she's written on France and the United States and parenthood, very well known, you are well known. What do you mean by ordinary people?Simon Kuper: Yeah, I mean, it's not entirely about me. Amazingly, I am not so egomaniac as to draw conclusions on some matters just looking at my own situation. What I wrote about the US is that if you're in the 1% in the US and you are pursuing great wealth in finance or tech and you have a genuine shot at it, you will achieve wealth that you can't really achieve in Europe. You know, the top end of the US is much higher than in Europe. Still not necessarily true that your life will be better. So even rich Americans live shorter than rich Europeans. But OK, so the 1% America really offers greater expansion opportunities than Europe does. Anywhere below that, the Europeans in the bottom 99%, let's say, they live longer than their American equivalents. They are less fat, their bodies function better because they walk more, because they're not being bombarded by processed food in the same way. Although we have political polarization here, it's not as extreme as in the US. Where I quote a European friend of mine who lives in the American South. He says he sometimes doesn't go out of his house for days at a time because he says meeting Trump supporters makes him quite anxious.Andrew Keen: Where does he live? I saw that paragraph in the piece, you said he doesn't, and I'm quoting him, a European friend of mine who lives in the American South sometimes doesn't leave his house for days on end so as to avoid running into Trump supporters. Where does he live?Simon Kuper: He lives, let me say he lives in Georgia, he lives in the state of Georgia.Andrew Keen: Well, is that Atlanta? I mean, Atlanta is a large town, lots of anti-Trump sentiment there. Whereabouts in Georgia?Simon Kuper: He doesn't live in Atlanta, but I also don't want to specify exactly where he lives because he's entitled.Andrew Keen: In case you get started, but in all seriousness, Simon, isn't this a bit exaggerated? I mean, I'm sure there are some of your friends in Paris don't go outside the fancy center because they might run into fans of Marine Le Pen. What's the difference?Simon Kuper: I think that polarization creates more anxiety in the US and is more strongly felt for a couple of reasons. One is that because people might be armed in America, that gives an edge to any kind of disagreement that isn't here in Europe. And secondly, because religion is more of a factor in American life, people hold their views more strongly, more fervently, then. So I think there's a seriousness and edge to the American polarization that isn't quite the same as here. And the third reason I think polarization is worse is movement is more extreme even than European far-right movements. So my colleague John Byrne Murdoch at the Financial Times has mapped this, that Republican views from issues from climate to the role of the state are really off the charts. There's no European party coeval to them. So for example, the far-right party in France, the Rassemblement National, doesn't deny climate change in the way that Trump does.Andrew Keen: So, how does that contextualize Le Pen or Maloney or even the Hungarian neo-authoritarians for whom a lot of Trump supporters went to Budapest to learn what he did in order to implement Trump 2.0?Simon Kuper: Yeah, I think Orban, in terms of his creating an authoritarian society where the universities have been reined in, where the courts have been rained in, in that sense is a model for Trump. His friendliness with Putin is more of a model for Trump. Meloni and Le Pen, although I do not support them in any way, are not quite there. And so Meloni in Italy is in a coalition and is governing as somebody relatively pro-European. She's pro-Ukrainian, she's pro-NATO. So although, you know, she and Trump seem to have a good relationship, she is nowhere near as extreme as Trump. And you don't see anyone in Europe who's proposing these kinds of tariffs that Trump has. So I think that the, I would call it the craziness or the extremism of MAGA, doesn't really have comparisons. I mean, Orban, because he leads a small country, he has to be a bit more savvy and aware of what, for example, Brussels will wear. So he pushes Brussels, but he also needs money from Brussels. So, he reigns himself in, whereas with Trump, it's hard to see much restraint operating.Andrew Keen: I wonder if you're leading American liberals on a little bit, Simon. You suggested it's time to come to Europe, but Americans in particular aren't welcome, so to speak, with open arms, certainly from where you're talking from in Paris. And I know a lot of Americans who have come to Europe, London, Paris, elsewhere, and really struggled to make friends. Would, for Americans who are seriously thinking of leaving Trump's America, what kind of welcome are they gonna get in Europe?Simon Kuper: I mean, it's true that I haven't seen anti-Americanism as strong as this in my, probably in my lifetime. It might have been like this during the Vietnam War, but I was a child, I don't remember. So there is enormous antipathy to, let's say, to Trumpism. So two, I had two visiting Irish people, I had lunch with them on Friday, who both work in the US, and they said, somebody shouted at them on the street, Americans go home. Which I'd never heard, honestly, in Paris. And they shouted back, we're not American, which is a defense that doesn't work if you are American. So that is not nice. But my sense of Americans who live here is that the presumption of French people is always that if you're an American who lives here, you're not a Trumpist. Just like 20 years ago, if you are an American lives here you're not a supporter of George W. Bush. So there is a great amount of awareness that there are Americans and Americans that actually the most critical response I heard to my article was from Europeans. So I got a lot of Americans saying, yeah, yeah. I agree. I want to get out of here. I heard quite a lot of Europeans say, for God's sake, don't encourage them all to come here because they'll drive up prices and so on, which you can already see elements of, and particularly in Barcelona or in Venice, basically almost nobody lives in Venice except which Americans now, but in Barcelona where.Andrew Keen: Only rich Americans in Venice, no other rich people.Simon Kuper: It has a particular appeal to no Russians. No, no one from the gulf. There must be some there must be something. They're not many Venetians.Andrew Keen: What about the historical context, Simon? In all seriousness, you know, Americans have, of course, fled the United States in the past. One thinks of James Baldwin fleeing the Jim Crow South. Could the Americans now who were leaving the universities, Tim Schneider, for example, has already fled to Canada, as Jason Stanley has as well, another scholar of fascism. Is there stuff that American intellectuals, liberals, academics can bring to Europe that you guys currently don't have? Or are intellectuals coming to Europe from the US? Is it really like shipping coal, so to speak, to Newcastle?Simon Kuper: We need them desperately. I mean, as you know, since 1933, there has been a brain drain of the best European intellectuals in enormous numbers to the United States. So in 1933, the best university system in the world was Germany. If you measure by number of Nobel prizes, one that's demolished in a month, a lot of those people end up years later, especially in the US. And so you get the new school in New York is a center. And people like Adorno end up, I think, in Los Angeles, which must be very confusing. And American universities, you get the American combination. The USP, what's it called, the unique selling point, is you have size, you have wealth, you have freedom of inquiry, which China doesn't have, and you have immigration. So you bring in the best brains. And so Europe lost its intellectuals. You have very wealthy universities, partly because of the role of donors in America. So, you know, if you're a professor at Stanford or Columbia, I think the average salary is somewhere over $300,000 for professors at the top universities. In Europe, there's nothing like that. Those people would at least have to halve their salary. And so, yeah, for Europeans, this is a unique opportunity to get some of the world's leading brains back. At cut price because they would have to take a big salary cut, but many of them are desperate to do it. I mean, if your lab has been defunded by the government, or if the government doesn't believe in your research into climate or vaccines, or just if you're in the humanities and the government is very hostile to it, or, if you write on the history of race. And that is illegal now in some southern states where I think teaching they call it structural racism or there's this American phrase about racism that is now banned in some states that the government won't fund it, then you think, well, I'll take that pay cost and go back to Europe. Because I'm talking going back, I think the first people to take the offer are going to be the many, many top Europeans who work at American universities.Andrew Keen: You mentioned at the end of Europe essay, the end of the American dream. You're quoting Trump, of course, ironically. But the essay is also about the end of the America dream, perhaps the rebirth or initial birth of the European dream. To what extent is the American dream, in your view, and you touched on this earlier, Simon, dependent on the great minds of Europe coming to America, particularly during and after the, as a response to the rise of Nazism, Hannah Arendt, for example, even people like Aldous Huxley, who came to Hollywood in the 1930s. Do you think that the American dream itself is in part dependent on European intellectuals like Arendt and Huxley, even Ayn Rand, who not necessarily the most popular figure on the left, but certainly very influential in her ideas about capitalism and freedom, who came of course from Russia.Simon Kuper: I mean, I think the average American wouldn't care if Ayn Rand or Hannah Arendt had gone to Australia instead. That's not their dream. I think their American dream has always been about the idea of social mobility and building a wealthy life for yourself and your family from nothing. Now almost all studies of social ability say that it's now very low in the US. It's lower than in most of Europe. Especially Northern Europe and Scandinavia have great social mobility. So if you're born in the lower, say, 10% or 20% in Denmark, you have a much better chance of rising to the top of society than if you were born at the bottom 10%, 20% in the US. So America is not very good for social mobility anymore. I think that the brains that helped the American economy most were people working in different forms of tech research. And especially for the federal government. So the biggest funder of science in the last 80 years or so, I mean, the Manhattan Project and on has been the US federal government, biggest in the world. And the thing is you can't eat atom bombs, but what they also produce is research that becomes hugely transformative in civilian life and in civilian industries. So GPS or famously the internet come out of research that's done within the federal government with a kind of vague defense angle. And so I think those are the brains that have made America richer. And then of course, the number of immigrants who found companies, and you see this in tech, is much higher than the number percentage of native born Americans who do. And a famous example of that is Elon Musk.Andrew Keen: Yeah, and you were on the show just before Christmas in response to your piece about Musk, Thiel and the shadow of apartheid in South Africa. So I'm guessing you don't want the Musks and Thiels. They won't be welcome in Europe, will they?Simon Kuper: I don't think they want to go. I mean, if you want to create a tech company, you want very deep capital markets. You want venture capital firms that are happy to bet a few billion on you. And a very good place to do that, the best place in the world by far, is Silicon Valley. And so a French friend of mine said he was at a reception in San Francisco, surrounded by many, many top French engineers who all work for Silicon Valley firms, and he thought, what would it take them to come back? He didn't have an answer. Now the answer might be, maybe, well, Donald Trump could persuade them to leave. But they want to keep issuing visas for those kinds of people. I mean, the thing is that what we're seeing with Chinese AI breakthroughs in what was called DeepSeek. Also in overtaking Tesla on electric cars suggests that maybe, you know, the cutting edge of innovation is moving from Silicon Valley after nearly 100 years to China. This is not my field of expertise at all. But you know the French economist Thomas Filippon has written about how the American economy has become quite undynamic because it's been taken over by monopolies. So you can't start another Google, you can start another Amazon. And you can't build a rival to Facebook because these companies control of the market and as Facebook did with WhatsApp or Instagram, they'll just buy you up. And so you get quite a much more static tech scene than 30 years ago when really, you know, inventions, great inventions are being made in Silicon Valley all the time. Now you get a few big companies that are the same for a very long period.Andrew Keen: Well, of course, you also have OpenAI, which is a startup, but that's another conversation.Simon Kuper: Yeah, the arguments in AI is that maybe China can do it better.Andrew Keen: Can be. I don't know. Well, it has, so to speak, Simon, the light bulb gone off in Europe on all this on all these issues. Mario Draghi month or two ago came out. Was it a white paper or report suggesting that Europe needed to get its innovation act together that there wasn't enough investment or capital? Are senior people within the EU like Draghi waking up to the reality of this historical opportunity to seize back economic power, not just cultural and political.Simon Kuper: I mean, Draghi doesn't have a post anymore, as far as I'm aware. I mean of course he was the brilliant governor of the European Central Bank. But that report did have a big impact, didn't it? It had a big impact. I think a lot of people thought, yeah, this is all true. We should spend enormous fortunes and borrow enormous fortunes to create a massive tech scene and build our own defense industries and so on. But they're not going to do it. It's the kind of report that you write when you don't have a position of power and you say, this is what we should do. And the people in positions of power say, oh, but it's really complicated to do it. So they don't do it, so no, they're very, there's not really, we've been massively overtaken and left behind on tech by the US and China. And there doesn't seem to be any impetus, serious impetus to build anything on that scale to invest that kind of money government led or private sector led in European tech scene. So yeah, if you're in tech. Maybe you should be going to Shanghai, but you probably should not be going to Europe. So, and this is a problem because China and the US make our future and we use their cloud servers. You know, we could build a search engine, but we can't liberate ourselves from the cloud service. Defense is a different matter where, you know, Draghi said we should become independent. And because Trump is now European governments believe Trump is hostile to us on defense, hostile to Ukraine and more broadly to Europe, there I think will be a very quick move to build a much bigger European defense sector so we don't have to buy for example American planes which they where they can switch off the operating systems if they feel like it.Andrew Keen: You live in Paris. You work for the FT, or one of the papers you work for is the FT a British paper. Where does Britain stand here? So many influential Brits, of course, went to America, particularly in the 20th century. Everyone from Alfred Hitchcock to Christopher Hitchens, all adding enormous value like Arendt and Ayn Rand. Is Britain, when you talk of Europe, are you still in the back of your mind thinking of Britain, or is it? An island somehow floating or stuck between America, the end of the American dream and the beginning of the European dream. In a way, are you suggesting that Brits should come to Europe as well?Simon Kuper: I think Britain is floating quite rapidly towards Europe because in a world where you have three military superpowers that are quite predatory and are not interested in alliances, the US, China and Russia, the smaller countries, and Britain is a smaller country and has realized since Brexit that it is a small country, the small countries just need to ally. And, you know, are you going to trust an alliance with Trump? A man who is not interested in the fates of other countries and breaks his word, or would you rather have an alliance with the Europeans who share far more of your values? And I think the Labor government in the UK has quietly decided that, I know that it has decided that on economic issues, it's always going to prioritize aligning with Europe, for example, aligning food standards with Europe so that we can sell my food. They can sell us our food without any checks because we've accepted all their standards, not with the US. So in any choice between, you know, now there's talk of a potential US-UK trade deal, do we align our standards with the US. Or Europe? It's always going to be Europe first. And on defense, you have two European defense powers that are these middle powers, France and the UK. Without the UK, there isn't really a European defense alliance. And that is what is gonna be needed now because there's a big NATO summit in June, where I think it's going to become patently obvious to everyone, the US isn't really a member of NATO anymore. And so then you're gonna move towards a post US NATO. And if the UK is not in it, well, it looks very, very weak indeed. And if UK is alone, that's quite a scary position to be in in this world. So yeah, I see a UK that is not gonna rejoin the European Union anytime soon. But is more and more going to ally itself, is already aligning itself with Europe.Andrew Keen: As the worm turned, I mean, Trump has been in power 100 days, supposedly is limited to the next four years, although he's talking about running for a third term. Can America reverse itself in your view?Simon Kuper: I think it will be very hard whatever Trump does for other countries to trust him again. And I also think that after Trump goes, which as you say may not be in 2028, but after he goes and if you get say a Biden or Obama style president who flies to Europe and says it's all over, we're friends again. Now the Europeans are going to think. But you know, it's very, very likely that in four years time, you will be replaced by another America first of some kind. So we cannot build a long term alliance with the US. So for example, we cannot do long term deals to buy Americans weapons systems, because maybe there's a president that we like, but they'll be succeeded by a president who terrifies us quite likely. So, there is now, it seems to me, instability built in for the very long term into... America has a potential ally. It's you just can't rely on this anymore. Even should Trump go.Andrew Keen: You talk about Europe as one place, which, of course, geographically it is, but lots of observers have noted the existence, it goes without saying, of many Europe's, particularly the difference between Eastern and Western Europe.Simon Kuper: I've looked at that myself, yes.Andrew Keen: And you've probably written essays on this as well. Eastern Europe is Poland, perhaps, Czech Republic, even Hungary in an odd way. They're much more like the United States, much more interested perhaps in economic wealth than in the other metrics that you write about in your essay. Is there more than one Europe, Simon? And for Americans who are thinking of coming to Europe, should it be? Warsaw, Prague, Paris, Madrid.Simon Kuper: These are all great cities, so it depends what you like. I mean, I don't know if they're more individualistic societies. I would doubt that. All European countries, I think, could be described as social democracies. So there is a welfare state that provides people with health and education in a way that you don't quite have in the United States. And then the opposite, the taxes are higher. The opportunities to get extremely wealthy are lower here. I think the big difference is that there is a part of Europe for whom Russia is an existential threat. And that's especially Poland, the Baltics, Romania. And there's a part of Europe, France, Britain, Spain, for whom Russia is really quite a long way away. So they're not that bothered about it. They're not interested in spending a lot on defense or sending troops potentially to die there because they see Russia as not their problem. I would see that as a big divide. In terms of wealth, I mean, it's equalizing. So the average Pole outside London is now, I think, as well off or better than the average Britain. So the average Pole is now as well as the average person outside London. London, of course, is still.Andrew Keen: This is the Poles in the UK or the Poles.Simon Kuper: The Poles in Poland. So the Poles who came to the UK 20 years ago did so because the UK was then much richer. That's now gone. And so a lot of Poles and even Romanians are returning because economic opportunities in Poland, especially, are just as good as in the West. So there has been a little bit of a growing together of the two halves of the continent. Where would you live? I mean, my personal experience, having spent a year in Madrid, it's the nicest city in the world. Right, it's good. Yeah, nice cities to live in, I like living in big cities, so of big cities it's the best. Spanish quality of life. If you earn more than the average Spaniard, I think the average income, including everyone wage earners, pensioners, students, is only about $20,000. So Spaniards have a problem with not having enough income. So if you're over about $20000, and in Madrid probably quite a bit more than that, then it's a wonderful life. And I think, and Spaniards live about five years longer than Americans now. They live to about age 84. It's a lovely climate, lovely people. So that would be my personal top recommendation. But if you like a great city, Paris is the greatest city in the European Union. London's a great, you know, it's kind of bustling. These are the two bustling world cities of Europe, London and Paris. I think if you can earn an American salary, maybe through working remotely and live in the Mediterranean somewhere, you have the best deal in the world because Mediterranean prices are low, Mediterranean culture, life is unbeatable. So that would be my general recommendation.Andrew Keen: Finally, Simon, being very generous with your time, I'm sure you'd much rather be outside in Paris in what you call the greatest city in the EU. You talk in the piece about three metrics that show that it's time to move to Europe, housing, education, sorry, longevity, happiness and the environment. Are there any metrics at all now to stay in the United States?Simon Kuper: I mean, if you look at people's incomes in the US they're considerably higher, of course, your purchasing power for a lot of things is less. So I think the big purchasing power advantage Americans have until the tariffs was consumer goods. So if you want to buy a great television set, it's better to do that out of an American income than out of a Spanish income, but if you want the purchasing power to send your kids to university, to get healthcare. Than to be guaranteed a decent pension, then Europe is a better place. So even though you're earning more money in the US, you can't buy a lot of stuff. If you wanna go to a nice restaurant and have a good meal, the value for money will be better in Europe. So I suppose if you wanna be extremely wealthy and you have a good shot at that because a lot people overestimate their chance of great wealth. Then America is a better bet than Europe. Beyond that, I find it hard to right now adduce reasons. I mean, it's odd because like the Brexiteers in the UK, Trump is attacking some of the things that really did make America great, such as this trading system that you can get very, very cheap goods in the United States, but also the great universities. So. I would have been much more positive about the idea of America a year ago, but even then I would've said the average person lives better over here.Andrew Keen: Well, there you have it. Simon Cooper says to Americans, it's time to move to Europe. The American dream has ended, perhaps the beginning of the European dream. Very provocative. Simon, we'll get you back on the show. Your column is always a central reading in the Financial Times. Thanks so much and enjoy Paris.Simon Kuper: Thank you, Andrew. Enjoy San Francisco. 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

UNACCEPTABLE CCP: 1/4: No Escape: The True Story of China's Genocide of the Uyghurs Kindle Edition by  Nury Turkel https://www.amazon.com/No-Escape-Chinas-Genocide-Uyghurs-ebook/dp/B09CMRPZL1/ref=sr_1_1?crid=2HQXI67T1UBCW&keywords=NO+ESCAPE+TURKEL&qid=1669243597&s=books&sprefix=no+escape+turkel%2Cstripbooks%2C73&sr=1-1 In recent years, the People's Republic of China has rounded up as many as three million Uyghurs, placing them in what it calls “reeducation camps,” facilities most of the world identifies as concentration camps. There, the genocide and enslavement of the Uyghur people are ongoing. The tactics employed are reminiscent of the Cultural Revolution, but the results are far more insidious because of the technology used, most of it stolen from Silicon Valley. In the words of Turkel, “Communist China has created an open prison-like environment through the most intrusive surveillance state that the world has ever known while committing genocide and enslaving the Uyghurs on the world's watch.” As a human rights attorney and Uyghur activist who now serves on the US Commission on International Religious Freedom, Turkel tells his personal story to help explain the urgency and scope of the Uyghur crisis. Born in 1970 in a reeducation camp, he was lucky enough to survive and eventually make his way to the US, where he became the first Uyghur to receive an American law degree. Since then, he has worked as a prominent lawyer, activist, and spokesperson for his people and advocated strong policy responses from the liberal democracies to address atrocity crimes against his people. The Uyghur crisis is turning into the greatest human rights crisis of the twenty-first century, a systematic cleansing of an entire race of people in the millions. Part Anne Frank and Hannah Arendt, No Escape shares Turkel's personal story while drawing back the curtain on the historically unprecedented and increasing threat from China.

UNACCEPTABLE CCP: 2/4: No Escape: The True Story of China's Genocide of the Uyghurs Kindle Edition by  Nury Turkel https://www.amazon.com/No-Escape-Chinas-Genocide-Uyghurs-ebook/dp/B09CMRPZL1/ref=sr_1_1?crid=2HQXI67T1UBCW&keywords=NO+ESCAPE+TURKEL&qid=1669243597&s=books&sprefix=no+escape+turkel%2Cstripbooks%2C73&sr=1-1 In recent years, the People's Republic of China has rounded up as many as three million Uyghurs, placing them in what it calls “reeducation camps,” facilities most of the world identifies as concentration camps. There, the genocide and enslavement of the Uyghur people are ongoing. The tactics employed are reminiscent of the Cultural Revolution, but the results are far more insidious because of the technology used, most of it stolen from Silicon Valley. In the words of Turkel, “Communist China has created an open prison-like environment through the most intrusive surveillance state that the world has ever known while committing genocide and enslaving the Uyghurs on the world's watch.” As a human rights attorney and Uyghur activist who now serves on the US Commission on International Religious Freedom, Turkel tells his personal story to help explain the urgency and scope of the Uyghur crisis. Born in 1970 in a reeducation camp, he was lucky enough to survive and eventually make his way to the US, where he became the first Uyghur to receive an American law degree. Since then, he has worked as a prominent lawyer, activist, and spokesperson for his people and advocated strong policy responses from the liberal democracies to address atrocity crimes against his people. The Uyghur crisis is turning into the greatest human rights crisis of the twenty-first century, a systematic cleansing of an entire race of people in the millions. Part Anne Frank and Hannah Arendt, No Escape shares Turkel's personal story while drawing back the curtain on the historically unprecedented and increasing threat from China.

UNACCEPTABLE CCP 3/4: No Escape: The True Story of China's Genocide of the Uyghurs Kindle Edition by  Nury Turkel https://www.amazon.com/No-Escape-Chinas-Genocide-Uyghurs-ebook/dp/B09CMRPZL1/ref=sr_1_1?crid=2HQXI67T1UBCW&keywords=NO+ESCAPE+TURKEL&qid=1669243597&s=books&sprefix=no+escape+turkel%2Cstripbooks%2C73&sr=1-1 In recent years, the People's Republic of China has rounded up as many as three million Uyghurs, placing them in what it calls “reeducation camps,” facilities most of the world identifies as concentration camps. There, the genocide and enslavement of the Uyghur people are ongoing. The tactics employed are reminiscent of the Cultural Revolution, but the results are far more insidious because of the technology used, most of it stolen from Silicon Valley. In the words of Turkel, “Communist China has created an open prison-like environment through the most intrusive surveillance state that the world has ever known while committing genocide and enslaving the Uyghurs on the world's watch.” As a human rights attorney and Uyghur activist who now serves on the US Commission on International Religious Freedom, Turkel tells his personal story to help explain the urgency and scope of the Uyghur crisis. Born in 1970 in a reeducation camp, he was lucky enough to survive and eventually make his way to the US, where he became the first Uyghur to receive an American law degree. Since then, he has worked as a prominent lawyer, activist, and spokesperson for his people and advocated strong policy responses from the liberal democracies to address atrocity crimes against his people. The Uyghur crisis is turning into the greatest human rights crisis of the twenty-first century, a systematic cleansing of an entire race of people in the millions. Part Anne Frank and Hannah Arendt, No Escape shares Turkel's personal story while drawing back the curtain on the historically unprecedented and increasing threat from China.

UNACCEPTABLE CCP   4/4: No Escape: The True Story of China's Genocide of the Uyghurs Kindle Edition by  Nury Turkel https://www.amazon.com/No-Escape-Chinas-Genocide-Uyghurs-ebook/dp/B09CMRPZL1/ref=sr_1_1?crid=2HQXI67T1UBCW&keywords=NO+ESCAPE+TURKEL&qid=1669243597&s=books&sprefix=no+escape+turkel%2Cstripbooks%2C73&sr=1-1 In recent years, the People's Republic of China has rounded up as many as three million Uyghurs, placing them in what it calls “reeducation camps,” facilities most of the world identifies as concentration camps. There, the genocide and enslavement of the Uyghur people are ongoing. The tactics employed are reminiscent of the Cultural Revolution, but the results are far more insidious because of the technology used, most of it stolen from Silicon Valley. In the words of Turkel, “Communist China has created an open prison-like environment through the most intrusive surveillance state that the world has ever known while committing genocide and enslaving the Uyghurs on the world's watch.” As a human rights attorney and Uyghur activist who now serves on the US Commission on International Religious Freedom, Turkel tells his personal story to help explain the urgency and scope of the Uyghur crisis. Born in 1970 in a reeducation camp, he was lucky enough to survive and eventually make his way to the US, where he became the first Uyghur to receive an American law degree. Since then, he has worked as a prominent lawyer, activist, and spokesperson for his people and advocated strong policy responses from the liberal democracies to address atrocity crimes against his people. The Uyghur crisis is turning into the greatest human rights crisis of the twenty-first century, a systematic cleansing of an entire race of people in the millions. Part Anne Frank and Hannah Arendt, No Escape shares Turkel's personal story while drawing back the curtain on the historically unprecedented and increasing threat from China.

Guest: Elizabeth Minnich is Distinguished Fellow at the American Association of Colleges & Universities. She was Hannah Arendt's Teaching Assistant at The Graduate Faculty of The New School University in New York. She is the author of The Evil of Banality: On The Life and Death Importance of Thinking.     The post The Banality of Evil & the Dangers of Mindless Complicity appeared first on KPFA.

AI and the process of thinking with Donata Schoeller. The Living Process with Greg Madison. Episode 32. This, 5th conversation with Donata, tackles the huge topic of AI - artificial intelligence, something that has now exploded into almost every area of human life. In our conversation, Donata stresses the importance of the process of thinking not just the outcome of thinking. Below are some points that feel most important and a link at the bottom to a document Donata offers as a summary. We both used chatGPT to help generate the points and the document and then refined what was produced so that it resonated with what we wanted to say, an instance of the use of AI that Donata is advocating! * AI discussions often compare it to human intelligence, but we need to improve our understanding of human thinking to use AI for our benefit.* Education should focus on understanding the process of thinking, not just output.* Teachers need to create assignments that imply real engagement and can't be easily done by AI, encouraging students to think. But how?* Thinking is often seen as vague and hard, making AI a handy tool to avoid it.* Eugene Gendlin's methods show a grounded, embodied way of thinking that connects with real experiences.* Hannah Arendt's political thinking stresses the need to use real experiences for clarity, encouraging engagement with life's complexities, including emotions.* Developing inclusive thinking needs courage and openness, with Gendlin's methods helping with this.* Joint attention and embodied resonance are key for cognitive growth, making thinking more inclusive, joyful, and trustworthy.* Embodied thinkers are connected to the earth and other living processes, a concept educators should promote.Episode 32. AI and the process of thinking, with Donata Schoeller: https://youtu.be/rBMkUm1hO_kDr Donata Schoeller is a philosopher who teaches internationally at various universities and is the academic director of the program "Training in Embodied Critical Thinking. In addition to her extensive work on Gendlin's philosophy, Donata has also published on Gendlin's philosophy and was involved in translating Gendlin's text A Process Model into German. She teaches Thinking at the Edge and is a Focusing trainer offering courses in Switzerland, internationally, and online.https://www.donataschoeller.comThe Living Process - all episodes and podcast links:https://www.londonfocusing.com/the-living-process/Living Process on the FOT Youtube Channel:https://www.youtube.com/playlist?list=PLx3FqA70kQWuHCHmEiZnkn1VcrRIPbcvkDonata's document is here:http://youtube.com/post/Ugkx1VV5L6mVxdVZa61ybP3wQijRBa071O_4?si=DiFoqe-SA8aFgDhq#focusing #AI #thinking #Gendlin #The Living Process #Embodied #Philosophy of Embodied Critical Thinking

Er war ein Philosoph, Literaturkritiker, ein jüdischer Berliner aus gutem Haus, ein Exilant. Walter Benjamin war ein Coverboy der 68er, sein Bild mit Nickelbrille und Zigarette verwandelte sich ein ikonografisches Foto. So wollte die Linke sich selbst sehen: Schlau, cool, hedonistisch. Seine Freunde hießen Theodor Adorno, Hannah Arendt, Bertold Brecht. Alles berühmte Namen, aber auch gleichzeitig Vertreter verschiedener Versionen des Linksseins. Aber wie wurde der wohlbehütete Bürgersohn ein Linker? Und wie färbte die Biografie auf sein Linkssein ab? Von Frank Herweck SWR 2025

De Beauvoir and Arendt both argue against passive forms of happiness! Find out more! 

Can democracy be saved from totalitarianism? In this episode, the co-hosts are joined by political theorist Dr. Peg Birmingham (DePaul University) for an urgent discussion on the topic of totalitarianism. Starting with a critique of what counts as “the people” in democratic systems, our conversation unpacks the entanglement of nationalism and racism, the dangerous erosion of the rule of law, and the troubling resurgence of executive overreach in the United States.Drawing from theorists like Hannah Arendt and Carl Schmitt, we unpack how nationalistic democracies easily pivot toward authoritarian structures—and why naming, resisting, and reimagining democracy remains critical in this moment of global precarity.We also detail the signs of creeping totalitarianism, including terror tactics, de-nationalization, and the centralization of political power, while also reflecting on possibilities for resistance. What can be salvaged from democracy when the demos itself is fractured? What role can listening, ridicule, and justice-oriented solidarity play in resisting fascist creep?Birmingham emphasizes the need for collective action rooted in material justice and care for the most vulnerable, while co-hosts Leigh, Rick, and Devonya wrestle with how to reignite meaningful political opposition and build new coalitions of resistance. This powerful conversation challenges listeners to reckon with our political present and what might still be possible within it.Full episode notes available at this link:https://hotelbarpodcast.com/podcast/episode-177-totalitarianism-with-peg-birmingham-------------------If you enjoy Hotel Bar Sessions podcast, please be sure to subscribe and submit a rating/review! Better yet, you can support this podcast by signing up to be one of our Patrons at patreon.com/hotelbarsessions!Follow us on Twitter/X @hotelbarpodcast, on Blue Sky @hotelbarpodcast.bsky.social, on Facebook, on TikTok, and subscribe to our YouTube channel! 

It's a two-for-one special! First, Jacke talks to novelist Radha Vatsal about her new book, No. 10 Doyers Street, which tells the gripping story of an Indian woman journalist investigating a bloody shooting in New York's Chinatown circa 1907. Then podcaster Tali Rosenblatt-Cohen stops by to discuss her experience hosting The Five Books, which asks Jewish writers to list the five books that have influenced them. Enjoy! Additional listening: 40 Radha Vatsal, Author of "A Front Page Affair" 90 History and Mystery (with Radha Vatsal) 512 Hannah Arendt (with Samantha Rose Hill) The music in this episode is by Gabriel Ruiz-Bernal. Learn more at gabrielruizbernal.com. Help support the show at patreon.com/literature or historyofliterature.com/donate. The History of Literature Podcast is a member of Lit Hub Radio and the Podglomerate Network. Learn more at thepodglomerate.com/historyofliterature. Learn more about your ad choices. Visit megaphone.fm/adchoices

This week I dive into some of Trump's recent comments about "Venezuelan gang members" and the USA's legacy of dehumanizing people based on their drug use. I discuss Rodney King, Joaquín Guzman aka "El Chapo," George Floyd, dehumanization, Hannah Arendt's Banality of Evil, the art of shilling for Trump (aka "minionism"), and lots more.You can find clips and images of the "Venezuelan Gang deportations" here. Support the show

Part 1:We talk with Anders Croy, Communications Director for Florida Watch.We discuss the recent elections in Florida to replace two members of Congress. The Democratic candidates dis NOT win, but the votes were much lower for the Republican candidates than anticipated. There is a feud between the governor and the legislature in Florida. Property taxes is a point of contention, as are sales taxes. Property insurance rates continue to rise, and some insurance companies have abandoned Florida markets. For residents, property insurance rates are a very important consideration.Part 2:We talk with Elizabeth Minnich, earned her M.A. and Ph.D. in Philosophy from The Graduate Faculty for Political and Social Science of The New School University in New York, who was a Teaching Assistant for Hannah Arendt. She wrote her dissertation on John Dewey, and has continued to work on political and moral implications, roles, responsibilities of education in and for democracy.We discuss evil, particularly how it permeates society, and how politicians and others use it for their goals. Increasingly, we note that evil is normalized, and the process by which it happens. We talk about 'intensive evil' and 'extensive evil', and how it can be counteracted with 'intensive good', which requires that a large number of people participate in this practice. Music: From David Rovics, “The Richest Man in the World Says So”, 2025

Was ist das Leben? Woher kommt es? Woraus entsteht es? Was ist die Grundlage von allem? In seinem opulenten Hörspiel geht Frieder Butzmann diesen Fragen nach und kreiert ein Universum aus Texten und Klängen, in dem die Liebe die Triebkraft allen Lebens ist. Wer das Hörspiel am Radio hören will: Samstag, 05.04.2025, 20.00 Uhr, Radio SRF 2 Kultur Frieder Butzmanns Hörspiel lädt ein zur Entdeckungsreise durch eine sprechende, singende, rauschende Galaxis, die sich um die Liebe dreht. Töne weisen den Weg und verklingen, Liebesgedichte von Sappho, die Sage von Tristan und Isolde, philosophische Texte von Platon und Hannah Arendt sowie wissenschaftliche Beschreibungen der Biologin Lynn Margulis tauchen in diesem Kosmos auf und verschwinden, einzelne Worte schiessen laut wahrnehmbar hervor, um dann wieder in den gesamten Chor der Vielstimmigkeit abzusinken. Das Weltall ist kein leerer, unbelebter Ort, sondern ein brodelnder, sich ständig wandelnder, unbegreiflich riesiger Raum, in dem Leben entsteht. Die «Galaxis der Liebe» ist eine akustische Variante davon. ____________________ Mit: Werner Rehm, Anne Müller, Aram Tafreshian, Eva Brunner, Iman Kamel und dem Chor Judiths Krise ____________________ Musik und Regie: Frieder Butzmann – Dramaturgie: Katrin Zipse ____________________ Produktion: SRF 2019 ____________________ Dauer: 56'

C'est un cœur et une pensée dedans dehors, loin de tous les dogmes. Avant de sortir les jolies phrases, regardons le CV de Sophie Bessis qui nous fait l'amitié de taper du poing sur la table, en plein conflit au Proche-Orient avec son nouvel ouvrage «La civilisation judéo-chrétienne, anatomie d'une imposture» (Éd. Les liens qui libèrent). J'vous avais prévenu, ça décape toujours avec cette journaliste, chercheuse, historienne, née dans la belle lumière du sud, dans la bourgeoisie juive de Tunisie, avec dans son arc des possibles le communisme, les droits de l'homme et les relations nord-sud. Si vous ne pouvez pas être un pont pour relier les gens, ne soyez pas un mur pour les séparer. Cette citation de Khalil Gibran va à merveille à Sophie Bessis qui, tout en dénonçant les murs, propose des ponts de réflexion de livre en livre. À feuilleter également de façon très ESM Je vous écris d'une autre rive, lettre à Hannah Arendt c/o Elyzad et La double impasse qui vient de ressortir c/o Riveneuve.

Explore the shocking rise of modern totalitarianism in this insightful episode of The Jeremy Ryan Slate Show. We take a deep dive into the evolution of totalitarian ideologies, drawing critical parallels between historical regimes like Nazi Germany and Stalinist Russia and the alarming trends emerging in today's society. Joined by repeat guest Edwin Dearborn—author, board member, and expert in mergers and acquisitions—we critically examine the mechanisms behind totalitarian control, from relentless propaganda to the industrialization of terror, and discuss how these systems continue to adapt in the modern age.Through a unique perspective, we unpack the philosophy of Hannah Arendt, exploring her groundbreaking analysis in "The Origins of Totalitarianism," and connect her observations to the current socio-political climate. From the role of loneliness and propaganda to the shift from military power to policing, this must-watch discussion challenges mainstream perspectives and raises essential questions about liberty, sovereignty, and the future of democracy.Jeremy Ryan Slate, CEO of Command Your Brand, brings his expertise in new media and thought leadership to dissect these critical issues, empowering viewers to think critically and take action. This episode not only offers a thought-provoking narrative but also emphasizes the importance of community, education, and resisting apathy in the face of oppressive ideologies.Join the conversation! Leave a comment, like the video, and smash that subscribe button if you support liberty, freedom, and building a better future. Stay empowered, stay informed, and don't miss out on this deep dive into one of the most pressing topics of our time.#cognitivescience #politicalscience #originsoftotalitarianism #redpill #philosophyvibe#hannaharendtonrevolution #darkpsychology #germanidealism #warofideas #philosophy___________________________________________________________________________⇩ SUPPORT OUR SPONSORS ⇩THE WELLNESS COMPANY: Health without the propaganda, emergency medical kits before you need it. Get 15% off now by using our link: https://twc.health/jrsCOMMAND YOUR BRAND: Legacy Media is dying, we fight for the free speech of our clients by placing them on top-rated podcasts as guests. We also have the go-to podcast production team. We are your premier podcast agency. Book a call with our team https://www.commandyourbrand.com/book-a-call MY PILLOW: By FAR one of my favorite products I own for the best night's sleep in the world, unless my four year old jumps on my, the My Pillow. Get up to 66% off select products, including the My Pillow Classic or the new My Pillow 2.0, go to https://www.mypillow.com/cyol or use PROMO CODE: CYOL________________________________________________________________⇩ GET MY BEST SELLING BOOK ⇩Unremarkable to Extraordinary: Ignite Your Passion to Go From Passive Observer to Creator of Your Own Lifehttps://getextraordinarybook.com/________________________________________________________________DOWNLOAD AUDIO PODCAST & GIVE A 5 STAR RATING!:APPLE: https://podcasts.apple.com/us/podcast/the-create-your-own-life-show/id1059619918SPOTIFY: https://open.spotify.com/show/5UFFtmJqBUJHTU6iFch3QU(also available Google Podcasts & wherever else podcasts are streamed_________________________________________________________________⇩ SOCIAL MEDIA ⇩➤ X: https://twitter.com/jeremyryanslate➤ INSTAGRAM https://www.instagram.com/jeremyryanslate➤ FACEBOOK: https://www.facebook.com/jeremyryanslate_________________________________________________________________➤ CONTACT: JEREMY@COMMANDYOURBRAND.COM

Ein berühmtes Kamel, ein weinerliches Mondkalb, ein Mädchen im Krieg: Das Märchen „Die weisen Tiere“ zeigt eine bislang unbekannte Seite Hannah Arendts. Die verspielte Geschichte ist mit Illustrationen der Autorin Hildegard E. Keller erschienen. Keller, Hildegard E. www.deutschlandfunkkultur.de, Lesart

Ein berühmtes Kamel, ein weinerliches Mondkalb, ein Mädchen im Krieg: Das Märchen „Die weisen Tiere“ zeigt eine bislang unbekannte Seite Hannah Arendts. Die verspielte Geschichte ist mit Illustrationen der Autorin Hildegard E. Keller erschienen. Keller, Hildegard E. www.deutschlandfunkkultur.de, Lesart

Marilyn Nissim-Sabat and Neil Roberts have edited a new collection of essays, Creolizing Hannah Arendt. This edited volume dives into Hannah Arendt's thinking while also pushing the understanding and ways that Arendt has influenced political theory, philosophy, and politics. The idea of “creolizing,” especially philosophic or theoretical work, is to explore a thinker's work from more pluralistic perspectives, often pushing the ideas and their analysis beyond the northern and western position in which that work was generally created. Arendt's work, which comes to us in a number of forms, was written in the context of the Holocaust and the world before and after that trauma. The contributing authors to Creolizing Hannah Arendt build on Arendt's considerations and analysis, taking and applying her work to other situations, to determine what we can learn in a distinct situation or in context of other theoretical frameworks. Creolizing is an engagement where two or more elements come into discourse with each other, rethinking the ways those in western political thought are positioned, or see the world. This process questions, on some level, the entire notion of the “canon” and the design of borders that hem in thinking, or disciplinary lines. Creolizing Hannah Arendt is a sophisticated collection of essays that brings forth Hannah Arendt's thinking about freedom and individuals while also integrating other theorists who have interpreted Arendt's work over the last century. Arendt focused some of her early work on the notion of being an outsider, of having a kind of double consciousness (for her, it was her Jewish identity in Europe during the Holocaust and afterwards in the United States.) But double consciousness was originally posited as an understanding and perspective by W.E.B. Dubois and Sylvia Wynter in their work, specifically the experience of African Americans, and that Paget Henry analyzes in the chapter “Sylvia Wynter, Political Philosophy, and the Creolization of Hannah Arendt.” Thus, putting these ideas in conversation with each other is an example of creolization, and an example of the kind of analysis in this edited volume. This is a fascinating book, opening up spheres of thinking not just about Arendt, but about so many other important theorists. And putting these ideas into conversation with each other. Creolizing Hannah Arendt does not intend to proselytize on behalf of Hannah Arendt, as Nissim-Sabat and Roberts note in our conversation, but to truly interact act with Arendt's thinking and her ideas about freedom and unfreedom, double consciousness, revolution, and the concept of humanity. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. 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

Marilyn Nissim-Sabat and Neil Roberts have edited a new collection of essays, Creolizing Hannah Arendt. This edited volume dives into Hannah Arendt's thinking while also pushing the understanding and ways that Arendt has influenced political theory, philosophy, and politics. The idea of “creolizing,” especially philosophic or theoretical work, is to explore a thinker's work from more pluralistic perspectives, often pushing the ideas and their analysis beyond the northern and western position in which that work was generally created. Arendt's work, which comes to us in a number of forms, was written in the context of the Holocaust and the world before and after that trauma. The contributing authors to Creolizing Hannah Arendt build on Arendt's considerations and analysis, taking and applying her work to other situations, to determine what we can learn in a distinct situation or in context of other theoretical frameworks. Creolizing is an engagement where two or more elements come into discourse with each other, rethinking the ways those in western political thought are positioned, or see the world. This process questions, on some level, the entire notion of the “canon” and the design of borders that hem in thinking, or disciplinary lines. Creolizing Hannah Arendt is a sophisticated collection of essays that brings forth Hannah Arendt's thinking about freedom and individuals while also integrating other theorists who have interpreted Arendt's work over the last century. Arendt focused some of her early work on the notion of being an outsider, of having a kind of double consciousness (for her, it was her Jewish identity in Europe during the Holocaust and afterwards in the United States.) But double consciousness was originally posited as an understanding and perspective by W.E.B. Dubois and Sylvia Wynter in their work, specifically the experience of African Americans, and that Paget Henry analyzes in the chapter “Sylvia Wynter, Political Philosophy, and the Creolization of Hannah Arendt.” Thus, putting these ideas in conversation with each other is an example of creolization, and an example of the kind of analysis in this edited volume. This is a fascinating book, opening up spheres of thinking not just about Arendt, but about so many other important theorists. And putting these ideas into conversation with each other. Creolizing Hannah Arendt does not intend to proselytize on behalf of Hannah Arendt, as Nissim-Sabat and Roberts note in our conversation, but to truly interact act with Arendt's thinking and her ideas about freedom and unfreedom, double consciousness, revolution, and the concept of humanity. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Marilyn Nissim-Sabat and Neil Roberts have edited a new collection of essays, Creolizing Hannah Arendt. This edited volume dives into Hannah Arendt's thinking while also pushing the understanding and ways that Arendt has influenced political theory, philosophy, and politics. The idea of “creolizing,” especially philosophic or theoretical work, is to explore a thinker's work from more pluralistic perspectives, often pushing the ideas and their analysis beyond the northern and western position in which that work was generally created. Arendt's work, which comes to us in a number of forms, was written in the context of the Holocaust and the world before and after that trauma. The contributing authors to Creolizing Hannah Arendt build on Arendt's considerations and analysis, taking and applying her work to other situations, to determine what we can learn in a distinct situation or in context of other theoretical frameworks. Creolizing is an engagement where two or more elements come into discourse with each other, rethinking the ways those in western political thought are positioned, or see the world. This process questions, on some level, the entire notion of the “canon” and the design of borders that hem in thinking, or disciplinary lines. Creolizing Hannah Arendt is a sophisticated collection of essays that brings forth Hannah Arendt's thinking about freedom and individuals while also integrating other theorists who have interpreted Arendt's work over the last century. Arendt focused some of her early work on the notion of being an outsider, of having a kind of double consciousness (for her, it was her Jewish identity in Europe during the Holocaust and afterwards in the United States.) But double consciousness was originally posited as an understanding and perspective by W.E.B. Dubois and Sylvia Wynter in their work, specifically the experience of African Americans, and that Paget Henry analyzes in the chapter “Sylvia Wynter, Political Philosophy, and the Creolization of Hannah Arendt.” Thus, putting these ideas in conversation with each other is an example of creolization, and an example of the kind of analysis in this edited volume. This is a fascinating book, opening up spheres of thinking not just about Arendt, but about so many other important theorists. And putting these ideas into conversation with each other. Creolizing Hannah Arendt does not intend to proselytize on behalf of Hannah Arendt, as Nissim-Sabat and Roberts note in our conversation, but to truly interact act with Arendt's thinking and her ideas about freedom and unfreedom, double consciousness, revolution, and the concept of humanity. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

This is a free preview of a paid episode. To hear more, visit wisdomofcrowds.liveMana Afsari is a writer and sometime contributor to Wisdom of Crowds, whose career has taken her from the RAND Corporation, to a job as an assistant to a great American poet, to the position of Research Associate at the Aspen Institute's Philosophy and Society Initiative. In January, Mana published an essay titled, “Last Boys at the Beginning of History,” a fascinating reported piece about the young men with intellectual ambitions who joined the National Conservative movement and voted for Donald Trump. The essay went viral and earned praise from both liberals and conservatives. Damon Linker of Notes from the Middleground called it “a remarkable essay that's generated considerable (and well-justified) buzz.”Mana joins Santiago Ramos and Shadi Hamid to discuss the essay and the general question of why ambitious, inquisitive and searching young men are attracted to the MAGA movement. “I am not a right wing zoologist,” Mana says, but it is important to understand where these men are coming form. These young intellectuals are not your average Trump voter. They are not the “DOGE boys,” either. But they are becoming a significant part of the GOP leadership class. Shadi wants to know why an interest in culture and ideas has led these men toward right wing spaces. Mana responds that right wing spaces, at least until recently, had a less politicized approach to culture. Many of these young men are interested in things, like history or cartography, which some suggest are “right-coded.” “Most things that are supposedly right-coded should not be right-coded,” Mana says.And what do they think of Trump? “They don't think of Trump as Odoacer, they see him as Julius Caesar. They don't see him as a barbarian, but as a restorer of the republic.”In our bonus section for paid subscribers, Shadi talks about going to a recent right wing party and says it was “a safe space, it was inclusive”; Santiago asks Shadi if he ever went to right wing parties during the War on Terror; Mana distinguishes the desire for free and open discussion versus the desire to “say whatever you want,” i.e., slurs; and Santiago argues that the Israel-Palestine conflict has made all political sides rediscover the importance of freedom of speech.Required Reading and Listening:* Mana Afsari, “Last Boys at the Beginning of History” (The Point).* Santiago Ramos, “Let Us Now Praise the Supermen” (WoC).* Santiago Ramos, “Do You Know What Time It Is?” (WoC).* Damir Marusic, “Barbarians at the Gate” (WoC).* Shadi Hamid, “Why Half of America is Cheering for Chaos” (Washington Post). * Wisdom of Crowds podcast episode, “The Masculine World is Adrift” (WoC).* Henry Kissinger quote about Trump (Financial Times).* Vittoria Elliot, “The Young, Inexperienced Engineers Aiding Elon Musk's Government Takeover” (Wired).* Norman Podhoretz, Ex-Friends: Falling Out with Allen Ginsberg, Lionel and Diana Trilling, Lillian Hellman, Hannah Arendt and Norman Mailer (Amazon). * C. P. Cavafy, “Waiting for the Barbarians” (Poetry Foundation). * Odoacer (Britannica).* Anastasia Berg and Rachel Wiseman, What are Children For? On Ambivalence and Choice (Amazon). This post is part of our collaboration with the University of Pittsburgh's Center for Governance and Markets.Free preview video:Full video for paid subscribers below:

Ryan is on vacation this week, so here's an episode from the archives. Today we're discussing the article "Truth and Politics" by Hannah Arendt. We talk about her idea that truth has both a weakness and a power to it, what the Herman Cain Award subreddit tells us about the power of propaganda, Joe Rogan getting owned on his own show, why Bernie Sanders is better at science communication than the CDC, and more. Enjoy!

https://youtu.be/0SSL_XThHdQ Podcast audio: A new ARI podcast series gives you a window into ARI's educational programs by showcasing our faculty as they discuss books of recent interest. The series, the ARI Bookshelf, premiered on August 6 with an episode discussing Wolfram Eilenberger's book The Visionaries. Panelists included Ben Bayer, Jason Rheins, Greg Salmieri, and Shoshana Milgram. The visionaries of the book's title are four mid-twentieth century female philosophers: Simone de Beauvoir, Hannah Arendt, Simone Weil, and Ayn Rand. Through interweaving biographies of these four figures, the book aims to show, as its subtitle puts it, “the power of philosophy in dark times.” According to Ben Bayer, “this was a very interesting book to read, especially because of the kind of novelistic quality of it, where you're not just reading about their ideas, but you're seeing what's happening in their lives […] against the backdrop of some pretty dramatic geopolitical events of the period.” Among the topics covered: Panelists' general takes on the book; How Simone Weil's philosophy causes her to martyr herself; The thematic unity of the four figures; The significance of the four figures being women; The book's sloppy treatment and misrepresentation of Rand; How the book whitewashes evil; Why the book may be worth reading. The video premiered on August 6, 2024.

Move From toxicity to trust, healing, and renewed faith.   Host Curtis Chang and Mike Cosper, creator of "The Rise and Fall of Mars Hill" investigate the unsettling realities of church abuse and the unchecked authority that breeds toxicity within faith communities. Drawing from his latest book, "The Church in Dark Times," Cosper discusses the urgent need for accountability in evangelical settings, using the Mars Hill case as a poignant example. Curtis and Mike explore the intersection of leadership and emotional and spiritual abuse to help us all discover pathways to healing and rebuilding trust in the aftermath of betrayal. Don't miss this insightful conversation on the dynamics of power and the importance of safeguarding church values.   Send written questions or voice memos for “Ask Curtis” episodes to: askcurtis@redeemingbabel.org   Get a 25% discount when you buy The Art of Disagreeing by Gavin Ortland at thegoodbook.com with code: GOODFAITH   Resources from this episode: Mike Cosper's The Church in Dark Times Listen to The Rise and Fall of Mars Hill Paul Petry's Joyful Exiles blog Mike Cosper's Land of My Sojourn Learn more about Hannah Arendt Hannah Arendt on Adolf Eichmann for the New Yorker: part 1 & part 2 Kant's Argument for Radical Evil by Stephen R. Grimm (pdf) Hannah Arendt's The Origins of Totalitarianism Listen to Dr. Timothy Keller: Don't Despair, God Isolates You for a Reason Listen to Dr. Timothy Keller: How to Deal With Dark Times Listen to Dr. Timothy Keller: Counter-Culture for the Common Good More From Mike Cosper: Books by Mike Cosper HERE Listen to Mike on The Bulletin Listen to Devil and the Deep Blue Sea Follow Mike's Instagram Follow Us: Good Faith on Instagram Good Faith on X (formerly Twitter) Good Faith on Facebook   Sign up:  Redeeming Babel Newsletter

What's to be done about immigration? Find us on Youtube. In this episode, Mike Cosper talks with Roger Berkowitz—founder and academic director of the Hannah Arendt Center for Politics and Humanities and professor of politics, philosophy, and human rights at Bard College—to talk about power, populism and the plight of the refugee. It's a conversation not quick with answers but committed to thoughtful engagement with the most important questions. GO DEEPER WITH THE BULLETIN: Everything is on sale! Grab some Bulletin merch. Find us on YouTube. Rate and review the show in your podcast app of choice. ABOUT THE GUEST:  Roger Berkowitz is founder and academic director of the Hannah Arendt Center for Politics and Humanities and professor of politics, philosophy, and human rights at Bard College. Berkowitz is the author of The Gift of Science, the introduction to On Civil Disobedience by Henry David Thoreau and Hannah Arendt, and The Perils of Invention. His writing has appeared in The New York Times, The American Interest, Bookforum, The Forward, The Paris Review online, and Democracy. Berkowitz edits HA: The Journal of the Hannah Arendt Center and the weekly newsletter Amor Mundi. He is the winner of the 2024 Compassion Award given by Con-solatio and the 2019 Hannah Arendt Prize for Political Thought given by the Heinrich Böll Foundation in Bremen, Germany. ABOUT THE BULLETIN: The Bulletin is a weekly (and sometimes more!) current events show from Christianity Today hosted and moderated by Clarissa Moll, with senior commentary from Russell Moore (Christianity Today's editor in chief) and Mike Cosper (director, CT Media). Each week, the show explores current events and breaking news and shares a Christian perspective on issues that are shaping our world. We also offer special one-on-one conversations with writers, artists, and thought leaders whose impact on the world brings important significance to a Christian worldview, like Bono, Sharon McMahon, Harrison Scott Key, Frank Bruni, and more. Learn more about your ad choices. Visit podcastchoices.com/adchoices

In this episode of Madison's Notes, we sit down with Lindsey Stonebridge, author of We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience (Hogarth, 2024) to explore the enduring relevance of Hannah Arendt's thought. Stonebridge dives into Arendt's remarkable ability to teach students how to think, not just what to think, and reflects on […]

A clip from our Patreon Only Episode "Zone of Interest." Zone of Interest and Banality of Evil. We look at the Jonathan Glazer's 2023 film Zone of Interest, compare it to Under the Skin, and discuss Hannah Arendt's concept of the "banality of evil" and why the movie may not fit into that description. ⁠https://www.patreon.com/LostFuturesPod⁠⁠⁠⁠⁠  Rate⁠⁠ us on Apple Podcasts: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://podcasts.apple.com/us/podcast/lost-futures-a-mark-fisher-podcast/id1685663806⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠ ⁠⁠⁠⁠Spotify:⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://open.spotify.com/show/0EnwNGZijCDZVIl5JtjwGT⁠⁠⁠⁠ Follow⁠⁠⁠ us on Twitter: @lostfuturespod Theme Song By: EvilJekyll Art/animation by: Gregory Cristiani

In this episode of Madison's Notes, we sit down with Lindsay Stonebridge, author of We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience (Hogarth, 2024) to explore the enduring relevance of Hannah Arendt's thought. Stonebridge dives into Arendt's remarkable ability to teach students how to think, not just what to think, and reflects on […]

In this episode of Madison's Notes, we sit down with Lindsay Stonebridge, author of We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience (Hogarth, 2024) to explore the enduring relevance of Hannah Arendt's thought. Stonebridge dives into Arendt's remarkable ability to teach students how to think, not just what to think, and reflects on Arendt's own intellectual journey—a mind in constant dialogue with itself. We discuss how Arendt's conception of thinking serves as a powerful resistance to totalitarian ideologies, emphasizing the importance of critical engagement with the world. Stonebridge also unpacks Arendt's belief in the necessity of natality—the idea that cultures open to new beginnings and the emergence of free individuals are essential for societal evolution. Central to Arendt's vision of political community are the concepts of promises and forgiveness, which Stonebridge argues are not mere sentimental ideals but profound, deeply rooted principles with origins in Christian thought. Together, we examine how these ideas form the basis of a political community grounded in plurality, offering a timely framework for understanding freedom, responsibility, and the possibility of change in our world today. Tune in for a thought-provoking conversation that bridges philosophy, history, and the urgent questions of our time. Madison's Notes is the podcast of Princeton University's James Madison Program in American Ideals and Institutions. Contributions to and/or sponsorship of any speaker does not constitute departmental or institutional endorsement of the specific program, speakers or views presented. 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

In this episode of Madison's Notes, we sit down with Lindsay Stonebridge, author of We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience (Hogarth, 2024) to explore the enduring relevance of Hannah Arendt's thought. Stonebridge dives into Arendt's remarkable ability to teach students how to think, not just what to think, and reflects on Arendt's own intellectual journey—a mind in constant dialogue with itself. We discuss how Arendt's conception of thinking serves as a powerful resistance to totalitarian ideologies, emphasizing the importance of critical engagement with the world. Stonebridge also unpacks Arendt's belief in the necessity of natality—the idea that cultures open to new beginnings and the emergence of free individuals are essential for societal evolution. Central to Arendt's vision of political community are the concepts of promises and forgiveness, which Stonebridge argues are not mere sentimental ideals but profound, deeply rooted principles with origins in Christian thought. Together, we examine how these ideas form the basis of a political community grounded in plurality, offering a timely framework for understanding freedom, responsibility, and the possibility of change in our world today. Tune in for a thought-provoking conversation that bridges philosophy, history, and the urgent questions of our time. Madison's Notes is the podcast of Princeton University's James Madison Program in American Ideals and Institutions. Contributions to and/or sponsorship of any speaker does not constitute departmental or institutional endorsement of the specific program, speakers or views presented. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

For this episode in the Bio Bites strand of the Philosphy Bites podcast Nigel Warburton interviews Lyndsey Stonebridge, author of a recent book about Hannah Arendt, We Are Free To Change the World, about how her thought was affected by her circumstances as an emigré fleeing Nazism. 

durée : 00:03:32 - Le Pourquoi du comment : philo - par : Frédéric Worms - Faire les choses "bien" est-il suffisant pour faire le bien ? Hannah Arendt distingue le "bien-faire" technique du "bien moral", qui implique bienveillance et respect d'autrui. Comment savoir si nos actions sont vraiment morales ? Quel rôle joue l'éthique du don ? - réalisation : Riyad Cairat

Edith Maude Eaton (1865-1914) grew up in unusual circumstances: her father was an English merchant who traveled to China on business, and her mother was a formerly enslaved tightrope walker and human knife-throwing target who traveled all over the world with an acrobatic troupe. The eldest daughter among fourteen children, Eaton mostly grew up in Montreal, then relocated to America, where she became famous under the pen name Sui Sin Far. Today, her journalism and fiction, mostly chronicling the lives of Chinese men and women living in America, are impressive for their insight and humor. In this episode, Jacke talks to novelist and scholar Victoria Namkung about An Immortal Book: Selected Writings by Sui Sin Far, for which she wrote the forward. PLUS Samantha Rose Hill (Hannah Arendt: A Critical Life) discusses her choice for the last book she will ever read. Additional listening: 512 Hannah Arendt (with Samantha Rose Hill) 529 Ten Thousand Things and the Asian American Experience (with Shin Yu Pai) 66 A Conversation with Novelist Shawna Yang Ryan The music in this episode is by Gabriel Ruiz-Bernal. Learn more at gabrielruizbernal.com. Help support the show at patreon.com/literature or historyofliterature.com/donate. The History of Literature Podcast is a member of Lit Hub Radio and the Podglomerate Network. Learn more at thepodglomerate.com/historyofliterature. Learn more about your ad choices. Visit megaphone.fm/adchoices

SUMMARY: Our best books this year had everything: Murder! Therapy! Lyndon B. Johnson! The three elements of good literature. Come join us as we review our favorite books of the year. Happy New Year, and thanks for listening to The Book Pile! We really appreciate it. See you in 2025!WATCH KELLEN'S NEW COMEDY SPECIAL ON YOUTUBE!https://www.youtube.com/watch?v=JpBt0W1zrDU&t=1237s-Get two free tickets to any of Kellen's live shows in 2024-2025 by joining The Book Pile's Patreon at:https://www.patreon.com/TheBookPile-Dave's book / game The Starlings is here: https://www.amazon.com/dp/B0CMBBLGXN?ref=myi_title_dpBuy any of the books (the BEST books!) mentioned in this episode and support the podcast at the same time! Just click below! In no order, they are:A Gentleman in Moscow, Amor Towleshttps://amzn.to/3DOeiAcPermission to Feel,   Marc Brackett Ph.D.https://amzn.to/49YI0i2Here One Moment, Liane Moriartyhttps://amzn.to/4gPRAGVWhat Alice Forgot, Liane Moriartyhttps://amzn.to/40eKo13Dead Men Scare Me Stupid, John Swartzwelderhttps://amzn.to/40fOIx9Mexican Gothic, Silvia Moreno-Garciahttps://amzn.to/40dlK0xThe Body, Bill Bryson Tchaikovskyhttps://amzn.to/3Pga9rqA Short History of Nearly Everything, Bill Brysonhttps://amzn.to/3BSwZlVThe Years of Lyndon Johnson (book 1 of 4), Robert Carohttps://amzn.to/3BSA1GP Children of Time, Adrian Tchaikovsky https://amzn.to/3DLBLSBThe Very Persistent Gappers of Frip, George Saunders https://amzn.to/3PfNIT44000 Weeks: Time Management for Mortals, Oliver Burkemanhttps://amzn.to/3VZ9pusThe Great Mental Models (book 1 of 4)https://amzn.to/41QsfI7  Raising Emotionally Strong Boys, David Thomashttps://amzn.to/40cY24MAdult Children of Emotionally Immature Parents, Lindsay C. Gibson PsyDhttps://amzn.to/3DyRkx3Bea Wolf, Zach Wienersmithhttps://amzn.to/4gBW1opSlaughterhouse-Five the Graphic Novel, Kurt Vonnegut & Ryan Northhttps://amzn.to/4gBQPkmEichmann in Jerusalem, Hannah Arendt https://amzn.to/3VWGUO4The Creative Act: A Way of Being, Rick Rubinhttps://amzn.to/49V2VCJThe Nutshell Technique, Jill Chamberlainhttps://amzn.to/40hcpoNZen in the Art of Writing, Ray Bradburyhttps://amzn.to/3VZa0wcLive From New Yorkhttps://amzn.to/3VZe8wcTo Hold Up The Sky, Cixin Luihttps://amzn.to/4iYk9mLQuiet, Susan Cainhttps://amzn.to/3Pif1MLThe Elephant in the Brainhttps://amzn.to/3DBgwTHWhen Breath Becomes Air, Paul Kalanithihttps://amzn.to/4a12SVPA Heart that Works, Rob Delaneyhttps://amzn.to/3Wo9BUzTHE HOSTS!-Kellen Erskine has appeared on Conan, Comedy Central, Jimmy Kimmel Live!, NBC's America's Got Talent, and the Amazon Original Series Inside Jokes. He has garnered over 200 million views with his clips on Dry Bar Comedy. In 2018 he

The Jewish People, Israeli society and the world at large confronted the Holocaust in the years following the Eichmann trial. Survivors began submitting testimony and writing their memoirs, historians and scholars embarked on research projects in a more systematic fashion and the Holocaust became a permanent element of the international consciousness. Hannah Arendt's book, Eichmann in Jerusalem, generated much controversy and response. Her exploration of the ‘banality of evil', as well as her controversial statements regarding the trial itself and Jewish leadership during the Holocaust, resulted in a slew of books, articles and general polemics to disprove many of her ideas and statements. Eichmann's defense of ‘just following orders', generated responses as well. From Stanley Milgram's famous authority experiments at Yale, to Phillip Zimbardo's Stanford prison experiment, social psychologists seemed as keen as understanding the Holocaust as much as historians.   Cross River, a leading financial institution committed to supporting its communities, is proud to sponsor Jewish History Soundbites. As a trusted partner for individuals and businesses, Cross River understands the importance of preserving and celebrating our heritage. By sponsoring this podcast, they demonstrate their unwavering dedication to enriching the lives of the communities in which they serve. Visit Cross River at https://www.crossriver.com/   Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at:  yehuda@yehudageberer.com