Podcast appearances and mentions of Hannah Arendt

My frequent conversation partner Blake Smith is back on the pod today to talk about his book-in-progress on the pioneering gay editor Michael Denneny as well as a related essay, “For the Love of the Gay World,” just published in a new anthology.In both endeavors, I think, he's doing some version of the same thing, which is to make his case, that gay men briefly had, then lost, but could have again a coherent, self-reflective cultural and intellectual world by and for themselves. As he writes:Part of what the playwright Larry Kramer called, two decades ago, the tragedy of today's gays is that in order to begin a potentially generative, or productively divisive, conversation about the state of male homosexuality (its culture and politics, its problems and affordances) we must undergo an ordeal of conceptual and historical clarification. Without doing so, we are likely to miss the real objects of our agreement and disagreement, wasting time with opinions expressed in each interlocutor's jumble of inherited, half-comprehended categories.It is hard for gays to talk sensibly to each other about where we are and how we got here; the ideas by which we understand that ‘we' and its emergence in time are so contested and confused. This makes gay thinking peculiarly dizzied, harried and disoriented. It is often in doubt whether there is any gay ‘we' (or any gay thinking) —or whether ‘we' do in fact wish for our talk to reach out to such a ‘we' rather than merely confirm ourselves individually in what we already take ourselves to think and know.In the following I will try to do two things at the same time. I will try to clarify the routes through history by which certain concepts have come down to us, and to trace their relationships and contradictions. Disentangling homosexual, gay, and queer, and the movements by which these terms were conceived and contested, may allow us to talk more with more clarity about the objects of our dis/agreement. At the same time, as I lay out—in a sketchy, rapid, and admittedly contestable fashion—this history, I will show how there came to be, at a few different times and places, a self-conscious articulation of the interest and pleasure that we take in talking to each other about ourselves, and of the desire to perpetuate ourselves individually and collectively that is adumbrated in this talk.Our talking together both reflects and forms what Hannah Arendt (whose relevance to gays will become clearer over the course of this essay) called a world. Which is not a physical place. A world, in this sense, is what is communicable to a group of people, what they can hold together in their talk. It is also the set of practices by which that communicability is maintained (the fact, for instance, of our having a shared vocabulary and grammar, but also of our having reasonably similar psychologies and common objects of perception). Worlds can expand and contract, and also collapse. Whether we want to speak to someone about an apparently external object or an apparently internal thought, the possibility of our doing so successfully depends there being already a world that contains us, our intended interlocutor, and the topic we want to address.His framework involves a periodization of three distinct eras: the “homosexual” phase of the late 19th and early 20th century, when doctors, psychologists, and the men they studied were constructing new categories of identity; the “gay” era that emerged in the mid-20th century and flourished after Stonewall; and the “queer” phase that began in the 1980s and now dominates how we talk about sexual minorities.His argument, stripped down, is that the gay era represented something genuinely new in the world. Before that point there existed various ways of characterizing sex between men, but there wasn't a publicly visible and accessible identity oriented around the idea of two men being together as romantic equals, without one becoming feminized, without requiring a status differential, old and young, top and bottom.This emerged organically from bars and cruising spots and men finding each other in mid-century American cities, and then from that base there evolved a self-conscious culture, one in which Denneny, through his magazine Christopher Street and his editorial work at St. Martin's Press, was a central figure.Then in some respects this culture died, or attenuated. Literally died, in many cases, with so many deaths from AIDS. But also at the hands of the queer paradigm, which supplanted it first in the universities, and then much more broadly in the culture. Queer as an identity, in Blake's construction, did a few things. It conceptualized the queer as a potentially universal, or universally accessible, counter-normative, transgressive force. Anything could be queer, or queered, if it stood or was understood at certain angles to the normative.More problematically, from Blake's stance, it subsumed the gay male identity into a larger queer collective identity that included first lesbians and transgender people but soon anyone, including old fashioned straight folks, who wanted to align themselves with the queer. And this has meant, among other things, that there is simply less psychological and cultural energy available for the maintenance and development of the gay world, as Denneny understood it, particularly in the aftermath of the death of so many gay men from AIDS and particularly because gay men don't biologically reproduce themselves. They need more conscious, deliberate reproduction of their culture, their world.A subtext of our discussion, which we reference but don't really delve into, is that Blake's political orientation has shifted a lot over the last year or so, since Trump was left. He hasn't gone left, precisely. His policy preferences remain roughly the same, basically old new school new deal left liberal social democracy-esque. He's just not interested anymore in aiming his fire at certain elements of the left.I think I've undergone a shift as well, though to a much lesser degree, and with no guilt. I'm more interested in critiquing and thinking about the flaws of the right, now that those flaws are so evident and so damaging to the country. That's definitely a shift. But it still feels important to me to critique the left, in part because that's just my beat, but also because the stakes are really high.To this point, my brother Jonathan said something to me the other day that I hadn't thought about but made a lot of sense. He lives in St. Paul, Minnesota, and has been involved in the organizing there against the ICE invasion. What he said is that it's pretty clear to him that people in the Twin Cities have internalized the hard lessons from mistakes made after the George Floyd killing. They're thinking, much more strategically than the last time, about how to act so as to elicit sympathy rather than aversion from the broad mass of people in the middle politically. They're sidelining the idiots from antifa and the abolish the police crowd. They're super conscious of the need to avoid riots and looting. Etc.And you can see the results, how powerful and effective their opposition has been. I think critique is a small but important element in the process that leads to that result. So I'll keep being a pain in the ass on that front, but spend more time looking at the right and also try to spend more time in the space where I think blake is right now, which is trying to think constructively, creatively about new possibilities for culture and politics that we might want to explore on the other side of the culture wars. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit danieloppenheimer.substack.com/subscribe

In this episode of OffScript Josephine Burton is joined by Professor Lyndsey Stonebridge. They delve into Hannah Arendt's belief in collective action as the essence of freedom. Lyndsey discusses Arendt's life, her impact on political philosophy, and her relevance in contemporary social movements. Exploring how her theories inspire artists and activists today, the conversation highlights Arendt's idea of politics as something we perform in public and the power of human resilience and action.Get your tickets for the live events for We Are Free To Change The World by going to the Dash Arts website : https://www.dasharts.org.uk/we-are-free Our intro music is Fakiiritanssi by Marouf MajidiPhoto of Lindsay Stonebridge by Ione Saizar.---Headlines in the episode:00:00 Introduction to OffScript00:46 Exploring Freedom with Lyndsey Stonebridge 02:56 Hannah Arendt's Life and Influence 12:51 The Relevance of Arendt's Ideas Today23:24 Art, Performance, and Political Action 28:42 Navigating Dark Times with Hope 40:22 Conclusion and Upcoming Events Hosted on Acast. See acast.com/privacy for more information.

Hannah Arendt didn't write about monsters. She wrote about ordinary people who stop thinking — and what that does to the world. In this episode, we dig into the life of the Jewish philosopher who gave us the phrase “the banality of evil,” fled the Nazis, pissed off half the intellectual world, and refused to make evil feel dramatic or mysterious. This is the story of a woman who believed thinking clearly was a moral act.

Hannah Arendt foi uma das vozes mais lúcidas do século XX. Uma pensadora que não apenas sobreviveu aos horrores do totalitarismo, mas também ousou analisá-los com uma clareza que poucos suportariam. Em Origens do Totalitarismo, Arendt descreve o que acontece quando a política — entendida como espaço da liberdade, do diálogo e do juízo — é substituída por ideologias que exigem obediência cega. Para ela, o totalitarismo não é apenas um regime autoritário. É algo mais profundo e mais devastador: é a morte da pluralidade, a destruição das condições da vida em comum, a eliminação do diálogo. Onde há totalitarismo, não há debate, não há responsabilidade, não há deliberação — há apenas a engrenagem funcionando, e o indivíduo dissolvido na máquina do sistema.

In seinem neuen Buch «Liebe! Ein Aufruf» plädiert der Essayist Daniel Schreiber für eine Politik der Liebe und radikale Freundlichkeit. Barbara Bleisch fragt nach, wie viel politische Sprengkraft in diesem Aufruf steckt, der im ersten Moment wie ein nett gemeinter, aber naiver Vorschlag klingt. Der preisgekrönte Essayist Daniel Schreiber spürt in seinem neuen Buch der Frage nach: Was bedeutet die Liebe zur Welt – und warum fällt es uns heute oft so schwer, sie zu empfinden? Bezugnehmend auf philosophische Stimmen wie Hannah Arendt oder Erich Fromm und persönliche Beobachtungen ruft Schreiber dazu auf, die derzeit bei vielen vorherrschende Resignation zu durchbrechen und sich radikal zurückzubesinnen auf Empathie, Solidarität und Verbundenheit. Doch können solch selbstverständlich klingende Appelle in der derzeitigen politischen Grosswetterlage etwas ausrichten? Barbara Bleisch fragt nach, ob nicht Wut die wirkungsvollere Kraft wäre für echte Veränderung und ob die Liebe in der Politik tatsächlich etwas verloren hat.

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. To discover how to find joy and hopefulness in difficult times, Harvesting Happiness Podcast Host Lisa Cypers Kamen continues her conversation with Roger Berkowitz, Founder and Academic Director of the Hannah Arendt Center at Bard College and coordinator of the upcoming JOY: Loving the World in Dark Times conference.. 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. 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 https://harvestinghappiness.substack.com/ and https://medium.com/@HarvestingHappiness.

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. To discover how to find joy and hopefulness in difficult times, Harvesting Happiness Podcast Host Lisa Cypers Kamen continues her conversation with Roger Berkowitz, Founder and Academic Director of the Hannah Arendt Center at Bard College and coordinator of the upcoming JOY: Loving the World in Dark Times conference.. 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. 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 https://harvestinghappiness.substack.com/ and https://medium.com/@HarvestingHappiness.

L'essai Le Monde après Gaza de l'écrivain indo-britannique Pankaj Mishra s'ouvre sur les derniers jours de l'insurrection dans le ghetto de Varsovie en 1943, réprimée dans le sang par les nazis. Comparant l'extermination des juifs pendant la Seconde Guerre mondiale à l'anéantissement de Gaza par Israël sous le regard complice des puissances démocratiques occidentales, Mishra pointe du doigt la radicalisation de la société israélienne et s'inquiète de l'effondrement moral généralisé. Puisant sa réflexion aussi bien chez Primo Levi, Hannah Arendt, Edward Said que James Baldwin, ce livre relit l'histoire contemporaine à travers une grille morale et invite ses lecteurs à construire le monde d'après en s'appuyant sur une nouvelle conscience politique et éthique.    RFI : C'est le sentiment de découragement face à l'effondrement moral généralisé qui vous a conduit à vous lancer dans l'écriture du Monde après Gaza. J'aimerais que vous nous expliquiez les raisons de votre découragement ? Pankaj Mishra : Je me suis retrouvé dans la situation de nombreuses personnes complètement déconcertées par la réaction d'Israël au 7-Octobre. Nous avons vécu des mois d'extermination de masse diffusés en direct, quelque chose de sans précédent dans l'histoire de l'humanité. En même temps, ce qui a été également inédit ces derniers mois, c'est de voir les démocraties occidentales qui prétendent défendre un ordre international fondé sur des règles, qui prétendent se battre pour la démocratie et les droits humains, appuyer Israël en lui apportant leur soutien tant diplomatique, militaire que moral. En conséquence, tout un système de normes, tout un système de lois, toute une manière de comprendre le monde, notre place en son sein, notre perception de nous-mêmes, de nos possibilités, et de ce que nos sociétés pourraient être à l'avenir, désormais tout cela est remis en cause. C'est de cela que je parle quand je vous dis que nous assistons à un effondrement moral généralisé. Je suis étonné de votre réaction. Vous semblez avoir oublié les violences des guerres coloniales, les atrocités commises en Corée et au Vietnam, la mauvaise foi qui a conduit à la guerre en Irak… Je pense que les gens de ma génération n'ont pas oublié les longues guerres et les atrocités de l'impérialisme. Je n'avais pas vraiment beaucoup d'illusions sur la nature de la démocratie occidentale ni sur cette rhétorique des droits de l'homme. Mais je dois admettre que, même pour des personnes comme moi, formées à l'histoire mondiale, les événements de Gaza - au cours desquels on a vu les gens abandonner leurs principes pour se ranger du côté des auteurs d'un génocide - ont été un choc immense. À quand situez-vous la corrosion morale dans la société israélienne que vous pointez et que vous n'êtes d'ailleurs pas le seul à évoquer ? Pour la plupart des observateurs, cette corrosion morale commence avec l'endoctrinement de la population israélienne et la construction d'une identité nationale fondée sur la Shoah et l'expérience juive en Europe. Pendant les premières années de l'existence d'Israël, la Shoah ne faisait pas partie de l'image que ce pays se faisait de lui-même. Les premiers dirigeants israéliens méprisaient les survivants de l'Holocauste : ils les voyaient comme des êtres faibles qui déshonoraient le pays parce qu'ils étaient allés à la mort sans résistance. Ce n'est que plus tard, à partir des années 1960, que le récit de la Shoah a été redécouvert et élaboré afin d'imposer une identité nationale cohérente. Ainsi, plusieurs générations d'Israéliens ont été endoctrinées avec ce message très dangereux selon lequel le monde qui les entoure serait rempli de gens cherchant à les tuer et à les éradiquer. Dans votre ouvrage, vous revenez longuement sur les mises en garde lancées en leur temps par d'éminents philosophes tels que Hannah Arendt et Primo Lévi contre cet endoctrinement. Pourquoi n'ont-ils pas été écoutés? C'est parce que le récit de l'Holocauste a d'abord été confisqué par l'État d'Israël, puis perverti pour servir les intérêts d'un État violent et expansionniste. Des penseurs comme Hannah Arendt, qui avaient vu en Europe les pires excès du nationalisme, étaient très conscients du risque de voir ressurgir ces dangers dans un nouvel État-nation tenté par le fascisme, le suprémacisme ethnique et racial. C'est pourquoi elle s'est farouchement opposée à l'idée du sionisme comme doctrine constitutive de l'Etat d'Israël. Primo Levi, lui, qui croyait en l'idée d'un Israël socialiste, fut totalement horrifié en découvrant les preuves des atrocités israéliennes commises contre les Libanais et les Palestiniens. Ces penseurs ne pouvaient concevoir que la Shoah serve de fondement à la légitimité d'Israël. Pour eux, cette légitimité ne pouvait reposer que sur le comportement éthique d'Israël dans l'ici et maintenant. C'est pourquoi je crois qu'il est de notre devoir, d'une certaine manière, de sauver la mémoire de la Shoah des mains de ceux qui l'ont tant instrumentalisée en Israël. Ne me méprenez pas : il n'est nullement question d'oublier la Shoah, mais il est seulement question de la délivrer de l'emprise de l'État d'Israël. Comment voyez-vous le monde après Gaza, qui est le titre de votre essai ? Vous savez, lorsque je songe à l'avenir, ce qui m'inspire véritablement de l'espoir, c'est la façon dont la jeunesse a su incarner à travers le monde une forme rare d'empathie et de compassion envers les victimes de la violence à Gaza. Ils l'ont fait en se levant, en se mobilisant, en donnant voix à leur indignation, et, ce faisant, ils nous ont renvoyé à nos propres manquements — nous, les aînés, ceux qui détenons le pouvoir, dans la politique, les affaires ou les médias. Ils nous ont rappelé, parfois avec sévérité, combien nous nous étions compromis, soit en tolérant ce génocide, soit en gardant le silence face à lui. Ces jeunes manifestants, ces étudiants sont descendus dans la rue, ils ont dénoncé les atrocités, nous poussant à écouter davantage la voix de notre conscience. J'espère qu'à mesure qu'ils vieilliront, accédant à leur tour à des positions d'influence et de responsabilité, ils se souviendront des positions profondément morales qu'ils ont su adopter dans ces temps sombres que nous venons de vivre. Et j'espère qu'ils trouveront le moyen de perpétuer ces valeurs de compassion et de solidarité qu'ils ont su si magnifiquement incarner au cours de ces 15 derniers mois marqués par la brutalité et la souffrance. Oui, on peut dire qu'il y a de l'espoir. Le Monde après Gaza, par Pankaj Mishra. Essai traduit de l'anglais par David Fauquemberg. Editions Zulma, 304 pages, 22,50€

Professor Matthew Longo. Reflecting on the site thirty years later, Longo discusses the philosophical implications of freedom using Isaiah Berlin and Hannah Arendt. He contrasts Western "negative liberty" with the solidarity desired by East Germans, noting how the former borderland has transformed into an unremarkable green belt. 1985 CZECH FRONTIER

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. 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 https://harvestinghappiness.substack.com/ and https://medium.com/@HarvestingHappiness.

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. 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 https://harvestinghappiness.substack.com/ and https://medium.com/@HarvestingHappiness.

durée : 00:38:49 - L'Invité(e) des Matins - par : Guillaume Erner, Yoann Duval - Il y a 50 ans mourait Hannah Arendt, philosophe juive allemande dont la pensée continue de susciter débats et controverses. Son analyse de la Révolution française, sa critique de l'universalisme républicain, son concept de "banalité du mal" : autant de réflexions qui interrogent encore aujourd'hui. - réalisation : Félicie Faugère - invités : Barbara Cassin Philosophe, philologue, académicienne et directrice de recherche au CNRS; Stéphanie Roza Chargée de recherches au CNRS, spécialiste des Lumières et de la Révolution française.

durée : 02:30:22 - Les Matins - par : Guillaume Erner, Yoann Duval - - réalisation : Félicie Faugère

durée : 00:30:46 - Entendez-vous l'éco ? - par : Aliette Hovine - A l'heure de la modernité, où le travail est devenu omniprésent, Hannah Arendt pointe son oubli théorique de la part des économistes. Une invisibilisation que dénoncent aussi les féministes, auxquelles Arendt ne s'est pourtant jamais associée. - réalisation : Louise André - invités : Katia Genel Professeur de philosophie à l'Université Paris-Nanterre

durée : 00:59:31 - Entendez-vous l'éco ? - par : Aliette Hovine - Onze mois après sa réélection, Donald Trump est confronté à la persistance de la vie chère aux Etats-Unis. Une question d'actualité qui sera suivie du deuxième épisode des "Pensées féministes du travail", dédié au labeur chez Hannah Arendt, en compagnie de la philosophe Katia Genel. - réalisation : Louise André - invités : Isabelle Lebon Professeure d'économie à l'Université de Caen ; Anton Brender Professeur associé honoraire à l'Université Paris-Dauphine; Katia Genel Professeur de philosophie à l'Université Paris-Nanterre

Winfried Kretschmann ist Ministerpräsident von Baden-Württemberg, erster grüner Regierungschef eines Bundeslandes und früherer Gymnasiallehrer. Wir haben uns live vor Publikum in Stuttgart unterhalten. Ich wollte von ihm wissen, was der Sinn von Politik ist, wie es sich anfühlt, über 5.000 Tage im Amt zu sein und warum er sagt, dass Politik keinen Spaß machen soll. Wir sprechen über Schicksal und Verantwortung, Heimat, Kindheit und über Hannah Arendt. Es geht um Macht und Freiheit, den Nationalismus als Gift für die Demokratie und darum, was es bedeutet, eine Politik des Gehörtwerdens zu machen. WERBEPARTNER & RABATTE: https://linktr.ee/hotelmatze MEIN GAST: https://stm.baden-wuerttemberg.de/de/ministerium/ministerpraesident/ DINGE: Winfried Kretschmann - Der Sinn von Politik ist Freiheit: https://bit.ly/4p1Q4om Markus Söder zur Amtszeitbegrenzung von Ministerpräsidenten: https://bit.ly/49gtjbm Lukas Hambach - Produktion Marie Schiller - Redaktion Lena Rocholl - Redaktion Mit Vergnügen - Vermarktung und Distribution Hotel Matze live - https://eventim.de/artist/hotel-matze/ MEIN ZEUG: Mein Fragenset FAMILIE: https://beherzt.net/products/familie Mein Fragenset LIEBE: https://beherzt.net/liebe Mein erstes Fragenset: https://beherzt.net/matze Meine Spendenaktion: https://machmit.wellfair.ngo/hotel-matze-spendenaktion-2025 Mein Newsletter: https://matzehielscher.substack.com/ YouTube: https://bit.ly/2MXRILN TikTok: https://tiktok.com/@matzehielscher Instagram: https://instagram.com/matzehielscherHotel LinkedIn: https://linkedin.com/in/matzehielscher/ Mein Buch: https://bit.ly/39FtHQy

In this episode of We Are Free to Change the World, Dash Arts' Artistic Director Josephine Burton is joined by the legendary artist Peter Kennard.Inspired by Hannah Arendt's belief in our freedom to begin anew, Josephine and Peter examine how art becomes a form of political action—shifting public consciousness, exposing injustice, and giving shape to the possible futures.They discuss the challenges of making radical work in increasingly authoritarian and fearful times, and why visual art still has the power to mobilise, unsettle, and inspire.Peter shares stories from five decades on the frontlines of artistic dissent, reflecting on collaboration, solidarity, and the urgent need to make work now more than ever.Get your tickets for the live events for We Are Free To Change The World by going to the Dash Arts website: https://www.dasharts.org.uk/we-are-free Our intro music is Fakiiritanssi by Marouf Majidi Hosted on Acast. See acast.com/privacy for more information.

El periodista Jorge del Palacio expone en su seccion en La Brujula la vida de esta pensadora y su influencia en una teoria politica todavia vigente.

Hannah Arendt pisała o kłamstwach systemowych, dezinformacji i ich roli w niszczeniu wspólnoty. Można za myślą filozofki stwierdzić, że populizm to tworzenie alternatywnej narracji, a grupy podatne na autorytarne ruchy tworzą najczęściej ludzie samotni, wyalienowani, pozbawieni poczucia sprawczości, u których wzrasta poczucie lęku. W populizmie widzimy wyraźnie to, przed czym Arendt przestrzegała: zastąpienie debaty spektaklem. Podcast jest zapisem dyskusji, która odbyła się w Instytucie Goethego w Krakowie 11 grudnia 2025 roku pt. "Kryzys liberalnej demokracji oczami Hannah Arendt" z udziałem Jana Tokarskiego i Grzegorza Jankowicza, którą moderowała Paulina Frankiewicz.Projekt współfinansowany przez Fundację Współpracy Polsko-Niemieckiej.

durée : 00:51:39 - Répliques - par : Alain Finkielkraut - Hannah Arendt arrive à Paris en 1933. Exil, amitiés, apatridie, camps : les années françaises forgent sa pensée politique et sa réflexion sur la condition des réfugiés. - réalisation : François Caunac - invités : Marina Touilliez Journaliste, conférencière sur les années 1930 et 1940 ainsi que sur l'histoire du racisme et de l'antisémitisme en France et en Allemagne ; Martine Leibovici Philosophe, maître de conférences émérite en philosophie politique

Hannah Arendt w swojej najlepiej znanej książce "Korzenie totalitaryzmu" pisze nie tylko o nazizmie i stalinizmie, ale przygląda się mechanizmom, które powodują, że totalitaryzm może w ogóle powstać.Pokazuje także, jak kłamstwo polityczne może zdominować przestrzeń publiczną, niszcząc zdolność do odróżnienia prawdy od fikcji. W dobie dezinformacji, polaryzacji i mediów społecznościowych jej diagnozy nabierają nowego znaczenia.O tym Sylwia Góra – szefowa działu literackiego – rozmawia z Tomaszem Terlikowskim - doktorem filozofii, publicystą, tłumaczem, pisarzem, dziennikarzem RMF FM, autorem wielu książek, m.in.: „Tylko prawda nas wyzwoli”, „Kościół (dla) zagubionych”, „Franciszek Blachnicki. Ksiądz, który zmienił Polskę”, „Koniec Kościoła, jaki znacie”, „Czy konserwatyzm ma przyszłość? Koniec Europy, jaką znamy” oraz razem z Karoliną Wigurą: „Polka ateistka kontra Polak katolik. Jedenaście sporów światopoglądowych” wydanych przez Kulturę Liberalną. Partnerem podcastu jest Instytut Goethego w Krakowie.Projekt współfinansowany przez Fundację Współpracy Polsko-Niemieckiej.

Das Aus für den dänischen Briefkasten könnte auch eine folgenreiche Entscheidung sein für das Schreiben, für das Lesen, für das kommunikative Miteinander.

Professor Elke Schwarz is Professor of Political Theory at Queen Mary University of London. Her work bridges philosophy, ethics and technology to examine how emerging military and digital systems reshape war, violence and political practice. She investigates how autonomous weapons, military AI, drones and the defence-technology complex challenge traditional moral, political and legal frameworks. She is the author of Death Machines: The Ethics of Violent Technologies and publishes widely on the ethical implications of algorithmic systems in warfare.In this episode, Elke draws on Hannah Arendt's concept of world-alienation to carefully build the case for the emergence of military drones as the logical outcome of a series of developments beginning around the time of the Reformation. Owing to the loss of their property, peasants grounded in local communities and life-worlds were reduced to alienated workers whose basic biological needs for food and shelter became paramount. Later, with the rise of Darwinism, society came to be seen as a biological organism (the body politic) with growth as its teleological goal, and so the ends of statecraft came to be understood as fulfilling the biological needs and health of this organism. Hence, in time, drones emerged as the perfect vector for protecting the body politic from external threats by “excising the cancer of terrorism”, for example. It is not that drones fulfil this role only because they place their pilots beyond physical harm — indeed, drone pilots experience high levels of PTSD — but also because they attempt to place warfare itself in an algorithmic, supposedly neutral technical zone beyond ethical reproach. Ultimately, however, algorithmic drone warfare can never be truly ethical precisely because ethics resides in the uncertain and incalculable terrain where difficult choices must be made.Chapters00:00 Introduction to Political Theory and Technology02:51 Arendt's Critique of Darwin and Marx06:02 World Alienation and the Human Condition09:03 The Nature of Violence in Politics11:54 Drones: The New Age of Warfare14:42 Ethics and Algorithmic Warfare17:27 The Distancing Effect of Drones20:22 The Role of Machines in Warfare23:15 Conclusion: The Ethics of Drone Warfare

Arendt nigdy nie określała się mianem feministki, a jednak jej myśl od dekad inspiruje badaczki i badaczy zajmujących się problematyką płci, wolności i władzy. Czy Arendt można zatem nazwać feministką mimo tego, że sama nigdy tego nie zrobiła?Wiele jej koncepcji – choćby tych dotyczących działania czy wspólnoty – odczytywane jest dziś z perspektywy feministycznej. Czy to nieuprawniona reinterpretacja czy raczej odkrycie nowych znaczeń jej myśli?Podcast jest zapisem dyskusji, która odbyła się w Instytucie Goethego w Krakowie 27 listopada 2025 roku pt. "Czy Hannah Arendt była feministką?" z udziałem Heleny Jędrzejczak oraz Renaty Kopyto, którą poprowadziła Sylwia Góra.Projekt jest finansowany przez Fundację Współpracy Polsko-Niemieckiej.

Today's episode is about a momentous trial and the incendiary book that followed: the trial was of Adolf Eichmann, convicted by an Israeli court in 1961 of orchestrating the Holocaust, and the book was Hannah Arendt's Eichmann in Jerusalem (1963), which questioned the grounds on which he was prosecuted. What did Arendt mean by ‘the banality of evil'? Why was she convinced that the case against Eichmann was badly misjudged? Was the trial really intended to serve as a history lesson? And if it was, what was it designed to teach? Next time in Politics on Trial: Nelson Mandela vs Apartheid Learn more about your ad choices. Visit podcastchoices.com/adchoices

Adriana CavareroHannah Arendt critica di Platone: polis contro techneFestival del ClassicoCircolo dei Lettoriwww.circololettori.itwww.festivaldelclassico.itHannah Arendt critica di Platone: polis contro technevenerdì 12 dicembre 2025 | ore 15:30il Circolo dei lettori, via Bogino 9, Torinocon Mauro Bonazzi // Università di Bologna e Adriana Cavarero // filosofaLa pensatrice tedesca Hannah Arendt è grazie al confronto con gli antichi che è riuscita a comprendere i problemi del suo tempo (e del nostro). Tra questi, la crisi della dimensione pubblica, ossia l'abbandono progressivo di una dimensione comunitaria nella speranza che i problemi possano risolversi altrove: nel mondo di un sapere tecnico, oggettivo e imparziale, ritenuto l'unico capace di trovare una soluzione al conflitto che minaccia le fondamenta della città. Idea che Arendt aveva incontrato per la prima volta in Platone, cui si deve l'elaborazione di un primo modello tecnocratico; ma è nell'Atene di Pericle che trovò un antidoto a questa deriva tecnicista. Adriana CavareroGià ordinaria di Filosofia politica all'Università di Verona, è attualmente professoressa onoraria e presidente del comitato scientifico dell'Hannah Arendt Center for Political Studies dello stesso ateneo. È stata visiting professor alla New York University e alla University of California, Berkeley. Castelvecchi sta ripubblicando le sue opere, di cui l'ultima apparsa è Inclinazioni. Critica della rettitudine (2025). Con Olivia Guaraldo ha scritto Donna si nasce (e qualche volta lo si diventa) (Mondadori, 2024)."Il canto delle sirene" Castelvecchi 2025prenota il tuo posto qui:https://www.festivaldelclassico.it/info-e-contatti/Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

4 grudnia minęło dokładnie 50 lat od śmierci Hannah Arendt. Czy autorka przełomowych książek takich jak „Korzenie totalitaryzmu” i „Eichmann w Jerozolimie”, pomaga nam zrozumieć współczesność? Czy pojęcia, które wprowadziła lub zrewidowała Arendt, jak: totalitaryzm, kondycja ludzka, „banalności zła” tłumaczą nam dzisiejszy świat i zjawiska społeczne oraz polityczne, które obserwujemy?O tym Sylwia Góra – szefowa działu literackiego – rozmawia z Agatą Bielik-Robson – filozofką, profesor katedry Studiów Żydowskich na Uniwersytecie w Nottingham, Instytutu Filozofii i Socjologii PAN; autorką wielu książek, m.in. Na drugim brzegu nihilizmu: filozofia współczesna w poszukiwaniu podmiotu, Inna nowoczesność. Pytania o współczesną formułę duchowości, Duch powierzchni: rewizja romantyczna i filozofia, Na pustyni. Kryptoteologie późnej nowoczesności, Widma Derridy.Partnerem podcastu jest Instytut Goethego w Krakowie.Projekt współfinansowany przez Fundację Współpracy Polsko-Niemieckiej.

durée : 01:23:42 - Toute une vie - par : Pascale Werner - Connue pour ses travaux sur le totalitarisme, notamment le concept de banalité du mal, la vie de la philosophe américaine d'origine allemande Hannah Arendt, marquée par le nazisme, représente une sorte de parabole de la tragédie moderne et son œuvre la poursuite de l'esprit de liberté. - réalisation : Jean-Claude Loiseau - invités : Blandine Kriegel Philosophe, professeure des Universités; Jacques Donzelot Maître de conférences en sociologie politique à l'Université de Paris X Nanterre.; Roger Errera Conseiller d'Etat honoraire et ancien membre du Conseil supérieur de la magistrature.; Luc Ferry Philosophe; Hannah Arendt Philosophe allemande

Hannah Arendt gilt als eine der einflussreichsten politischen Denkerinnen des 20. Jahrhunderts – unkonventionell, ideologiekritisch, streitbar. Ihr Denken, entstanden aus den Erschütterungen von Flucht, Exil und Staatenlosigkeit, bleibt 50 Jahre nach ihrem Tod von erstaunlicher Gegenwartskraft. «Denken ohne Geländer» – diesem Anspruch widmete Arendt ihr ganzes Leben. Sie durchlebte die Katastrophen des 20. Jahrhunderts, floh vor den Nationalsozialisten, stellte sich in den USA neu auf und widmete ihr Leben der Suche nach Wahrheit und Freiheit. Sie beharrte auf intellektuelle Beweglichkeit statt Zugehörigkeit und war konsequent ideologiekritisch. Freundschaft wurde für sie zur politischen Tugend, Pluralität zum Grundprinzip menschlichen Zusammenlebens. Wie wirken die biografischen Brüche und Neuanfänge in ihr Werk hinein? Warum spielt Zwischenmenschlichkeit und Freundschaft eine so zentrale Rolle in ihrer politischen Theorie? Und weshalb gewinnen Arendts Ideen gerade heute so an Brisanz? Olivia Röllin im Gespräch mit Grit Strassenberger, Professorin für Politische Theorie und Autorin der neuen Biografie «Die Denkerin. Hannah Arendt und ihr Jahrhundert».

Hannah Arendt gilt als eine der einflussreichsten politischen Denkerinnen des 20. Jahrhunderts – unkonventionell, ideologiekritisch, streitbar. Ihr Denken, entstanden aus den Erschütterungen von Flucht, Exil und Staatenlosigkeit, bleibt 50 Jahre nach ihrem Tod von erstaunlicher Gegenwartskraft. «Denken ohne Geländer» – diesem Anspruch widmete Arendt ihr ganzes Leben. Sie durchlebte die Katastrophen des 20. Jahrhunderts, floh vor den Nationalsozialisten, stellte sich in den USA neu auf und widmete ihr Leben der Suche nach Wahrheit und Freiheit. Sie beharrte auf intellektuelle Beweglichkeit statt Zugehörigkeit und war konsequent ideologiekritisch. Freundschaft wurde für sie zur politischen Tugend, Pluralität zum Grundprinzip menschlichen Zusammenlebens. Wie wirken die biografischen Brüche und Neuanfänge in ihr Werk hinein? Warum spielt Zwischenmenschlichkeit und Freundschaft eine so zentrale Rolle in ihrer politischen Theorie? Und weshalb gewinnen Arendts Ideen gerade heute so an Brisanz? Olivia Röllin im Gespräch mit Grit Strassenberger, Professorin für Politische Theorie und Autorin der neuen Biografie «Die Denkerin. Hannah Arendt und ihr Jahrhundert».

Gabor Steingart präsentiert die Pioneer Briefing Weekend Edition.

Am Donnerstag hat sich der Todestag der politischen Denkerin Hannah Arendt zum 50. Mal gejährt. Heute macht sich der Literaturkritiker Cornelius Hell „Gedanken für den Tag“ über eine – nun – „ungewöhnliche Liebesgeschichte“. Gestaltung: Alexandra Mantler – Eine Eigenproduktion des ORF, gesendet in Ö1 am 06.12.2025

In part 2 of Kenneth Frampton's Scaffold interview, we focus on his own experiences - from his early desire to become a farmer, and the long hesitation that kept him from starting a family, and his regrets around leaving architectural practice for a life of writing. These biographical threads are woven through his encounters with key thinkers – from Herbert Marcuse and Tomas Maldonado to Juhani Pallasmaa and Hannah Arendt – and with buildings like Corringham and Aalto's Villa Mairea and the transformation in perspective they represent.The discussion moves between the question of anti-capitalist architecture, the inundation of images in contemporary life, and the importance of what Frampton calls the microcosmos – architecture as the creation of “a small world” where society can begin to recognise itself. Along the way, Frampton reflects on what it might mean not to separate the reality of work from the pleasure of life.Scaffold is an Architecture Foundation production, hosted by Matthew Blunderfield. Download the London Architecture Guide App via the App Store or Google PlayBecome an Architecture Foundation Patreon member and be a part of a growing coalition of architects and built environment professionals supporting our vital and independent work. Hosted on Acast. See acast.com/privacy for more information.

Der Todestag der politischen Denkerin und Journalistin Hannah Arendt hat sich gestern zum 50. Mal gejährt. Um einen zentralen Begriff ihres Verständnisses vom Menschen geht es heute in den „Gedanken für den Tag“ von Literaturkritiker Cornelius Hell. Gestaltung: Alexandra Mantler – Eine Eigenproduktion des ORF, gesendet in Ö1 am 05.12.2025

durée : 01:23:29 - Les Nuits de France Culture - par : Geneviève Huttin - Hannah Arendt, sa critique du totalitarisme, son analyse du peuple juif, et son positionnement face à l'Etat-nation. - réalisation : Virginie Mourthé - invités : Blandine Kriegel Philosophe, professeure des Universités; Roger Errera Conseiller d'Etat honoraire et ancien membre du Conseil supérieur de la magistrature.; Luc Ferry Philosophe

Les habitants de la capitale roumaine se rendent aux urnes pour une municipale anticipée, ce dimanche 7 décembre 2025, après que l'ancien maire Nicușor Dan a été élu président de la République roumaine. Redonner à tous les habitants un accès permanent au chauffage et à l'eau chaude est l'un des enjeux de la campagne.  Bucarest, capitale européenne avec un accès défaillant à l'eau chaude Vivre dans le froid, sans eau chaude, ni chauffage une ou deux semaines par mois, parfois plus : c'est le lot de centaines de milliers d'habitants de la capitale roumaine. Son réseau de chauffage municipal a été construit sous la Roumanie communiste, c'est l'un des plus grands au monde, mais il n'est plus en très bon état. Les Bucarestois élisent leur nouveau maire dimanche (7 décembre 2025) et vu le nombre de résidents concernés ce dossier du chauffage est devenu un enjeu électoral majeur. Mais les rénovations tardent, ralenties par des difficultés techniques, des problèmes de dettes croisées, de lenteurs administratives, de gouvernance opaque et de rivalités politiques entre les opérateurs. Reportage, Marine Leduc.   Échange huile de coude contre crédit au logement Au Royaume-Uni, le parc immobilier se renouvelle trop lentement, le pays manque de logements neufs. Résultat : pour acquérir une maison, il faut aujourd'hui débourser pas loin du double d'il y a dix ans. À cela, s'ajoutent l'augmentation des taux d'intérêt, et la stagnation des salaires. Pour les Britanniques, se loger est devenu un casse-tête, surtout pour les jeunes foyers. Le gouvernement a mis en place plusieurs dispositifs d'aide à l'accès à la propriété, parmi lesquels figure le «sweat equity» en français «capital travail». C'est un dispositif qui ne représente que quelques pourcents du marché immobilier, mais pour lequel l'intérêt grandit. Les explications de Marie Billon. À lire aussiCrise du logement au Royaume-Uni: le nombre de sans-abri s'envole   Dans la revue de presse de Franceline Beretti Les médias allemands s'interrogent : le gouvernement va-t-il tomber ?! ; en Italie, une famille fait beaucoup parler d'elle ; à Bruxelles, une affaire va faire du mal à l'Europe.   Il y a 50 ans, disparaissait Hannah Arendt La politologue et essayiste juive allemande avait fui Berlin en 1933. Figure majeure de la pensée politique contemporaine, elle a analysé en profondeur les mécanismes du totalitarisme et l'importance de la critique, de la responsabilité et de l'engagement individuel pour défendre la démocratie. Sa notoriété lui vient d'ouvrages publiés après-guerre, parmi lesquels Les origines du totalitarisme, Eichmann à Jérusalem ou La crise de la culture. Après 18 ans d'exil, Hannah Arendt avait pris la nationalité étasunienne en 1951. Mais, entre 1933 et 1940, elle a vécu en France et c'est cette période que nous raconte Olivier Favier. ⇒ Parias, Hannah Arendt et la «tribu» en France, 1933-1941, de Marina Touilliez (éd. L'Échappée). À lire aussiLa philosophe en mouvement: l'existence tourmentée de Hannah Arendt

Von der „Banalität des Bösen“ hat Hannah Arendt gesprochen und von der „Geburtlichkeit des Menschen. Zu ihrem 50. Todestag widmet ihr Übersetzer und Literaturkritiker Cornelius Hell diese Woche seine „Gedanken für den Tag“. Gestaltung: Alexandra Mantler – Eine Eigenproduktion des ORF, gesendet in Ö1 am 04.12.2025

Schlott, René www.deutschlandfunkkultur.de, Politisches Feuilleton

Schweizer Parlament lockert Waffenexportregeln, SBB präsentiert neuen Nachtzug «Nightjet», Israel darf am Eurovision Song Contest 2026 teilnehmen, 50. Todestag von Hannah Arendt

“Hannah Arendt gehört heute, fünfzig Jahren nach ihrem Tod, zu den prominentesten Denkerinnen und Denkern des 20. Jahrhunderts“, sagt die Politikwissenschaftlerin und Arendt-Biographin Grit Straßenberger. Sie beleuchtet Hannah Arendts Denken insbesondere mit Blick auf die Demokratie. Studiogast: Grit Straßenberger, Politikwissenschaftlerin und Arendt-Biographin; Moderation: Jürgen Wiebicke Von WDR 5.

Hannah Arendt war eine unkonventionelle, in kein Schema passende Theoretikerin und Journalistin, die ein "Denken ohne Geländer" praktizierte. Am kommenden Donnerstag jährt sich ihr Todestag zum 50. Mal. Darum widmet ihr der Literaturkritiker Cornelius Hell diese Woche seine „Gedanken für den Tag“. Gestaltung: Alexandra Mantler – Eine Eigenproduktion des ORF, gesendet in Ö1 am 01.12.2025

In this special episode, created by one of our student podcast fellows, NYU student Sajini Kodituwakku interviews Rosanne Kennedy, a clinical assistant professor at NYU's Gallatin School of Individualized Study. Sajini speaks with Rosanne about her unconventional career path and how it informed her research and teaching interests. Together, they ask questions about career paths, what career stability looks like, and how we can imagine a thoughtful and fulfilling approach to life and work.Rosanne Kennedy is a Clinical Assistant Professor at NYU's Gallatin School of Individualized Study, where she teaches and researches modern political theory, contemporary feminist theory, gender studies, continental philosophy, and Rousseau studies. Her dissertation, Rousseau and the Perversion of Gender, was awarded the Hannah Arendt prize for the Best Dissertation in Politics from the New School and the Best Dissertation in Women and Politics from the American Political Science Association. Her first book, Rousseau in Drag: Deconstructing Gender, was published by Palgrave in 2012. Her new book project, The Politics of Home: The New Domesticity and the Resurgence of Craft, tracks the affective and political dimensions of meanings of home, domesticity and craft and how such meanings are inflected by not only gender but sexuality, class, and race. She is especially interested in the leaky and porous boundaries between the intimate and the public, the longing for attachment alongside the desire to remain detached (refusing recognition and interpellation) and renewed interests in the haptic as a mode of thinking. At Gallatin, she teaches courses on democracy, the politics of home and the politics of work, and feminist political theory.  For a full transcript of this episode, please email career.communications@nyu.edu.

Architectural historian Kenneth Frampton remembers the exact moment of his political awakening. Arriving in the United States in 1965, flying over the blazing island of Manhattan and suddenly grasping the visibility of capitalist power there—“a ferocious panorama” of light, cars and consumption that stood in stark contrast to what he calls the “concealed” capitalism of mid-century Britain. From that moment, his architectural writing became inseparable from politics: shaped by Hannah Arendt's idea of the space of appearance, by phenomenology's insistence on embodied experience, and by a Marxist attention to exploitation, power and the global neoliberal order.In this first episode of a two-part interview, Kenneth Frampton, arguably the most celebrated and influential architectural thinker of the past half century, looks back over nearly six decades of his writing and teaching.In the first half of the conversation he addresses the idea critical regionalism as “an architecture of resistance” to commodification, connects phenomenology to political agency rather than aesthetic escapism, and defends his own “operative” criticism—writing that openly aims to influence how architects practice. He is unsparing about the state of architectural education, where social-justice rhetoric often displaces serious engagement with construction and craft, and where capitalism itself remains strangely unnamed. Along the way he reflects on being, as he puts it, “a Marxist who believes in phenomenology,” on the tectonic poetics of building, and, closing out the episode, he reckons with becoming a father at 52 and a grandfather in his mid-90s—thinking about legacy, continuity and what it means for architects, in Álvaro Siza's phrase, not to invent anything, but to transform reality.Scaffold is an Architecture Foundation production, created and hosted by Matthew Blunderfield. Become an Architecture Foundation Patreon member and be a part of a growing coalition of architects and built environment professionals supporting our vital and independent work. Hosted on Acast. See acast.com/privacy for more information.

John's “Arendt's Refugee Politics” came out in Public Books in early November. He made the case that his favorite political philosopher, Hannah Arendt is an opponent both of identity politics and also of a cosmpolitan universalism that is blind to all the differences (of race, gender, belief) that make us who though not what we are. Going back to one of the first pieces she published in English, a 1943 essay from Menorah called "We Refugees", he reflected on how amazingly Arendt was able to air her unease about militant Zionism at the same time she warned fellow arrivals in America from rushing to disguise their origins. Recall this Book 153 is simply John reading the article aloud. It is an experiment (akin to Books in Dark Times and Recall This Story and Recall This B-Side) in soliloquy. You can consult footnotes and a read a transcript by heading back to the article in its original form here. Reach out and let us know if you think it should be the first of many, or simply a one-off! 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

John's “Arendt's Refugee Politics” came out in Public Books in early November. He made the case that his favorite political philosopher, Hannah Arendt is an opponent both of identity politics and also of a cosmpolitan universalism that is blind to all the differences (of race, gender, belief) that make us who though not what we are. Going back to one of the first pieces she published in English, a 1943 essay from Menorah called "We Refugees", he reflected on how amazingly Arendt was able to air her unease about militant Zionism at the same time she warned fellow arrivals in America from rushing to disguise their origins. Recall this Book 153 is simply John reading the article aloud. It is an experiment (akin to Books in Dark Times and Recall This Story and Recall This B-Side) in soliloquy. You can consult footnotes and a read a transcript by heading back to the article in its original form here. Reach out and let us know if you think it should be the first of many, or simply a one-off! Learn more about your ad choices. Visit megaphone.fm/adchoices

John's “Arendt's Refugee Politics” came out in Public Books in early November. He made the case that his favorite political philosopher, Hannah Arendt is an opponent both of identity politics and also of a cosmpolitan universalism that is blind to all the differences (of race, gender, belief) that make us who though not what we are. Going back to one of the first pieces she published in English, a 1943 essay from Menorah called "We Refugees", he reflected on how amazingly Arendt was able to air her unease about militant Zionism at the same time she warned fellow arrivals in America from rushing to disguise their origins. Recall this Book 153 is simply John reading the article aloud. It is an experiment (akin to Books in Dark Times and Recall This Story and Recall This B-Side) in soliloquy. You can consult footnotes and a read a transcript by heading back to the article in its original form here. Reach out and let us know if you think it should be the first of many, or simply a one-off! Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

The Green Belt and Rethinking Liberty 30 Years Later. Matthew Longo reflects that thirty years after the Iron Curtain fell, the border site is now an unremarkable "green belt." Researcher Longo considers the meaning of freedom, contrasting Isaiah Berlin's negative liberty—freedom from state interference—with Hannah Arendt's concept of plurality and solidarity. He notes the disappointment felt by some East Germans who missed the community they knew in the East. Guest: Matthew Longo. Retry

durée : 00:03:29 - Le Fil philo - Quand il est temps de vous y mettre, comment éviter la tentation de remettre votre tâche à plus tard et de prononcer cette phrase magique, “Je le ferai demain” ? Hannah Arendt vous donne le secret pour éviter la procrastination. - réalisation : Françoise Le Floch

What if the way you see yourself is keeping you stuck? In this powerful episode of Path to Paradise, Dr. Alex Loyd and his son Harry introduce "The Four Dark Mirrors"—a framework for understanding why 80% of people struggle to reach their full potential. Research shows that if you think right, you win. If you think wrong, you lose. But what does "thinking right" actually mean, and how do you know if you're doing it? Harry delivers a philosophical masterclass on self-reflection, exploring two of the four dark mirrors that distort our identity: The Empty Pool (narcissistic self-worship) and The Cultural Mirror (deriving worth from others' opinions). Through references to Socratic dialogue, Hannah Arendt's "banality of evil," and Jesus's teaching in Luke 9, Harry explains why growth requires what he calls "psychological violence"—the willingness to die to your old self in order to become who you're meant to be. What You'll Discover: ✓ Why asking "What do we owe each other?" is the wrong question for personal growth ✓ The difference between being decent and being heroic (Kitty Genovese example) ✓ How The Empty Pool mirror keeps you trapped in self-centeredness ✓ Why The Cultural Mirror creates psychological instability even in close relationships ✓ How children's brains imprint cultural values (ages 0-9) and why maturity means questioning them ✓ The "banality of evil": How conformity leads to moral compromise ✓ Why having people dislike you might be a sign of growth ✓ How confidence both comes from truth AND leads you to truth ✓ The paradox of freedom: Why commitment destroys freedom but gives it meaning ✓ What Jesus really meant by "losing your life to find it" (Greek word: psyche) Key Topics Covered: The fundamental flaw in deriving identity from others' regard (lovers, friends, social media, community) Dan Gilbert's research: How expectations about things outside your control create chronic stress The neuroscience of social influence: How close relationships literally restructure your brain (Antonio Damasio) Why productive disagreement becomes impossible when your identity depends on others' approval How culture becomes "the empty pool writ large" through advertising, media, and conformity The two requirements for transformation: reflection and conviction Why "No, but I want to be willing" is enough to start with Practice of Paradise Update: The Founder's Special has closed with amazing early results. Members are experiencing transformation by addressing root issues rather than symptoms. We'll announce future enrollment opportunities - join our email list to be notified first.    

In a programme first broadcast in 2017, Melvyn Bragg and guests discuss the political philosophy of Hannah Arendt. She developed many of her ideas in response to the rise of totalitarianism in the C20th, partly informed by her own experience as a Jew in Nazi Germany before her escape to France and then America. She wanted to understand how politics had taken such a disastrous turn and, drawing on ideas of Greek philosophers as well as her peers, what might be done to create a better political life. Often unsettling, she wrote of 'the banality of evil' when covering the trial of Eichmann, one of the organisers of the Holocaust.With Lyndsey Stonebridge Professor of Modern Literature and History at the University of East Anglia Frisbee Sheffield Lecturer in Philosophy at Girton College, University of CambridgeandRobert Eaglestone Professor of Contemporary Literature and Thought at Royal Holloway, University London Producer: Simon Tillotson. In Our Time is a BBC Studios ProductionSpanning history, religion, culture, science and philosophy, In Our Time from BBC Radio 4 is essential listening for the intellectually curious. In each episode, host Melvyn Bragg and expert guests explore the characters, events and discoveries that have shaped our world.