Podcasts about hegel

Acquista il mio nuovo libro, "Neanche Nietzsche era un superuomo": https://amzn.eu/d/0hN113ZXUltimo grande passaggio per parlare di Hegel, e iniziamo ad affrontarlo partendo dalle idee del filosofo sull'arte.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

In ‘Middlemarch', Tom McCarthy argues, George Eliot uses her ‘study of provincial life' as a Trojan Horse to smuggle the continental philosophy of Spinoza and Hegel into the vicarages of middle England. In this episode, McCarthy joins Thomas Jones to discuss Eliot's radical masterpiece, which marks a revolution in English fiction as significant in its way as the political, scientific and industrial revolutions that it's set against. They look at the novel's philosophical underpinnings, its treatment of knowledge and desire, money and debt, sex and marriage, and whether or not Casaubon was onto something with his ‘Key to All Mythologies'. This is an extract from the episode. To listen in full, and to all our other Close Readings series, sign up: Directly in Apple Podcasts: https://lrb.me/closereadingsmbtc For Spotify and other apps: https://lrb.me/applecrmbtc Read more on Eliot in the LRB: Rosemary Ashton: https://www.lrb.co.uk/the-paper/v08/n14/rosemary-ashton/homage-to-mrs-brater Terry Eagleton: https://www.lrb.co.uk/the-paper/v17/n18/terry-eagleton/biogspeak Rachel Bowlby https://www.lrb.co.uk/the-paper/v35/n07/rachel-bowlby/waiting-for-the-dawn-to-come Learn more about your ad choices. Visit megaphone.fm/adchoices

Amelie Lanier spricht über eines von Hegels berühmtesten Werken: "Die Grundlinien der Philosophie des Rechts oder Naturrecht und Staatswissenschaft im Grundrisse." Wir sind 99 ZU EINS! Ein Podcast mit Kommentaren zu aktuellen Geschehnissen, sowie Analysen und Interviews zu den wichtigsten politischen Aufgaben unserer Zeit.#leftisbest #linksbringts #machsmitlinks Wir brauchen eure Hilfe! So könnt ihr uns unterstützen: Bitte abonniert unseren Kanal und liked unsere Videos. Teil unseren content auf social media und folgt uns auch auf Twitter, Instagram und FB Wir empfangen auch Spenden unter: IBAN: DE93 2022 0800 0058 7940 76, BIC/SWIFT: SXPYDEHHXXX, Kontoinhaber: 99 ZU EINS UG und PayPal: https://www.paypal.com/donate/?hosted_button_id=Y2SAE9Q8YBY9A Wenn ihr Zugang zu unserer Discord-Community möchtet, dann unterstützt uns doch bitte über Ko-Fi oder Patreon: https://ko-fi.com/99zueins oder https://www.patreon.com/c/99zueins

“The statesman is an educator who leads through language — who gives a people the language they need to think about themselves.” — Steven B. Smith on what makes a statesman Was Odysseus a statesman? The Yale political philosopher Steven B. Smith — who, by the way, can't beg, steal or borrow a ticket to Christopher Nolan's cinematic epic — offers a cautious yes. While Odysseus wasn't exactly a founder of states, he was, to borrow one of Homer's favorite words, “polytropos” — which translates as many-sided, a master of the political adaptability that Machiavelli demanded of his Prince. In his forthcoming On Statesmanship, Smith distinguishes the true statesman from the mere leader. All 195 states in the world have leaders, he says, almost none are blessed with statesmen. A genuine statesman, he explains, is an educator who leads his fellow citizens through language. So Lincoln's Gettysburg Address gave Americans new words to think about themselves. Just like de Gaulle's “certain idea of France” and Churchill's uncompromisingly defiant language in 1940. For statesmen, timing is everything. “Fortune is a woman,” Machiavelli advised his Prince, so she should be mastered adventurously. Many are called, few are chosen. But then they are unchosen. That same unbowed Churchill spent a decade in the political wilderness before 1940, then got booted out of office at the end of the war. Hegel called such figures world-historical individuals — used by history, then cruelly discarded. Ironically, it's “great” men of history like Odysseus and Churchill who are most vulnerable to its female fortune. On Statesmanship is equally clear about who doesn't qualify for this exclusive club. Smith argues that Lenin, Hitler, and Napoleon might have founded states, but weren't statesmen because they had no respect for the rule of law. Nor is the club purely Western, white, or male. Mandela, Havel, Gandhi, and MLK all qualify as “statesmen without states.” Singapore's Lee Kuan Yew makes the cut as a constitutionalist if not a democrat. Fortune might be a woman, but Margaret Thatcher and Indira Gandhi mastered fate with more adventure than their male colleagues. Political leadership these days, Smith says, is monopolized by either technocrats or demagogues. In fact, Smith can only name one true contemporary statesman — Volodymyr Zelensky who, he says, is “doing a stirring imitation of Winston Churchill.” Otherwise the world is drifting into Thucydides' trap where the strong do what they like and the weak suffer what they must. Thus our longing for many-sided leaders like Odysseus. Which is why Nolan's blockbuster is such a hit that Steven Smith has yet to see it. One small footnote to this conversation. Afterwards, Smith sent me a note expressing a correction of how he described Obama: “Reflecting back on the conversation, I was embarrassed about what I said about Obama lacking ‘civil courage.' That is not exactly what I meant. Probably a better formulation would be to say that he lacked what Plato called ‘thymos,' a kind of public-spirited anger. His rationality and ‘coolness' — in many ways admirable traits — gave the impression that he was too aloof from the rough-and-tumble of politics. Anger and indignation when judiciously employed, as my former student Amia Srinivasan has argued, remain formidable tools in the statesman's tool kit.” Five Takeaways •       A Leader Is Not a Statesman. There are 195 states in the world and every one has a leader; almost none has a statesman. The concept is an ideal of what leadership aspires to be, running from Plato's Politikos and the philosopher-king to the present. The statesman has the usual leadership virtues — foresight, courage, determination, a willingness to say unpopular things — but Smith's central claim is different: the statesman is an educator who leads through language, giving a people the words they need to think about themselves. Lincoln's Gettysburg Address shaped how Americans understand their republic; de Gaulle led with “a certain idea of France”; Churchill and Disraeli wrote the British self-image.•       Timing — and the Tragedy. Statesmanship is a matter of the ripe moment, and the moment is cruel. Churchill spent the 1930s in the political wilderness, changed parties, presided over Gallipoli — and yet when 1940 came, he was there, prepared; the instant peace was established, the voters discarded him. Lenin resolved the Marxists' endless debate about whether Russia was “ripe” by deciding that ripeness was a matter of willpower. Hegel called such figures world-historical individuals — Caesar, Napoleon, Alexander — whom history uses for its purposes and then throws away. Even without Hegel's grand narrative, Smith notes, statesmen are routinely and cruelly discarded by their own people. There is a tragedy built into the art.•       Who's Out — and Who's In. Lenin, Hitler, and Napoleon founded states, but founders of tyrannies are not statesmen: for Smith the modern statesman is inseparable from constitutionalism — rule of law, balance of powers, the capacity to listen and accept less than the whole loaf. Nor is the club white, Western, or male. Mandela, Havel, Gandhi, and Martin Luther King appear as “statesmen without states,” shaping nations before or without holding office; Lee Kuan Yew qualifies as a constitutionalist if not a democrat; Thatcher — who famously told a wobbling American president to stiffen — and Indira Gandhi practice statecraft at the highest level. As for the word itself: Smith keeps “statesman.” “Statesperson,” he rules, is ugly.•       The Anti-Statesmen: Technocrat and Demagogue. Smith's chapter on anti-statesmen identifies the two failed models of modern leadership: the technocrat, a problem-solver-in-chief without a narrative, and the demagogue — a Greek word, and a breed democracies reliably produce — who rules through fear, intimidation, and humiliation. Trump, mentioned barely twice in the book, is filed under the latter, classically. Obama remains Smith's enigma: civic seriousness and dazzling rhetorical gifts — yet lacking, Smith suggests on reflection, what Plato called thymos, a kind of public-spirited anger. Obama's rationality and coolness, admirable in themselves, gave the impression of a man too aloof from the rough-and-tumble of politics; anger and indignation, judiciously employed — as Smith's former student Amia Srinivasan has argued — remain formidable tools in the statesman's tool kit. The Democrats, Smith argues, are trapped between both failed models, and need what Lincoln, FDR, JFK, and Reagan had: an affirmative story of America to embed themselves in.•       One Statesman Standing. Asked to name a contemporary statesman, Smith offers exactly one — “and I say God bless him”: Volodymyr Zelensky, doing a stirring imitation of Winston Churchill, showing guts and magnanimity in a horrible moment for his people. Otherwise: seven British prime ministers in a decade, and a paucity everywhere else. Statesmen, Smith warns, cannot simply be willed into existence. And the alternative is already visible — the world of Thucydides, where the strong do what they like and the weak suffer what they must, carved into spheres of influence by Iran, Russia, and China. That is what a w...

Matteo Garau"Ragione e positività"Le radici teologico-politiche del sistema hegelianoEdizioni ETSwww.edizioniets.comQuesto volume propone una rilettura dello spinozismo nel pensiero di Hegel, mostrando come il confronto con Spinoza non nasca anzitutto sul terreno della metafisica, ma attraverso la ricezione del Trattato teologico-politico. Emerge in tal modo come la decisiva influenza di quest'opera, per lo più sottovalutata dalla ricerca, risalga già agli anni della formazione hegeliana e condizioni profondamente la genesi e lo sviluppo del sistema. Da questa prospettiva, il significato essenziale della critica di Hegel allo spinozismo si mostra sotto una luce nuova, che riverbera sulla comprensione complessiva del suo progetto filosofico, legato a quello del pensatore olandese da un ambiguo e tormentato legame di affinità e contrapposizione. Matteo Garau è dottore di ricerca in Filosofia. I suoi studi riguardano la filosofia classica tedesca e l'Aufklärung, con particolare attenzione al pensiero di Hegel e alla ricezione di Spinoza in Germania, nonché al rapporto tra ragione e storicità. È autore di diversi contributi su riviste scientifiche.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/

In Hegels systematischer Konzeption bildet die Kunst (gefolgt von Religion und Philosophie) die erste Form des absoluten Geistes, in der sich das Absolute in der Unmittelbarkeit sinnlicher Anschauung darstellt. Als diese erste Stufe artikuliert die Kunst damit zugleich den Übergang vom objektiven Geist – als dem Inbegriff endlicher gesellschaftlich-politischer Verhältnisse – zum absoluten Geist. Im Vortrag wird diese systematische Konfiguration für Überlegungen fruchtbar gemacht, wonach die Kunst als Reflexion gesellschaftlich-politischer Krisen-Verhältnisse verstanden wird. Damit soll eine Perspektive zur Diskussion gestellt werden, die Hegels Philosophie in ihren systematischen Voraussetzungen ernst nimmt und sie gerade in diesem Anspruch als Form noch immer aktueller Gesellschaftskritik akzentuiert. Referent: Gregor Schäfer schrieb seine Dissertation zu Hegel an der Universität Basel, wo er auch als Lehrbeauftragter tätig war. Zurzeit ist er Research Fellow an der University of London mit einem Projekt zum Verhältnis von Krise und Transformation in der Klassischen Deutschen Philosophie. In seiner Forschung und in seinen Publikationen befasst er sich vor allem mit der Klassischen Deutschen Philosophie (vor allem Fichte und Hegel), mit der Geschichte und Gegenwart der Metaphysik und spekulativen Denkens, mit Ästhetik und mit politischer Philosophie.

Acquista il mio nuovo libro, "Neanche Nietzsche era un superuomo": https://amzn.eu/d/0hN113ZXCome si regolano i rapporti tra gli stati? Hegel ha un'idea molto chiara: tramite la guerra. E la storia dà poi ragioni o torti.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

Stewart Alsop sits down with Daniel Freed, forty thousand words deep into a book that ties together consciousness, totalitarianism, archetypes, and religion, and the two spend the conversation tracing how those threads connect. They work through Jungian archetypes as behavioral blueprints embedded in stories across generations, unpacking the father, mother, and son roles and what they reveal about tradition, potential, and the individual. From there they get into Jordan Peterson's model of storytelling as a defense against totalitarian thinking, detour through Buddhism, Taoism, and the idea of the absolute, and Daniel walks through his own attempt to prove the limits of representing consciousness using axioms borrowed from math and logic, including Cantor's diagonal argument. The back half moves into Daniel's math and computer science background, touching on David Hilbert, Von Neumann, combinatorics, and complexity theory, before wrapping up with a look at Stewart's hardware prototyping experiments.Timestamps00:00 Introduction to archetypes, Jung, and why psychologists write dense books00:05 Mother, father, and son as story roles; tradition, potential, and the individual00:10 Totalitarianism, narrative architecture, and Peterson's four degrees of freedom in a story00:15 Objects, relational properties, and why the thing-in-itself breaks down under scrutiny00:20 The absolute, the Tao, and consciousness as a limit you can't directly represent00:25 A proof sketch against representing consciousness; diagonal arguments and formal limits00:30 Relevance realization, Popper, and why consciousness may resist full scientific modeling00:35 Applying the story model to groups: how collective narratives can become totalitarian00:40 Egregores, faith vs belief, and how ideas spread through modern institutions00:45 A turn into math: computer science, injury, Hilbert, and the power of axioms00:50 Quantum math, Von Neumann, and complexity theory as problem reductionKey InsightsArchetypes work like compressed behavioral data. Daniel frames archetypes not as arbitrary symbols but as patterns tested across generations of storytelling — when a story trains believers to kill the father figure and chaos follows, more value gets placed on the father and tradition over time, and the same logic explains why the mother figure comes to represent potential and the son comes to represent the individual.The son-outranks-the-father pattern underwrites Western individualism. Daniel argues that across traditions, the hero figure eventually outranks the established order, and this is the root of ideas like free speech and presumption of innocence — a fundamentally anti-utilitarian stance since it values the single person over the group's interest.Jordan Peterson's four-part story architecture doubles as a defense against totalitarianism. What is, what should be, the path between them, and the unknown or chaos form the minimum structure needed for a conscious being to experience anything as new. Daniel took this framework and applied it to group narratives, showing how holding one element of a group's story fixed while individuals change creates the conditions for totalitarian control.Every property is relational, so there's no "thing in itself." Drawing on Nietzsche, Daniel walks through the idea that qualities like hardness or mass only exist as effects on other things, which means an object stripped of all its relations has nothing left to define it.Daniel built a formal argument for why consciousness can't be fully represented. Using three axioms about distinctions resting within "respects" and borrowing Cantor's diagonal argument, he shows that certain respects can't have a ceiling, meaning any total representation of consciousness runs into the same problem uncountable sets do.Faith and belief are distinct but feed each other. Stewart draws out the difference — belief as propositional, faith as more emotional and fundamental — and Daniel agrees that propositional belief tends to translate into faith once people start acting it out.Daniel's path ran from computer science to math because of a wrist injury. Unable to type, he shifted toward math and ended up carrying over proof techniques from complexity theory and combinatorics into his philosophical work, citing David Hilbert's method of reducing ideas to rigorous axioms as a direct influence on how he now approaches philosophy.

durée : 00:03:44 - Les Matins de France Culture - par : Raphaël Laloum - En 1838, Karl Marx étudie le droit à l'université de Berlin. Après la découverte du philosophe allemand Hegel, le jeune étudiant souhaite se réorienter vers la philosophie. Cette discipline répond à son vœu d'œuvrer pour le bien de l'humanité. - équipe : Thomas Beau Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

In this unlocked patreon episode Breht traces and explains a subterranean philosophical lineage running from Spinoza through Hegel to Marx and Louis Althusser. Beginning with Spinoza's conception of God or Nature as a single, immanent Substance, he explores how Hegel transforms Substance into a self-developing Subject, how Marx grounds the dialectic in material social life and class struggle, and how Althusser attempts to remove the final hidden Subject from Marxist theory. Along the way, he examines the concept of immanent critique, Kant's transcendental idealism, Hegel's master-slave dialectic, Marx's materialist transformation of idealism, and Althusser's concepts of overdetermination, interpellation, theoretical anti-humanism, and history as a "process without a Subject." What emerges is an ongoing struggle over immanence, contradiction, human agency, and whether history possesses either a sovereign author or a guaranteed destination. Listen to these related episodes to learn more: Economics and Philosophical manuscripts of 1844 Louis Althusser: Ideology and Ideological State Apparatuses The Nature of All Things: Spinoza's Philosophical Odyssey Intro to German Idealism: Kant, Fichte, Schelling, & Hegel Hegelian Dialectics: Contradiction, Marxism, & the Freudian Unconscious   Check out our new merch designs and support the show HERE Learn more here: https://revleftradio.com/

Acquista il mio nuovo libro, "Neanche Nietzsche era un superuomo": https://amzn.eu/d/0hN113ZXChi governa davvero, dentro allo Stato? C'è la divisione dei poteri? Quali sono i diritti dei cittadini? Rispondiamo a queste domande con Hegel.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

In this unlocked patreon episode Breht traces and explains a subterranean philosophical lineage running from Spinoza through Hegel to Marx and Louis Althusser. Beginning with Spinoza's conception of God or Nature as a single, immanent Substance, he explores how Hegel transforms Substance into a self-developing Subject, how Marx grounds the dialectic in material social life and class struggle, and how Althusser attempts to remove the final hidden Subject from Marxist theory. Along the way, he examines the concept of immanent critique, Kant's transcendental idealism, Hegel's master-slave dialectic, Marx's materialist transformation of idealism, and Althusser's concepts of overdetermination, interpellation, theoretical anti-humanism, and history as a "process without a Subject." What emerges is an ongoing struggle over immanence, contradiction, human agency, and whether history possesses either a sovereign author or a guaranteed destination. Listen to these related episodes to learn more: Economics and Philosophical manuscripts of 1844 Louis Althusser: Ideology and Ideological State Apparatuses The Nature of All Things: Spinoza's Philosophical Odyssey Intro to German Idealism: Kant, Fichte, Schelling, & Hegel Hegelian Dialectics: Contradiction, Marxism, & the Freudian Unconscious   Check out our new merch designs and support the show HERE Learn more here: https://revleftradio.com/  

5 Hours and 24 MinutesPG-13Dr Johnson and Thomas joined Pete for a discussion on what Right-Wing Hegelianism is, and how it applies to the present day.Hegel's (1807) Phenomenology of Spirit: An Introduction to Hegel's Social Ontology by Dr. Matthew Raphael JohnsonHegel's Phenomenology of Spirit: The Rational Structure of Experience, Logos and the Nation  by Dr. Matthew Raphael JohnsonWhat Did Hegel Mean by “Dialectics?” - by Dr. Matthew Raphael JohnsonDr Johnson's PatreonDr Johnson's CashApp - $Raphael71RusJournal.orgTHE ORTHODOX NATIONALISTDr. Johnson's Radio Albion PageDr. Johnson's Books on AmazonThomas' SubstackThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

Isabella Guanzini"Essere all'ascolto"Filosofi lungo l'Ogliowww.filosofilungologlio.itL'egemonia dello sguardo ha a lungo modellato il nostro modo di pensare, privilegiando immagini, visioni e trasparenze come metafore della conoscenza. Lunedì 27 luglio alle ore 21:00, a Seniga (BS), presso Palazzo Ferrante (Villa Zani), in via Umberto I n. 2, Isabella Guanzini terrà la lectio magistralis Essere all'ascolto, una riflessione sul primato dell'udito e dell'esperienza sonora nella formazione dell'umano, dove l'ascolto si rivela come forma originaria di apertura, ricezione e relazione con l'altro. In caso di maltempo l'incontro si terrà presso Oratorio di S. Apollonio, via Umberto I n. 2, Seniga (BS).La nostra cultura appare da tempo segnata dall'egemonia dello sguardo. Non è un caso che il linguaggio occidentale privilegi metafore visive: “avere un punto di vista”, “mettere a fuoco”, “vedere chiaro”, “illuminare un problema”, oppure parlare di una “visione del mondo”. Anche la conoscenza viene spesso descritta nei termini della luce e della visibilità, nel senso di un sapere che rischiara e rende trasparente la realtà. Eppure, la nostra esistenza è immersa in un incessante paesaggio sonoro: non ancora venuto al mondo, prima ancora di vedere, l'essere umano è raggiunto da voci, battiti, ritmi, tonalità e silenzi. La voce dell'altro precede l'immagine e lascia tracce profonde nell'inconscio e nella memoria corporea. Siamo fin dall'inizio esseri all'ascolto, con l'orecchio teso, abitanti ricettivi di un universo sonoro che ci precede, ci attraversa e ancora ci attende.È possibile considerare il nostro rapporto con il mondo dal punto di vista dell'ascolto? Ha senso iniziare ad accostare le cose a partire dal loro timbro, dalla loro voce, dal loro specifico “colore sonoro”? Interrogare questa gerarchia dei sensi, mostrando come l'ascolto costituisca una delle esperienze fondamentali della relazione con l'altro e con il mondo, significa pensare il nostro essere come capace non solo di visione, ma anche di accoglienza, risonanza ed esposizione. L'occhio infatti afferra, ma l'orecchio riceve. In un'epoca affollata di schermi e saturata da immagini, tornare all'ascolto significa forse recuperare una diversa forma di porosità e presenza al mondo, sensibile alle sue vibrazioni e al richiamo di altri sensi. Isabella GuanziniNata a Cremona, è filosofa e teologa. Laureata in Filosofia presso l'Università Cattolica di Milano, Guanzini ha conseguito il dottorato in Teologia presso la Research Platform Religion and Transformation in Contemporary Society dell'Università di Vienna e il dottorato in Studi umanistici presso il Dipartimento di Scienze storiche e religiose dell'Università Cattolica di Milano. Dal 2019 è professore ordinario di Teologia fondamentale all'Università di Linz (KU Linz) e docente di Storia della Filosofia presso la Facoltà Teologica dell'Italia Settentrionale di Milano.Tra i suoi scritti: Lo spirito è un osso. Postmodernità, materialismo e teologia in Slavoj Zizek, Cittadella 2010; L'origine e l'inizio. Hans Urs von Balthasar e Massimo Cacciari, ETS 2012; Il giovane Hegel e Paolo. L'amore fra politica e messianismo, Vita e Pensiero 2013; Il neognosticismo. I semi teologici di Francesco, San Paolo Edizoni 2019; Desiderare, (con D. Galimberti), Cittadella 2022. Per Ponte alle Grazie ha pubblicato: Tenerezza. La rivoluzione del potere gentile (2017, nuova ed. 2025), tradotto in tedesco e in spagnolo, e Filosofia della gioia. Una cura per le malinconie del presente 2022. In uscita: Il segreto dell'altro, Vita e Pensiero 2026.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/

"Ik weet dat ik niets weet" — maar weten we eigenlijk wel wie wél wat weet? In de nieuwste 'Wetenschap Op Woensdag' duiken Mario, Minya en Istvan van De Praattafel in meer dan 2000 jaar filosofie! Van de Atheense markt met Socrates tot de invloed van AI en algoritmes op ons denken vandaag.

Brad and Paul discuss the convergence of the work of William Desmond with that of Sergius Bulgakov, noting that Desmond's work can be read as on a continuum through Maximus, Hegel, and Bulgakov, which is perhaps the most serious contemporary attempt to think out philosophically and theologically the implications of the Gospel. If you enjoyed this podcast, please consider donating to support our work. Become a Patron!  

It's not often (ever?) that I get to talk Hegel, Jung, and Goethe with songwriters. But Dragos Chiriac of Men I Trust and I go deep into philosophy in this episode. I am a huge fan of the band and enjoyed our discussion immensely as we discuss the impact these writers have on Chiriac and why he returns to them over and over.Lest you think this episode was all about existential angst, we also discussed the relatively simple reason why the band wrote my favorite Men I Trust song "Billie Toppy."

Acquista il mio nuovo libro, "Neanche Nietzsche era un superuomo": https://amzn.eu/d/0hN113ZXLo Stato completa il percorso cominciato con la famiglia e proseguito con la società civile. Ma quale tipo di Stato ha in mente Hegel?Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

9 Hours and 55 MinutesPG-13Thomas777 is a revisionist historian and a fiction writer.This is the first 10 episodes of our ongoing Continental Philosophy series with Thomas777. He covers Aristotle, Thucydides, Socrates, Plato, Hobbes, Machiavelli, Grotius, and Hegel.Thomas' SubstackRadio Free Chicago - T777 and J BurdenThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

Enroll now at AHRC: https://www.acidhorizonpodcast.com/ahrc-coursesAttend 'University of Excess' free: https://www.patreon.com/acidhorizonpodcast/posts/new-panel-of-and-163158129?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_linkBuy the Book: https://www.versobooks.com/products/3232-alexandre-kojeve?srsltid=AfmBOorrKB0ugBN0vBNZjBdT9aeqMWBFGCK5bOl9l8sOeWm7nmKwWQtpIn this intellectual biography, critic and philosopher Boris Groys turns to the Arthur Rimbaud of modern bureaucracy, Alexandre Kojève, a philosopher of little-known writings and profound influence. Kojève was fascinated with Hegel's dialectics and with communism and envisioned a universal empire as the end of history. Kojève drew on Buddhism and also proclaimed himself a Stalinist. At the same time, he was one of the creators of a nascent European Union. His concept of the human as something defined by negation and unique among animals in being separated from nature is highly political. It explains why humans can never be fully satisfied by a political system based on their allegedly ‘natural' rights.Groys reveals a Kojève with a unique perspective on our political capacities and human condition.Support the showSupport the podcast:AHRCCurrent classes at Acid Horizon Research Commons (AHRC): acidhorizonresearchcommons.comAHRC Course Archive: https://www.acidhorizonpodcast.com/ahrc-course-archivesSubmit your course proposal: acidhorizonresearchcommons@gmail.comMore LinksWebsite: https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastBoycott Watkins Media: https://xenogothic.com/2025/03/17/boycott-watkins-statement/Subscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast platform: https://pod.link/1512615438LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/

Acquista il mio nuovo libro, "Neanche Nietzsche era un superuomo": https://amzn.eu/d/0hN113ZXL'eticità è quella sezione in cui Hegel indaga come lo Spirito emerge nelle comunità: cominciamo da famiglia e società civile.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

On Hegel's Phenomenology of Spirit, sec. 551-559, which are sections assigned for but not actually covered on PEL #394. We get more info on how The Enlightenment supposedly mischaracterizes faith, but also how faith sees The Enlightenment and what Hegel considers to be good points coming out of The Enlightenment's critique.

68 MinutesPG-13Dr Johnson and Thomas join Pete to continue a discussion on what Right-Wing Hegelianism is, and how it applies to the present day.Hegel's (1807) Phenomenology of Spirit: An Introduction to Hegel's Social Ontology by Dr. Matthew Raphael JohnsonHegel's Phenomenology of Spirit: The Rational Structure of Experience, Logos and the Nation  by Dr. Matthew Raphael JohnsonWhat Did Hegel Mean by “Dialectics?” - by Dr. Matthew Raphael JohnsonDr Johnson's PatreonDr Johnson's CashApp - $Raphael71RusJournal.orgTHE ORTHODOX NATIONALISTDr. Johnson's Radio Albion PageDr. Johnson's Books on AmazonThomas' SubstackThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

Liza Libes is defending literature like it's under siege, and after this conversation, you will understand why. Liza went to Columbia wanting to study Tolstoy and came out having read more Edward Said and Sartre she signed up for. We got into how her English degree turned into a theory degree overnight, why Anna Karenina isn't the feminist manifesto her professors taught it as, and why so much of what gets published now has had the backstory and the beauty edited right out of it by agents chasing a formula. Liza's family fled the Soviet Union, and her grandfather was imprisoned for being Jewish. Watching that same ideology resurface in new packaging on American campuses is terrifying. Find Liza at PensandPoison.org She also runs Advictus Prep and is shopping her first novel, which is basically a love letter to beauty written in spite of a literary world that's decided beauty is suspect. If you've been meaning to finally pick up that classic on your shelf, this is your sign! Memorable Quotes: "I don't think I met anyone in the English department who had the same reaction... A lot of people I think were actively trying to push this agenda because it had been sold to them." — Liza "Good fiction is inherently moral. That's not to say moral in one specific restricted sense, but good fiction should teach us something about the way to live our lives." — Liza "A lot of our art today is ironic, nihilistic, cynical, and just downright amoral." — Liza "If your response to [boredom in a marriage] is I'm just going to abandon this whole thing that gives everyone meaning, then that is going to lead you to a dark place." — Liza, on Anna Karenina "People will hold onto their identity more than the truth." — Polina, paraphrasing Chase Hughes "My family kind of went through horrific examples of antisemitism twice, just in our personal lives... and it's horrific that it's happening again." — Liza "If you're going to make one change in your life to lead a more full and fulfilling life, read classic literature." — Liza Follow us on Instagram  @thecuriousmiddlepod Our Website: https://curiousmiddlepod.com Email us: thecuriousmiddlepod@gmail.com Substack: https://curiousmiddle.substack.com Episode Time Stamps 04:32 — Arriving at Columbia expecting to study literature, getting Edward Said and postcolonial theory on Jane Austen instead 06:36 — Same pattern outside the English department — a philosophy class teaching Hegel through the lens of BLM, and why she eventually stepped back from academia 08:46 — How Pens and Poison started, and the slow, stuck-at-20K-followers climb before it took off 11:05 — The daily messages from silenced students and aspiring writers — and how the same ideological capture spread into publishing 13:15 — Columbia's Core Curriculum as a partial exception, and why STEM friends noticed the politicization more than English majors did 15:29 — Pausing to unpack just how deep this runs — you can't study literature today without studying Marx 17:39 — Edward Said and the "settler colonist" framing; Sartre's introduction to The Wretched of the Earth 19:57 — More on Sartre's radicalization, Simone de Beauvoir, and the ideas of theirs still taught as fact 22:10 — Derrida, deconstruction, and the postmodern claim that literature has no objective meaning 24:21 — Paulo Freire and how "social justice as the point of education" filtered into every subject, not just humanities 28:55 — Why you don't need to be a humanities major to benefit from literature — it as a stand-in for religious meaning 31:19 — Anna Karenina as a case study: Tolstoy's actual argument vs. balancing tradition with modern life 33:37 — T.S. Eliot's The Waste Land, the cost of losing ritual, and the case for reading fiction (not just nonfiction) 38:12 — My Year of Rest and Relaxation as an example of fiction that critiques without offering anything — the retreat from beauty and sincerity in "serious" art 40:14 — Does bleak fiction reflect a bleak culture or create one? Introducing her novel-in-progress, inspired by Mann's Doctor Faustus 44:44 — The same pattern in music, art, and publishing; does fiction need a moral lesson, or is beauty enough? 47:06 — Noticing beauty as the theme of her novel, and the one contemporary book she's excited to read — Theo of Golden, rejected by publishers, self-published, then sold millions 49:12 — Why contemporary fiction gets rejected or forced into a formula: word counts, no backstory, action on page one 51:37 — What's lost without backstory or physical description — fiction that never lets you rest with an idea 53:39 — Her own reading habits: rereading Dostoevsky in the original Russian, and why she's wary of new bestsellers 55:44 — Life-changing book #1: Mann's The Magic Mountain and how it reshaped her sense of time 58:06 — Life-changing book #2: Zweig's The World of Yesterday and the loss of creative freedom 1:00:29 — Why so many young people can't name their own values 1:02:41 — How literature classrooms swap out "morality" for ideology without saying so (Anna Karenina as "anti-feminism") 1:04:58 — Othello and The Merchant of Venice taught through one narrow lens instead of the whole picture 1:07:08 — Social justice as a stand-in religion, and the Columbia encampments 1:09:25 — Her family's history: fleeing the USSR on political asylum, her father imprisoned and her great-grandfather killed for being Jewish, and where to find her — Pens and Poison (pensandpoison.org)

Acquista il mio nuovo libro, "Neanche Nietzsche era un superuomo": https://amzn.eu/d/0hN113ZXEntriamo nello Spirito oggettivo, analizzando diritto e morale, due dimensioni che Hegel poi farà incontrare, a breve, nell'eticità.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

On Hegel's Phenomenology of Spirit, sec. 551-559, which are sections assigned for but not actually covered on The Partially Examined Life ep. 394. We get more info on how The Enlightenment supposedly mischaracterizes faith, but also how faith sees The Enlightenment and what Hegel considers to be good points coming out of The Enlightenment's critique. Learn more about your ad choices. Visit megaphone.fm/adchoices

LISTEN TO THE FULL EPISODE HERE!Alright, this week we're back with another SHORT SESSION in our ongoing series exploring the systematic aspects of Slavoj Žižek's thought, working alongside the European Graduate School's Leading Thinkers course.Frank Ruda is back on the menu, and this week we're talking Žižek's second doctoral dissertation, The Most Sublime Hysteric: Hegel with Lacan. Why do certain contingent historical anomalies arrive "right on time"? We look awry at the bizarre historical phenomena of Kaspar Hauser and the 1898 novella Futility and ask why weren't they just a random bum and a stupid ship? We also take a look at Hegel's famous essay Who Thinks Abstractly? to show why Reason isn't Understanding plus something else.Short sessions, variable length sessions, however you wanna put it, in these episodes we'll wrap them up because of something that is said, rather than the tyranny of the clock.See you in Paris,Ž&...

In this episode of Dialectic at Work, the dialectic explores the diversity within economic theories, Hegel's influence on Marxist thought, and how different theories illuminate and obscure aspects of understanding economics. Featuring Professor Richard Wolff, it delves into the philosophical foundations of economic debates and the importance of recognizing multiple perspectives. The Dialectic at Work is a podcast hosted by Professor Shahram Azhar & Professor Richard Wolff. The show is dedicated to exploring Marxist theory. It employs the dialectical mode of reasoning, a method developed over millennia by Plato and Aristotle, and continues to explore new dimensions of theory and praxis through dialogue. The Marxist dialectic is a revolutionary dialectic that not only seeks to understand the world but also to change it. In our discussions, the dialectic comes into play, aiming to address the pressing life crises that we face as a global community. Follow us for more information on this, and other shows we produce. If you haven't already, please subscribe to our channel and join the community of supporters that make all of this possible by signing up on our website: X: @DialecticAtWork Instagram: @DialecticAtWork Tiktok: @DialecticAtWork Website: www.DemocracyAtWork.info Patreon: www.patreon.com/democracyatwork

In this episode, I reflect on Stanton Marlan's reading of Jung's black sun and the Self as a way of challenging the common psychoanalytic caricature of Jung as a thinker of easy wholeness or spiritual closure. Putting Jung into conversation with Hegel, especially the idea of the Absolute as contradiction rather than harmony, I explore whether Jung's Self might be read not as the place where contradiction disappears, but as the symbolic form contradiction takes in the psyche.This is an episode on Jung, Hegel, alchemy, psychoanalysis, the black sun, and the possibility of a darker, more dialectical understanding of individuation. Wholeness, in this reading, is not the fantasy of becoming undivided. It is the difficult work of bearing the split.

Acquista il mio nuovo libro, "Neanche Nietzsche era un superuomo": https://amzn.eu/d/0hN113ZXFinalmente ci addentriamo alla scoperta dello spirito hegeliano, partendo dallo spirito soggettivo.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

64 MinutesPG-13Dr Johnson and Thomas join Pete to continue a discussion on what Right-Wing Hegelianism is, and how it applies to the present day.Hegel's (1807) Phenomenology of Spirit: An Introduction to Hegel's Social Ontology by Dr. Matthew Raphael JohnsonHegel's Phenomenology of Spirit: The Rational Structure of Experience, Logos and the Nation  by Dr. Matthew Raphael JohnsonWhat Did Hegel Mean by “Dialectics?” - by Dr. Matthew Raphael JohnsonDr Johnson's PatreonDr Johnson's CashApp - $Raphael71RusJournal.orgTHE ORTHODOX NATIONALISTDr. Johnson's Radio Albion PageDr. Johnson's Books on AmazonThomas' SubstackThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

Fabrizio Denunzio"Informazione e proletariato"Un'interpretazione del giornalismo di MarxOrthotes Editricewww.orthotes.comL'attività giornalistica di Karl Marx è stata troppo spesso rubricata o tra i suoi scritti filosofici giovanili dominati dal confronto con Hegel, o tra le sue opere storiche ed economiche della maturità. Di sicuro, per quasi quarant'anni Marx ha lavorato come giornalista.La ricerca di Fabrizio Denunzio parte dallo stato attuale del giornalismo politico italiano e dal nuovo proletariato metropolitano, per restituire questo vasto segmento della produzione intellettuale marxiana, assunto come un continuum dai tempi della “Gazzetta renana” (1842) fino alle “Revue Socialiste” (1880), al campo sociologico: dei journalism studies per ciò che riguarda la riflessione sulla stampa e il ruolo politico del giornalista nella società capitalista; della concettualità sociologica per ciò che attiene alla nozione di classe povera e proletaria; della metodologia della ricerca sociale grazie all'analisi dettagliata del questionario formulato nell'Enquête Ouvriére.A venirne fuori è un giornalismo militante, anticolonialista e d'inchiesta, animato da una forte tensione verso la verità dell'informazione e la sete di giustizia per il proletariato.Fabrizio Denunzio è professore associato di Sociologia dei processi culturali presso l'Università degli Studi di Salerno dove insegna, tra l'altro, Sociologia e giornalismo d'inchiesta ambientale. Per Orthotes ha curato di A. Gramsci, Sul giornalismo (2017) e pubblicato la monografia L'inconscio coloniale delle scienze umane (2018). Più recente è il suo Ospitalità e spirito del capitalismo. Teorie, storie, istituzioni (Verona 2024).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/

Acquista il mio nuovo libro, "Neanche Nietzsche era un superuomo": https://amzn.eu/d/0hN113ZXLa filosofia della natura di Hegel è stata definita la "pattumiera" del sistema: cerchiamo di capire perché.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

We conclude our treatment for the moment of the Spirit section of Hegel's Phenomenology of Spirit, sec. 527-73. Hegel's diagnosis: The Enlightenment and faith only seem to be in conflict because they are two sides of "pure consciousness," i.e. thought as a retreat from the actual world. So yes, if you see faith as mere belief, as a thought about some unprovable matter of fact, that is not going to stand critical scrutiny. Hegel's conception of faith will instead be an involved, behavioral, social engagement with the world. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Don't miss the PEL Live show in Madison, WI on Saturday afternoon, July 11. See partiallyexaminedlife.com/live for details. Sponsors: Don't get caught running yesterday';s security on today's web: visit nordlayer.com/browser. Get a $1/month e-commerce trial at shopify.com/pel.

What happens when wonder is reduced to curiosity, and curiosity becomes a drive to master everything? In this second conversation with William Desmond, John Vervaeke returns to the question of astonishment: not as a passing emotional state, but as a deeper opening of the mind to reality. Desmond frames scientism as a philosophical interpretation of science that tries to make all essential questions answerable through determinate method, precision, and control. Science remains valuable, but scientism forgets the more original wonder from which inquiry arises. The conversation distinguishes astonishment, perplexity, and curiosity. Curiosity seeks determinate answers, while astonishment opens us to what exceeds our mastery. Vervaeke connects this with his own distinction between the having mode and the being mode, arguing that genuine wonder is bound up with transformation rather than mere information. From there, the dialogue turns to Plato, Aristotle, Hegel, logical positivism, AI, computation, relevance realization, and insight. Desmond and Vervaeke ask whether intelligibility can be reduced to determination, or whether the most important forms of understanding depend on a living act of insight that formal systems cannot generate on their own. The final movement turns toward spiritual practice, Socrates, Jesus, the Buddha, religion, trust, and forgiveness. If modern culture suffers from a dearth of astonishment, then the recovery of meaning may require more than better arguments. It may require practices, communities, and forms of dialogue that reawaken porosity, reverence, and an openness to the sacred. Timestamps 00:00 - Introduction and the Desmond conversation so far 03:00 - Science, scientism, and the desire to make everything univocal 06:30 - Astonishment, perplexity, and curiosity 14:00 - Plato, Aristotle, and the purpose of philosophical wonder 16:30 - Having, being, mystery, and transformation 22:20 - Whether knowledge dissolves wonder 26:10 - Logical positivism and the failure of total certainty 31:30 - The four kinds of knowing and propositional tyranny 34:00 - Insight, inference, and logical systems 41:40 - Relevance realization, computation, and AI 46:30 - What intelligibility means beyond determination 50:40 - Inexhaustibility and the hyper-intelligible 58:20 - Dialectic, dialogos, and the practice of astonishment 01:03:40 - Porosity, the buffered self, and vulnerability 01:07:00 - Meaninglessness, spiritual practice, and cultural homelessness 01:12:30 - Reawakening astonishment without commodifying experience 01:14:10 - Ancient dialogue as a response to skepticism 01:17:30 - Socrates, Jesus, the Buddha, and embodied wisdom 01:22:00 - Religion, the sacred, and suspicion of God 01:27:30 - Trust, forgiveness, and cultural metanoia 01:30:20 - Closing thoughts and the next conversation Key Insights Scientism totalizes science by treating scientific method as the answer to every essential question. Astonishment is more original than curiosity because it opens inquiry rather than merely directing it toward control. Perplexity matters because some mysteries are not failures of explanation but enduring features of the human condition. Insight depends on living participation in intelligibility, not only inference or computation. AI and formal systems can imitate aspects of thought, but they do not resolve the deeper question of living noetic activity. Modern meaninglessness is intensified when institutions, practices, and role models no longer help people recover reverence and connectedness. Religion must be discussed at the level of human vulnerability, longing, trust, failure, and mystery, not only at the level of institutional critique. Resources Astonishments and Science: Engagements with William Desmond - edited by Paul Tyson William Desmond, "The Dearth of Astonishment: On Curiosity, Scientism and Thinking as Negativity" William Desmond, God and the Between Gabriel Marcel, Being and Having Bernard Lonergan, Insight Charles Taylor, A Secular Age Augustine's Cassiciacum dialogues About William Desmond William Desmond is a philosopher whose work engages metaphysics, religion, art, science, and transcendence. In this conversation, he and John Vervaeke continue their exploration of astonishment, scientism, the between, and philosophical practice. Follow The Lectern for conversations on philosophy, meaning, wisdom, and the recovery of deeper forms of knowing. Thanks for listening!

61 MinutesPG-13Dr Johnson and Thomas join Pete to continue a discussion on what Right-Wing Hegelianism is, and how it applies to the present day.Hegel's (1807) Phenomenology of Spirit: An Introduction to Hegel's Social Ontology by Dr. Matthew Raphael JohnsonHegel's Phenomenology of Spirit: The Rational Structure of Experience, Logos and the Nation  by Dr. Matthew Raphael JohnsonWhat Did Hegel Mean by “Dialectics?” - by Dr. Matthew Raphael JohnsonDr Johnson's PatreonDr Johnson's CashApp - $Raphael71RusJournal.orgTHE ORTHODOX NATIONALISTDr. Johnson's Radio Albion PageDr. Johnson's Books on AmazonThomas' SubstackThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

Acquista il mio nuovo libro, "Neanche Nietzsche era un superuomo": https://amzn.eu/d/0hN113ZXChiudiamo la lunga pagina sulla logica hegeliana, tirando le fila dei discorsi delle ultime lezioni.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

What happens when we blindly accept the monuments in our built world, treating them as permanent fixtures of history rather than invitations to critique the traditions they represent? The University of West Georgia's Emerita Professor of Philosophy, Dr. Janet Donohoe, joins host PJ Wehry to discuss the overlooked dynamism of our built environment and how we interact with public memory. Dr. Donohoe explores the complex ties between physical spaces and tradition in her book, Remembering Places: A Phenomenological Study of the Relationship between Memory and Place. They examine how the removal of monuments is not an erasure of history but a rewriting of it, and how understanding our physical world can help us critically engage with the narratives we pass on to future generations. In this conversation they explore: How monuments function as a "palimpsest," where tearing them down doesn't remove the place but instead writes over it, leaving underlying traces of memory and tradition. Husserl's concepts of the "home world" and "alien world," demonstrating how our childhood environments physically write themselves onto our bodies and set our normative baseline for experiencing new places. The striking contrast between the World War II Memorial, which uses its overbearing scale to dictate a narrative of American power, and the Vietnam Veterans Memorial, an open space that invites profound personal reflection and critique. Why rushing to memorialize tragedies, such as the push to immediately erect 9/11 monuments, often solidifies a narrative of victimization without allowing for the necessary time to process and understand the long-term impact. The dual meaning of the word "monument"—to remember and to be mindful—which calls us to actively critique our traditions rather than blindly perpetuating them. How the meaning of a monument is never truly "set in stone," but rather emerges dynamically in the continuous encounter between the viewer and the physical space. This is a conversation for anyone interested in philosophy, architecture, and history who wants to understand the profound weight behind our built environment and how we process the evolving, physical traditions of our modern age.Make sure to check out Dr. Donohoe's book: Remembering Places: A Phenomenological Study of the Relationship between Memory and Place

On Hegel's Phenomenology of Spirit (1807), sec. 527-73, i.e. "Faith and Pure Insight" and "The Struggle of Enlightenment with Superstition." Picking up where we left off in this book, an intangible part of us ("pure consciousness") escapes the attempts of culture to define us. This spiritual part has two sides: pure insight, which is the destructive critical faculty popularized by The Enlightenment which sees through all hypocricy and unwarranted belief; and faith, which Enlightenment either dismisses as superstition or chases into a little corner isolated from the real, empirical world. Eventually, the tension between these leads to a conception of faith that Hegel finds more congenial: Awareness of God is just a function of self-consciousness itself, though we don't typically recognize this. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Don't miss the PEL Live show in Madison, WI on Saturday afternoon, July 11. See partiallyexaminedlife.com/live for details. Sponsors: Don't get caught running yesterday's security on today's web: visit nordlayer.com/browser. Get a $1/month e-commerce trial at shopify.com/pel.

Alright, welcome back to Žižek & So On. This week continues our NEW SERIES on the systematic aspects of Žižek's thought & we're taking a look at the work of philosopher Berta M. Pérez focusing on her essay “The Courage to Hold onto a Paradox” and her book The Dialectical Gaze: Hegel with Žižek. Why does every apparently coherent order depend on an excluded element?  WTF is the transcendental turn? Along the way we return to some of Žižek's key examples: Lévi-Strauss's divided village, Hegel's monarch as the empty point of decision, & the strange loop of subject and substance.The European Graduate School are running a Leading Thinkers Course on Slavoj Žižek and I know a lot of our listeners are attending the course which is exciting and a big thanks to all of you who have been reaching out to us over the course of the series so far! The course runs for ten weeks or so with Frank Ruda, Mladen Dolar, Adrian Johnston, Robert Pfaller, Zahi Zalloua, Dany Nobus, Alenka Zupančič, Berta Perez, and at the end Žižek…on…himself….so we're going to be doing these episodes alongside the course.Up next we stay with Žižek's Hegel, but move from Pérez's account of the Dialectical Gaze to the early Žižek of The Most Sublime Hysteric with Frank Ruda.See you in Paris,Ž&…

Concluding our treatment of Ch. 2 of Hegel's Faith and Knowledge (1802). Hegel wants to connect various ideas in Kant: The idea of an "intuitive, achetypal intellect" which we have to refer to in explaining biology, the synthesizing imagination that makes experience possible, and the unknown agency that makes things-in-themselves suitable for processing by our knowledge faculties and vice versa. For Hegel, these things all point to Reason as both the way we know God and the activity of God Himself: Hegelian Reason is the bringing together of seemingly opposite things, and so underlying our minds must be some greater kind of mind that brings together mind and world to create experience. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsors: Don't get caught running yesterday's security on today's web: visit nordlayer.com/browser. Visit functionhealth.com/PEL to get the data you need to take action for your health. Get a $1/month e-commerce trial at shopify.com/pel.

9 Hours and 55 MinutesPG-13Thomas777 is a revisionist historian and a fiction writer.This is the first 10 episodes of our ongoing Continental Philosophy series with Thomas777. He covers Aristotle, Thucydides, Socrates, Plato, Hobbes, Machiavelli, Grotius, and Hegel.Thomas' SubstackRadio Free Chicago - T777 and J BurdenThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

What if the worldview functioning as an opiate today is not religion, but its absence? In this field notes episode of Inquiry, Kelly Chase examines atheism not as a private belief or philosophical conclusion, but as a very recent mass cultural formation that now functions as the default worldview of educated Western society. Beginning with Marx's famous claim that religion is the opiate of the masses, she asks whether modern secular materialism may now be serving a similar sedating function by making vast areas of human experience feel intellectually off-limits. From there, the episode turns toward elite metaphysics. The public is often told that materialism is the rational, mature, evidence-based position, yet many of the people and institutions shaping the future take seriously spirituality, consciousness, simulation theory, mysticism, ritual, and esoteric frameworks. The question is not whether any single belief system is true, but whether citizens trained to dismiss the symbolic and metaphysical have been given a map that cannot represent the terrain power is actually navigating. Finally, the episode considers the empirical and philosophical pressure points inside strict materialism: the hard problem of consciousness, near-death experience research, the PEAR Lab at Princeton, Dean Radin's work at the Institute of Noetic Sciences, and anomalous findings that are usually met not with rigorous refutation but with studied disregard. These findings are not treated as proof of any particular metaphysics. They are treated as evidence that the question remains open, and that a genuine skeptic should apply suspicion not only to extraordinary claims, but to the dominant worldview that decides in advance which claims are allowed to count. Topics explored: Marx and religion | opiate of the masses | atheism as ideology | secularization | materialism | consciousness | the hard problem | non-material reality | elite belief | WEF and spirituality | Silicon Valley mysticism | simulation theory | René Girard | Peter Thiel | Elon Musk | Bohemian Grove | ritual and power | Skull and Bones | esotericism | operative metaphysics | near-death experiences | PEAR Lab | Dean Radin | anomalous cognition | mind-matter interaction | dogma and skepticism | worldview enforcement | social sanction | epistemic humility | the metaphysics of power Inquiry with Kelly Chase is brought to you by SpectreVision Radio.Produced in partnership with Voltage.fm.  Referenced In This Episode A Contribution to the Critique of Hegel's Philosophy of Right — Karl Marx (1843/44) The Death of Christian Britain: Understanding Secularisation 1800–2000 — Callum G. Brown (2001) Religion's Sudden Decline: What's Causing It, and What Comes Next? — Ronald F. Inglehart (2021) The Role of Faith in Systemic Global Challenges — World Economic Forum Global Agenda Council on the Role of Faith (2016) Faith, the Internet and Improving the State of the World — World Economic Forum (2016) Facing Up to the Problem of Consciousness — David J. Chalmers (1995) Near-Death Experience in Survivors of Cardiac Arrest: A Prospective Study in the Netherlands — Pim van Lommel et al. (2001) Margins of Reality: The Role of Consciousness in the Physical World — Robert G. Jahn & Brenda J. Dunne (1987) Experiments Testing Models of Mind-Matter Interaction — Dean Radin (2006) The Conscious Universe: The Scientific Truth of Psychic Phenomena — Dean Radin (1997) Things Hidden Since the Foundation of the World — René Girard (1978) I See Satan Fall Like Lightning — René Girard (1999) Support The Show Patreon: inquirywithkellychase.com Substack: inquirywithkellychase.substack.com Connect with Kelly Website: kellychase.media X: @kellychasemedia Instagram: @kellychasemedia TIMESTAMPS 00:27 Braving Belief Talk 01:26 Atheism as Opiate 02:22 How New Secularism Is 04:21 Elites Aren't Secular 07:03 Materialism's Blind Spots 08:35 Anomalies and Dogma 10:01 Social Enforcement of Belief11:53 A Better Skepticism 12:37 Waking Up to Metaphysics Learn more about your ad choices. Visit megaphone.fm/adchoices

73 MinutesPG-13Dr Johnson and Thomas join Pete to continue a discussion on what Right-Wing Hegelianism is, and how it applies to the present day.Hegel's (1807) Phenomenology of Spirit: An Introduction to Hegel's Social Ontology by Dr. Matthew Raphael JohnsonHegel's Phenomenology of Spirit: The Rational Structure of Experience, Logos and the Nation  by Dr. Matthew Raphael JohnsonWhat Did Hegel Mean by “Dialectics?” - by Dr. Matthew Raphael JohnsonDr Johnson's PatreonDr Johnson's CashApp - $Raphael71RusJournal.orgTHE ORTHODOX NATIONALISTDr. Johnson's Radio Albion PageDr. Johnson's Books on AmazonThomas' SubstackThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

Continuing on Ch. 2 of Hegel's Faith and Knowledge (1802) , plus some of the material being critiqued from Kant's Critique of Judgment (1790), chiefly sec. 76 and 77. Kant's third critique is not just about beauty but about apprehending nature, and he claims that as humans, we can only understand natural objects by seeing them as purposive (i.e. teleologically): An organism has a healthy state that it is designed to aim at. While Kant can't use the classical Design argument to thus argue that we know that God exists qua designer, he argues that as a practical matter, we must regard such a designer as present. Hegel argues that this is one of many points where Kant should stop dithering and just admit that his project involves Reason actually knowing theological facts. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Learn about PEL Live in Madison July 11 at partiallyexaminedlife.com/live.

Ben Burgis is joined by Michael Lazarus (author of "Absolute Ethical Life: Aristotle, Hegel and Marx") and Matt McManus (who needs no introduction to GTAA fans) for a fun three-way exchange on "analytical Marxism" (the tradition Ben works in), Michael's more Hegel-inflected version of Marxism, and Matt's sympathies with both sides.Order Michael's book:https://www.sup.org/books/politics/absolute-ethical-lifeFollow Michael on Twitter: @Mblaz39Follow Matt on Twitter: @MattPolProfFollow Ben on Twitter @JacobinBen [NOTE: The previous account was hacked!]Follow GTAA on Twitter: @Gtaa_ShowBecome a GTAA Patron and receive numerous benefits ranging from occasional patron-exclusive content to access to the GTAA Discord to our undying love and gratitude for helping us keep this thing going:patreon.com/benburgisRead the weekly philosophy Substack:benburgis.substack.com

68 MinutesPG-13Dr Johnson and Thomas join Pete to start a discussion on what Right-Wing Hegelianism is, and how it applies to the present day.Hegel's Phenomenology of Spirit: The Rational Structure of Experience, Logos and the Nation  by Dr. Matthew Raphael JohnsonWhat Did Hegel Mean by “Dialectics?” - by Dr. Matthew Raphael JohnsonDr Johnson's PatreonDr Johnson's CashApp - $Raphael71RusJournal.orgTHE ORTHODOX NATIONALISTDr. Johnson's Radio Albion PageDr. Johnson's Books on AmazonThomas' SubstackThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

Continuing on Faith and Knowledge (1802), Ch. 1 and 2. We start off by discussing how beauty might give us a window into things-in-themselves according to the Romantics, who were in part following Kant's lead. Also, what version of the ontological argument for the existence of God does Hegel believe? We try to figure out what Hegel is praising in Kant's positing of synthetic a priori claims, and yet how he thinks Kant didn't understand the implications of this view. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsors: Don't get caught running yesterday's security on today's web: visit nordlayer.com/browser. Get a $1/month e-commerce trial at shopify.com/pel.

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On Faith and Knowledge (1802), Ch. 1 and 2. Famously, Kant critiqued Reason to effectively forbid theology and metaphysics, and a young G.W.F. Hegel was not happy about that. He argues against the reduction of Reason to merely applying to the realm of experience, which makes religion merely a subjective, insubstantial matter. Hegel thought he could do better. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsors: Don't get caught running yesterday's security on today's web: visit nordlayer.com/browser. Get a $1/month e-commerce trial at shopify.com/pel.