Podcasts about heidegger

In Arteetude 338 – The Law of Acceleration, Part One, Detlef Schlich and Sophia, his AI Co-Host, begin a two-part philosophical journey into acceleration, artistic exhaustion, media pressure, and the fragile search for resonance in the technological age.Following the reflections of Arteetude 336 and 337 — from Heidegger, Kurzweil, AI image floods, The Collapse of Wonder, and Ilen's Hopium — this new episode asks why artistic life today feels so permanently accelerated. Even a three-month release rhythm can feel like constant pressure when writing, producing, editing, uploading, promoting, and reflecting never truly stop.The episode brings together two major thinkers of speed and modernity. Paul Virilio — born in Paris in 1932 and deeply shaped by war, urban destruction, architecture, technology, and military acceleration — developed the idea of dromology, the logic of speed, and famously argued that every invention also invents its own accident.Hartmut Rosa — born in Lörrach, Germany, in 1965 — offers a later sociological diagnosis of modern life through his theories of social acceleration, alienation, and resonance. His work asks what happens when not only machines, but social expectations, communication, production, and everyday life itself accelerate.For Detlef, this is not only theory. It becomes a personal reflection on ageing as an artist, on WAW, Arteetude, AI images, podcast production, music videos, social media, and the strange condition of the independent artist who has gained freedom — only to discover that freedom can become infrastructure.At the heart of the episode is Detlef's 1990s song “Zeitrebell”, whose refrain becomes a poetic counter-gesture to acceleration:Ich bin ein Zeitrebell,und wenn es mir zu schnell wird,stelle ich mich auf den Schatten meiner Sonnenuhr.In this episode, the old Zeitrebell returns — not as nostalgia, but as a living message from Detlef's younger self to the ageing artist of today.The episode closes with a new musical reflection by Los Inorgánicos:“Zeitrebell — The Shadow of the Sundial.”Detlef Schlich is a rock musician, podcaster, visual artist, filmmaker,ritual designer, and media archaeologist based in West Cork. He is recognised for his seminal work, including a scholarly examination of the intersections between shamanism, art, and digital culture, and his acclaimed video installation, Transodin's Tragedy. He primarily works in performance, photography, painting, sound, installations, and film. In his work, he reflects on the human condition and uses the digital shaman's methodology as an alter ego to create artwork. His media archaeology is a conceptual and practical exercise in uncovering the unique aesthetic, cultural, and political aspects of media in culture.WEBSITE LINKS WAW Official YouTube Channelhttps://www.youtube.com/@WAWBandFrom the forthcoming WAW albumThe Stories of Nil YoungTwo songs from WAW's developing album project The Stories of Nil Young — a mythopoetic journey along the Nile, where river, memory, loss, cooperation and hope flow into music.AfricaSmileAfricaSmile follows the Nile as an imagined journey from its sources to the Mediterranean Sea — a river of memory, movement, rhythm and myth.The song turns the meeting of the White Nile and the Blue Nile into a fragile image of cooperation. It is not a naïve peace anthem, but a wounded musical hope: two different currents meeting, listening, and still moving forward together.The Niles Bittersweet SongThe Nile's Bittersweet Song is the first official single by WAW / Wild Atlantic Way — Detlef Schlich and Dirk Schlömer.The song follows the Nile as a river of memory, beauty, loss and contradiction: a life-giver, but also a force that can take away what it once nourished. Through the story of Kamau, it becomes a poetic reflection on childhood, fragile hope, and the emotional landscape carried by a river that is both kind and cruel.Inspired by East African storytelling traditions and shaped along the Wild Atlantic Way in West Cork, The Nile's Bittersweet Song is a mythopoetic musical journey about water, grief, resilience, and the deep human longing to keep moving with the current.Inspired by East African storytelling traditions and shaped along the Wild Atlantic Way in West Cork, The Nile's Bittersweet Song is a mythopoetic musical journey about water, grief, resilience, and the deep human longing to keep moving with the current.WAW BandcampSilent NightIn a world shadowed by conflict and unrest, we, Dirk Schlömer & Detlef Schlich, felt compelled to reinterpret 'Silent Night' to reflect the complexities and contradictions of modern life.https://studiomuskau.bandcamp.com/track/silent-nightWild Atlantic WayThis results from a trip to West Cork, Ireland, where the beautiful Coastal "Wild Atlantic Way" reaches along the whole west coast!https://studiomuskau.bandcamp.com/track/wild-atlantic-wayYOU TUBE*Silent Night Reimagined* A Multilayered Avant-Garde Journey by WAW aka Dirk Schlömer & Detlef Schlichhttps://www.youtube.com/watch?v=dAbytLSfgCwDetlef SchlichInstagramDetlef Schlich ArTEEtude I love West Cork Artists FacebookDetlef Schlich I love West Cork Artists Group ArTEEtudeYouTube Channelsvisual PodcastArTEEtudeCute Alien TV official WebsiteArTEEtude Detlef Schlich Det Design Tribal Loop Download here for free Detlef Schlich´s Essay about the Cause and Effect of Shamanism, Art and Digital Culturehttps://www.researchgate.net/publication/303749640_Shamanism_Art_and_Digital_Culture_Cause_and_EffectSupport this podcast at — https://redcircle.com/arteetude-a-podcast-with-artists-by-detlef-schlich/exclusive-content

In this episode Miles is joined by Lesley Chamberlain to discuss her newly-published monograph, 'Undoing the Moral Empire: Moral Philosophy in post-War Britain'. https://www.bloomsbury.com/uk/undoing-the-moral-empire-9781350457751/ After 1945, Britain wanted to be a new country. The authority of state and church were giving way, the Empire was dismantled, and it was no longer clear who was leading whom in matters of morals. Individuals were left to reinvent their ethical lives anew. The lives and works of the philosophers discussed in this book were caught up this sea-change. Bernard Williams, Philippa Foot, Iris Murdoch, Richard Wollheim, Charles Taylor and Alasdair MacIntyre were all characters in search of a moral England, with a particular vision of the good society. From communitarianism to swinging Sixties' individualism, and radical theories of art – which understood questions of ambiguity, error and forgiveness more than the state ever could – this is the story of their sometimes convergent but often discrepant ideas on ethical life in the second half of the twentieth century. Undoing the Moral Empire is a work of biography, social history and the history of ideas that masterfully reconstructs the shifting sentiments of the post-war era, reconfiguring enduringly relevant questions of freedom, virtue, and society. Lesley is an author, literary critics and translator whose work has focused on Rilke, Nietzsche, German philosophy, Conservative Modern Russia, Heidegger, Van Gogh, Lenin, Freud, travel writing, cuisine in Russia and Poland, journalism and fiction – twelve books in all. She's also the author of the forthcoming chapter on Murdoch and Russian Literature in the Oxford Handbook of Iris Murdoch. This new book marks a homecoming for Lesley. You can find out much more about her work at her website: http://lesleychamberlain.co.uk/

Pull up a chair and pour yourself a drink! For the third installment in our occasional series on important conservative books, or important books written by or embraced by conservatives, we take up Leo Strauss's Natural Right and History, based on his 1949 Walgreen Lectures at the University of Chicago (where he taught for two decades) and published in 1953. To help us, we called on our friend Matt Dinan, a political theorist who's associate professor in the Great Books Program at St. Thomas University in New Brunswick, Canada. If you've listened to previous episodes and wanted us to go deeper on Leo Strauss, the German-Jewish political philosopher who came to the United States after fleeing Nazism, "Straussianism," and what they might have to do with American conservatism and our present political moment, here you go. After offering some background on Strauss and the context of Natural Right and History's publication, we discuss Strauss's patriotic appeal to Americans in the book's introduction, walk listeners through the chapters that follow (explaining what "natural right" is and why it's paired with "history" in the title along the way), and close out by exploring Strauss's ambiguous relationship to American conservatism—and more! Sources: Leo Strauss, Natural Right and History (1953) — On Tyranny (1963) — Spinoza's Critique of Religion (1965) Harry V. Jaffa, Thomism and Aristotelianism: A Study of the Commentary by Thomas Aquinas on the Nicomachean Ethics (1952) James W. Ceaser, "The American Context of Leo Strauss's Natural Right and History," Perspectives on Political Science, Spring 2008 Richard Velkley, Heidegger, Strauss, and the Premises of Philosophy: On Original Forgetting (2011) — "On the Roots of Rationalism: Strauss's 'Natural Right and History' as Response to Heidegger," The Review of Politics, Spring 2008 ...and don't forget to subscribe to Know Your Enemy on Patreon for access to all of our bonus episodes!

In Arteetude 337 – Ilens Hopium, Detlef Schlich and Sophia, his AI Co-Host, continue the philosophical journey begun in Arteetude 336, The Collapse of Wonder. After exploring the flood of AI-generated images, Heidegger's question concerning technology, and Ray Kurzweil's vision of technological acceleration, this episode moves closer to the river — not as a simple metaphor, but as a living method of thought.From the Nile of AfricaSmile to the River Ilen in West Cork, Detlef reflects on how rivers carry memory, sediment, wounds, names, and fragile possibilities of hope. The River Ilen becomes more than landscape: it becomes biography, artistic method, local presence, and a counter-image to technological acceleration.The episode explores the origin of the word Hopium, first used playfully by Dirk in relation to the emerging WAW song idea Ilens Hopium. What began as a joke opens into a deeper philosophical space: She — the River Ilen — is hoping for hope. Through Heidegger's lens, Hopium becomes a word that reveals contradiction: hope and suspicion, medicine and poison, survival and self-deception. Through Kurzweil's lens, the river offers another kind of intelligence — not singularity, but plurality; not acceleration, but return; not one final answer, but bend after bend, name after name.The episode closes with a new Los Inorgánicos piece titled “First Mist from the Ilen — Every Bend a Hope / Before the Song Appears.” This is not intended to replace the future WAW single Ilens Hopium, which Detlef and Dirk hope to release later this year. Instead, it functions as a philosophical companion in the universe of multilayerism — a sonic sketch, a small ritual support, and a first mist rising from the River Ilen before the full song appears.Detlef Schlich is a rock musician, podcaster, visual artist, filmmaker,ritual designer, and media archaeologist based in West Cork. He is recognised for his seminal work, including a scholarly examination of the intersections between shamanism, art, and digital culture, and his acclaimed video installation, Transodin's Tragedy. He primarily works in performance, photography, painting, sound, installations, and film. In his work, he reflects on the human condition and uses the digital shaman's methodology as an alter ego to create artwork. His media archaeology is a conceptual and practical exercise in uncovering the unique aesthetic, cultural, and political aspects of media in culture.WEBSITE LINKS WAW Official YouTube Channelhttps://www.youtube.com/@WAWBandFrom the forthcoming WAW albumThe Stories of Nil YoungTwo songs from WAW's developing album project The Stories of Nil Young — a mythopoetic journey along the Nile, where river, memory, loss, cooperation and hope flow into music.AfricaSmileAfricaSmile follows the Nile as an imagined journey from its sources to the Mediterranean Sea — a river of memory, movement, rhythm and myth.The song turns the meeting of the White Nile and the Blue Nile into a fragile image of cooperation. It is not a naïve peace anthem, but a wounded musical hope: two different currents meeting, listening, and still moving forward together.The Niles Bittersweet SongThe Nile's Bittersweet Song is the first official single by WAW / Wild Atlantic Way — Detlef Schlich and Dirk Schlömer.The song follows the Nile as a river of memory, beauty, loss and contradiction: a life-giver, but also a force that can take away what it once nourished. Through the story of Kamau, it becomes a poetic reflection on childhood, fragile hope, and the emotional landscape carried by a river that is both kind and cruel.Inspired by East African storytelling traditions and shaped along the Wild Atlantic Way in West Cork, The Nile's Bittersweet Song is a mythopoetic musical journey about water, grief, resilience, and the deep human longing to keep moving with the current.Inspired by East African storytelling traditions and shaped along the Wild Atlantic Way in West Cork, The Nile's Bittersweet Song is a mythopoetic musical journey about water, grief, resilience, and the deep human longing to keep moving with the current.WAW BandcampSilent NightIn a world shadowed by conflict and unrest, we, Dirk Schlömer & Detlef Schlich, felt compelled to reinterpret 'Silent Night' to reflect the complexities and contradictions of modern life.https://studiomuskau.bandcamp.com/track/silent-nightWild Atlantic WayThis results from a trip to West Cork, Ireland, where the beautiful Coastal "Wild Atlantic Way" reaches along the whole west coast!https://studiomuskau.bandcamp.com/track/wild-atlantic-wayYOU TUBE*Silent Night Reimagined* A Multilayered Avant-Garde Journey by WAW aka Dirk Schlömer & Detlef Schlichhttps://www.youtube.com/watch?v=dAbytLSfgCwDetlef SchlichInstagramDetlef Schlich ArTEEtude I love West Cork Artists FacebookDetlef Schlich I love West Cork Artists Group ArTEEtudeYouTube Channelsvisual PodcastArTEEtudeCute Alien TV official WebsiteArTEEtude Detlef Schlich Det Design Tribal Loop Download here for free Detlef Schlich´s Essay about the Cause and Effect of Shamanism, Art and Digital Culturehttps://www.researchgate.net/publication/303749640_Shamanism_Art_and_Digital_Culture_Cause_and_EffectSupport this podcast at — https://redcircle.com/arteetude-a-podcast-with-artists-by-detlef-schlich/exclusive-content

Giulio Goggi"Emanuele Severino. Il filosofo dell'eternità"Marcianum Presshttps://www.marcianumpress.it/Questa monografia ripercorre l'intera filosofia di Emanuele Severino, mettendone in luce la sostanziale compattezza attorno al tratto essenziale della verità: l'apparire dell'incontrovertibile identità di ogni essente con se stesso. Tale identità implica l'eternità dell'essente in quanto essente: di ogni istante, cosa o relazione è necessario predicare l'impossibilità che non sia.A partire da questo nucleo solidissimo, il libro segue le articolazioni di un discorso capace di indicare le principali implicazioni della verità dell'essere: dalle molteplici fondazioni dell'eternità degli essenti e della necessità dell'accadere, fino al significato della “Gloria” e al complesso rapporto tra apparire finito e apparire infinito.Sullo sfondo, i grandi temi del nichilismo, della tecnica, del linguaggio, dell'ethos dell'Occidente, nel costante dialogo del Filosofo con i giganti del pensiero: Parmenide, Eschilo, Platone, Aristotele, Tommaso d'Aquino, Hegel, Marx, Leopardi, Nietzsche, Gentile, Heidegger.Arricchisce il volume la Postfazione inedita di Emanuele Severino, qui pubblicata per la prima volta: un documento prezioso che testimonia la profondità del legame teoretico tra il Filosofo e l'Autore.Prefazioni: Graham Priest · Ines Testoni e Damiano SaccoPostfazioni: Emanuele Severino (inedita) · Leonardo MessineseGiulio Goggiè dottore di ricerca in filosofia teoretica e direttore scientifico del gruppo di ricerca ARS (Attività Ricerche Studi), istituito dal Centro Casa Severino – Associazione di Studi Emanuele Severino (CCS-ASES). Nel 2017 ha conseguito l'abilitazione scientifica nazionale a professore di prima fascia nel settore di filosofia teoretica. È autore di numerosi scritti dedicati al pensiero di Emanuele Severino e a temi di metafisica. Tra le sue principali pubblicazioni: Dal diveniente all'Immutabile. Studio sul pensiero di Gustavo Bontadini (2003); Aristotele, Rosmini e la struttura del noûs (2006); Ragione e fede (2009); Al cuore del destino. Scritti sul pensiero di Emanuele Severino (2014); Emanuele Severino (2015).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/

En esta nueva cápsula , Gibran y Christian abordan por primera vez a Herbert Marcuse, a partir de la compilación de textos sobre psicoanálisis y filosofía (editada en español por Materia Oscura, y disponible en inglés en los Collected Papers). Una conversación sobre por qué Marcuse —tan famoso como poco leído— sigue siendo urgentemente actual.Recorremos su biografía (Berlín, Heidegger, el exilio, la nueva izquierda, el "Marx-Mao-Marcuse" del 68) y su sorprendente vínculo con México: su llegada vía las traducciones de Juan García Ponce, su visita a la UNAM en 1966, el desencuentro que nunca ocurrió con Erich Fromm, y hasta la sombra que su pensamiento proyecta sobre el 68 mexicano y Tlatelolco.Lo que atraviesa el episodio:• La disputa con Erich Fromm y el "ala derecha del psicoanálisis": cómo el revisionismo neofreudiano convirtió el análisis en un dispositivo de adaptación• Por qué para Marcuse las categorías psicoanalíticas ya son, en sí mismas, categorías sociales y políticas• La tesis central de La obsolescencia del psicoanálisis (1963): lo obsoleto no es Freud, sino el individuo sobre el que se construyó la teoría• Del individuo al "átomo social": el encogimiento del yo, el debilitamiento de las facultades críticas y la acumulación de energía destructiva• El principio de rendimiento, el plus de represión y la posibilidad de una sublimación no represiva• Eros como pulsión de vida y la idea de una "nueva sensibilidad" que afecte la dimensión biológica de la existencia• La sociedad sin padre: cómo la autoridad social anónima sustituye la función paterna, leída junto a Lacan (1938), Horkheimer y Paul Federn• Resonancias contemporáneas: narcisismo, identidad a rajatabla, el fenómeno sionista y Recalcati ("el hombre sin inconsciente")• Para qué sirve hoy un análisis: ¿liberación o paliativo adaptativo?Dónde leer los textos:Herbert Marcuse, Psicoanálisis, política y filosofía — Editorial Materia Oscura (Chile). En inglés: Marcuse, Collected Papers (volumen sobre psicoanálisis), disponible en PDF.Referencias mencionadas:• J. Lacan, "Los complejos familiares en la formación del individuo" (1938)• M. Horkheimer, "Autoridad y familia" y "Las enseñanzas del fascismo" (1950)• T. W. Adorno, "El problema de la familia" (1955)• Documental: El hipopótamo de Marcuse y la revolución en el paraíso#Marcuse #TeoríaCrítica #Psicoanálisis #EscuelaDeFrankfurt #Freud #CríticaDeÉpoca

durée : 01:28:49 - Les Nuits de France Culture - par : Albane Penaranda - Figure majeure et controversée de la philosophie du 20e siècle, Martin Heidegger a marqué la pensée moderne. Cet hommage diffusé en 1976 réunit ses proches et disciples pour revenir sur son œuvre, son parcours et son influence. - réalisation : Mathias Le Gargasson, Antoine Dhulster, Rafik Zénine, Vincent Abouchar, Emily Vallat, Hassane M'Béchour, INA Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

Cosa unisce Aristotele, la fede nerazzurra e la guida di un trattore? La risposta è Matilde Gioli! Dalle origini casuali del suo debutto con Virzì alla laurea in Filosofia, Matilde ci spiega la neurobiologia dell'empatia prima di aprire il cassetto dei ricordi più intimi: il drammatico infortunio a 16 anni che le ha fatto rischiare la sedia a rotelle (ma il vero dramma fu non poter andare a San Siro per due anni!). L'impegno per sdoganare la crioconservazione, i segreti della vita bucolica e un "terzo grado" finale sulle colazioni di Giacomo a base di uova e Heidegger (accompagnata dalla cagnolina Suri). Una produzione Corax. Learn more about your ad choices. Visit megaphone.fm/adchoices

Martin Heidegger (1889–1976) var en av det 20. århundrets mest innflytelsesrike filosofer – og samtidig en politisk katastrofe. Hvordan kunne en tenker som viet sitt liv til spørsmål om sannhet, autentisitet og menneskelig eksistens ende opp som nazist? I dette foredraget følger vi Heidegger fra den katolske småbyen Messkirch til gjennombruddet med Væren og tid (1927), og videre til ekteskapet med den enda mer dedikerte nazisten Elfriede, affæren med den atten år gamle jødiske studenten Hannah Arendt, og Svarte hefter, som han selv bestemte skulle publiseres etter hans død. I senfilosofien hans ser vi mest på hans modernitets- og liberalismekritikk. Dette er ikke bare historien om en filosof. Det er en fortelling om hvor lite intellektuell storhet beskytter mot moralsk havari.See omnystudio.com/listener for privacy information.

We dive deep into one of the most urgent philosophical projects of our time: forging a genuine vision of the Overman (Übermensch)—not as Nietzsche's isolated prophecy, but as a living synthesis drawn from the greatest fundamental thinkers in Fundamental Thinkers (Dr. Jorjani's latest book).Dr. Jason Reza JorjaniPh.D Philosophyhttps://www.youtube.com/@prometheism3174https://jasonrezajorjani.com/Read Dr. Jorjani's new book "Fundamental Thinkers"https://www.amazon.com/Fundamental-Thinkers-Jason-Reza-Jorjani/dp/1957583290/Lev Polyakov (Host & Editor / Animator)https://twitter.com/Levpohttps://levpo.substack.com/http://youtube.com/levpolyakov--Consider Supporting BTR by:Becoming a Parton: https://www.patreon.com/breaktherules

Martin Heidegger is considered one of the most important philosophers of all time, but his works are also regarded as impenetrable. One of his more approachable writings and one of his best is his essay on the nature of technology. The piece reveals a thinker who is less worried about technology itself and more worried about the mindset technology creates in the human being. Philosophy scholar Michael Millerman joins me to discuss this critical work.  Follow on: Apple: https://podcasts.apple.com/us/podcast/the-auron-macintyre-show/id1657770114 Spotify: https://open.spotify.com/show/3S6z4LBs8Fi7COupy7YYuM?si=4d9662cb34d148af Substack: https://auronmacintyre.substack.com/ Twitter: https://twitter.com/AuronMacintyre Gab: https://gab.com/AuronMacIntyre YouTube:https://www.youtube.com/c/AuronMacIntyre Rumble: https://rumble.com/c/c-390155 Odysee: https://odysee.com/@AuronMacIntyre:f Instagram: https://www.instagram.com/auronmacintyre/ Learn more about your ad choices. Visit megaphone.fm/adchoices

In Arteetude 336 – The Collapse of Wonder, Detlef Schlich and Sophia, his AI Co-Host, enter the philosophical afterglow of the creative process behind the AfricaSmile music video.What began as an AI-assisted editing process became a deeper question: what happens when the world becomes endlessly imageable? When every vision can be generated, corrected, beautified, animated, and replaced, does art gain new freedom — or does wonder begin to collapse under the pressure of too much availability?Through the lens of Martin Heidegger's The Question Concerning Technology and Ray Kurzweil's The Singularity Is Nearer, Detlef reflects on AI not simply as a tool, but as a new mode of revealing the world. Heidegger warns that modern technology turns nature into “standing-reserve” — material waiting to be used. Kurzweil, by contrast, sees technological acceleration as part of evolution, moving toward the merging of human and machine intelligence.Between these two poles, Detlef asks: is AI helping us discover deeper secrets, or are we consuming revelation too quickly? From the Nile of AfricaSmile to the River Ilen of the upcoming Illens Hopium, this episode explores the river as a counter-image to machine speed — a slower force of memory, erosion, sediment, and hope.The episode closes with the new Los Inorgánicos song “Slow the River Down”, a dark, poetic reflection on image overload, artistic dignity, and the need to let mystery breathe.Detlef Schlich is a rock musician, podcaster, visual artist, filmmaker,ritual designer, and media archaeologist based in West Cork. He is recognised for his seminal work, including a scholarly examination of the intersections between shamanism, art, and digital culture, and his acclaimed video installation, Transodin's Tragedy. He primarily works in performance, photography, painting, sound, installations, and film. In his work, he reflects on the human condition and uses the digital shaman's methodology as an alter ego to create artwork. His media archaeology is a conceptual and practical exercise in uncovering the unique aesthetic, cultural, and political aspects of media in culture.WEBSITE LINKS WAW Official YouTube Channelhttps://www.youtube.com/@WAWBandFrom the forthcoming WAW albumThe Stories of Nil YoungTwo songs from WAW's developing album project The Stories of Nil Young — a mythopoetic journey along the Nile, where river, memory, loss, cooperation and hope flow into music.AfricaSmileAfricaSmile follows the Nile as an imagined journey from its sources to the Mediterranean Sea — a river of memory, movement, rhythm and myth.The song turns the meeting of the White Nile and the Blue Nile into a fragile image of cooperation. It is not a naïve peace anthem, but a wounded musical hope: two different currents meeting, listening, and still moving forward together.The Niles Bittersweet SongThe Nile's Bittersweet Song is the first official single by WAW / Wild Atlantic Way — Detlef Schlich and Dirk Schlömer.The song follows the Nile as a river of memory, beauty, loss and contradiction: a life-giver, but also a force that can take away what it once nourished. Through the story of Kamau, it becomes a poetic reflection on childhood, fragile hope, and the emotional landscape carried by a river that is both kind and cruel.Inspired by East African storytelling traditions and shaped along the Wild Atlantic Way in West Cork, The Nile's Bittersweet Song is a mythopoetic musical journey about water, grief, resilience, and the deep human longing to keep moving with the current.Inspired by East African storytelling traditions and shaped along the Wild Atlantic Way in West Cork, The Nile's Bittersweet Song is a mythopoetic musical journey about water, grief, resilience, and the deep human longing to keep moving with the current.WAW BandcampSilent NightIn a world shadowed by conflict and unrest, we, Dirk Schlömer & Detlef Schlich, felt compelled to reinterpret 'Silent Night' to reflect the complexities and contradictions of modern life.https://studiomuskau.bandcamp.com/track/silent-nightWild Atlantic WayThis results from a trip to West Cork, Ireland, where the beautiful Coastal "Wild Atlantic Way" reaches along the whole west coast!https://studiomuskau.bandcamp.com/track/wild-atlantic-wayYOU TUBE*Silent Night Reimagined* A Multilayered Avant-Garde Journey by WAW aka Dirk Schlömer & Detlef Schlichhttps://www.youtube.com/watch?v=dAbytLSfgCwDetlef SchlichInstagramDetlef Schlich ArTEEtude I love West Cork Artists FacebookDetlef Schlich I love West Cork Artists Group ArTEEtudeYouTube Channelsvisual PodcastArTEEtudeCute Alien TV official WebsiteArTEEtude Detlef Schlich Det Design Tribal Loop Download here for free Detlef Schlich´s Essay about the Cause and Effect of Shamanism, Art and Digital Culturehttps://www.researchgate.net/publication/303749640_Shamanism_Art_and_Digital_Culture_Cause_and_EffectSupport this podcast at — https://redcircle.com/arteetude-a-podcast-with-artists-by-detlef-schlich/exclusive-content

Sherlock Holmes and the Duke's Son by Sir Arthur Conan Doyle单词提示1.centimeter 厘米2.tires 车胎原文Chapter 4: The Body on the MoorVery early the next morning, I opened my eyes and saw Holmes next to my bed.He was already dressed."Come, Watson," he cried, "there is hot coffee ready for you."We leave in 10 minutes by 6 o'clock.We were through ragged shore, and half an hour later, we were on Lower Gilmore.Across the middle of the moor was a small river, and the ground all around it was very wet."We can easily see tracks in this wet ground," said Holmes. "Look carefully,Watson."We moved slowly across the moor, looking at every centimeter of mud.We found hundreds of sheep tracks and once some cow tracks, but no bicycle tracks.And then at last, we found something not far from the little river, right across some nice black mud, was the track of a bicycle."Hurrah,"I cried, "we have it."But Holmes did not look happy."It's a bicycle, yes, but not the bicycle. Every bicycle has different tires, I know 42 different kinds of tires, this tire is a Dunlop, but Heidegger's bicycle had Palmer tires, the English teacher told me that, so this is not Heidegger, is it?""The boy?"Then I asked."Probably not, the boy didn't take a bicycle with him," said Holmes.He looked again at the track in the mud."This track is going away from the school, or perhaps to the school?" I said."No, no,my dear Watson, look at the tracks of the two tires, are they the same?""No,"I said, "one tire makes a deeper track.""And that's the back wheel," said Holmes, "because the rider, of course,sits over the back wheel. The deeper track is the one on top. So this bicycle went that way across the moor, away from the school. But who was the rider?Where did he come from?"We followed the Dunlop track back nearly to Ragged Shore, then we lost it in some cow tracks.Holmes sat down and thought for some minutes."No,"he said, "getting up. We must leave this question for now. Back to the mud by the river, Watson."Two hours later, Holmes gave a happy cry.I quickly ran over to him and looked down at a long, thin track in the mud."It was the Palmer Tiger. Here is Heidegger," cried Holmes, "let's follow him,Watson."For a kilometer or more, we followed the Palmer tire north across the moor, losing the track, finding it again, losing it, and finding it.Suddenly the track stopped."What happened here?" I said, "did he fall?"Holmes looked carefully on the ground, then he moved to some small bushes with yellow flowers on them."Look,"he said quietly.On one of the yellow flowers, there was something red, the dark brown red of blood."Bad,"said Holmes, "bad.""What do I read here?""Something or someone hit him, he fell, he stood up, he got onto his bicycle again and rode away, but there is no other track, some cow tracks here, but no footprint.We must follow the blood, Watson."We soon found the bicycle, and then behind a bush, we saw a shoe and found a body.There was blood on the man's head and face, and he was very, very dead.He had shoes on, but no socks.And we saw a night shirt under his open coat."It was the German teacher? Poor man," Holmes said quietly, "what shall we do,Watson? We can't lose any more time.""But we must tell someone about this poor man. Shall I run back to the school?" I said. "No, I need you with me."Holmes stood up and looked around."Look,"he said, "there's a workman over there, he can go back to the school for us."I went and got the workman, and Holmes wrote a note for Dr Huxtable.The poor workman took one look at the body and began to run quickly down the hill to Ragged Shore."Now,"said Holmes, "before we go on, let's think carefully for a minute. What do we know so far? First, the boy left freely. He was dressed, he did not leave suddenly.He wanted to go, perhaps with someone, perhaps not. But the German teacher left without his socks and without his shirt, so he left very suddenly.""That's right," I said。"And why did Heidegger go?""Because from his bedroom window, he saw the boy. Because he wanted to follow him and bring him back. ""So far, so good. But why doesn't Heidegger just run after the boy? A man can easily run faster than a boy, but Heidegger doesn't do this. He gets his bicycle, he knows that he needs his bicycle, why?""Ah,"I said, "Because the boy has a bicycle.""Not so fast, Watson, think about it. Heidegger dies 8 km from the school, so the boy is moving very fast, because it is 8 km before a man on a bicycle can get near him. And Heidegger dies because someone hits him very hard on the head. A boy can't do that, so there was someone with the boy, a man, let's say. But we looked very carefully at the mud all round, poor Heidegger's body, Watson. And what did we find? Some cow tracks, but nothing more, no footprints from people,no bicycle tracks.""Holmes,"I cried, "this is not possible.""Very good, Watson," he said, "it's not possible, so something is wrong with my thinking, what can it be?""Perhaps,"I said, "Heidegger broke his head in a fall in mud.""Watson?Oh, I don't know, I just don't know. Come, come, Watson," said Holmes, "every mystery has an answer, but for now, the Palmer tire can tell us nothing more, so we must go back to the Dunlop tire."We found the Dunlop track again and followed it north.Here there was very little mud and we lost the track.Across the moor, we could now see Holderness Hall some kilometers to our left.And in front of us, we could see the Chesterfield Road.We walked down to the road and along to the Green Man Inn.翻译第四章：荒原上的尸体第二天一大早，我睁开眼，看见福尔摩斯就站在我的床边。他已经穿戴整齐了。“来吧，华生，”他喊道，“热咖啡已经给你准备好了。”我们在6点前10分钟出发。我们穿过了拉格德肖尔，半小时后，我们就到了下吉尔莫荒原。荒原中央有一条小河，周围的地面非常潮湿。“在这片湿地上我们可以很容易地看到痕迹，”福尔摩斯说，“仔细看，华生。”我们慢慢地穿过荒原，仔细检查每一寸泥土。我们发现了成百上千个羊群的足迹，还有一次是牛的足迹，但没有自行车的痕迹。最后，在离小河不远的地方，就在一片漂亮的黑泥地上，我们发现了一个自行车的轨迹。“好哇，”我喊道，“我们要找到了。”但福尔摩斯看起来并不高兴。“是一辆自行车，没错，但不是那一辆。每辆自行车的轮胎都不一样，我知道42种不同的轮胎，这个轮胎是邓禄普牌的，但海德格尔的自行车是帕尔默牌的，英语老师告诉过我，所以这不是海德格尔的，对吧？”“那男孩呢？”接着我问道。“可能不是，那男孩没有带走自行车，”福尔摩斯说。他又看了看泥地上的车辙印。“这车辙是离开学校的方向，或者是去往学校的？”我说。“不，不，我亲爱的华生，看看那两个轮胎的痕迹，它们一样吗？”“不一样，”我说，“有一个轮胎压出的痕迹更深。”“那是后轮，”福尔摩斯说，“因为骑车人当然是坐在后轮上方的。更深的痕迹在上面。所以这辆自行车是那样穿过荒原的，远离学校。但是骑车人是谁？他是从哪里来的？”我们顺着邓禄普轮胎的痕迹往回走，几乎到了拉格德肖尔，然后在一堆牛蹄印中跟丢了它。福尔摩斯坐下来思考了几分钟。“不，”他说着站起身来，“我们必须暂时搁置这个问题。回到河边的泥地去，华生。”两个小时后，福尔摩斯发出了一声欣喜的喊叫。我赶紧跑到他身边，低头看着泥地里一道细长的痕迹。“是帕尔默老虎牌轮胎。海德格尔在这儿，”福尔摩斯喊道，“我们跟上他，华生。”有一公里多，我们顺着帕尔默轮胎的痕迹向北穿过荒原，跟丢了，又找到，再跟丢，再找到。突然，痕迹消失了。“这里发生了什么？”我说，“他摔倒了吗？”福尔摩斯仔细地查看地面，然后走到一些开着黄花的小灌木丛旁。“看，”他轻声说。在一朵黄色的花上，有一些红色的东西，那是像深褐色的血一样的颜色。“糟糕，”福尔摩斯说，“糟糕。”“我在这里能读到了什么？”“有什么东西或者什么人撞了他，他摔倒了，他站了起来，他又骑上自行车骑走了，但是没有别的痕迹，这里有些牛蹄印，但没有人的脚印。我们必须顺着血迹走，华生。”我们很快就找到了那辆自行车，然后在一个灌木丛后面，我们看到了一只鞋，并发现了一具尸体。那个男人的头上和脸上都有血，而且他已经死得很透很透了。他穿着鞋子，但没有穿袜子。我们在敞开的上衣下面看到了一件睡衣。“是那个德语老师？可怜的人，”福尔摩斯轻声说，“我们该怎么办，华生？我们不能再浪费时间了。”“但我们必须把这个可怜人的事告诉别人。要我跑回学校去吗？”我说。“不，我需要你陪着我。”福尔摩斯站起来环顾四周。“看，”他说，“那边有个工人，他可以替我们回学校去。”我去把那个工人找来，福尔摩斯给赫克斯特博士写了一张便条。那个可怜的工人看了一眼尸体，就开始飞快地向山下跑去拉格德肖尔。“现在，”福尔摩斯说，“在我们继续之前，让我们仔细想一分钟。到目前为止我们知道什么？首先，那男孩是自愿离开的。他穿戴整齐，他不是突然离开的。他想走，也许是和某人一起，也许不是。但是那个德语老师没穿袜子和衬衫就离开了，所以他走得非常突然。”“没错，”我说。“海德格尔为什么要走？”“因为从卧室的窗户，他看见了那个男孩。因为他想跟着他并把他带回来。”“目前为止还不错。但海德格尔为什么不直接跑去追那个男孩呢？一个成年人肯定能跑得比男孩快，但海德格尔没有这样做。他骑上了他的自行车，他知道他需要自行车，为什么？”“啊，”我说，“因为那个男孩有一辆自行车。”“别急着下结论，华生，想一想。海德格尔死在离学校8公里的地方，所以那男孩移动得非常快，因为要骑8公里自行车才能追上一个人。而且海德格尔死了是因为有人重重地击打他的头部。一个男孩做不到这一点，所以有人和那男孩在一起，一个男人，我们可以这么说。但是我们非常仔细地查看了周围所有的泥地，可怜的华德格尔的尸体周围，华生。我们发现了什么？一些牛蹄印，仅此而已，没有人的脚印，没有自行车的痕迹。”“福尔摩斯，”我喊道，“这不可能。”“很好，华生，”他说，“这是不可能的，所以我的思路哪里出错了，会是什么呢？”“也许，”我说，“海德格尔是在泥地里摔倒时磕破了头。”“华生？噢，我不知道，我就是不知道。来吧，来吧，华生，”福尔摩斯说，“每个谜团都有一个答案，但现在，帕尔默轮胎不能告诉我们更多了，所以我们必须回到邓禄普轮胎那里去。”我们又找到了邓禄普轮胎的痕迹并向北跟随它。这里的泥土很少，我们跟丢了痕迹。穿过荒原，我们现在可以看到左边几公里外的霍尔德内斯府邸。而在我们面前，我们可以看到切斯特菲尔德公路。

Socrates doesn't believe nature has much to teach us. Heidegger seems to disagree! ... Check out my new books! This one is called: The Last Human: How Technology is Changing What it Means to be Humanhttps://www.amazon.com/Last-Human-Technology-Changing-Means/dp/1069510831/ 

In this episode, we're venturing into the life and thought of Ernst Cassirer, the last humanist of the Enlightenment tradition. Cassirer is widely known today for his debate with Heidegger at Davos, in which Cassirer appeared as the old style philosopher against the new world signified by Heidegger's radical existentialism. And yet, the very fact that this debate was taking as symbolic of the broader trends in philosophy is in some sense a vindication of Cassirer, who believed that mankind was properly undertsood as animale symbolicum: the animal who symbolizes. Thinking in the Neo-Kantian tradition, Cassirer doesn't seem the symbolic world as approximating a "ready-made" world of objects, but as the conceptual organ for experiencing and thinking about the world at all. From this framework, Cassirer advances a remarkable notion: that language and myth are two shoots from the same stem, and if we want to understand language, we should look to the phases of mythic thinking. The central mystery we shall explore is how the "metaphorical transference" can take place, in which a sound comes to stand for an image, and the specific for the general category. At the root of all this, Cassirer raises an intriguing possibility: perhaps all of language originates in magical thinking and spiritual excitement.

Das Verhältnis des Paul Celan und Martin Heidegger ist eines der großen und vieldiskutierten Rätsel der deutschen Nachkriegsgeschichte, hier der Philosoph, der sich für den Nationalsozialismus engagierte, dort der Dichter, dessen Eltern im Holocaust umkamen. Der Essay macht sich auf die Suche in den Archiven, er schaut in die Bibliotheken von Celan und Heidegger, die sich im Deutschen Literaturarchiv in Marbach befinden, deutet Lesespuren, Anstreichungen oder offensichtliche Desinteresse. Eines ist dabei schnell klar, die Begegnung der beiden findet nicht wirklich auf Augenhöhe statt. Wie aber dann? Essay von Frank Hertweck SWR 2026

In this episode, I spend time with New Perspectives on Henry Corbin, edited by Hadi Fakhoury, and reflect on why Corbin still feels so strangely alive right now.Corbin is difficult to place. He moves through Islamic philosophy, Suhrawardi, Shi'ism, Heidegger, Neoplatonism, angelology, psychoanalysis, esotericism, and the imaginal world, but what keeps pulling me in is his refusal to reduce spiritual reality to dogma, psychology, politics, or fantasy. He gives us a way to think about imagination not as escape, but as a form of perception.I also reflect on some of the chapters I'm most excited by, including Charles Stang on Corbin and Neoplatonism, Joan Copjec on Corbin, Lacan, and Kiarostami, Matthew Dillon on James Hillman's democratization of Corbin's imaginal thinking, and Wouter Hanegraaff's haunting portrait of Corbin's Freemasonry, neo-Templar spirituality, and personal longing for a hidden community of the spirit.This is less a summary of the whole book and more an invitation into Corbin as a provocation: What kind of world do we think we are living in? What kind of knowing have we allowed ourselves to trust? And does the soul still have access to images strong enough to guide it?

Stefano Poggi"Il mito dell'istante"I filosofi davanti al tempo: da Schelling a DerridaAnders Solferinowww.solferinolibri.itLa riflessione sul problema del tempo è uno dei temi fondamentali della tradizione filosofica occidentale.Ma gli ultimi due secoli – l'Ottocento e il Novecento – ne hanno visto una profonda trasformazione. Gli sviluppi dell'indagine scientifica si sono intrecciati con la maturazione di una inedita concezione della soggettività e della coscienza. Sono state riprese e affrontate con nuovi occhi questioni antichissime, in primo luogo quella già posta da sant'Agostino («Cos'è davvero il tempo? Lo so, ma non lo so spiegare »). Ci si è interrogati sui modi in cui il tempo viene vissuto, misurato, narrato, condiviso. È così apparso con sempre maggior chiarezza che il tempo è la realtà dello stesso nostro esistere, che il tempo – come scrive Borges – «è la sostanza di cui sono fatto». Per questo, del tempo, parliamo sempre come di un divenire, di un fluire. Un divenire, un fluire apparso non di rado come una successione di istanti. Istanti in cui fermare il tempo, arrestarlo nell'attimo «così bello» del Faust, riuscire in un'impresa che però, di fronte ai nuovi saperi scientifici, appare destinata a ridursi in speranza, a rivelarsi un'illusione. L'istante non esiste. E, se esiste, forse altro non può essere che l'eternità.Partendo da Hegel e Schelling per arrivare a Bergson, Russell, Heidegger e senza dimenticare i grandi «narratori del tempo» come Proust e Joyce, Stefano Poggi racconta gli episodi di una storia che non ci è presente in tutta la sua decisiva importanza perché è spesso sotterranea, ma che ha inciso nel profondo sulla nostra stessa identità di uomini moderni.Stefano Poggi ha insegnato Storia della filosofia all'Università di Firenze, è stato presidente della Società Filosofica Italiana e ha diretto «Intersezioni. Rivista di storia delle idee». Tra i suoi numerosi libri ricordiamo: La logica, la mistica, il nulla (2006), La vera storia della Regina di Biancaneve (2007), I viaggi dei filosofi (2010), L'io dei filosofi e l'io dei narratori (2011), L'anima e il cristallo (2014), Il colore e l'ombra (2019), Individuo e destino (2025).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/

Sechs Jahre lang hat Steven Heidegger dem bekannten Politiker Fritz Schiesser diverse Lügen aufgetischt. Er hat ihm vorgeschwindelt, gesundheitliche und familiäre Probleme zu haben – und dafür Geld zu brauchen. Das zeigt unsere exklusive Recherche. In dieser Zeit hat Heidegger dem Ex-Politiker alles abgenommen. Sogar seine Häuser hat er verkauft, um seinem Geliebten Geld zu überweisen. Als Nächstes nimmt sich Steven Heidegger die millionenschwere Sandoz-Stiftung vor. Auf nicht restlos geklärten Wegen gelangt er an vertrauliche Dokumente der Stiftung. Damit versucht er, verschiedene aktuelle und ehemalige Mitglieder des Stiftungsrats zu erpressen. Doch diese bleiben hart – mit einer Ausnahme. Ein ehemaliges Mitglied des Stiftungsrats zahlt mehrere Hunderttausend Franken. Das Geld landet aber nicht direkt bei Steven Heidegger. Die Überweisungen fliessen zuerst auf ein Konto von Fritz Schiesser. Was will Steven Heidegger von der reichen Stiftung? Von wem erhält er Geld? Und welche Rolle spielt Fritz Schiesser beim mutmasslichen Erpressungsversuch? Das erzählen Claudia Blumer und Thomas Knellwolf in der dritten und letzten Folge der «Unter Verdacht»-Serie zum Meisterschwindler aus dem Heidiland. Für beide Beschuldigten, sowohl Steven Heidegger als auch Fritz Schiesser, gilt die Unschuldsvermutung. Gast: Claudia Blumer, Thomas Knellwolf Host: Noah Fend Skript: Noah Fend, Sara Spreiter Schnitt und Produktion: Sara Spreiter Sprecher: Boris Gygax Expertin: Forensische Psychologin May Beyli Hier lesen Sie alle Texte zur Recherche von Claudia Blumer und Thomas Knellwolf zum Meisterschwindler aus dem Heidiland.   Mit einem Abo dieser Zeitung hören Sie alle drei Folgen eines Falls vorab. Sie können den Podcast auch direkt auf der Streamingplattform Ihrer Wahl (z. B. Spotify oder Apple Podcasts) hören. Wie das geht, erfahren Sie hier.Unser Spezialangebot für Podcast-Hörer:innen: 6 Monate hören und lesen für 29.90 Fr. Unter: podcast.tagesanzeiger.chIhr möchtet keine neue Folge verpassen? Den Newsletter «Unter Verdacht» bringt die neusten Episoden und spannende Kriminalfälle. Anmelden unter: tagesanzeiger.ch/crime Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

PODSQI–Biography Series: Are You Truly Living, or Just Existing?In this episode of PODSQI–Biography Series, we explore the life and thought of Martin Heidegger, one of the most influential and controversial philosophers of the twentieth century.Heidegger did not merely ask what we know, what we believe, or how we should live. He asked something deeper: What does it mean to be?Through his famous concept of Dasein, Heidegger invites us to reflect on human existence, anxiety, death, freedom, and authenticity. In a world full of noise, pressure, and social expectations, his philosophy challenges us to ask whether we are truly living—or simply following the crowd.This episode is not only about philosophy. It is about the human condition, the courage to think, and the struggle to live more authentically.

Sherlock Holmes and the Duke's Son by Sir Arthur Conan Doyle单词提示1.priory 修道院2.secretary 秘书3.ivy 常春藤4.chump 笨蛋原文Chapter 2: Dr Huxtable's Story"My school, The Priory School near Mackleton is the best school for young boys in England," began Dr Huxtable,"we have the sons of Lord Solmes, Lord Lever, and of many other important people.Three weeks ago, Mr. James Wilder, the Duke of Holderness's secretary, came to see me.The duke, he said, wanted to send his son, the 10-year-old Lord Saltire, to my school.On 1 May,young Lord Saltire arrived.He's a nice boy, and he soon began to like school life and to make friends.His life at home, you see, was not very happy.We all know about the duke and his wife, the Duchess, of course, now lives in the south of France.She left the duke about three months ago, I think.But the boy loved his mother and was very unhappy when she left.Because of this, the duke sent him to my school.And after two weeks with us, he was much happier.Then on the night of 13 May, he disappeared.The way to his bedroom is through another, larger room.Two older boys sleep there.One of them never sleeps very well, and he heard and saw nothing that night.So young Arthur did not go out through that room.His window was open and there is ivy all up the wall of the house.It is easy to get out of the window and down the ivy to the ground.So we think that he went out that way.He was in his usual school things; we think a short black coat and dark blue trousers.We looked all through his room very carefully, but we found nothing strange, nothing unusual.When I learnt the news at 7 o'clock on Tuesday morning, I called everybody into the big schoolroom, then we learnt more bad news.Heidegger, the German teacher, was missing too.His room is not far from Arthur's room.Heidegger went down the ivy.We know this because we found his footprints on the ground under the window.We know too,that he was only in his coat, trousers and shoes, because we found his shirt and his socks on the floor of his room, and he took his bicycle with him.Heidegger came to the school a year ago.He's a good teacher, but the boys don't like him because he isn't very friendly.So Mr. Holmes,we have two missing people, it's now Thursday and there's still no news of them."Holmes took out a little notebook and began to write things down."The boy didn't go home, of course?" He said."No, no,we asked at Holderness Hall at once," said Dr Huxtable, "the duke is very afraid for his son,and I am the unhappiest man in England. Mr. Holmes, you are a famous detective,please help me.""You make things very difficult for me," Holmes said, "how can I find marks in the ivy or on the ground after three days? Why didn't you come to me at once?""Because of the duke," Dr Huxtable said, "he doesn't like people talking about his unhappy family life.""And what are the police doing?""Well,they heard about a boy and a young man at the station early on Tuesday, they looked for them and last night they found them in Liverpool. But it was a man and his son going to visit a friend. We lost three days because of that. Andlast night, I couldn't sleep, so I took the first train down to London this morning.""Well, Dr Huxtable, some more questions," said Holmes, " did the boy take German lessons?""No, so he didn't know the German teacher well, then he probably never spoke to him,"said Dr Huxtable."Emmm", said Holmes, "does the boy have a bicycle?""No.""Was any other bicycle missing?""No.""So did the German teacher ride away on his bicycle in the night with the boy on his back?""I don't think so.""But what happened to the bicycle? Now, what about visitors? Did the boy have any visitors the day before?""No.""Did he get any letters?""Yes, one letter from his father.""Do you open the boy's letters? Dr Huxtable.""No.""Then how do you know that the letter was from the father?""I know the duke's handwriting and he says that he wrote a letter to his son.""Did the boy get any letters from France?""No, I never saw any.""Do you understand me? Dr Huxtable," Holmes said, "did someone take the boy away, or did the boy go freely because he had a letter from France?""Perhaps?I don't know," said Dr Huxtable, "he only had letters from his father,I think.""Were father and son very friendly?""The duke is not chump, not a very friendly man, Mr. Holmes. He's not a bad father, but he is a government minister and has a lot of things to do.""So the boy felt more friendly to his mother?""Yes.""Did he say that?""No.""Did the duke tell you that?""Oh no,the duke never talks about things like that.""So how do you know?""Mr.James Wilder, the duke's secretary told me.""I see,"said Holmes, "that last letter of the duke. Where is it now?""The boy took it with him," Dr Huxtable said, "it's not in his room. Mr.Holmes.""Our train leaves in half an hour, right?" said Holmes.He looked at me, "Watson, let's get ready and go off to the north with Dr Huxtable,perhaps we can find some answers to this mystery."翻译第二章：赫克斯特博士的故事“我的学校——位于马克勒顿附近的修道院公学，是英格兰最适合男孩就读的学校，”赫克斯特博士开始说道，“我们的学生中有索尔姆斯勋爵、莱弗勋爵的子女，以及许多其他重要人物的子弟。三周前，霍尔德诺斯公爵的秘书詹姆斯·怀尔德先生来看过我。他说，公爵想把他的儿子——十岁的萨蒂里勋爵送到我的学校来。5 月 1 日，年轻的萨蒂里勋爵到了这里。他是一个很可爱的孩子，很快他就开始喜欢上学生活，并交到了朋友。你瞧，他在家里的生活并不愉快。当然，我们都了解那位公爵和他的夫人——公爵夫人如今住在法国南部。我想，她大约三个月前离开了公爵。但这个孩子爱他的母亲，母亲离开时他非常难过。因为这个原因，公爵把他送到了我的学校。在我们这里待了两周后，他变得开心多了。然后在 5 月 13 日的晚上，他失踪了。他去卧室的路要经过另一个较大的房间。那里住着两个年长的男孩。其中一人晚上睡得不太好，那天晚上他什么也没听到也没看到。所以年轻的阿瑟没有从那个房间出去。他的窗户是开着的，房子的墙上爬满了常春藤。从窗户爬出去，沿着藤蔓滑到地面是很容易的。所以我们认为他是从那个方向出去的。他当时穿着平常上学时穿的衣服；我们猜测是一件短款的黑色外套和深蓝色的长裤。我们仔细地在他的房间里搜查了一遍，但没有发现任何奇怪或不寻常的东西。周二早上七点我得知这个消息时，把大家召集到了大教室里，然后我们又听到了更多的坏消息。德国教师海德格尔也失踪了。他的房间离阿瑟的房间不远。海德格尔是沿着藤蔓下去的。因为我们发现窗下的地上有他的脚印，所以我们知道这一点。我们也知道他只穿着外套、长裤和鞋子，因为我们在他的房间里找到了他的衬衫和袜子，而且他还带着自行车。海德格尔一年前来到这所学校。他是一位好老师，但学生们不喜欢他，因为他不太友好。所以，福尔摩斯先生，我们有两个人失踪了，现在已经是星期四了，还没有他们的消息。”福尔摩斯拿出一个小笔记本，开始写东西。“这个男孩没有回家，对吧？”他说。“不，不，我们立刻就去了霍尔德内斯庄园，”赫克斯特博士说道，“公爵非常担心他的儿子，而我是全英国最不开心的人。福尔摩斯先生，您是一位著名的侦探，请帮帮我吧。”“你让我很为难。”福尔摩斯说，“过了三天，我怎么能在常春藤上或地上找到痕迹呢？您为什么不早点来找我呢？”“因为公爵的缘故，”赫克斯特博士说道，“他不喜欢人们谈论他不幸的家庭生活。”“那警察在做什么呢？”“嗯，周二一大早他们就在局里听说了一个男孩和一个年轻人，就去找了他们，昨晚他们在利物浦找到了他们。但那是个男人和他的儿子，他们去拜访一位朋友。我们因为这个耽搁了三天。昨晚我睡不着，所以今天早上我坐第一班火车去了伦敦。”“赫克斯特博士，还有些问题要问您，”福尔摩斯说道，“那个男孩上过德语课吗？”“没有，所以他和德语老师不太熟，然后他可能从没和他说过话，”赫克斯特博士说道。“嗯...”福尔摩斯说到，“那男孩有自行车吗？”“不。”“还有其他自行车丢失了吗？”“不。”“那位德国老师是不是在夜间骑着自行车带着那个男孩离开了呢？”“我不这么认为。”“但是那辆自行车后来怎么样了呢？再来说说访客们的情况吧。那天早上，那个男孩有没有接待过什么访客呢？”“不。”“他收到过信件吗？”“是的，有一封是他父亲寄来的信。”“您会打开这个男孩的信件吗？赫克斯特博士。”“不。”“那你怎么知道这封信是父亲写的呢？”“我知道公爵的笔迹，而且他说他给儿子写过一封信。”“这个孩子从法国收到过信吗？”“没有，我从未见过。”“你明白我的意思吗，赫克斯特博士？”福尔摩斯说道，“是有人把这个孩子带走的，还是因为有来自法国的信，这个孩子能自由离开呢？”“也许吧。我不知道，”赫克斯特博士说道，“我觉得他只有父亲的信。”“父子俩关系很亲密吗？”“公爵可不是个傻瓜，也不是个很友善的人，福尔摩斯先生。他不是个坏父亲，但他是个政府官员，有很多事情要处理。”“所以这个孩子对他的母亲更亲近些？”“是的。”“他说过这话吗？”“不。”“公爵跟你说过这事吗？”“没有啊，公爵从不谈论这类事情。”“那你又是怎么知道的？”“是詹姆斯·怀尔德先生告诉我的，他是公爵的秘书。”“我明白了，”福尔摩斯说道，“公爵的最后一封信。现在它在哪里？”“那个孩子把它带走了，”赫克斯特博士说，“不在他的房间里。福尔摩斯先生。”“我们的火车半小时后就要开了，对吧？”福尔摩斯说道。他看着我，“华生，咱们准备好跟赫克斯塔普医生一起向北出发吧，也许我们能找到答案。”

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Auf einer Dating-Website für schwule und bisexuelle Männer lernt Steven Heidegger 2018 Fritz Schiesser kennen. Schiesser, der gerade pensionierte Anwalt und Politiker, beginnt eine Beziehung mit dem 25-jährigen Heidegger. Was Schiesser nicht weiss: Heidegger will Geld von ihm – und zwar ziemlich oft. Immer wieder erfindet Heidegger neue Probleme: finanzielle, gesundheitliche, familiäre. Und immer kann nur Fritz Schiesser die Probleme seines Geliebten lösen – mit Geld. Fritz Schiesser verliert sieben Millionen Franken Innerhalb von sechs Jahren nimmt Steven Heidegger dem ehemaligen Ständerat Schiesser auf diese Weise alles ab. Schiesser verkauft sogar seine Häuser, um Heidegger zu helfen. Insgesamt gehen rund sieben Millionen Franken von Schiesser an Heidegger über. Wie konnte es so weit kommen? Wie geht Steven Heidegger vor, um über all die Jahre das Vertrauen von Fritz Schiesser zu erhalten? Und wie geht es weiter, als Fritz Schiesser pleite ist? In der zweiten Folge der «Unter Verdacht»-Serie zum Meisterschwindler aus dem Heidiland berichten Claudia Blumer und Thomas Knellwolf vom grössten Coup in Steven Heideggers Leben. Zudem ordnet die forensische Psychologin May Beyli ein, wie eine emotionale Abhängigkeit entstehen kann und inwiefern dieser Fall typisch ist für einen Liebesschwindel. Gast: Claudia Blumer, Thomas Knellwolf Host: Noah Fend Skript: Noah Fend, Sara Spreiter Schnitt und Produktion: Sara Spreiter Sprecher: Boris Gygax Expertin: Forensische Psychologin May Beyli Hier lesen Sie alle Texte zur Recherche von Claudia Blumer und Thomas Knellwolf zum Meisterschwindler aus dem Heidiland.   Mit einem Abo dieser Zeitung hören Sie alle drei Folgen eines Falls vorab. Sie können den Podcast auch direkt auf der Streamingplattform Ihrer Wahl (z. B. Spotify oder Apple Podcasts) hören. Wie das geht, erfahren Sie hier.Unser Spezialangebot für Podcast-Hörer:innen: 6 Monate hören und lesen für 29.90 Fr. Unter: podcast.tagesanzeiger.chIhr möchtet keine neue Folge verpassen? Den Newsletter «Unter Verdacht» bringt die neusten Episoden und spannende Kriminalfälle. Anmelden unter: tagesanzeiger.ch/crime Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Kur'an-ı Kerim'de Rabbimiz bize sürekli sorar “Hiç düşünmez misiniz? Akl etmez misiniz?” Kafamızı kurcalayan şeyler vardır. Ama kafamızı kurcalayan gündelik telaş, düşünce değildir. O halde 20. yüzyılda düşünme üzerine fikrini en çok yoran Heidegger'den ödünç alalım düşünmenin tarifini.

No episódio 246 do Filosofia Pop, recebemos o jurista Lenio Streck para uma conversa sobre filosofia no direito, a importância da hermenêutica jurídica e os riscos do decisionismo. A conversa aborda os limites da interpretação, o papel crítico da doutrina e a necessidade de fundamentação teórica para fortalecer práticas jurídicas mais democráticas. Palavras-chave: Este episódio também marca os 11 anos do podcast. Ao final, você ouve a canção “Não Cabem em uma Kombi”, do acervo de Pedro Ivo, do canal Ateu Informa. Aproveitamos para indicar também o canal Esquerda Goiana, Uai!, de Murilo Ferraz e Analu Oliveira, além do curta-metragem Você Não Vai Me Entender, lançado por Murilo em novembro passado. Lenio Luiz Streck, Universidade do Vale do Rio dos Sinos (UNISINOS) Mestre e Doutor em Direito pela Universidade Federal de Santa Catarina. Pós-doutor pela Universidade de Lisboa. Professor titular do Programa de Pós-Graduação em Direito (Mestrado e Doutorado) da UNISINOS, na área de concentração em Direito Público. Professor permanente e pesquisador da UNESA-RJ, Professor visitante da Universidade Javeriana – CO. 3 Jurista mais citado na América Latina e 4 nos países do BRICS – conforme Índice Científico Alper-Döğer) (AD). Membro catedrático da Academia Brasileira de Direito Constitucional ABDConst. Presidente de Honra do Instituto de Hermenêutica Jurídica IHJ (RS-MG). Membro da comissão permanente de Direito Constitucional do Instituto dos Advogados Brasileiros – IAB, do Observatório da Jurisdição Constitucional do Instituto Brasiliense de Direito Público – IDP, da Revista Direitos Fundamentais e Justiça, da Revista Novos Estudos Jurídicos, entre outros. Coordenador do DASEIN Núcleo de Estudos Hermenêuticos. Ex-Procurador de Justiça do Estado do Rio Grande do Sul. Autor, entre outras obras, de Jurisdição Constitucional e Decisão Jurídica (6. ed.); Hermenêutica Jurídica e(m) Crise (11. ed.); Verdade e Consenso (6. ed.), Dicionário de Hermenêutica, 2a. edição, além dos livros, em espanhol: Verdad y Consenso, Hermenéutica y Decisión Judicial, e Hermenéutica Jurídica: estudios de teoría del derecho, Dicionario de Hermenéutica, Lla llamada conciencia de los jueces. Tem experiência na área do Direito, com ênfase em Direito Constitucional, Hermenêutica Jurídica e Filosofia do Direito.Vem lecionando disciplinas de direito em cursos de pós-graduação lato sensu EAD desde 2017: Pós Graduação UNISC EAD, da Universidade de Santa Cruz do Sul, 2018; Direito Eleitoral EAD, da Fundação Escola do Ministério Público, Porto Alegre/RS), 2017; Curso de Pós-Graduação em Direito Constitucional EaD, da Academia Brasileira de Direito Constitucional ABDCONST, 2018-2019; e Curso de Pós-Graduação em Direito e Processo Penal EaD, da Academia Brasileira de Direito Constitucional ABDCONST, 2019 (a lecionar). Temas tratados na entrevista (em tópicos) Diferença entre “filosofia no direito” e “filosofia do direito”Defesa da ideia de que a filosofia não deve ser mero ornamento externo ao campo jurídico, mas condição de possibilidade para compreender conceitos, práticas e decisões jurídicas. A filosofia como modo de ser no mundoInfluência de Martin Heidegger: a filosofia aparece como forma de existência e de compreensão prévia do mundo, não apenas disciplina acadêmica. Linguagem, nomes e realidadeDebate sobre como se dão nome às coisas, relação entre palavras e mundo, usando referências como Crátilo e Vidas Secas. Crítica ao positivismo jurídico e ao cientificismoDiscussão sobre o século XIX, quando a filosofia teria sido afastada como “metafísica”, deixando o direito empobrecido teoricamente. Contradições filosóficas nas decisões judiciaisExemplo de juízes que invocam ao mesmo tempo “livre convencimento” (subjetivismo) e “verdade real” (objetivismo), misturando paradigmas incompatíveis. Crítica ao decisionismo judicial brasileiroRejeição da ideia de que “direito é aquilo que os tribunais dizem que é”, vista como destruição da autonomia do direito. Hermenêutica jurídica e limites da interpretaçãoDefesa de limites interpretativos contra arbitrariedades e superinterpretações. A interpretação jurídica deve ser constrangida por tradição, linguagem e institucionalidade. Conceito de “constrangimento epistemológico”Tese de Lenio Streck de que a doutrina e a teoria jurídica devem limitar interpretações arbitrárias e impor padrões racionais ao direito. Direito e literaturaA literatura como fonte privilegiada para compreender dilemas jurídicos e políticos. Exemplos usados: Orestéia, As Viagens de Gulliver, William Shakespeare. Superinterpretação e relativismoDiscussão do debate entre Umberto Eco e Richard Rorty sobre limites da interpretação e riscos do relativismo. Crítica à cultura digital e redes sociaisReflexão sobre banalização do conhecimento, culto à superficialidade e perda da vergonha pública na era das redes. Inteligência artificial e atalhos cognitivosPreocupação com IA como instrumento de simplificação excessiva, respostas prontas e fuga da angústia do pensamento. Hierarquia, autoridade e educaçãoDebate sobre a importância de hierarquias legítimas na formação intelectual e no aprendizado, contrapondo-se ao igualitarismo simplificador. Filosofia brasileira e reconhecimento de Ernildo SteinStreck aponta Ernildo Stein como o filósofo brasileiro que mais o impressionou. Filósofos preferidosDeclara preferência por Hans-Georg Gadamer, com forte referência também a Heidegger. Referências citadas na entrevista Filósofos / Teóricos Martin Heidegger Hans-Georg Gadamer Ernildo Stein Richard Rorty Umberto Eco Charles Sanders Peirce William James Ludwig Wittgenstein (implícito no tema linguagem privada) Søren Kierkegaard Gaston Bachelard Thomas Hobbes William of Ockham Marcílio de Pádua Dante Alighieri Obras literárias / Livros Crátilo Vidas Secas As Viagens de Gulliver Dom Casmurro O Nome da Rosa O Pêndulo de Foucault O Pato Selvagem A Festa da Insignificância A Brincadeira Autores literários William Shakespeare Jonathan Swift Graciliano Ramos Machado de Assis Henrik Ibsen Milan Kundera Obras de Lenio Streck mencionadas Dicionário de Hermenêutica Dicionário de Senso Comum Ensino Jurídico em Crise Robô Não Desce Escada Hermenêutica, Jurisdição e Decisão “Fatos, relatos e interpretações”. In:Trindade, André Karam. e Karan, Henrieta. (ed.). Por dentro da Lei. Direito, narrativa e ficção. (na entrevista erroneamente atribui esse texto a Ernildo Stein, quando queria enfatizar que funciona como um resumo da perspectiva de Lenio Streck) Obras de Ernildo Stein mencionadas: Aproximações sobre Hermenêutica Anamnese: a Filosofia e o Retorno do Reprimido Pensar é Errar: um Ajuste com Heidegger Diferença e Metafísica Racionalidade e Existência: uma Introdução à Filosofia O Filosofia Pop é um podcast que aborda a filosofia como parte da cultura. A cada 15 dias, sempre às segundas-feiras, a gente vai estar aqui pra continuar essa conversa com vocês. Intercalando com nossos episódios normais de quando em quando vamos apresentar episódios de entrevistas temáticas especiais. O episódio de hoje que é uma parceria com o projeto de extensão Filosofia, Cultura popular e Ética, desenvolvido na Universidade Federal de Jataí. Se gosta do conteúdo do podcast, apoio nossa campanha de financiamento coletivo no Catarse, O endereço é http://catarse.me/filosofia_pop. A contribuição mínima que pedimos ´de 5 reais mensais. Se você preferir, pode contribuir através de nosso pix, que é contato@filosofiapop.com.br. Se não pode contribuir financeiramente, ajude divulgando, comentando, indicando para amigos. Precisamos dessa força! Lembrando que você pode encontrar o podcast filosofia popo no twitter, instagram, Facebook e outras redes sociais. Nosso email é contato@filosofiapop.com.br Twitter: @filosofia_popFacebook: Página do Filosofia PopYouTube: Canal do Filosofia Pope-mail: contato@filosofiapop.com.brSite: https://filosofiapop.com.brPodcast: Feed RSS Com vocês, mais um episódio do podcast Filosofia Pop! O post #246 – Filosofia no Direito, com Lenio Streck apareceu primeiro em filosofia pop.

Keegan Kjeldsen hosts The Nietzsche Podcast and the Untimely Reflections (essentialsalts) YouTube channel — a deep four-year project working through Nietzsche, his forerunners back to the ancient world, and his afterlives in 20th- and 21st-century thought. He's also a doom metal guitarist with Destroyer of Light and Slumbering Sun, and the author of The Ritual Madness of Rock & Roll, a memoir-meets-aesthetics inquiry written on the road through Europe.________________I sat down with Keegan to work through his concept of übermodernism — what's “over and above” modernism, in the same Nietzschean spirit as the Übermensch is over and above man. We trace the history of “the modern” all the way back to Petrarch in the 14th century, work through Nietzsche's perspectivism and his critique of the genealogical fallacy, and ask where the next modernism is meant to come from. A conversation for anyone tired of fighting over whether Nietzsche belongs to the right, the left, or the postmodernists.

Histoire érotique audio | Professeure & désir interdit | Podcast érotique françaisLA FRIGIDE - Écrit par DaredjaneElle s'appelait Madame Dubreuil. Ses collègues la surnommaient la rigide. Ses élèves, la frigide. Elle avait pris position contre la non-binarité, citait Aristote en réunion de parents et partageait ses nuits avec Kant et Heidegger.Puis les jumeaux Félinès sont entrés dans sa classe.Regards diaboliques, bouches charnues, ambiguïté de genre troublante. Depuis cinq mois, Madame Dubreuil n'est plus elle-même. Et ce soir, en corrigeant les copies, elle vient de trouver une invitation qu'elle ne peut pas refuser.DAREDJANEwww.Instagram.com/daredjanem — Concours de nouvelles érotiques Le Son du Désir, #3⚠️ Version soft disponible gratuitement — les sons les plus explicites sont volontairement suggérées sur les plateformes.

A radiation-scarred inventor has built a submarine that burrows through solid bedrock, parked it beneath the city, and aimed its torpedoes at the fault line — and the planets are sliding into position to help him pull the trigger.Look for this podcast on YouTube Music, Apple Podcasts, Spotify, iHeart Radio, Amazon Music, Pandora, TuneIn Radio, and numerous other podcast apps. Get the full list of options here: https://weirddarkness.tiny.us/OTRCHAPTERS & TIME STAMPS (All Times Approximate)…00:00:00.000 = Show Open00:01:30.028 = CBS Radio Mystery Theater, “The Tunnel Man” (September 20, 1977)00:45:40.665 = CBC Mystery Theater, “Dr. Heidegger's Experiment” (January 1968) ***WD01:14:57.979 = Chet Chetter's Tales From The Morgue, “Elmer Meets Death” (1990-1992) ***WD01:43:03.330 = The Clock, “The Hunter and the Hunted” (November 22, 1955) ***WD02:09:06.215 = Creeps By Night, “The Final Reckoning” (July 12, 1944) ***WD02:37:03.067 = The Crime Club, “Sentence of Death” (October 09, 1947) ***WD03:05:59.992 = Danger Dr. Danfield, “Case of the Counterfeit $10 Bills” (December 22, 1946) ***WD03:31:06.412 = The Devil and Mr. O, “No Escape” (November 19, 1971) ***WD03:56:48.974 = Diary of Fate, “Trina Crowley” (March 09, 1948) ***WD04:25:17.920 = Dimension X, “Beyond Infinity” (July 21, 1950) ***WD04:54:28.084 = Show Close(ADU) = Air Date Unknown(LQ) = Low Quality***WD = Remastered, edited, or cleaned up by Weird Darkness to make the episode more listenable. Audio may not be pristine, but it will be better than the original file which may have been unusable or more difficult to hear without editing.CUSTOM WEBPAGE: https://weirddarkness.com/WDRR0645

SPONSORS:- Accelerate your efficiency. Sign up for your one-dollar-per-month trial today at http://shopify.com/theories- Go to https://shortform.com/toe for a free trial and an exclusive $50 OFF on your annual subscription- I subscribe to The Economist for their science and tech coverage. As a TOE listener, get 35% off! No other podcast has this: https://economist.com/TOESlavoj Žižek doesn't answer your question — he dismantles it, rebuilds it, and hands you something stranger and more useful than what you started with. Philosopher, provocateur, and self-described pessimist, he's spent decades insisting on something most thinkers shy away from: that freedom isn't the absence of necessity — it's the moment you choose what you fundamentally are. The fall comes first. Paradise was never real to begin with. Reality is the gap, not the thing on either side of it. FOLLOW: - Spotify: https://open.spotify.com/show/4gL14b92xAErofYQA7bU4e - Substack: https://curtjaimungal.substack.com/subscribe - Twitter: https://twitter.com/TOEwithCurt - Discord Invite: https://discord.com/invite/kBcnfNVwqs - Crypto: https://commerce.coinbase.com/checkout/de803625-87d3-4300-ab6d-85d4258834a9 - PayPal: https://www.paypal.com/donate?hosted_button_id=XUBHNMFXUX5S4 TIMESTAMPS:- 00:00:00 - Socrates and Radical Freedom- 00:05:02 - Quantum Indeterminacy vs. Freedom- 00:10:06 - Ontological Collapse Paradoxes- 00:15:07 - Adorno and Social Antinomies- 00:20:36 - Democritus: Less Than Nothing- 00:25:40 - Sartre and Existential Choice- 00:30:45 - Freudian Death Drive- 00:36:01 - Heidegger and Hysterical Awareness- 00:42:10 - Imp of Perversity- 00:48:07 - Einstein vs. Bohr- 00:53:15 - God's Ontological Laziness- 00:58:17 - Hegel's Retroactive Necessity- 01:03:41 - Digital Spirituality and AI- 01:09:18 - Stalin and Failed Projects- 01:14:41 - Hegel in a Wired Brain- 01:20:10 - Religious Convictions and Physics- 01:25:12 - Zen Buddhism and WarLINKS MENTIONED: - Slavoj's Books: https://amazon.com/stores/author/B000APK7P8- Philosophical Investigations into Human Freedom: https://amazon.com/dp/0791468747?tag=toe08-20- Freedom: A Disease Without Cure: https://amazon.com/dp/1350559164?tag=toe08-20- Groundwork of the Metaphysic of Morals: https://www.earlymoderntexts.com/assets/pdfs/kant1785.pdf- Binding, Minds & the Platonic Realm [Lecture]: https://youtu.be/0BVM0UC28nY- Quantum Healing: https://amazon.com/dp/0553348698?tag=toe08-20- Republic of Silence: https://www.theatlantic.com/magazine/archive/1944/12/paris-alive-the-republic-of-silence/656012/- Discourse on the Origin of Inequality: https://amazon.com/dp/0486434141?tag=toe08-20- Beyond the Pleasure Principle: https://www.sas.upenn.edu/~cavitch/pdf-library/Freud_Beyond_P_P.pdf- Philosophy of Spirit: https://www.marxists.org/reference/archive/hegel/jlindex.htm- Hegelian Reading of the New Science of Consciousness: https://www.crisiscritique.org/storage/app/media/2025-08-25/slavoj-zizek.pdf- The Mirror Stage: https://english.hku.hk/staff/kjohnson/PDF/LacanMirrorStageECRITS.pdf- Being and Time: https://amazon.com/dp/0061575593?tag=toe08-20- Less Than Nothing: https://amazon.com/dp/1781681279?tag=toe08-20- The Imp of the Perverse: https://web.english.upenn.edu/~cavitch/pdf-library/Poe_Imp.pdf- Einstein-Bohr Debate: https://www.marxists.org/reference/subject/philosophy/works/dk/bohr.htm- Ages of the World: https://amazon.com/dp/1438474059?tag=toe08-20- Quantum History: https://amazon.com/dp/135056642X?tag=toe08-20- Phenomenology of Spirit: https://amazon.com/dp/0198245971?tag=toe08-20- Philosophy of Right: https://www.marxists.org/reference/archive/hegel/works/pr/preface.htm- White Holes: https://amazon.com/dp/B0BTKZVJJK?tag=toe08-20- Science of Logic: https://amazon.com/dp/1542519918?tag=toe08-20- End of History and the Last Man: https://amazon.com/dp/0743284550?tag=toe08-20More links at https://curtjaimungal.substack.com Guests do not pay to appear. #science Learn more about your ad choices. Visit megaphone.fm/adchoices

RU392: CHRISTOS TOMBRAS ON FALSE NEGATIVES: TILTED TAKES ON A WORLD IN FLUX: https://renderingunconscious.substack.com/p/ru392-christos-tombras-on-false-negatives Join Rendering Unconscious Podcast at Substack for all new and archival episodes: https://renderingunconscious.substack.com Rendering Unconscious welcomes Dr. Christos Tombras back to the podcast! He's here to talk about his new book False Negatives: Tilted Takes on a World in Flux. https://www.l2upublishing.co.uk/falsenegatives Rendering Unconscious episode 392. On this episode, Christos discusses the origins and themes of his new book False Negatives: Tilted Takes on a World in Flux, a collection of philosophical essays examining truth, evidence, and meaning in the post-truth age. The book, a series of vignettes written as part of an experiment on Open Democracy, navigates the shifting boundaries of politics, science, history, art, and human understanding. Christos delves into the complexities of truth, narratives, and identity; the impact of COVID-19 on personal and professional life; and the role of choice and interpretation in art. He also touches upon the philosophical implications of psychoanalysis and challenges of navigating uncertainty in a rapidly changing world. In an era when “alternative facts” shape public discourse and technology reshapes what we believe to be true, Christos invites us to reconsider how we know what we know. Through vivid examples—from DeepFake videos and AI-generated art to Freud's dreams and Gödel's theorem—he explores the fragile relationship between truth and interpretation, reason and belief, evidence and experience. Christos Tombras is a London-based Lacanian psychoanalyst, lecturer, and writer. His work bridges psychoanalysis, philosophy, and contemporary culture. He is known for illuminating the intersections of science, art, and subjectivity in a language both precise and humane. https://www.listeningtoyou.co.uk His books include Discourse Ontology: Body and the Construction of a World from Heidegger through Lacan (2019). https://amzn.to/48W8r8H Check out this previous episode: RU60: CHRISTOS TOMBRAS ON PSYCHOANALYSIS, PHILOSOPHY & THE BODY – FREUD, LACAN, HEIDEGGER RU News & Events: Friday, May 1st: LIVE RU Podcast event with Lara Sheehi on May Day for her new book From the Clinic to the Streets: Psychoanalysis for Revolutionary Futures (Pluto Press, 2026). With Carterr Carter as discussant. https://rucenterforpsychoanalysis.substack.com/p/live-ru-podcast-event-with-lara-sheehi All paid subscribers to RU Center for Psychoanalysis and Rendering Unconscious podcast will receive the zoom link to attend this event live and the recording will be archived at both Substacks. https://rucenterforpsychoanalysis.substack.com https://renderingunconscious.substack.com Full archive of RU Center events and CLASSES HERE: https://rucenterforpsychoanalysis.substack.com/t/classes See RU Center SCHEDULE OF EVENTS HERE: https://rucenterforpsychoanalysis.substack.com/p/schedule Rendering Unconscious is also a book: Rendering Unconscious: Psychoanalytic Perspectives, Politics & Poetry vols 1:1 & 1:2 (Trapart Books, 2024): https://amzn.to/4sOqSEu Thank you for being a paid subscriber to Rendering Unconscious Podcast. It makes my work possible. If you are so far a free subscriber, thanks to you too. Please consider becoming a paid subscriber to gain access to all the material on the site, including new, future, and archival podcast episodes. It's so important to maintain independent spaces free from censorship and corporate influence. If you are interested in pursuing psychoanalytic treatment with me, please feel free to contact me directly: www.drvanessasinclair.net/contact/ Thank You.

Jan is annoyed because he needs to revise his papers and respond to his reviewers. Why can't ChatGPT or Claude do this for him? Why aren't we doing this already? So we start to wonder: what will happen to paper writing, reviews, and revisions as we enter an age where science practice is imbued with AI? How important are framing, literature engagement, and prose when AI use will homogenize communication? How important are method skills when analytics can be automated? What skills should emerging researchers focus on to maintain or create a competitive edge? And will publishing move towards slimmer papers with only problematization, research design, and findings, or will we look for alternative markets to express our ideas and findings? Tune in to find out. References Acquired (2025). Google Part III: The AI Company. Episode 1, Oct 6, 2025, https://www.acquired.fm/episodes/google-the-ai-company. Ahart, J. (2026). AI can 'same-ify' human expression — can some brains resist its pull? Nature (11 March 2026), https://doi.org/10.1038/d41586-026-00781-9. Habermas, J. (1984). Theory of Communicative Action, Volume 1: Reason and the Rationalization of Society. Heinemann. Winograd, T., & Flores, F. (1986). Understanding Computers and Cognition: A New Foundation for Design. Ablex Publication Corporation. Heidegger, M. (1975). Being and Time. HarperOne. Churchman, C. W. (1972). The Design of Inquiring Systems: Basic Concepts of Systems and Organization. Basic Books. Kellogg, K. C., Valentine, M. A., & Christin, A. (2020). Algorithms at Work: The New Contested Terrain of Control. Academy of Management Annals, 14(1), 366–410. Roberson, Q. (2026). Artificial Intelligence and Responsible Research at AMJ. Academy of Management Journal, 69(2), 207–211.

In this episode, I explore Richard Rorty's essay “Moral Identity and Private Autonomy” from Essays on Heidegger and Others and think through one of the tensions that has been staying with me lately: how to honor private self-creation without letting it collapse into a form of individualism that forgets public responsibility. I reflect on Rorty's reading of Foucault, his idea of the “knight of autonomy,” and why I find myself deeply resonating with that figure through my own sense of being an otrovert — someone drawn to autonomy, inward authority, and the refusal of borrowed foundations.At the same time, I wrestle with my fear that the private/public distinction can leave democratic life too thin, even as I remain deeply doubtful that a return to shared religious, philosophical, or universal foundations would actually produce the solidarity people imagine. From there, I explore Rorty's provocative suggestion that people can be humane without being universalists, and I consider how art and culture — including the imperfect but moving example of Apple TV's Shrinking — may help create a shared public vocabulary through empathy, grief, failure, and recognition rather than through doctrine or theory.This is an episode about autonomy, democracy, suffering, self-creation, and the difficult task of trying to remain faithful to one's own vocabulary while still taking part in the shared work of making the world more decent for others.

What do Hegel and Heidegger have to do with the struggles faced by liberalism today? Duke political philosopher Dr. Michael Allen Gillespie joins host PJ Wehry to rethink the philosophical foundations of modern history and the crisis we're living through now.Dr. Gillespie, Professor of Political Science at Duke University, revisits his landmark book, Hegel, Heidegger, and the Ground of History, to examine what these two towering figures reveal about the trajectory of Western civilization.In this conversation they explore:Why Fukuyama's "end of history" never arrived and what replaced itHegel's master-slave dialectic and what it tells us about how consciousness drives historyHeidegger's warning: the "forgetfulness of Being" as the root of modern nihilismWhat it means to ask for the ground of history and why that question remains urgentThe tension between human freedom and natural causation at the heart of modernityHeidegger's destruction of Western metaphysics and what he was trying to clear space forWhy Heidegger may have misread Plato, and what we lose because of itThis is a conversation for anyone who suspects something has gone deeply wrong in the modern world and wants to understand why.Make sure to check out Dr. Gillespie's book: Hegel, Heidegger, and the Ground of History

Come sit at Vallecitos! Ñāṇavīra Thera (born Harold Musson, 1920–1965), an English monk whose work is a cornerstone for those interested in the intersection of the Pali Suttas and phenomenological philosophy. He is best known for his radical, "vertical" approach to the Dhamma, which bypasses traditional commentaries to focus on the immediate structure of personal experience.The primary collection of his later work is titled "Clearing the Path", which includes his seminal book and his extensive correspondence. Notes on Dhamma (1960–1965): This is his most influential work. It consists of highly technical entries intended to correct common misinterpretations of the Suttas. He famously discarded the "three-life" traditional model of paṭiccasamuppāda (dependent arising) in favor of a structural, timeless interpretation. vThe Phenomenological Approach: Ñāṇavīra used the tools of Western existentialists—like Sartre, Heidegger, and Kierkegaard—not as a substitute for the Dhamma, but as a way to clear away "objective" or scientific biases. He argued that the Dhamma must be understood from a "vertical" view—looking directly into the abyss of one's own existence. https://www.davesmithdharma.com/https://account.venmo.com/u/davesmithdharmaThank you for subscribing.

Epizoda analizira paradoks iranskega režima, ki svojo avtoritarnost in represijo legitimira s pomočjo kompleksne zahodne filozofije (Heidegger, Habermas, Kant). Osrednja teza, povzeta po Žižku, je, da Iranu ne manjka toliko zahodni liberalizem kot predvsem radikalna osebna svoboda in avtonomija posameznika, ki zavrača slepo pokorščino sistemu. Izvorni članek: Filozofi in fanatiki: intelektualno zakulisje iranskega režima Dialog je ustvarjen s pomočjo orodja NotebookLM.

Philosophers have had many conceptions of the future–metaphysical, eschatological, ontotheological, dialectical, fatalistic, idealist, materialist, and more–and these in turn have been central to discussions of free will and determinism, freedom and constraint, hope and despair.  But our guest Simon Critchley, Hans Jonas Professor of Philosophy at the New School, is against all of them!   For him, what emerges from Heidegger's thinking of ecstatic temporality is a radical focus on our historicity, our having-been-ness to inform and improve the present, and this "gritty pessimistic realism” leads him to choose Thucydides over Plato:  nothing is ever certain, except for the past, but even the past is a site of contestation and hence not a strong basis on which to make predictions about what is yet to come.  Hope for a future is misplaced; instead we must have courage.  So why be “against the future”?  Listen in as Simon and the gang discuss the dangers and disasters–ideological, institutional, and philosophical–of investing too much in the idea of the future, and then, after listening to us ramble on about–and against–the future, tell us what you think.  Send us your thoughts!Full episode notes available at this link:https://hotelbarpodcast.com/podcast/future---------------------SUBSCRIBE to the podcast now to automatically download new episodes!SUPPORT Hotel Bar Sessions podcast on Patreon here! (Or by contributing one-time donations here!)BOOKMARK the Hotel Bar Sessions website here for detailed show notes and reading lists, and contact any of our co-hosts here.Hotel Bar Sessions is also on Facebook, YouTube, BlueSky, and TikTok. Like, follow, share, duet, whatever... just make sure your friends know about us! ★ Support this podcast on Patreon ★

Samah Karaki est neuroscientifique et essayiste et son dernier essai "contre les figures d'autorité" est la raison pour laquelle je la reçois de nouveau!C'est la quatrième fois que je reçois Samah. Et à chaque fois, je sens que quelque chose me bouscule profondément.Dans cet épisode, nous parlons de notre besoin presque viscéral de figures d'autorité. Pourquoi nous aimons tant certains visages. Pourquoi nous leur déléguons notre jugement. Pourquoi nous sommes parfois déçus comme si nous avions été trahis personnellement.J'ai questionné Samah sur la naissance historique de la figure du “génie”, sur la Renaissance, sur le mythe du héros, sur le mérite, sur la visibilité, sur les médias, sur les algorithmes. Mais aussi sur quelque chose de plus intime : qu'est-ce que ça fait de devenir soi-même une figure d'autorité ?Ce que j'aime dans cette conversation, c'est qu'elle ne cherche pas à “cancel”. Elle cherche à déplacer le regard.On parle de plagiat, de création collective, d'impunité, de Heidegger, de Bertolucci, d'écologie, de réseaux sociaux, de gourous, de soft skills… et surtout d'utopie.Et si la pensée n'appartenait jamais à une seule personne ?Et si le vrai pouvoir, c'était de négocier le sens ensemble ?Citations marquantes “Nous avons besoin de boussoles, mais pas de sommets.”“Le problème n'est pas la signature. C'est pourquoi on voit toujours les mêmes noms.”“Quand on sacralise quelqu'un, on suspend notre jugement.”“La pensée n'appartient pas à une figure. Elle appartient à ceux qui la manipulent.”“L'utopie, c'est un endroit où le sens se négocie en permanence.”Big Ideas (Idées centrales)1. Le besoin d'autorité est humainNous manquons d'attention. Nous avons besoin de repères.

Samah Karaki est neuroscientifique et essayiste et son dernier essai "contre les figures d'autorité" est la raison pour laquelle je la reçois de nouveau!C'est la quatrième fois que je reçois Samah. Et à chaque fois, je sens que quelque chose me bouscule profondément.Dans cet épisode, nous parlons de notre besoin presque viscéral de figures d'autorité. Pourquoi nous aimons tant certains visages. Pourquoi nous leur déléguons notre jugement. Pourquoi nous sommes parfois déçus comme si nous avions été trahis personnellement.J'ai questionné Samah sur la naissance historique de la figure du “génie”, sur la Renaissance, sur le mythe du héros, sur le mérite, sur la visibilité, sur les médias, sur les algorithmes. Mais aussi sur quelque chose de plus intime : qu'est-ce que ça fait de devenir soi-même une figure d'autorité ?Ce que j'aime dans cette conversation, c'est qu'elle ne cherche pas à “cancel”. Elle cherche à déplacer le regard.On parle de plagiat, de création collective, d'impunité, de Heidegger, de Bertolucci, d'écologie, de réseaux sociaux, de gourous, de soft skills… et surtout d'utopie.Et si la pensée n'appartenait jamais à une seule personne ?Et si le vrai pouvoir, c'était de négocier le sens ensemble ?Citations marquantes “Nous avons besoin de boussoles, mais pas de sommets.”“Le problème n'est pas la signature. C'est pourquoi on voit toujours les mêmes noms.”“Quand on sacralise quelqu'un, on suspend notre jugement.”“La pensée n'appartient pas à une figure. Elle appartient à ceux qui la manipulent.”“L'utopie, c'est un endroit où le sens se négocie en permanence.”Big Ideas (Idées centrales)1. Le besoin d'autorité est humainNous manquons d'attention. Nous avons besoin de repères.

My guest on the show today is Jonny Thakkar. Jonny is an Assistant Professor in Political Science at Swarthmore College and one of the founding editors of The Point. He's the author of various articles, most recently “Beyond Equality” in the newest issue of the Point, and the 2018 book Plato as Critical Theorist.I asked Jonny on to talk about his late friend and mentor the philosopher and psychoanalyst Jonathan Lear, who was his advisor at the University of Chicago Committee on Social Thought and, as you'll hear in our discussion, his occasional advisor on matters of the heart.He wrote about Lear, after his death, along with a collection of other remembrances from friends and colleagues of Lear's:His own career path was so individual as to be impossible to emulate. Institutionally speaking, he had completed two undergraduate degrees, one in history and the other in philosophy, followed by two graduate degrees, the first a Ph.D. on Aristotle's logic under the supervision of Saul Kripke—a prodigy in contemporary logic and metaphysics who was only eight years older than Jonathan, had no expertise in Aristotle and only ever supervised one other dissertation—and the second a professional qualification in psychoanalysis that licensed him to treat patients clinically. His philosophical interlocutors were many and various, among them Plato, Aristotle, Kierkegaard, Freud, Heidegger, Wittgenstein, Williams, J. M. Coetzee and Marilynne Robinson, but he was no dilettante. He wanted to understand what it meant to be human, and he simply followed that question wherever it took him. Without end, I should add: he took up the study of ancient Hebrew in his mid-seventies because he had become so puzzled by the treatment of the prophet Balaam that he wanted to make sure he wasn't missing anything in translation!That ethos of constant self-development was central to what you might call Jonathan's philosophy of life. Some people use the term “perpetual student” pejoratively; for Jonathan, being open to learning from the world was the key to human flourishing. As he told matriculating undergraduates in a 2009 address, “the aim of education is to teach us how to be students.” In the preface to Open Minded, he wrote that achieving tenure at Cambridge in his twenties freed him from professional pressures to such an extent that he was forced to confront the meaning of his own existence. “I realized that before I died, I wanted to be in intimate touch with some of the world's greatest thinkers, with some of the deepest thoughts which humans have encountered. I wanted to think thoughts—and also to write something which mattered to me.”We talk about Lear's work, but also about what it means to be, or be influenced by, what Lear called a “local exemplar,” which is someone who has a profound influence on the people around him or her. An exemplar could be a real mentor in the classic sense, as Lear was for Jonny and other students of his, or a writer who affects other people just through text, which is how he functioned in my life. It could also be someone who just said or did something once or a few times that stays with us, imprints itself on us, and changes us in ways that unfold over time.So we talk about how Lear played that role in our lives, but also about the ways in which Thakkar may be playing the role of local exemplar, as a teacher, in the lives of his students, and more generally what it is about someone, or something, that makes it capable of influencing us in these ways.One reason we ended up in this space, I think, is that I've been wrestling a lot, lately, with the question of how writing does or doesn't influence people, because I'm writing a book, on relationships and therapy, that edges into the territory of self-help, and I've become moderately obsessed with not replicating the mistake that so many self-help books make on this front, which is thinking that in order to help people, the thing to do is give them straightforward advice on how to do or be better.This always seems to me like a fundamental misunderstanding of how texts change people, and in some ways an odd one to make in particular for the therapists and psychologists who write so many of these books. If anyone should understand that the human psyche is tricky and that real change tends be a product of close relationships and communal structures playing out over time, rather than advice distilled to words, it should be therapists.Texts do change people's lives, but it's indirect. They're poetic. They're narrative. They're allusive and elusive. They're not precision tools to achieve a predictable outcome in readers.Lear understood this. I asked him once if the style of his essays was deliberately looping and associative because he was trying to emulate something about the rhythms of psychoanalytic practice, and his response was surprise. I just try to write clearly, he said, and the more I think the more I believe him. I think there was something so integrated in the way he did all these things – teach, write, practice psychoanalysis – that his version of writing clearly became this thing that I perceived as indirect, and that it is because of this, in some sense, that his writing has the capacity to affect people in a way that most self-help literature doesn't.I didn't know Lear well, as a person, but he had, and continues to have, a big influence on me. That's even more the case for Jonny, as you'll hear. I don't think he's for everyone, but if he might be for you, I really encourage you to pick up one of his books or find one of his essays online. I'll drop in some links to a few of below. He was a remarkable person.Hope you enjoy. Peace.Jonathan Lear articles:* “Aims of Education”* “Inside and Outside the Republic”* “A Case for Irony”* “Wisdom Won from Illness” [this is actually the whole text of one of his books]* “Transience and hope: A return to Freud in a time of pandemic”* “Jumping from the Couch: An Essay on Phantasy and Emotional Structure”* “Can the virtuous person exist in the modern world?” 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

A full century ago, a young and relatively unknown philosophy instructor in a small town in Germany would publish a book that would be swiftly picked up and radically reshape the intellectual landscape around it. Everything published before could now be reread in a new light, while everything after would often be seen as a sort of development in response to this book. Its author was Martin Heidegger, and the book was his Being and Time (Yale UP, 2026), one of the most important and influential works in the history of philosophy. Due to the difficulty of the text, filled with dense neologisms or unconventional uses of common terms, Heidegger's work has proven a consistent challenge for any translator trying to render him in English. The first attempt was by John Macquarrie and Edward Robinson in 1962, with a repeated attempt by one of Heidegger's students, Joan Stambaugh, arriving in 1995, with revisions by Dennis Schmidt in 2010. Now in 2026, Cyril Welch has brought his own translation to publication. Initial work began several decades ago in his classroom where he was trying to teach the text, and so he started offering up his own translations of key passages for his students. Over time these translations were revised and added to until eventually he found he had enough to consider formal publication. The publication was held back for some time, but now is finally able to come to light, giving both seasoned and fresh readers of Heidegger a chance to read his work anew. Cyril Welch is professor emeritus of philosophy at Mount Allison University in New Brunswick, Canada. 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

A full century ago, a young and relatively unknown philosophy instructor in a small town in Germany would publish a book that would be swiftly picked up and radically reshape the intellectual landscape around it. Everything published before could now be reread in a new light, while everything after would often be seen as a sort of development in response to this book. Its author was Martin Heidegger, and the book was his Being and Time (Yale UP, 2026), one of the most important and influential works in the history of philosophy. Due to the difficulty of the text, filled with dense neologisms or unconventional uses of common terms, Heidegger's work has proven a consistent challenge for any translator trying to render him in English. The first attempt was by John Macquarrie and Edward Robinson in 1962, with a repeated attempt by one of Heidegger's students, Joan Stambaugh, arriving in 1995, with revisions by Dennis Schmidt in 2010. Now in 2026, Cyril Welch has brought his own translation to publication. Initial work began several decades ago in his classroom where he was trying to teach the text, and so he started offering up his own translations of key passages for his students. Over time these translations were revised and added to until eventually he found he had enough to consider formal publication. The publication was held back for some time, but now is finally able to come to light, giving both seasoned and fresh readers of Heidegger a chance to read his work anew. Cyril Welch is professor emeritus of philosophy at Mount Allison University in New Brunswick, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

A full century ago, a young and relatively unknown philosophy instructor in a small town in Germany would publish a book that would be swiftly picked up and radically reshape the intellectual landscape around it. Everything published before could now be reread in a new light, while everything after would often be seen as a sort of development in response to this book. Its author was Martin Heidegger, and the book was his Being and Time (Yale UP, 2026), one of the most important and influential works in the history of philosophy. Due to the difficulty of the text, filled with dense neologisms or unconventional uses of common terms, Heidegger's work has proven a consistent challenge for any translator trying to render him in English. The first attempt was by John Macquarrie and Edward Robinson in 1962, with a repeated attempt by one of Heidegger's students, Joan Stambaugh, arriving in 1995, with revisions by Dennis Schmidt in 2010. Now in 2026, Cyril Welch has brought his own translation to publication. Initial work began several decades ago in his classroom where he was trying to teach the text, and so he started offering up his own translations of key passages for his students. Over time these translations were revised and added to until eventually he found he had enough to consider formal publication. The publication was held back for some time, but now is finally able to come to light, giving both seasoned and fresh readers of Heidegger a chance to read his work anew. Cyril Welch is professor emeritus of philosophy at Mount Allison University in New Brunswick, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

A full century ago, a young and relatively unknown philosophy instructor in a small town in Germany would publish a book that would be swiftly picked up and radically reshape the intellectual landscape around it. Everything published before could now be reread in a new light, while everything after would often be seen as a sort of development in response to this book. Its author was Martin Heidegger, and the book was his Being and Time (Yale UP, 2026), one of the most important and influential works in the history of philosophy. Due to the difficulty of the text, filled with dense neologisms or unconventional uses of common terms, Heidegger's work has proven a consistent challenge for any translator trying to render him in English. The first attempt was by John Macquarrie and Edward Robinson in 1962, with a repeated attempt by one of Heidegger's students, Joan Stambaugh, arriving in 1995, with revisions by Dennis Schmidt in 2010. Now in 2026, Cyril Welch has brought his own translation to publication. Initial work began several decades ago in his classroom where he was trying to teach the text, and so he started offering up his own translations of key passages for his students. Over time these translations were revised and added to until eventually he found he had enough to consider formal publication. The publication was held back for some time, but now is finally able to come to light, giving both seasoned and fresh readers of Heidegger a chance to read his work anew. Cyril Welch is professor emeritus of philosophy at Mount Allison University in New Brunswick, Canada. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

En un contexto marcado por la prisa, la hiperconexión y una ventana de atención cada vez más estrecha, dedicamos estas recomendaciones culturales de febrero a pensar el encierro no como castigo, sino como condición cultural y creativa. A partir de libros, películas, música y experiencias personales, Tommaso Koch, Sergio C. Fanjul y Jimena Marcos conversan sobre la posibilidad (y el privilegio) de parar el mundo para pensar, escribir o simplemente... estar. Desde las cabañas de filósofos como Wittgenstein o Heidegger hasta los encierros forzados para componer música o que sirven como inspiración para videojuegos. La conversación se amplía con las aportaciones de la diseñadora gráfica Laura Millán para descubrirnos el “ephemera” en el cine y la periodista Selva Vargas trasladará el debate a otros lenguajes y soportes. ¿Quién puede permitirse el tiempo y el silencio necesarios para crear? ¿qué queda dentro y fuera del encierro? Algunas de las recomendaciones que encontrarás en el podcast: Coloquio de invierno (Tusquets) de Luis Landero Los ensayos (Editorial Acantilado) de Michel de Montaigne suma noche (Ediciones Godall) de Blanca Morel El videojuego Blue Prince Un cuarto propio conectado: (ciber) espacio y (auto)gestión del yo (Fórcola Ediciones) de Remedios Zafra Saída Game de Arthur Moura Campos CRÉDITOS: Realizan: Tommaso Koch y Jimena Marcos Diseño de sonido: Nicolás Tsabertidis Coordina: José Juan Morales Dirige: Ana Alonso Sintonía: Jorge Magaz Si tienes quejas, dudas o sugerencias, escribe a defensora@elpais.es o manda un audio a +34 649362138 (no atiende llamadas).

Sheldon, Tom and Jeff are back for another awesome episode of the podcast! I absolutely love hosting these guys! We spoke about how death awareness quietly shapes human behaviour, culture, and politics, drawing on their decades of research and insights from The Worm at the Core. We explored societal instability, economic inequality, and theories of cultural collapse, including Peter Turchin's work on income inequality and relative deprivation, and how shrinking opportunities and mass media fuel dissatisfaction and ideological division. Then we turned to Heidegger's ideas on authenticity, inauthenticity, and how humans respond to mortality—whether through flight from death or living with what he called anticipatory resoluteness. From there, we discussed emerging neuroscience research on death reminders, and the role of practices like mindfulness and meditation in shaping our responses to mortality.From a therapeutic perspective, we spoke about death anxiety in psychotherapy, whether it tends to appear directly in the therapy room or remain embedded in cultural, religious, and ideological belief systems. We explored whether practices like meditation or psychedelic therapy can genuinely transform our relationship with death, or whether fear of death is something humans continually manage rather than overcome. Finally, we spoke about the broader implications of Terror Management Theory—how cultural worldviews help us cope with mortality, but can also lead to rigidity, conflict, and dehumanisation when threatened. We closed with reflections on existential maturity, humility, and whether cultivating pro-social values offers a more humane way of living with the knowledge that we will die.***Sheldon Solomon is a social psychologist and Professor Emeritus at Skidmore College. He is one of the co-founders of Terror Management Theory and has spent over four decades researching how awareness of death influences human behaviour, morality, and culture. He is co-author of The Worm at the Core: On the Role of Death in Life.Jeff Greenberg is a social psychologist and Professor Emeritus at the University of Arizona. As a co-founder of Terror Management Theory, his research explores the psychological functions of self-esteem, cultural worldviews, and meaning in the face of mortality. He is also co-author of The Worm at the Core.Tom Pyszczynski is a social psychologist and Professor Emeritus at the University of Colorado, Colorado Springs. A co-founder of Terror Management Theory, his work focuses on how existential anxiety shapes ideology, prejudice, and self-regulation. He has published extensively on death anxiety, worldview defence, and existential motivation.***The Mind Mate Podcast explores the human condition at the intersection of philosophy and psychotherapy. Hosted by counsellor and psychotherapist Tom Ahern, the podcast engages deeply with questions of meaning, anxiety, freedom, identity, death, love, and what it means to live authentically in the modern world. Find out more here: https://ahern.blog/

Professor Mazviita Chirimuuta joins us for a fascinating deep dive into the philosophy of neuroscience and what it really means to understand the mind.*What can neuroscience actually tell us about how the mind works?* In this thought-provoking conversation, we explore the hidden assumptions behind computational theories of the brain, the limits of scientific abstraction, and why the question of machine consciousness might be more complicated than AI researchers assume.Mazviita, author of *The Brain Abstracted,* brings a unique perspective shaped by her background in both neuroscience research and philosophy. She challenges us to think critically about the metaphors we use to understand cognition — from the reflex theory of the late 19th century to today's dominant view of the brain as a computer.*Key topics explored:**The problem of oversimplification* — Why scientific models necessarily leave things out, and how this can sometimes lead entire fields astray. The cautionary tale of reflex theory shows how elegant explanations can blind us to biological complexity.*Is the brain really a computer?* — Mazviita unpacks the philosophical assumptions behind computational neuroscience and asks: if we can model anything computationally, what makes brains special? The answer might challenge everything you thought you knew about AI.*Haptic realism* — A fresh way of thinking about scientific knowledge that emphasizes interaction over passive observation. Knowledge isn't about reading the "source code of the universe" — it's something we actively construct through engagement with the world.*Why embodiment matters for understanding* — Can a disembodied language model truly understand? Mazviita makes a compelling case that human cognition is deeply entangled with our sensory-motor engagement and biological existence in ways that can't simply be abstracted away.*Technology and human finitude* — Drawing on Heidegger, we discuss how the dream of transcending our physical limitations through technology might reflect a fundamental misunderstanding of what it means to be a knower.This conversation is essential viewing for anyone interested in AI, consciousness, philosophy of mind, or the future of cognitive science. Whether you're skeptical of strong AI claims or a true believer in machine consciousness, Mazviita's careful philosophical analysis will give you new tools for thinking through these profound questions.---TIMESTAMPS:00:00:00 The Problem of Generalizing Neuroscience00:02:51 Abstraction vs. Idealization: The "Kaleidoscope"00:05:39 Platonism in AI: Discovering or Inventing Patterns?00:09:42 When Simplification Fails: The Reflex Theory00:12:23 Behaviorism and the "Black Box" Trap00:14:20 Haptic Realism: Knowledge Through Interaction00:20:23 Is Nature Protean? The Myth of Converging Truth00:23:23 The Computational Theory of Mind: A Useful Fiction?00:27:25 Biological Constraints: Why Brains Aren't Just Neural Nets00:31:01 Agency, Distal Causes, and Dennett's Stances00:37:13 Searle's Challenge: Causal Powers and Understanding00:41:58 Heidegger's Warning & The Experiment on Children---REFERENCES:Book:[00:01:28] The Brain Abstractedhttps://mitpress.mit.edu/9780262548045/the-brain-abstracted/[00:11:05] The Integrated Action of the Nervous Systemhttps://www.amazon.sg/integrative-action-nervous-system/dp/9354179029[00:18:15] The Quest for Certainty (Dewey)https://www.amazon.com/Quest-Certainty-Relation-Knowledge-Lectures/dp/0399501916[00:19:45] Realism for Realistic People (Chang)https://www.cambridge.org/core/books/realism-for-realistic-people/ACC93A7F03B15AA4D6F3A466E3FC5AB7---RESCRIPT:https://app.rescript.info/public/share/A6cZ1TY35p8ORMmYCWNBI0no9ChU3-Kx7dPXGJURvZ0PDF Transcript:https://app.rescript.info/api/public/sessions/0fb7767e066cf712/pdf

Since 2020 there has been a sizeable reconfiguration of political lines, with new poles shaping up to replace left and right. Specifically, differing strains of a kind of conservative nationalism replacing the traditional right and liberalised globalism replacing the traditional left.We discuss those emerging configurations, the new American empire's tendency towards realism, Heidegger, and technology as the central question of modernity, as well as how concepts like ‘human rights' and ‘moral relativism' are out of date, with potentially even ‘democracy' soon for the chopping block.Plus, Gen Z's realist approach to transgendersism, the recognition of Somaliland, human rights law's failure around sanctions, Ed Miliband as future PM, monarchy, anti-sexist workshops for boys in school, and having to wait years for institutions to catch-up with discourse already evident via technology.

Are we living in the moment? Are we really free? How can we transcend the constant anxieties of our mind? Throughout history, certain people in the West and the East have claimed that the human mind could reach states of so-called higher consciousness. In the twentieth century, several thinkers like Heidegger and Nietzsche returned to this possibility, trying to find the higher regions of the mind. Join Oxford philosopher Jessica Frazier as she explores tales of higher states of mind, and debates whether these experiences are scientific, spiritual, or pure esoteric imagination.Please do email us at podcast@iai.tv with any of your thoughts or questions on the episode!To witness such debates live buy tickets for our upcoming festival: https://howthelightgetsin.org/festivals/And visit our website for many more articles, videos, and podcasts like this one: https://iai.tv/You can find everything we referenced here: https://linktr.ee/philosophyforourtimesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In Part 2 of our series on intellectualls, Daniel Tutt returns to talk  Bourdieu. Start with the feeling that “merit” is natural and fair—and then watch it fall apart. We take Pierre Bourdieu's sharpest tools—habitus, field, cultural capital, symbolic power—and use them to expose how universities, media, and taste quietly reproduce class while insisting it's all about talent. From Homo Academicus to Distinction to the Algeria studies, we clear up the biggest misconceptions: cultural capital is more than style, symbolic violence is more than rude behavior, and habitus is embodied history adapting to shifting fields.Our conversation travels through the crisis of the scholarly habitus—leisure packaged as labor, prestige buffered by adjunct exploitation—and the awkward truth that DEI can deepen stratification when it diverts resources and legitimizes existing hierarchies. We connect Bourdieu's hysteresis to today's culture wars: fields change fast, bodies adapt slow, and the resulting frustration feeds irrationalism. His study of Heidegger becomes a cautionary tale about stalled elites and seductive anti‑rational philosophies. Meanwhile the working class loses a stable habitus in a gigged‑out economy, making organizing harder and resentment easier to weaponize.We balance Bourdieu with a Marxist insistence on production and power. The best use of his map is practical: reveal the hidden rules, rebuild class independence, and design para‑academic and organizing projects that out‑perform the academy on rigor and relevance. Expect clear definitions, concrete examples, and straight talk on credentialism, elite infighting dressed as populism, and why making class legible again is the first step toward changing material life. If you've ever felt the system deny its own history while sorting your future, this conversation will give you language—and a plan—to push back.If this resonates, follow the show, share the episode with a friend, and leave a review with the sharpest insight you took away. Where do you see symbolic power at work today?Send us a text Musis by Bitterlake, Used with Permission, all rights to BitterlakeSupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf, DRV, Kenneth McKee, JY Chan, Matthew Monahan, Parzival, Adriel Mixon, Buddy Roark, Daniel Petrovic,Julian

In this episode, Breht speaks with Dr. Richard Wolin, author of Heidegger in Ruins: Between Philosophy and Ideology, about the dark entanglement between Martin Heidegger's philosophy and his lifelong commitment to National Socialism. Heidegger is often hailed as the most important philosopher of the 20th century, yet his work was deeply shaped by the reactionary politics of his time. Wolin explains how Heidegger's central ideas -- Being, Dasein, authenticity, rootedness, and the "decline of the West" -- became intertwined with fascist notions of destiny, hierarchy, and belonging. They discuss the long history of attempts to sanitize Heidegger's record, what the Black Notebooks reveal about his true convictions, the interwar period in Germany and the conservative revolution, Heidegger's spiritual racism, and how the same civilizational despair and longing for renewal echo through today's far-right political movements. This conversation explores how the search for meaning and authenticity, when divorced from solidarity and democracy, can turn toward reactionary myth-making, hierarchical exclusion, and fascist authoritarianism. Check out Dr. Wolin's articles in the LA Review of Books HERE   ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio https://revleftradio.com/