Podcast appearances and mentions of Hannah Arendt

Why does much of the history of philosophy neglect the topic of birth? In episode 142 of Overthink, Ellie and David chat with Jennifer Banks about her book Natality: Toward a Philosophy of Birth. They think through the debate between pronatalism and antinatalism, and consider alternatives to these positions. They also discuss Hannah Arendt's account of natality and what Mary Shelley's Frankenstein tells us about the relationship between birth and monstrosity. What is birth, and why does it seem to defy so many of our concepts and categories? What's the difference between being-born and giving-birth? And how would our view of ourselves change if we saw ourselves through the lens of a “philosophy of birth” (as opposed to, say, “a philosophy of death”)? In the Substack bonus segment, your hosts dive further into Hannah Arendt's works, focusing on the link between her concept of natality and her ideas about the public/private distinction.Works Discussed:Hannah Arendt, The Human ConditionJennifer Banks, Natality: Toward a Philosophy of BirthAlison Stone, Being Born: Birth and PhilosophyDean Spears and Michael Geruso, After the Spike: Population, Progress, and the Case for PeopleMarjolein Oele, “The Dissolution of the Pregnant City: A Philosophical Account of Early Pregnancy Loss and Enigmatic Grief”See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Listen to the rest of this premium episode by subscribing at patreon.com/knowyourenemy.Before embarking on a spirited bout of rank punditry, we take a step back and talk about the Staple Singers, Hannah Arendt's Origins of Totalitarianism, Tocqueville's Democracy in America, Zohran, and giving a damn about both your "fellow man" and democracy. Then, we walk you through the latest catalogue of horrors: Hegseth's lame TED talk in front of the generals, the menacing yet comically inept dimestore Gestapo that is ICE, the shutdown, and more!Sources:Alexis de Tocqueville, Democracy in America (1835, 1840)Hannah Arendt, The Origins of Totalitarianism (1951)Jasper Craven, "Battle of the Sexes," The Baffler, Sept 2025"Deafies for Zohran" (YouTube)"Things Can Change" (X)

President of the Democracy Fund Joe Goldman offers both urgency and clarity for donors concerned about the U.S.' democratic backslide into authoritarianism in this conversation. As the second Trump administration consolidates power, he offers a practical three-part framework for strategic, democracy-focused giving: strengthening guardrails, powering breakthrough strategies, and working toward reconstruction.  In a conversation that grapples with difficult questions about donor fear and the paralyzing sense of overwhelm that many feel when considering the breadth of threats to democracy right now, Goldman shares specific examples of organizations doing critical work, and an array of ways that donors can get involved. His message is clear: "Courage breeds more courage. Solidarity breeds more solidarity." Additional Resources Democracy Fund Democracy Fund Voice Free DC Press Forward More Equitable Democracy Protect Democracy Democracy Forward Institute for Constitutional Advocacy and Protection at Georgetown Law Government Accountability Project GovAct States United Community Change New America Demos Unite in Advance  “Hope in the Dark” by Rebecca Solnit “Eichmann in Jerusalem: A Report on the Banality of Evil” by Hannah Arendt

When we agree to practice joy through community, connection, and belonging in its own powerful way, it is an act of defiance to what's going on around us. We must ask ourselves, particularly in these difficult times, what we are fighting for? We fight for a meaningful world that yields joy. This commitment to fostering shared happiness becomes the ultimate evidence of resilience and a deeply healing public force.When we agree to practice joy through community, connection, and belonging in its own powerful way, it is an act of defiance to what's going on around us. We must ask ourselves, particularly in these difficult times, what we are fighting for? We fight for a meaningful world that yields joy. This commitment to fostering shared happiness becomes the ultimate evidence of resilience and a deeply healing public force. Roger shares his intentions for the JOY: Loving the World in Dark Times conference, which are rooted in Hannah Arendt's philosophy that freedom is not a private endeavor but is best found in the public sphere.This episode is proudly sponsored by:Drink Wholesome—Offers registered dietician-approved protein powders for sensitive stomachs made with simple, real food ingredients. Visit http://drinkwholesome.com/ to learn moreandLEAN—Offers clinically formulated weight management blended with ingredients that support metabolism, appetite control, and healthy fat utilization. Visit http://takelean.com/ and use promo code HHTR to get 20% off your order. Like what you're hearing?WANT MORE SOUND IDEAS FOR DEEPER THINKING? Check out More Mental Fitness by Harvesting Happiness bonus content available exclusively on Substack and Medium.

When we agree to practice joy through community, connection, and belonging in its own powerful way, it is an act of defiance to what's going on around us. We must ask ourselves, particularly in these difficult times, what we are fighting for? We fight for a meaningful world that yields joy. This commitment to fostering shared happiness becomes the ultimate evidence of resilience and a deeply healing public force.When we agree to practice joy through community, connection, and belonging in its own powerful way, it is an act of defiance to what's going on around us. We must ask ourselves, particularly in these difficult times, what we are fighting for? We fight for a meaningful world that yields joy. This commitment to fostering shared happiness becomes the ultimate evidence of resilience and a deeply healing public force. Roger shares his intentions for the JOY: Loving the World in Dark Times conference, which are rooted in Hannah Arendt's philosophy that freedom is not a private endeavor but is best found in the public sphere.This episode is proudly sponsored by:Drink Wholesome—Offers registered dietician-approved protein powders for sensitive stomachs made with simple, real food ingredients. Visit http://drinkwholesome.com/ to learn moreandLEAN—Offers clinically formulated weight management blended with ingredients that support metabolism, appetite control, and healthy fat utilization. Visit http://takelean.com/ and use promo code HHTR to get 20% off your order. Like what you're hearing?WANT MORE SOUND IDEAS FOR DEEPER THINKING? Check out More Mental Fitness by Harvesting Happiness bonus content available exclusively on Substack and Medium.

The Hannah Arendt Center's 17th annual fall conference, “JOY: Loving the World in Dark Times,” will offer a crucial lens for finding meaning and connection amidst today's fractured world. Bringing together notable speakers with diverse narratives and insights at Bard College in Annandale-on-Hudson, New York, the conference will be a timely exploration of joy as a powerful force, and a vital conversation around fostering resilience.

Current research indicates that despite unprecedented levels of global connectivity, societies are experiencing an unparalleled state of metaphysical loneliness. This condition is a potent catalyst for political instability, making populations vulnerable to authoritarian and separatist movements. Political theorists explore the implications for democratic governance and social cohesion through Hannah Arendt's freedom theory..To discover how to recover joy in a loving world, Harvesting Happiness Podcast Host Lisa Cypers Kamen speaks with Roger Berkowitz, Founder and Academic Director of the Hannah Arendt Center at Bard College. Roger shares what led him to Bard College and Hannah Arendt. And how one of the most read political thinkers of the twentieth century might interpret freedom in today's political landscape. His forthcoming book, A World We Share: The Power of Friendship in a Time Without Truth, is scheduled for release in 2026.This episode is proudly sponsored by:Drink Wholesome—ffers registered dietician-approved protein powders for sensitive stomachs made with simple, real food ingredients. Visit

Als eine „geistige Heimat“ bezeichnet Ministerpräsident Winfried Kretschmann die Philosophin Hannah Arendt. Über seine „Hausheilige“ hat er nun ein Buch geschrieben.

Current research indicates that despite unprecedented levels of global connectivity, societies are experiencing an unparalleled state of metaphysical loneliness. This condition is a potent catalyst for political instability, making populations vulnerable to authoritarian and separatist movements. Political theorists explore the implications for democratic governance and social cohesion through Hannah Arendt's freedom theory.To discover how to recover joy in a loving world, Harvesting Happiness Podcast Host Lisa Cypers Kamen speaks with Roger Berkowitz, Founder and Academic Director of the Hannah Arendt Center at Bard College. Roger shares what led him to Bard College and Hannah Arendt. And how one of the most read political thinkers of the twentieth century might interpret freedom in today's political landscape. His forthcoming book, A World We Share: The Power of Friendship in a Time Without Truth, is scheduled for release in 2026.This episode is proudly sponsored by:Drink Wholesome—offers registered dietician-approved protein powders for sensitive stomachs made with simple, real food ingredients. Visit

Tenenberg, Miron www.deutschlandfunkkultur.de, Aus der jüdischen Welt

Sie ist die Lieblingsphilosophin des baden-württembergischen Ministerpräsidenten Winfried Kretschmann, er hat gerade ein Buch über sie geschrieben: Hannah Arendt (1906-1976). Zeitlebens war sie eine furchtlose Frau und die bedeutendste politische Denkerin des 20.Jahrhunderts. Jetzt stellt eine vom SWR koproduzierte Kinodoku Arendts Werk mit viel neuem Material vor.

Si vous avez déjà douté de l'impact de vos gestes, cet épisode est pour vous !J'y partage pourquoi, selon moi, ce que certains appellent de petits gestes de pigeon, naïfs et insignifiants… contiennent en leur sein une puissance incommensurable de contagion positive.J'aime les commencements. D'ailleurs, cet été, j'ai reconnecté avec la pensée de Hannah Arendt sur ce sujet et j'ai aussi découvert les commentaires d'Etienne Tassin qui ont pas mal résonné (cf cette vidéo Youtube).J'aime l'idée de devenir le "patient zéro" de notre propre nouvelle norme, de notre bon sens qui s'impose à nous face à une cascade de choses qui nous apparaissent aujourd'hui ubuesques.Être son « patient zéro », parfois, c'est aussi le moyen de donner à quelqu'un d'autre l'autorisation, l'opportunité de faire autrement, de tester quelque chose de nouveau, d'acquérir une nouvelle corde à son arc.Et ça peut être aussi bêtement qu'un artisan pour qui on fait travailler et à qui on demande de tester une nouvelle technique (la pose d'une peinture écologique non toxique qui ne s'applique pas de la même manière que les peintures traditionnelles, la pose d'un isolant en chanvre qui se fait bien différemment des isolants standards, etc.).Il est impossible de quantifier ce que crée cette "réciprocité mimétique" qui s'enclenche quand on commence par soi.Tout est à parier qu'elle est bien plus puissante que les leçons « Y'a qu'à… Faut qu'on… ».

“…only an ‘understanding heart', and neither mere reflection nor mere feeling, makes it bearable for us to live with other people, strangers for ever, in the same world and makes it possible for them to bear with us.” – Hannah Arendt

Hannah Arendt – Denken ist gefährlich | Wie einen Wikipedia-Artikel durchscrollen Bis heute zählt Hannah Arendt zu den einflussreichsten Personen des 20. Jahrhunderts. Weltbekannt wurde die renommierte Publizistin, Theoretikerin und politische Vordenkerin dabei nicht zuletzt durch ihre These von der sogenannten „Banalität des Bösen“, mit der sie die gesellschaftlichen Mechanismen in der NS-Zeit umschrieb und damit bereits in den 60er Jahren sowohl für Aufsehen als auch Kritik sorgte. Der Dokumentarfilm „Hannah Arendt – Denken ist gefährlich“, der am 18. September in den deutschen Kinos startet, macht es sich allerdings nun zur Aufgabe, das gesamte Leben der Frau deutsch-jüdischer Abstammung in den Blick zu nehmen und dabei anhand von Fotos, Archivaufnahmen und Briefen ehemaliger Weggefährten ihre Biografie nachzuzeichnen. Warum aber dabei ein Film entstanden ist, der eher allzu typischen (Denk-) Mustern entspricht und wahlweise im öffentlich-rechtlichen Fernsehen oder den dazugehörigen Mediatheken besser aufgehoben wäre statt im Kino, das und mehr klären Valentin und Dom im Podcast. Viel Spaß mit der neuen Folge vom Tele-Stammtisch! Trailer Werdet Teil unserer Community und besucht unseren Discord-Server! Dort oder auch auf Instagram könnt ihr mit uns über Filme, Serien und vieles mehr sprechen. Wir liefern euch launige und knackige Filmkritiken, Analysen und Talks über Kino- und Streamingfilme und -serien - immer aktuell, informativ und mit der nötigen Prise Humor. Website | Youtube | PayPal | BuyMeACoffee Großer Dank und Gruß für das Einsprechen unseres Intros geht raus an Engelbert von Nordhausen - besser bekannt als die deutsche Synchronstimme Samuel L. Jackson! Thank you very much to BASTIAN HAMMER for the orchestral part of the intro! I used the following sounds of freesound.org: 16mm Film Reel by bone666138 wilhelm_scream.wav by Syna-Max backspin.wav by il112 Crowd in a bar (LCR).wav by Leandros.Ntounis Short Crowd Cheer 2.flac by qubodup License (Copyright): Attribution 4.0 International (CC BY 4.0)

This week on The Bulletin, Mike and Clarissa discuss Fox's Brian Kilmeade's comments about the homeless and his subsequent apology. They touch on Marco Rubio's trip to Israel in the wake of strikes in Qatar, and whether or not Pope Leo could influence peace in between Russia and Ukraine. Finally, Mike sits down with Roger Berkowitz to hear why he thinks Trump's rise to power should be considered a revolution. REFERENCED IN THE SHOW: -Unpacking Trump's Revolution with Roger Berkowitz 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 GUESTS:   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 Graphic Design: Rick Szuecs Music: Dan Phelps  Executive Producers: Erik Petrik and Mike Cosper   Senior Producer: Matt Stevens -Unpacking Trump's Revolution with Roger Berkowitz Learn more about your ad choices. Visit podcastchoices.com/adchoices

Origini del totalitarismo di Arendt esplora le radici dei regimi totalitari. Scopri la struttura del libro e il suo impatto ancora attuale.

In seinem neuen Buch gleicht Baden-Württembergs Regierungschef Winfried Kretschmann seine politische Arbeit mit Hannah Arendts Leitlinien für politisches Handeln ab.

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. 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

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

La Mesa de Filósofos - 50 años de la muerte de Hannah Arendt, una de las pensadoras políticas más importantes del siglo XX by En Perspectiva

Hannah Arendt came of age in Germany as Hitler rose to power, before escaping to the United States as a Jewish refugee. Arendt's time as a political prisoner, refugee and survivor in Europe informed her groundbreaking insights into the human condition, the refugee crisis and totalitarianism. A PBS documentary” Hannah Arendt: Facing Tyranny” takes a closer look at one of the most fearless political writers of modern times who still inspires us today.

What might an imagination curriculum look like? How is learning the art of interruption a key part of that? This week's guest is Barbara Leckie, professor at Canada's Carleton University, author of Climate Change Interrupted: Representation and the Remaking of Time, and host of the podcast Commons Sense. Barbara's work moves between Victorian literature, climate communication, and environmental humanities, and she is one of the most creative thinkers I know.Our conversation begins with a drawing exercise (join us!) and moves into Barbara's frameworks of interruption, re-storying, and nonlinear time. We talk about why climate “alarms” so often fail to generate action, what it means to think beyond linear narratives of progress, and how love for the world and for one another might be the most powerful climate response. Barbara also shares how stories hold communities together and how tending to our imaginations - both personal and collective - is vital for attention and care.Mentioned in this episode:Barbara Leckie's book: Climate Change Interrupted: Representation and the Remaking of TimeHer essay Loving the World Could Address the Climate Crisis and Help Us Make Sense of Changes to Come (The Conversation)Hannah Arendt's idea of amor mundi (love of the world)A Walter Benjamin sample Ursula Franklin's idea of the potluckBarbara's podcast: Commons SenseRobin Wall Kimmerer on stonesJane Hirshfield 3 pebblesInvitation:Barbara's invitation: take a stone, any stone, and spend time meditating on it. Consider its origins, its weight, its place in the wider world, and how it connects you to histories, ecologies, and futures beyond your own.Ideas? Visions? Imaginaries? Email rebekaryvola@gmail.com.This episode was edited by Angela Ohlfest, typographer from Simon Walker, music from Cosmo Sheldrake.

Listen to the rest of this premium episode by subscribing at patreon.com/knowyourenemy.Roman Polanski's 2019 film about the Dreyfus affair, An Officer and a Spy, only recently made it's U.S. "premier," running for a few weeks in August at Film Forum in New York City. When it originally was released, it couldn't find an American distributor (and likewise was shunned by streaming services), a consequence of the MeToo moment meeting Polanski's criminal past—in 1978 he fled to Europe after being indicted for the rape of a 13 year-old girl in the United States. Polanski's past is particularly relevant for his film about the falsely accused Jewish officer in the French military, to whom, in publicity materials circulated when An Officer and a Spy came out in Europe in 2019, the director explicitly compared himself.Of course, we couldn't possibly have had on any other guest than John Ganz to help us understand the politics of the Dreyfus affair, both in 1895 and 2025, and what to make of Polanski's cinematic rendering of it. Topics include: Polanski's life and crimes; Hannah Arendt's treatment of the Dreyfus affair in The Origins of Totalitarianism; anti-semitism in 19th and early 20th century France; the way Polanski largely ignores the political convulsions caused by the Dreyfus affair, instead handling it more as a crime procedural, and why he might have done so; and more.Sources:John Ganz, "Reading, Watching," Unpopular Front, Aug 10, 2025— "Gramscians vs Sorelians," Unpopular Front, Jan 23, 2021— "The Third Republic and Today," Unpopular Front, Jan 27, 2021— "The Century of Rubbish," Unpopular Front, Feb 2, 2021— "From Republic to Reaction," Unpopular Front, Feb 4, 2021David Bell, "An Officer and a Spy," H-France, March 2021Hannah Arendt, The Origins of Totalitarianism (1951)

An Arendt expert has arrived at Arendt-obsessed Recall This Book. Lyndsey Stonebridge discusses her widely praised 2024 We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience. Lesley sees both radical evil and the banality of evil at work in Nazi Germany and in the causes of suffering and death in Gaza today. She compares the moral idiocy of authoritarians (like the murderous Nazis and those who are starving Gaza) to that of philosophers who cannot hear the echoes of what they are doing. Lesley and John discuss Arendt's belief in the fragile ethics of the Founding Fathers, with its checks and balances and its politics based not on emotion but cool deliberation. Arendt could say that “The fundamental contradiction of [America] is political freedom coupled with social slavery,”” but why was she too easy on the legacy of imperial racism in America, missing its settler-colonial logic? Arendt read W. E. B. DuBois (who saw and said this) but perhaps, says Lesley, not attentively enough. Lyndsey is not a fan of Jonathan Glazer's Zone of Interest, because it makes the evil banality of extermination monstrous all over again (cf. her"Mythic Banality: Jonathan Glazer and Hannah Arendt.") Responsibility is crucial: She praises Arendt for distinguishing between temptation and coercion. Mentioned in the episode: Carnation Revolution in Portugal in 1974 one of the last great historical events in Arendt's lifetime. Lesley praises “reading while walking” and the unpacking of the totalitarian in Anna Burns's marvelous Norther Ireland novel, Milkman. Hannah Pitkin's wonderful 1998 The Attack of the Blob: Hannah Arendt's Concept of the Social, emphasizes Arendt's idea that although we are free, we can forfeit that freedom by assuming we are rule-bound. Arendt on the challenge of identity: “When one is attacked as a Jew, one must respond not as a German or a Frenchman or a world citizen, but as a Jew.” The Holocaust is a crime agains humanity a crime against the human status, a crime "perpetrated on the body of the Jewish people".” Various books by Hannah Arendt come up: Eichmann in Jerusalem: A Report on teh Banality of Evil. (1963). Judgement in Arendt is crucial from earliest days studying Kant and in her final works (among The Life of the Mind) she speaks of the moments when "the mind goes visiting.” Her earliest ideas about love and natality are in Love and Saint Augustine (1929, not published in English until 1996). Hannah Arendt is buried at Bard, near her husband Heinrich Blucher and opposite Philip Roth, who reportedly wanted to capture some of the spillover Arendt traffic. James Baldwin's essay “The Fire Next Time” (1963) caused Arendt to write Baldwin about the difference between pariah love and the love of those in power, who think that love can justify lashing out with power. Recallable Books Lyndsey praises Leah Ypi's (Free) forthcoming memoir about her Albanian family, Indignity. John recalls E. M Forster, Howard's End a novel that thinks philosophically (in a novelistic vein) about how to continue being an individual in a new Imperial Britain. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

An Arendt expert has arrived at Arendt-obsessed Recall This Book. Lyndsey Stonebridge discusses her widely praised 2024 We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience. Lesley sees both radical evil and the banality of evil at work in Nazi Germany and in the causes of suffering and death in Gaza today. She compares the moral idiocy of authoritarians (like the murderous Nazis and those who are starving Gaza) to that of philosophers who cannot hear the echoes of what they are doing. Lesley and John discuss Arendt's belief in the fragile ethics of the Founding Fathers, with its checks and balances and its politics based not on emotion but cool deliberation. Arendt could say that “The fundamental contradiction of [America] is political freedom coupled with social slavery,”” but why was she too easy on the legacy of imperial racism in America, missing its settler-colonial logic? Arendt read W. E. B. DuBois (who saw and said this) but perhaps, says Lesley, not attentively enough. Lyndsey is not a fan of Jonathan Glazer's Zone of Interest, because it makes the evil banality of extermination monstrous all over again (cf. her"Mythic Banality: Jonathan Glazer and Hannah Arendt.") Responsibility is crucial: She praises Arendt for distinguishing between temptation and coercion. Mentioned in the episode: Carnation Revolution in Portugal in 1974 one of the last great historical events in Arendt's lifetime. Lesley praises “reading while walking” and the unpacking of the totalitarian in Anna Burns's marvelous Norther Ireland novel, Milkman. Hannah Pitkin's wonderful 1998 The Attack of the Blob: Hannah Arendt's Concept of the Social, emphasizes Arendt's idea that although we are free, we can forfeit that freedom by assuming we are rule-bound. Arendt on the challenge of identity: “When one is attacked as a Jew, one must respond not as a German or a Frenchman or a world citizen, but as a Jew.” The Holocaust is a crime agains humanity a crime against the human status, a crime "perpetrated on the body of the Jewish people".” Various books by Hannah Arendt come up: Eichmann in Jerusalem: A Report on teh Banality of Evil. (1963). Judgement in Arendt is crucial from earliest days studying Kant and in her final works (among The Life of the Mind) she speaks of the moments when "the mind goes visiting.” Her earliest ideas about love and natality are in Love and Saint Augustine (1929, not published in English until 1996). Hannah Arendt is buried at Bard, near her husband Heinrich Blucher and opposite Philip Roth, who reportedly wanted to capture some of the spillover Arendt traffic. James Baldwin's essay “The Fire Next Time” (1963) caused Arendt to write Baldwin about the difference between pariah love and the love of those in power, who think that love can justify lashing out with power. Recallable Books Lyndsey praises Leah Ypi's (Free) forthcoming memoir about her Albanian family, Indignity. John recalls E. M Forster, Howard's End a novel that thinks philosophically (in a novelistic vein) about how to continue being an individual in a new Imperial Britain. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

An Arendt expert has arrived at Arendt-obsessed Recall This Book. Lyndsey Stonebridge discusses her widely praised 2024 We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience. Lesley sees both radical evil and the banality of evil at work in Nazi Germany and in the causes of suffering and death in Gaza today. She compares the moral idiocy of authoritarians (like the murderous Nazis and those who are starving Gaza) to that of philosophers who cannot hear the echoes of what they are doing. Lesley and John discuss Arendt's belief in the fragile ethics of the Founding Fathers, with its checks and balances and its politics based not on emotion but cool deliberation. Arendt could say that “The fundamental contradiction of [America] is political freedom coupled with social slavery,”” but why was she too easy on the legacy of imperial racism in America, missing its settler-colonial logic? Arendt read W. E. B. DuBois (who saw and said this) but perhaps, says Lesley, not attentively enough. Lyndsey is not a fan of Jonathan Glazer's Zone of Interest, because it makes the evil banality of extermination monstrous all over again (cf. her"Mythic Banality: Jonathan Glazer and Hannah Arendt.") Responsibility is crucial: She praises Arendt for distinguishing between temptation and coercion. Mentioned in the episode: Carnation Revolution in Portugal in 1974 one of the last great historical events in Arendt's lifetime. Lesley praises “reading while walking” and the unpacking of the totalitarian in Anna Burns's marvelous Norther Ireland novel, Milkman. Hannah Pitkin's wonderful 1998 The Attack of the Blob: Hannah Arendt's Concept of the Social, emphasizes Arendt's idea that although we are free, we can forfeit that freedom by assuming we are rule-bound. Arendt on the challenge of identity: “When one is attacked as a Jew, one must respond not as a German or a Frenchman or a world citizen, but as a Jew.” The Holocaust is a crime agains humanity a crime against the human status, a crime "perpetrated on the body of the Jewish people".” Various books by Hannah Arendt come up: Eichmann in Jerusalem: A Report on teh Banality of Evil. (1963). Judgement in Arendt is crucial from earliest days studying Kant and in her final works (among The Life of the Mind) she speaks of the moments when "the mind goes visiting.” Her earliest ideas about love and natality are in Love and Saint Augustine (1929, not published in English until 1996). Hannah Arendt is buried at Bard, near her husband Heinrich Blucher and opposite Philip Roth, who reportedly wanted to capture some of the spillover Arendt traffic. James Baldwin's essay “The Fire Next Time” (1963) caused Arendt to write Baldwin about the difference between pariah love and the love of those in power, who think that love can justify lashing out with power. Recallable Books Lyndsey praises Leah Ypi's (Free) forthcoming memoir about her Albanian family, Indignity. John recalls E. M Forster, Howard's End a novel that thinks philosophically (in a novelistic vein) about how to continue being an individual in a new Imperial Britain. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

An Arendt expert has arrived at Arendt-obsessed Recall This Book. Lyndsey Stonebridge discusses her widely praised 2024 We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience. Lesley sees both radical evil and the banality of evil at work in Nazi Germany and in the causes of suffering and death in Gaza today. She compares the moral idiocy of authoritarians (like the murderous Nazis and those who are starving Gaza) to that of philosophers who cannot hear the echoes of what they are doing. Lesley and John discuss Arendt's belief in the fragile ethics of the Founding Fathers, with its checks and balances and its politics based not on emotion but cool deliberation. Arendt could say that “The fundamental contradiction of [America] is political freedom coupled with social slavery,”” but why was she too easy on the legacy of imperial racism in America, missing its settler-colonial logic? Arendt read W. E. B. DuBois (who saw and said this) but perhaps, says Lesley, not attentively enough. Lyndsey is not a fan of Jonathan Glazer's Zone of Interest, because it makes the evil banality of extermination monstrous all over again (cf. her"Mythic Banality: Jonathan Glazer and Hannah Arendt.") Responsibility is crucial: She praises Arendt for distinguishing between temptation and coercion. Mentioned in the episode: Carnation Revolution in Portugal in 1974 one of the last great historical events in Arendt's lifetime. Lesley praises “reading while walking” and the unpacking of the totalitarian in Anna Burns's marvelous Norther Ireland novel, Milkman. Hannah Pitkin's wonderful 1998 The Attack of the Blob: Hannah Arendt's Concept of the Social, emphasizes Arendt's idea that although we are free, we can forfeit that freedom by assuming we are rule-bound. Arendt on the challenge of identity: “When one is attacked as a Jew, one must respond not as a German or a Frenchman or a world citizen, but as a Jew.” The Holocaust is a crime agains humanity a crime against the human status, a crime "perpetrated on the body of the Jewish people".” Various books by Hannah Arendt come up: Eichmann in Jerusalem: A Report on teh Banality of Evil. (1963). Judgement in Arendt is crucial from earliest days studying Kant and in her final works (among The Life of the Mind) she speaks of the moments when "the mind goes visiting.” Her earliest ideas about love and natality are in Love and Saint Augustine (1929, not published in English until 1996). Hannah Arendt is buried at Bard, near her husband Heinrich Blucher and opposite Philip Roth, who reportedly wanted to capture some of the spillover Arendt traffic. James Baldwin's essay “The Fire Next Time” (1963) caused Arendt to write Baldwin about the difference between pariah love and the love of those in power, who think that love can justify lashing out with power. Recallable Books Lyndsey praises Leah Ypi's (Free) forthcoming memoir about her Albanian family, Indignity. John recalls E. M Forster, Howard's End a novel that thinks philosophically (in a novelistic vein) about how to continue being an individual in a new Imperial Britain. Listen and Read here. 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

An Arendt expert has arrived at Arendt-obsessed Recall This Book. Lyndsey Stonebridge discusses her widely praised 2024 We Are Free to Change the World: Hannah Arendt's Lessons in Love and Disobedience. Lesley sees both radical evil and the banality of evil at work in Nazi Germany and in the causes of suffering and death in Gaza today. She compares the moral idiocy of authoritarians (like the murderous Nazis and those who are starving Gaza) to that of philosophers who cannot hear the echoes of what they are doing. Lesley and John discuss Arendt's belief in the fragile ethics of the Founding Fathers, with its checks and balances and its politics based not on emotion but cool deliberation. Arendt could say that “The fundamental contradiction of [America] is political freedom coupled with social slavery,”” but why was she too easy on the legacy of imperial racism in America, missing its settler-colonial logic? Arendt read W. E. B. DuBois (who saw and said this) but perhaps, says Lesley, not attentively enough. Lyndsey is not a fan of Jonathan Glazer's Zone of Interest, because it makes the evil banality of extermination monstrous all over again (cf. her"Mythic Banality: Jonathan Glazer and Hannah Arendt.") Responsibility is crucial: She praises Arendt for distinguishing between temptation and coercion. Mentioned in the episode: Carnation Revolution in Portugal in 1974 one of the last great historical events in Arendt's lifetime. Lesley praises “reading while walking” and the unpacking of the totalitarian in Anna Burns's marvelous Norther Ireland novel, Milkman. Hannah Pitkin's wonderful 1998 The Attack of the Blob: Hannah Arendt's Concept of the Social, emphasizes Arendt's idea that although we are free, we can forfeit that freedom by assuming we are rule-bound. Arendt on the challenge of identity: “When one is attacked as a Jew, one must respond not as a German or a Frenchman or a world citizen, but as a Jew.” The Holocaust is a crime agains humanity a crime against the human status, a crime "perpetrated on the body of the Jewish people".” Various books by Hannah Arendt come up: Eichmann in Jerusalem: A Report on teh Banality of Evil. (1963). Judgement in Arendt is crucial from earliest days studying Kant and in her final works (among The Life of the Mind) she speaks of the moments when "the mind goes visiting.” Her earliest ideas about love and natality are in Love and Saint Augustine (1929, not published in English until 1996). Hannah Arendt is buried at Bard, near her husband Heinrich Blucher and opposite Philip Roth, who reportedly wanted to capture some of the spillover Arendt traffic. James Baldwin's essay “The Fire Next Time” (1963) caused Arendt to write Baldwin about the difference between pariah love and the love of those in power, who think that love can justify lashing out with power. Recallable Books Lyndsey praises Leah Ypi's (Free) forthcoming memoir about her Albanian family, Indignity. John recalls E. M Forster, Howard's End a novel that thinks philosophically (in a novelistic vein) about how to continue being an individual in a new Imperial Britain. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Hannah Arendt gehört posthum zu den meist gefragten bzw. zitierten Philosophinnen der Gegenwart. Gerade das 21. Jahrhundert hat bislang eine erhebliche Fülle an Publikationen hervorgebracht, die zum Staunen bringt. Woran liegt das?

Today, Professor Kozlowski tackles the preeminent development in political philosophy of the twentieth century - and spectre overhanging the twenty-first: Fascism and Totalitarianism. We'll examine Italian Fascism with Mussolini's own "The Doctrine of Fascism" as well as Umberto Eco's 2001 essay "Ur-Fascism"; Nazism with the Extra History video series Nazi Occultism and Folding Ideas' video essay "Triumph of the Will and the Cinematic Language of Propaganda"; and, finally, we'll read an excerpt of Hannah Arendt's compendious The Origins of Totalitarianism. Along the way we'll discuss how to recognize signs and symptoms of Fascism (including those in the Trump administration), its allure and its techniques for staying in power, its reliance on irrationality, mythology, and mysticism, its fundamental flaws as a system of government and its tendency toward self-destructiveness, as well as what we might do to fight it when it arises.Additional readings include:Quotations from Chairman MaoArendt - Eichmann in Jerusalem: A Report on the Banality of EvilStanley - How Propagada WorksKoestler - Darkness at NoonOrwell - 1984Zamyatin - WeBulgakov - The Master and MargaritaLiu - The Three-Body ProblemThe Great Dictator (1940)Papers, PleaseIf you're considering dedicating your whole life and well-being to my charismatic leadership, why not start by visiting my website: professorkozlowski.wordpress.com?

Since the publication of John Milton's epic poem Paradise Lost in 1667, readers and critics have noted the relationship between the poem and the author's political and personal struggles. What has been less prominent - at least until now - is how the poem came to haunt various political struggles over the next four centuries. In this episode, Jacke talks to author Orlando Reade about his book What in Me Is Dark, which looks at twelve readers - including Malcolm X, Thomas Jefferson, George Eliot, and Hannah Arendt - to see how Paradise Lost was understood and used by people immersed in their own revolutionary battles against tyranny and oppression. PLUS author Jodi Picoult (By Any Other Name) stops by to discuss her choice for the last book she will ever read. Join Jacke on a trip through literary England (signup open through the end of September)! The History of Literature Podcast Tour is happening in May 2026! Act now to join Jacke and fellow literature fans on an eight-day journey through literary England in partnership with ⁠John Shors Travel⁠. Scheduled stops include The Charles Dickens Museum, Dr. Johnson's house, Jane Austen's Bath, Tolkien's Oxford, Shakespeare's Globe Theater, and more. Find out more by emailing jackewilsonauthor@gmail.com or masahiko@johnshorstravel.com, or by contacting us through our website ⁠historyofliterature.com⁠. Or visit the ⁠History of Literature Podcast Tour itinerary⁠ at ⁠John Shors Travel⁠. 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

durée : 00:32:12 - Talmudiques - par : Marc-Alain Ouaknin - Marina Touilliez explore le séjour parisien d'Hannah Arendt et la formation de sa pensée politique. Son livre "Parias. Hannah Arendt et la « tribu » en France (1933-1941)" met en lumière le rôle essentiel des amitiés et des débats intellectuels dans son parcours. - réalisation : Alexandra Malka

Send us a textHaving a great interest in mind control, I discovered Jason Christoff at NCI - National Citizens Inquiry - an amazing Canadian people-led group diving into what went wrong during Covid. The present theme and question is  Are children safe in Canada? (I spoke on the Flexner Report of 1920 in Edmonton in March 2025. The Flexner Report sabotaged our medical system by making our health care solely allopathic, excluding systems of medicine such as homeopathy, naturopathic medicine, chiropractic, midwifery and traditional  osteopathy.)         Jason has spoken on the subject of mind control at the US Senate and at the EU, Japanese and Romanian Parliaments. Jason operates an international psychological reprogramming institute where he teaches health professionals and members of the general public how to use positive forms of mind control, to make their lives (and the lives of their patients) better.Jason is set to release his first documentary titled PLANET MIND CONTROLthis fall, 2025. In order to win the battle we're all in today Jason believes that each citizen must educate on the basics, in relation to how mind control works and how to avoid becoming a victim of it.Victimhood is another topic I hope to discuss through this podcast as I regain equilibrium after my husband's death by medical error. To that end my one woman show will start off as a radio play. I hope to have it ready to air by October 2025.This journey of grieving has been intense and I want to thank so many- family, friends, strangers, new friends from Har El, the grief group out at N Van City Library as well as PJ and Beau for almost daily walks. And NCI for hope and strength to get our world on a better course. So much love, so much support has come my way...and I am sooo grateful.Jason grew up in Truro, Nova Scotia so this episode is dedicated to my cherished Maritime sisters and brothers and friends, who are confined by the ridiculous edict to not go into the woods today. Much love to all and please pray for attorney Reinier Fuellmich who is imprisoned in Germany for political reasons.Relevant books for this episode include: Rape of the Mind by Joost Merlo 1950s psychiatristAnything by Hannah Arendt, German Jewish American, probably the greatest philosopher of the 20th centuryEssays and books by Matthias Desmet, Belgian professor and Support the show#Creativity in Healing #Medicalfreedom #MindControl #Canadaontheedge #HealthCanada #CanadaLaw #TrueHope #truth #apocaloptimist #transformingtrauma #grief #grievingdeeply #homeopathy #loveheals #naturopathicmedicine #druglessmedicine #energymedicine #expressiveartsheal #empoweredvoices #knowledgeispower #singtohealthyroids #erasetoxiclegacies #peaceispossible #VictimeRecoveryBooks: Transforming Trauma, a drugless and creative path to healing PTS and ACE is published by Hammersmith Books is available globally. Surviving a Viral Pandemic through the lens of a naturopathic medical doctor. On Amazon both paperback and eBookFlawed, a novel - an eccentric family saga - is on Amazon both paperback and eBook...audiobook now on Audible Music: Instrumental album: Sophie's Heart - Avi Noam Gross (streaming)Workshop coming in October. Pls email drheatherworkshops@icloud.com. websites: drheatherington.com; heatherherington.comemail: drheatherh@icloud.com new phone number 672 399 1942Breathe in and out slowly and gently wherever you are. We will survive this dark time of the world. It starts with you: standing, jumping, singing in the light of love and even if just a little at first, joy.

Rahel Jaeggi zur Krise des Liberalismus und möglichen Alternativen.  Shownotes Rahel Jaeggi an der Humboldt-Universität zu Berlin (inkl. Publikationsliste): https://www.philosophie.hu-berlin.de/de/arbeitsbereiche/jaeggi/mitarbeiter/jaeggi_rahel das Center for Social Critique: https://www.philosophie.hu-berlin.de/de/arbeitsbereiche/jaeggi/hscberlin/hscberlin https://criticaltheoryinberlin.de/ Jaeggi, R. (2023). Fortschritt und Regression. Suhrkamp. https://www.suhrkamp.de/buch/rahel-jaeggi-fortschritt-und-regression-t-9783518587140 Fraser, N., & Jaeggi, R. (2020). Kapitalismus. Ein Gespräch über kritische Theorie. Suhrkamp. https://www.suhrkamp.de/buch/kapitalismus-t-9783518299074 Jaeggi, R. (2013). Kritik von Lebensformen. Suhrkamp. https://www.suhrkamp.de/buch/rahel-jaeggi-kritik-von-lebensformen-t-9783518295878 Müller, T. (2024). Zwischen friedlicher Sabotage und Kollaps. Wie ich lernte, die Zukunft wieder zu lieben. Mandelbaum. https://www.mandelbaum.at/buecher/tadzio-mueller/zwischen-friedlicher-sabotage-und-kollaps/ der erwähnte Kohei Saito Social Media Clip: https://youtube.com/shorts/WnvhD7p651M?si=BTLXgEoddYjDfmNa Neupert-Doppler, A. (2022). Vom utopischen Sozialismus zur sozialistischen Utopie. Neue Gesellschaft Frankfurter Hefte. Ausgabe 12/2022. https://www.frankfurter-hefte.de/artikel/vom-utopischen-sozialismus-zur-sozialistischen-utopie-3572/ Staab, P. (2022). Anpassung. Leitmotiv der nächsten Gesellschaft. Suhrkamp. https://www.suhrkamp.de/buch/philipp-staab-anpassung-t-9783518127797 Benjamin, W. (2010). Über den Begriff der Geschichte. Suhrkamp. https://www.walter-benjamin-online.de/band/ueber-den-begriff-der-geschichte/ zum Hannah Arendt Zitat: Jaeggi, R. (2022). Solidarität als zärtliche Bürgerlichkeit. Verstreute Überlegungen mit und zur Gemeinschaft der Ungewählten. In: Fitsch, H. et al. (Eds.), Der Welt eine neue Wirklichkeit geben (97-108). Transcript Verlag. https://www.degruyterbrill.com/document/doi/10.1515/9783839461686-009/html Blumenfeld, J. (2024). Managing Decline. Cured Quail, Vol. 3. https://curedquail.com/Managing-Decline zum Zitat zu historisch-technologischem Determinismus: Marx, L. (1885) Das Elend der Philosophie. Antwort auf Proudhons „Philosophie des Elends“. Dietz. https://archive.org/details/ldpd_14861084_000/page/n3/mode/2up zu John Dewey: https://de.wikipedia.org/wiki/John_Dewey zum Pragmatismus: https://de.wikipedia.org/wiki/Pragmatismus Dewey, J. (2008). Logik. Die Theorie der Forschung. https://www.suhrkamp.de/buch/john-dewey-logik-t-9783518295021 zu Hannah Arendt: https://de.wikipedia.org/wiki/Hannah_Arendt Solmaz, K. (2016). Das Politische bei Arendt. HannahArendt.Net, 8(1). https://www.hannaharendt.net/index.php/han/article/view/349 Groos, J. & Sorg, C. (eds.) (2025). Creative Construction. Democratic Planning in the 21st Century and Beyond. Bristol University Press. https://bristoluniversitypress.co.uk/creative-construction zu Marx's Konzept des “passiven Moments der Revolution“: https://www.marxists.org/deutsch/archiv/marx-engels/1852/brumaire/index.htm zum Stand um den Volksentscheid der „Deutsche Wohnen & Co Enteignen“ Kampagne: https://dwenteignen.de/aktuelles/neuigkeiten Mattei, C. E. (2025). Die Ordnung des Kapitals: Wie Ökonomen die Austerität erfanden und dem Faschismus den Weg bereiteten. Brumaire Verlag. https://shop.jacobin.de/bestellen/clara-mattei-die-ordnung-des-kapitals zum Putsch in Chile 1973: https://de.wikipedia.org/wiki/Putsch_in_Chile_1973 zu „nicht-reformistischen Reformen“: https://jacobin.de/artikel/andre-gorz-nicht-reformistischen-reformen-neue-linke-ivan-illich-reform-revolution Jaeggi, R. (2024). Solidarität mit dem Liberalismus im Augenblick seines Sturzes. Leviathan, 52. Jg., Sonderband 42/2024, S. 351–377 https://www.nomos-elibrary.de/de/10.5771/9783748944928-351/solidaritaet-mit-dem-liberalismus-im-augenblick-seines-sturzes?page=1 zur Frankfurter Schule: https://de.wikipedia.org/wiki/Frankfurter_Schule zu Marcuse: https://de.wikipedia.org/wiki/Herbert_Marcuse zu Adorno: https://de.wikipedia.org/wiki/Theodor_W._Adorno   Thematisch angrenzende Folgen S03E45 | Luise Meier zu kommunistischem Utopisieren https://www.futurehistories.today/episoden-blog/s03/e45-luise-meier-zu-kommunistischem-utopisieren S03E44 | Anna Kornbluh on Climate Counteraesthetics https://www.futurehistories.today/episoden-blog/s03/e44-anna-kornbluh-on-climate-counteraesthetics/ S03E33 | Tadzio Müller zu Solidarischem Preppen im Kollaps https://www.futurehistories.today/episoden-blog/s03/e33-tadzio-mueller-zu-solidarischem-preppen-im-kollaps/ S03E32 | Jacob Blumenfeld on Climate Barbarism and Managing Decline https://www.futurehistories.today/episoden-blog/s03/e32-jacob-blumenfeld-on-climate-barbarism-and-managing-decline/ S03E30 | Matt Huber & Kohei Saito on Growth, Progress and Left Imaginaries https://www.futurehistories.today/episoden-blog/s03/e30-matt-huber-kohei-saito-on-growth-progress-and-left-imaginaries/ S02E30 | Philipp Staab zu Anpassung https://www.futurehistories.today/episoden-blog/s02/e30-philipp-staab-zu-anpassung/ S02E06 | Alexander Kluge zu Zukünften der Kooperation https://www.futurehistories.today/episoden-blog/s02/e06-alexander-kluge-zu-zukuenften-der-kooperation/ S02E03 | Ute Tellmann zu Ökonomie als Kultur https://www.futurehistories.today/episoden-blog/s02/e03-ute-tellmann-zu-oekonomie-als-kultur/ --- Bei weiterem Interesse am Thema demokratische Wirtschaftsplanung können diese Ressourcen hilfreich sein: Demokratische Planung – eine Infoseite https://www.demokratische-planung.de/ Sorg, C. & Groos, J. (Hrsg.).(2025). Rethinking Economic Planning. Competition & Change Special Issue Volume 29 Issue 1. https://journals.sagepub.com/toc/ccha/29/1 Groos, J. & Sorg, C. (Hrsg.). (2025). Creative Construction - Democratic Planning in the 21st Century and Beyond. Bristol University Press. https://bristoluniversitypress.co.uk/creative-construction International Network for Democratic Economic Planning https://www.indep.network/ Democratic Planning Research Platform: https://www.planningresearch.net/   ---   Future Histories Kontakt & Unterstützung Wenn euch Future Histories gefällt, dann erwägt doch bitte eine Unterstützung auf Patreon: https://www.patreon.com/join/FutureHistories   Schreibt mir unter: office@futurehistories.today Diskutiert mit mir auf Twitter (#FutureHistories): https://twitter.com/FutureHpodcast auf Bluesky: https://bsky.app/profile/futurehistories.bsky.social auf Instagram: https://www.instagram.com/futurehpodcast/ auf Mastodon: https://mstdn.social/@FutureHistories   Webseite mit allen Folgen: www.futurehistories.today English webpage: https://futurehistories-international.com   Episode Keywords #RahelJaeggi, #JanGroos, #FutureHistories, #Podcast, #Klimakrise, #Sozial-ökologischeTransformation, #Zukunft, #Kapitalismus, #Gesellschaft, #Fortschritt, #PolitischeImaginationen, #Zukunft, #Utopie, #DemokratischeWirtschaftsplanung, #DemokratischePlanwirtschaft, #Materialismus, #Marxismus, #Klimakollaps, #Kollaps, #DWE, #Demokratie, #Liberalismus, #Faschisierung, #Faschismus

Inspiriert von Hannah Arendts Überlegungen zur Banalität des Bösen widmet Alexandra sich in dieser Folge dem Gehorsam, der sich nicht nur gegenüber Autoritäten, sondern auch gegenüber gesellschaftlichen Idealen oder Gruppennormen zeigt. Wo suchen wir heute Zuflucht im Gehorsam, um Verantwortung von uns zu schieben? Und stimmt es, wenn wir sagen, wir hätten "keine andere Wahl"?Auch bei Katrin geht es um Verantwortung: Das Thema ist Ghosting, also der plötzliche Abbruch des Kontakts ohne ein Wort der Erklärung. Warum tun Menschen das? Manchmal geschieht es ohne böse Absicht oder aus reiner Bequemlichkeit, doch beim Gegenüber hinterlässt es oft Verletzungen und nagt am Selbstwertgefühl. Ob in Freundschaften oder in der Liebe: Ghosting wirft Fragen nach Nähe, Verantwortung und dem Umgang mit Konflikten auf. Wir brauchen deine Unterstützung!Anekdotisch evident lebt im Moment über seine Verhältnisse. Um jeden Monat eine Sendung auf die Beine zu stellen, brauchen wir 500€ – bitte helft uns dabei, die Lücke von etwas über 100€ zu schließen. Danke

Miroslav Volf explores agapic love, creation's goodness, and God's grief—an alternative to despair, power, and world rejection.“When a wanted child is born, the immense joy of many parents often renders them mute, but their radiant faces speak of surprised delight: ‘Just look at you! It is so very good that you are here!' This delight precedes any judgment about the beauty, functionality, or moral rectitude of the child. The child's sheer existence, the mere fact of it, is ‘very good.' That's what I propose God, too, exclaimed, looking at the new-born world. And that unconditional love grounds creation's existence.”In this fourth Gifford Lecture, Miroslav Volf contrasts the selective and self-centered love of Ivan Karamazov with the radically inclusive, unconditional love of Father Zosima. Drawing deeply from Dostoevsky's The Brothers Karamazov, Genesis's creation and flood narratives, and Hannah Arendt's concept of amor mundi, Volf explores a theology of agapic love: unearned, universal, and enduring. This is the love by which God sees creation as “very good”—not because it is perfect, but because it exists. It's the love that grieves corruption without destroying it, that sees responsibility as mutual, and that offers the only hope for life in a deeply flawed world. With references to Luther, Nietzsche, and modern visions of power and desire, Volf challenges us to ask what kind of love makes a world, sustains it, and might one day save it. “Love the world,” he insists, “or lose your soul.”Episode Highlights“The world will either be loved with unconditional love, or it'll not be loved at all.”“Unconditional love abides. If the object of love is in a state that can be celebrated, love rejoices. If it is not, love mourns and takes time to help bring it back to itself.”“Each is responsible for all. Each is guilty for all. Each needs forgiveness from all. Each must forgive all.”“Creation is not primarily sacramental or iconic. It is an object of delight both for humans and for God.”“Agapic love demands nothing from the beloved, though it cares and hopes much for them and for the shared world with them.”Show NotesSchopenhauer and Nietzsche's visions of happiness: pleasure and power as substitutes for love“Love as hunger”: the devouring nature of epithemic desireIvan Karamazov's tragic love for life—selective, gut-level, and self-focused“There is still… this wild and perhaps indecent thirst for life in me”Father Zosima's universal love for “every leaf and every ray of God's light”“Love man also in his sin… Love all God's creation”Sonya and Raskolnikov in Crime and Punishment: love as restoration“She loved him and stayed with him—not although he murdered, but because he murdered”God's declaration in Genesis: “And look—it was very good”Hannah Arendt's amor mundi—“I want you to be” as pure affirmationCreation as gift: “Each is itself by being more than itself”Martin Luther on marriage, sex, and delight as godly pleasuresThe flood as hypothetical: divine grief replaces divine destruction“It grieved God to his heart”—grief as a form of agapic love“Each is responsible for all. Each is guilty for all.”Agape over erotic love: not reward and punishment, but faithful presence and care“Agapic love demands nothing… It is free, sovereign to love, humble.”Closing invitation: to live the life of love, under whatever circumstancesProduction NotesThis podcast featured Miroslav VolfEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Taylor Craig and Macie BridgeA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/giveSpecial thanks to Dr. Paul Nimmo, Paula Duncan, and the media team at the University of Aberdeen. Thanks also to the Templeton Religion Trust for their support of the University of Aberdeen's 2025 Gifford Lectures and to the McDonald Agape Foundation for supporting Miroslav's research towards the lectureship.

Join Beth Rudden at the Artificiality Summit in Bend, Oregon—October 23-25, 2025—to imagine a meaningful life with synthetic intelligence for me, we and us. Learn more here: www.artificialityinstitute.org/summitIn this thought-provoking conversation, we explore the intersection of archaeological thinking and artificial intelligence with Beth Rudden, former IBM Distinguished Engineer and CEO of Bast AI. Beth brings a unique interdisciplinary perspective—combining her training as an archaeologist with over 20 years of enterprise AI experience—to challenge fundamental assumptions about how we build and deploy artificial intelligence systems.Beth describes her work as creating "the trust layer for civilization," arguing that current AI systems reflect what Hannah Arendt called the "banality of evil"—not malicious intent, but thoughtlessness embedded at scale. As she puts it, "AI is an excavation tool, not a villain," surfacing patterns and biases that humanity has already normalized in our data and language.Key themes we explore:Archaeological AI: How treating AI as an excavation tool reveals embedded human thoughtlessness, and why scraping random internet data fundamentally misunderstands the nature of knowledge and contextOntological Scaffolding: Beth's approach to building AI systems using formal knowledge graphs and ontologies—giving AI the scaffolding to understand context rather than relying on statistical pattern matching divorced from meaningData Sovereignty in Healthcare: A detailed exploration of Bast AI's platform for explainable healthcare AI, where patients control their data and can trace every decision back to its source—from emergency logistics to clinical communicationThe Economics of Expertise: Moving beyond the "humans as resources" paradigm to imagine economic models that compete to support and amplify human expertise rather than eliminate itEmbodied Knowledge and Community: Why certain forms of knowledge—surgical skill, caregiving, craftsmanship—are irreducibly embodied, and how AI should scale this expertise rather than replace itHopeful Rage: Beth's vision for reclaiming humanist spaces and community healing as essential infrastructure for navigating technological transformationBeth challenges the dominant narrative that AI will simply replace human workers, instead proposing systems designed to "augment and amplify human expertise." Her work at Bast AI demonstrates how explainable AI can maintain full provenance and transparency while reducing cognitive load—allowing healthcare providers to spend more time truly listening to patients rather than wrestling with bureaucratic systems.The conversation reveals how archaeological thinking—with its attention to context, layers of meaning, and long-term patterns—offers essential insights for building trustworthy AI systems. As Beth notes, "You can fake reading. You cannot fake swimming"—certain forms of embodied knowledge remain irreplaceable and should be the foundation for human-AI collaboration.About Beth Rudden: Beth Rudden is CEO and Chairwoman of Bast AI, building explainable artificial intelligence systems with full provenance and data sovereignty. A former IBM Distinguished Engineer and Chief Data Officer, she's been recognized as one of the 100 most brilliant leaders in AI Ethics. With her background spanning archaeology, cognitive science, and decades of enterprise AI development, Beth offers a grounded perspective on technology that serves human flourishing rather than replacing it.This interview was recorded as part of the lead-up to the Artificiality Summit 2025 (October 23-25 in Bend, Oregon), where Beth will be speaking about the future of trustworthy AI.

This week, the HBS hosts discuss Hannah Arendt's concept of the banality of evil.In 1961, Adolf Eichmann was put on trial in Israel for crimes against humanity and crimes against the Jewish People. The philosopher Hannah Arendt covered the trial for The New Yorker. Her articles were collected in the book Eichmann in Jerusalem, which had the subtitle, A Report on the Banality of Evil. What did she mean by the phrase “banality of evil?” She remarks that there is nothing monstrous, hideous, or outrageous about Eichmann that one could point to as the root of his evil actions. Rather, she argued, he was “thoughtless,” that is, he lacked the imagination to understand the position of others. In this way, the evil he brought about has its source in a kind of unremarkable everydayness. Is her notion useful to us today to think about the multiple evils we confront?Full episode notes available at this link:https://hotelbarpodcast.com/podcast/arendts-banality-of-evil-------------------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! ★ Support this podcast on Patreon ★

Miroslav Volf critiques Nietzsche's vision of power, love, and suffering—and offers Jesus's unconditional love as a more excellent way.The idea that competitive and goalless striving to increase one's power is the final Good, does very important work in Nietzsche's philosophy. For Nietzsche, striving is good. Happiness does not rest in feeling that one's power is growing. In the modern world, individuals are, as Nietzsche puts it, ‘crossed everywhere with infinity.' …And therefore condemn to ceaseless striving … The will to power aims at surpassing the level reached at any given time. And that goal can never be reached. You're always equally behind.Striving for superiority so as to enhance power does not just elevate some, the stronger ones. If the difference in power between parties increases, the weak become weaker in socially significant sense, even if their power has objectively increased. Successful striving for superiority inferiorizes.”In this third installment of his Gifford Lectures, Miroslav Volf offers a trenchant critique of Friedrich Nietzsche's moral philosophy—especially his exaltation of the will to power, his affirmation of eternal suffering, and his agonistic conception of love. Nietzsche, Volf argues, fails to cultivate a love that can endure possession, withstand unworthiness, or affirm the sheer existence of the other. Instead, Nietzsche's love quickly dissolves into contempt. Drawing from Christian theology, and particularly Jesus's teaching that God causes the sun to rise on the evil and the good alike, Volf explores a different kind of love—agapic, unconditional, and presuppositionless. He offers a vision of divine love that is not driven by need or achievement but that affirms existence itself, regardless of success, strength, or status. In the face of suffering, Nietzsche's amor fati falters—but Jesus's embrace endures.Episode Highlights"The sun, in fact, has no need to bestow its gift of light and warmth. It gains nothing from imparting its gifts.""Love that is neither motivated by need nor based on worthiness—that is the kind of love Nietzsche thought prevented Jesus from loving humanity and earth.""Nietzsche aspires to transfiguration of all things through value-bestowing life, but he cannot overcome nausea over humans.""God's love for creatures is unconditional. It is agapic love for the states in which they find themselves.""Love can only flicker. It moves from place to place because it can live only between places. If it took an abode, it would die."Show NotesMiroslav Volf's engagement with Nietzsche's workFriedrich Nietzsche's critique of Christianity as life-denying and his vision of the will to powerSchopenhauer's hedonism vs. Nietzsche's anti-hedonism: “What is good? Everything that heightens the feeling of power.”The will to power as Nietzsche's supreme value and “hyper-good”“The will to power is not a philosophy of life—it's a philosophy of vitality.”Nietzsche's agonism: the noble contest for superiority among equally powerful opponents“Every GOAT is a GOAT only for a time.”Amor fati: Nietzsche's love of fate and affirmation of all existenceNietzsche's ideal of desire without satisfaction: “desiring to desire”Dangers of epithumic (need-based, consuming) love“Love cannot abide. Its shelf life is shorter than a two-year-old's toy... If it took an abode, it would die.”Nietzsche's nausea at the weakness and smallness of humanity: “Nausea, nausea... alas, man recurs eternally.”Zarathustra's conditional love: based on worthiness, wisdom, and power“Joy in tearing down has fully supplanted love's delight in what is.”Nietzsche's failure to love the unworthy: “His love fails to encompass the great majority of actually living human beings.”Volf's theological critique of striving, superiority, and contempt“Nietzsche affirms vitality at the expense of concrete human beings.”The biblical God's love: “He makes his sun rise on the evil and the good.”“Even the poorest fisherman rows with golden oars.”Jesus's unconditional love versus Nietzsche's agonistic, conditional loveKierkegaard and Luther on the distinction between person and workHannah Arendt's political anthropology and enduring love in the face of unworthinessVolf's proposal for a theology of loving the present world in its broken form“We can actually long also for what we have.”“Love that cannot take an abode will die.”A vision of divine, presuppositionless love that neither requires need nor merit

When you think of evil, characters like Hannibal Lecter, the Joker, and Michael Myers probably come to mind.  But what is evil really? Evil can take different forms: sadistic and brutal, but it can also be boring and normalized.  During the 1961 trial of Adolf Eichmann, political philosopher Hannah Arendt reported on the trial for the New Yorker Magazine. Her journalism became incredibly controversial due to her account of Eichmann, viewing him as “banal,” “normal,” and a “clown.” Learn about the “banality of evil,” what it means, how it can be used to interpret Nazi Germany, and its controversy on this episode of Everything Everywhere Daily. Sponsors Newspapers.com Get 20% off your subscription to Newspapers.com Quince Go to quince.com/daily for 365-day returns, plus free shipping on your order! Mint Mobile Get your 3-month Unlimited wireless plan for just 15 bucks a month at mintmobile.com/eed Jerry Compare quotes and coverages side-by-side from up to 50 top insurers at jerry.ai/daily. Subscribe to the podcast!  https://everything-everywhere.com/everything-everywhere-daily-podcast/ -------------------------------- Executive Producer: Charles Daniel Associate Producers: Austin Oetken & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/  Disce aliquid novi cotidie Learn more about your ad choices. Visit megaphone.fm/adchoices

Diverse Voices Book Review host Hopeton Hay interviewed Madeleine Thien, author of the novel THE BOOK OF RECORDS. The novel tells a time-bending, seven-year philosophical journey of a young girl named Lina, who is taught by her father and neighbors about the lives of three historical figures. They live in a surreal enclave, where Lina and her father have sought refuge after escaping a disaster in China. In the interview, we talked about how she weaves together the stories of three historical figures: Du Fu, an 8th-century Chinese poet; Baruch Spinoza, a 17th-century Dutch Jewish philosopher; and Hannah Arendt, a mid-20th-century German-American Jewish philosopher and political theorist. Lina learns about their theories and ideas and the grief, love, and tragedy they have experienced. Madeleine Thien is the author of four books, including Do Not Say We Have Nothing, which was shortlisted for the Booker Prize. Her work has appeared in The New Yorker, Granta, The New York Review of Books, and elsewhere.  Diverse Voices Book Review Social Media: Facebook - @diversevoicesbookreview Instagram - @diverse_voices_book_review X - @diversebookshay Email: hbh@diversevoicesbookreview.com 

“In tyranny, you may not have a whole lot of political freedom, but you can still live a pretty free life under tyranny,” says Roger Berkowitz in this week's episode of The World in Time. “In your private world, you can live under a dictator and still read what books you want and talk to people as long as you don't act out in the public sphere. Totalitarianism is quite different. It tries to get inside your head, and make you, and make everyone, believe. And it has secret police, and snitches, and surveillance. And it tries to fully organize society. It's the most organized and successful attack on freedom that one can imagine. And so for Arendt, you can't just be an individual and sit in jail and be free if you're going to protect yourselves from the dangers of totalitarianism and the end of constitutional, free government, which is what she's worried about. You need to act politically, and you need to act politically with a certain amount of power.” This week on the podcast, Donovan Hohn sits down for a conversation with Roger Berkowitz, writer, scholar, and academic director of the Hannah Arendt Center for Politics and Humanities at Bard College. They discuss the life and work of Hannah Arendt and two essays that share a name, “Civil Disobedience”—one by Arendt, the other by Thoreau, both recently collected in a volume that Berkowitz edited and introduced. Their conversation touches broadly on the works of the two writers, on their differences and disagreements, on the political tumults that inspired their famous essays, and on the lessons to be learned from them in the present day.

Miroslav Volf on how to rightly love a radically ambivalent world.“The world, our planetary home, certainly needs to be changed, improved. But what it needs even more is to be rightly loved.”Miroslav Volf begins his 2025 Gifford Lectures at the University of Aberdeen with a provocative theological inquiry: What difference does belief in God make for our relationship to the world? Drawing deeply from Nietzsche's “death of God,” Schopenhauer's despair, and Hannah Arendt's vision of amor mundi, Volf explores the ambivalence of modern life—its beauty and horror, its resonance and alienation. Can we truly love the world, even amidst its chaos and collapse? Can a belief in the God of Jesus Christ provide motivation to love—not as appetite or utility, but as radical, unconditional affirmation? Volf suggests that faith offers not a retreat from reality, but an anchor amid its disorder—a trust that enables us to hope, even when the world's goodness seems impossible. This first lecture challenges us to consider the character of our relationship to the world, between atheism and theism, critique and love.Episode Highlights“The world, our planetary home, certainly needs to be changed, improved. But what it needs even more is to be rightly loved.”“Resonance seems both indispensable and insufficient. But what should supplement it? What should underpin it?”“Our love for that lived world is what these lectures are about.”“We can reject and hate one form of the world because we love the world as such.”“Though God is fully alive… we often find the same God asleep when our boats are about to capsize.”Helpful Links and ReferencesResonance by Hartmut RosaThe Human Condition by Hannah ArendtThis Life by Martin HägglundThe Home of God by Miroslav Volf and Ryan McAnnally-LinzThe City of God by AugustineDivine Comedy by DanteShow NotesPaul Nimmo introduces the Gifford Lectures and Miroslav Volf's themeVolf begins with gratitude and scope: belief in God and our worldIntroduces Nietzsche's “death of God” as cultural metaphorFrames plausibility vs. desirability of God's existenceIntroduces Hartmut Rosa's theory of resonanceProblem: resonance is not enough; what underpins motivation to care?Introduces amor mundi as thematic direction of the lecturesContrasts Marx's atheism and human liberation with Nietzsche's nihilismAnalyzes Dante and Beatrice in Hägglund's This LifeDistinguishes between “world” and “form of the world”Uses cruise ship metaphor to critique modern life's ambivalenceDiscusses Augustine, Hannah Arendt, and The Home of GodReflections on divine providence and theodicyBiblical images: flood, exile, and the sleeping GodEnds with preview of next lectures on Schopenhauer and NietzscheLet me know if you'd like episode-specific artwork prompts, promotional copy for social media, or a transcript excerpt formatted for publication.Production NotesThis podcast featured Miroslav VolfEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Taylor Craig and Macie BridgeA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/giveSpecial thanks to Dr. Paul Nimmo, Paula Duncan, and the media team at the University of Aberdeen. Thanks also to the Templeton Religion Trust for their support of the University of Aberdeen's 2025 Gifford Lectures and to the McDonald Agape Foundation for supporting Miroslav's research towards the lectureship.

XI JINPING MUST ANSWER TO THE UYGHUR PEOPLE: 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

Hi, everyone. Here's an audio version of yesterday's post…MWThe big-beautiful-actually-big-ugly bill that passed through Congress and hit the President's desk on July 4th will cause untold damage to our country. Ironically, the pain will be felt most acutely by those who have supported the President most. Many legislators who voted for the 940-page bill have admitted they didn't actually read it, but rather took other people's (namely Trump's) word for it that it didn't, for instance, cut Medicaid - which it decidedly did, and to the tune of a trillion dollars.As if depriving almost 12 million people of their healthcare isn't enough, that's not even the most dastardly thing about this bill. The most dangerous piece of the legislation, one that cuts into the very heart of our Constitutional system, is its expansion of ICE. The 2024 ICE budget was $9.7 Billion; it now will be increased to an annual expenditure of $48 Billion. Over the next four years ICE will receive $170 Billion, making it bigger than most of the militaries of the world. The ICE budget will now be more than the FBI, the ATF (Bureau of Alcohol, Tobacco, Firearm), the DEA (Drug Enforcement Agency), US Marshalls, and the Bureau of Prisons combined. The bill orders 10,000 new ICE agents, adding to the 20,000 agents already on the streets. The annual budget for detentions now rise from $3.4 billion to $45 billion a year, constituting a 365% increase. While ICE is currently holding around 59,000 detainees - nearly half of whom have no criminal records - the new bill calls for adding 100,000 more. And the power of ICE lies not only in its size. It operates outside of due process and the judicial system, meaning the administration has effectively hired its own private police force to do whatever it is they want it to do. Just as Trump forces have managed to effectively neuter the U.S. Congress and our Supreme Court, with the latest changes to ICE they have effectively neutered the regulatory statutes that protect us from police overreach as well. This is not normal.The President campaigned on getting violent criminals off our streets - a goal no one would argue with - but what's happening now is much bigger than that. The administration is not going after criminals; if that were the case, it wouldn't be pardoning some of the biggest while collar criminals in America. They're not just going for criminals; they're going for numbers. Stephen Miller is demanding 3,000 arrests be made per day, even suggesting ICE agents stand outside Home Depots and see who they can round up. They might target one person, then just pick up whoever is standing near them whether they're on a target list or not. This is not about helping America, it's about reshaping it. E Pluribus Unum - the “Out of many, One” First Principle of the United States - provides for a multi-ethnic, multi-cultural society united by common principles of liberty and justice for all. Yet those principles are considered anathema to the White Nationalists, Christian Nationalists, and techno fascists who are behind all this. Their goal is to shred the Constitution and demolish our democracy; Victor Orban didn't hang out at Mar-a-Lago just for the scones. Between Project 2025, this Big Bad Ugly bill, and a militarized ICE, they're following a specific blueprint for war on our basic institutions.Paul Dans, former director of the Heritage Foundation and one of the authors of Project 2025 , has said it's succeeding “beyond our wildest dreams.”Millions are asking, “My God, how did all this happen?” There are complicated answers to that question, but what should not be underestimated is the role of Trump's propaganda machine. As with Hitler's Nuremberg Rallies, he has mesmerized millions with the performative power of his lies. In both my campaigns for President, I stated often: “Trump has ushered in an age of political theatre, and we will not be going back.”Using the biggest megaphone in the world, Donald Trump gained the power to do the hateful things he is doing by propagating hateful ideas. He then injected them like poison into the veins of our body politic.Remember when he rode down his elevator and announced about Mexico, ‘They're not sending us their best people?” That was the first shot not in a war against Mexico, but in a war against the United States. Now he's gone all the way to suggesting that immigrants have “criminal genes.” This is more than fear-mongering; it's strategy. The biggest mistake we can make is to laugh at anything he says.Without the President's strategy of demonizing our immigrant community, none of this could have occurred. Those who so often said, “Take him seriously, but do not take him literally,” were seriously wrong. He's not just trolling. He says he hates you today, and he comes after you tomorrow.And he's not done. He now calls liberals and progressives “left wing lunatics” and he says Senators who disagree with him are people who “hate their country.” He went so far in fact as to say he hates Democrats. “Don't you?” he asked his audience. He actually said that he “can't stand” us. When a reporter asked a reasonable question about the the Camp Mystic tragedy, the President said that only an “evil person” would ask such a question.What is being perpetrated here is grand plan to transform the United States from a flawed democracy to an authoritarian dictatorship. It's unwise to assume that the forces behind all this have any intention of stopping with immigrants.Yesterday the President said he's “giving serious consideration” to taking away Rosie O'Donnell's citizenship because she's “a Threat to Humanity.” This is something the Constitution does not give the President the authority to do, of course. But Donald Trump has obvious disdain for anything the Constitution says that might limit his power. Already he has called for ICE to go after American citizens, and both Trump and Pam Bondi have called for a plan to denaturalize some who have become American citizens. The fact that an idea is deranged doesn't make it less dangerous. DOGE has worked with ICE to create the federal government's first “national citizenship data bank.”If all of this feels to you profoundly Un-American, it's because it is. If it bothers you, rankles you, and infuriates you, that means you're a patriot. And you are not alone.The good news is that the American people do not like what's going on. In a new Gallup poll, only 35% of Americans approve Trump's immigration policies now, which means that 27% more people disapprove of them. 79% of Americans now say they believe that immigration is good for the country. Even Joe Rogan is now going after the President about this, unhappy at all the innocent people who have been arrested in the ICE raids. But none of this should surprise him; it's not like all of a sudden the President became a pathological liar. None of it is new. The only thing new is that he doesn't even try any more to cover his tracks. From crypto deals to taking bribes from Middle East power brokers to suing media companies to selling his own brand of unisex fragrance, the President's corruption knows no end. He has increased his personal fortune by billions since he was inaugurated in November. At this point, the question isn't “What will he do next?” The most important question is, “What will we do next?”The only thing that can save us now is for the American people to wake up. A spiritual awakening, mocked and derided by America's pseudo-sophisticated political class (you know, the guys who lost to Trump twice) is the most powerful antidote to the forces of hate. If we allow them to, those forces will kidnap more than our bodies; they will kidnap our spirits. But if we're truly dedicated to love, the purveyors of hatred cannot snatch our soul. From there it follows that they cannot snatch our mind, and then they cannot snatch our country.Love does not make us weaker, it makes us stronger. It makes us stronger because it makes us smarter. It restores reason and not the other way around. Evil is the mental energy of love when inverted and turned into something else. Recognizing the existence of evil, the loving mind understands how to prevent it (start by not allowing tens of millions of people to live for years in chronic economic anxiety, lacking health care, economic or educational opportunity) and knows what it takes to override it (provide those things now). It recognizes the anger and despair which people lacking such things feel, making them vulnerable to all manner of societal dysfunction. Disease doesn't start on the level of symptoms; it starts on the level of feeling and thought.And that's where we must counter it. We must meet the forces of hate with the force of our love. Today's “arsenal of democracy” begins in the mind. No one can take away your conscience unless you are willing to surrender it. Do not allow anyone to limit your willingness to love your fellow man.That is not woo woo; it is the salvation of the human race. Totalitarianism is an extreme and perverse consequence of a world in which we've been taught to think that the needs and interests of others should be seen as secondary to our own. It is the opposite of “love thy neighbor as thyself.” Let's not forget Elon Musk told Joe Rogan that “empathy is the biggest weakness in Western civilization.” And damn right that was a Nazi salute. He didn't even deny it; I don't know why anyone else would.Hannah Arendt, premier political philosopher of the 20th Century, said “the death of human empathy is one of the earliest and most telling signs of a culture about to fall into barbarism.” She said that a lack of empathy, as well as a lack of critical thought, could lead people otherwise not inherently evil to acquiesce to atrocities.Arendt said the modern mind's obsession with itself led to what she called the “loss of the world.” We become so self-referential that we stop caring about one another, seeing the notion of a “common good” as some quaint relic of former times. This has disunited the United States, endangering us as a country and weakening the gates to the city. It became inevitable then that barbarians would come in.Hitler himself said this: "They refer to me as an uneducated barbarian. Yes we are barbarians. We want to be barbarians; it is an honored title to us. We shall rejuvenate the world.”So much for “It could never happen here.” In our arrogance, our complacency, our distractedness, and our social and political immaturity we made it way too easy for the barbarians to enter. Now that they are here, they are sacking the city. Latino immigrants are just first on their list.So what do we do now? There are some who are seriously focused on the political externalities of the 2026 and 2028 elections, and well they should be. This will include countering all efforts on the part of the administration to rig or even suppress all upcoming elections. TrumpWorld's forces have already begun with plans to further gerrymander Texas, criminalize the behavior of election officials who don't “safeguard” our elections, and so forth.Traditional political and legal efforts are needed, and they are needed badly. But they alone will not be enough to compensate for the lack of moral clarity that made us vulnerable to all this to begin with. That is what we lost, and what we must regain if we are to defeat fascism in our time.Reclaiming that power is up to each of us. No matter what happens, do not allow yourself to lose your own commitment to the humane treatment of other human beings. Do not let them take from you your own moral compass. Do not pass up any opportunity to speak your truth. Do not compromise and do not surrender to the administration's excuses, much less glorification, of sadism and human cruelty. No, “Alligator Alcatraz” is not funny. It is sick and it is inhumane. It is not hyperbole to call it a modern internment camp, and the savage conditions described by those who have been inside the facility are merciless. What is happening in America today is barbaric.To those who say “Well, this is what we voted for,” I do not believe that. I know good people who voted for Trump, and I don't believe that in their hearts they thought they were voting for human cruelty, or masked goons disappearing people, or any of the trauma or terror that our government is now inflicting on innocent men, women and children.I think many of those who voted for Trump do not know what is actually happening, because many of his voters who I've spoken to, when I show them evidence of certain things, make comments like, “Well that wouldn't be right.” And I've realized that our opponent here is algorithms. Their algorithms are so different than ours - we're not just seeing different content, we're being shown different universes. Greedy, sociopathic elements in our society have fostered those differences. Media and social media giants who could care less about providing an honest, objective presentation of facts, and care only about their already multibillion dollar profits, will one day be looked back on as some of the biggest villians in this story. At the end of all this we will have a Truth and Reconciliation Commission, and it will be a doozy.Others who voted for Trump were simply reacting in anger to a system that had failed them, and had the Democratic party responded to their despair in more fundamental ways - universal health care, a guaranteed living wage, repealing the 2017 tax cut when we had the chance, increasing access to higher education and tech school - the rise of a political strongman would have been far less likely. As it is, the political elite in America chose to ignore every lesson in history and allow this scourge to fester. The Republican party lost its mind over the last few years, but it didn't help that Democrats lost their spine.The institutions we have lived our entire lives thinking would protect us from any enemies of democracy have either fallen, or been deeply compromised. The message of history is now this: “American people: over to you.” I know in my heart we have what it takes to rise to the occasion, to handle this moment, and to save our dying democracy. In the words of Winston Churchill, "Never give in, never, never, never, never—in nothing, great or small, large or petty—never give in except to convictions of honor and good sense.”That's our charge today. This isn't an easy time, in fact it's heartbreaking and infuriating. But dark chapters challenged our ancestors too, and they responded with strength and courage. Now so must we. We are called to be deep and serious and mature and wise, and all those things we were born to be. I have no doubt in my mind that we have it in us. The choice whether to become the people we need to be, in order to do the things we need to do, is up to each of us.It's an inside job. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.transformarticles.com/subscribe

Hannah Arendt's 1963 book, “The Banality of Evil,” is actually wrong. It portrayed the lie Eichmann told when he was on trial. He said that he was “just following orders.” Arendt got conned. Eichmann was a true believer in Hitler's final solution and a committed Anti-Semite. On this episode of Cult Conversations: The Influence Continuum, I spoke with accomplished Israeli filmmaker Yariv Mozer about his award-winning series The Devil's Confession: The Lost Eichmann Tapes documenting senior Nazi SS officer Adolf Eichmann's role as architect in the planning and implementation of the Holocaust's Final Solution. We also discussed Mozer's latest Emmy Award winning documentary, the Paramount+ movie, We Will Dance Again, based on footage, facts, and stories from the October 7th, 2023, Nova Festival, in which Hamas militants suddenly attacked Israel. He is a third-generation descendant of Holocaust survivors from his mother's family, which he noted was an essential aspect of his story and identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

Tomorrow's inauguration may spell the end for Donald Trump's disastrous presidency, but the monster he unleashed upon us January 6th will be with us for a generation. Michael discusses how the rioters were not some extraordinary group of hardened extremists, but rather, they come from our own communities; representing, as writer Hannah Arendt noted in her landmark 1963 New Yorker essay about the trial of Adolf Eichmann, "the banality of evil." The Lincoln Project's Rick Wilson joins Michael to discuss how we go about dismantling Trump's ugly legacy and hold the rioters and those who supported them accountable. For cool Mea Culpa gear, check out www.meaculpapodcast.com/merch To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices Tomorrow's inauguration may spell the end for Donald Trump's disastrous presidency, but the monster he unleashed upon us January 6th will be with us for a generation. Michael discusses how the rioters were not some extraordinary group of hardened extremists, but rather, they come from our own communities; representing, as writer Hannah Arendt noted in her landmark 1963 New Yorker essay about the trial of Adolf Eichmann, "the banality of evil." The Lincoln Project's Rick Wilson joins Michael to discuss how we go about dismantling Trump's ugly legacy and hold the rioters and those who supported them accountable. For cool Mea Culpa gear, check out www.meaculpapodcast.com/merch To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices