Podcasts about Immanuel Kant

Send us Fan MailThree children were murdered. So why is so much of the conversation focused on protecting the person who killed them?In this solo edition of Outside The Wire, Trent examines a mother's admitted killing of her three children and the defense's claim that postpartum psychosis diminished her responsibility. Trent argues that mental illness may help explain an action, but it does not erase the victims or eliminate the need for justice.Drawing on Immanuel Kant's philosophy of punishment, Trent makes the case for capital punishment—not as revenge, deterrence, or spectacle, but as the consequence deserved for deliberately taking innocent lives.The question is brutally simple: when guilt is not disputed, should psychological illness change what justice requires?Links:  OnesReady.comChapters: 00:00 - Justice for Three Children 01:18 - The System Makes Mistakes 02:28 - What Immanuel Kant Said About Punishment 03:07 - Justice Is Not Revenge 04:52 - Does Psychosis Excuse Murder? 05:39 - Stop Forgetting the Victims 07:21 - Trent's Case for the Death Penalty 08:20 - A World Without Responsibility 09:45 - Justice or Excuse?Support the showJoin this channel to get access to perks: HEREBuzzsprout Subscription page:  HERERegister for our Operator Training Summit:  OperatorTrainingSummit.comFind an Air Force Recruiter: AirForce.comCollabs:Ones Ready - OnesReady.com 18A Fitness - Promo Code:  ONESREADY ATACLete - Follow the URL (no promo code):  ATACLeteDanger Close Apparel - Promo Code:  ONESREADYDFND Apparel...

ในโลกที่เต็มไปด้วยความเปลี่ยนแปลงและการแข่งขัน ไม่ว่าจะเป็นใครต่างก็ต้องดิ้นรนเพื่อเก็บเกี่ยวโอกาสและผลประโยชน์ที่ตนเองควรได้รับด้วยกันทั้งนั้น จนบางครั้งเราก็ลืมนับไปว่ากี่ครั้งแล้วที่ผู้คนล้วนปิดตาข้างเดียว มองข้ามศีลธรรมและความถูกต้องเพื่อโฟกัสแค่ผลประโยชน์ส่วนตน . โดยพอดแคสต์ 5M ในวันนี้จะพาทุกคนสำรวจแนวคิดของนักปรัชญาที่แทบไม่มีใครรู้จักอย่าง ‘Immanuel Kant' และหาคำตอบกันว่าความถูกต้อง และผลประโยชน์ที่เราต้องการจะได้มานั้นทำงานประสานหรือขัดแย้งกันอย่างไร แล้วเราควรจะเลือกทางไหนทั้งในภาวะปกติและวันที่วิกฤตถาโถม

We're joined by Anna Greenspan: philosopher, Associate Professor at NYU Shanghai, where she co-directs the Center for AI and Culture, and author of Shanghai Future and China and the Wireless Undertow. Longtime listeners will recognize her twice over — as co-editor of Machine Decision is Not Final and as the author of Capitalism's Transcendental Time Machine.The occasion is Greenspan's new research: a philosophy of the artificial built through the garden. If AI is now something "grown, not built," the garden raises the question of agency immediately — anyone who tries to make one learns that the thing the garden gardens is the gardener. Greenspan is surveying seven aesthetic garden traditions, and here we tour a few.References:Samuel Butler, Erewhon (1872), esp. "The Book of the Machines"Anna Greenspan, Bogna Konior, Benjamin Bratton and Amy Ireland (eds.), Machine Decision is Not Final: China and the History and Future of Artificial Intelligence (Urbanomic, 2024)Anna Greenspan, Shanghai Future: Modernity Remade (Hurst/Oxford University Press, 2014)Anna Greenspan, China and the Wireless Undertow: Media as Wave Philosophy (Edinburgh University Press, 2023)Immanuel Kant, Critique of the Power of Judgment (1790) — the third critique, source of the beautiful and the sublimeBaruch Spinoza, Ethics (1677) — parallelism of mind and body; sad passions and joyMou Zongsan (牟宗三), New Confucian philosopher; translated Kant into Chinese, argued the supersensible is accessible through practiceXiong Shili (熊十力), Mou's teacher; philosophy of contraction and expansion drawn from the I ChingNikolai Kondratiev, "The Long Waves in Economic Life" (1925; English translation 1935)Joseph Schumpeter and the neo-Schumpeterians; Carlota PerezThomas S. Mullaney, The Chinese Typewriter: A History (MIT Press, 2017) and The Chinese Computer: A Global History of the Information Age (MIT Press, 2024)Peter Hall, Cities in Civilization (1998)Keiji Nishitani, Religion and Nothingness; the ikebana essay ("The Japanese Art of Arranged Flowers")Benjamin Bratton, The Stack: On Software and Sovereignty (MIT Press, 2015)Gilbert Simondon — invoked by Marek on technological individuationSharawadgi — from William Temple, Upon the Gardens of Epicurus (1685)The ha-ha; Horace Walpole, On Modern Gardening (1770)David J. Chalmers, "What We Talk to When We Talk to Language Models" (2025)

In Teil 3 der Hartman Summer Edition setzen wir Kapitel 4 von Freiheit zu leben fort.Diesmal geht es um die religiösen und philosophischen Wurzeln von Robert S. Hartmans Wertetheorie sowie um eine überraschende Sicht auf Gut und Böse. Wir sprechen über das Gespräch Jesu mit Nikodemus, die Begegnung mit der Frau aus Samaria und die Unterscheidung zwischen der äußeren, materiellen und der inneren, spirituellen Wirklichkeit.Im Mittelpunkt steht jedoch Hartmans Gedanke der „Logik des Unendlichen“: Warum reagieren wir auf das Böse meist genau so, wie es das Böse erwartet? An Beispielen von Abraham Lincoln, Immanuel Kant, einer bewegenden Geschichte aus Stalingrad und alltäglichen Situationen zeigt Hartman, wie sich Konflikte auf einer höheren Ebene lösen lassen.Eine Folge über Menschlichkeit, Versöhnung und die Frage, warum Güte manchmal die stärkste Form von Klugheit ist.Linkedin Profil Dr. Ulrich Vogel: https://de.linkedin.com/in/ulrich-vogel-profilingvaluesprofilingvalues Website: https://www.profilingvalues.comAutorenseite Dr. Uli Vogel: https://uli-vogel.com/Linkedin Profil profilingvalues: https://de.linkedin.com/company/profiling-values?trk=public_profile_topcard-current-companyprofilingvalues Blog: https://profilingvalues.com/ueber-uns/pv-blog/Profilingvalues Mediathek: https://podcast.profilingvalues.comBuch Freiheit zu leben von Robert S. Hartman: https://www.amazon.de/Freiheit-zu-leben-Die-Robert-Hartman-Story/dp/3347958578/Keywords: Robert S. Hartman, Freiheit zu leben, Hartman Summer Edition, Logik des Unendlichen, Gut und Böse, Versöhnung, Abraham Lincoln, Immanuel Kant, Nikodemus, Samariterin, Wertetheorie, intrinsisch, extrinsisch, Konfliktlösung, Persönlichkeitsentwicklung

In this episode we unpack part 1 of Faust by Johann Wolfgang von Goethe...This book explores...* The consequences of endless striving*The tension between higher and lower level desires * The temptation of evilHost: Zach Stehura  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠UnpackingIdeas.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Guest: Philip KubasovIntro Music: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Polyenso⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Free PDF of the book: ⁠Faust part 1 David Luke translationResources MentionedCritique of Pure Reason by Immanuel Kant (book)The Master and Margarita by Mikhail Bulgakov (book)Doctor Faustus by Christopher Marlowe (book/play)The Decline of the West by Oswald Spengler (book)

Between 1927 and 1933, philosopher Walter Benjamin produced dozens of radio broadcasts that became a testing ground for his developing ideas and experimental pedagogy. Initially cast off as inconsequential, they are, as Dominic Smith reveals in Bridging Benjamin, a fruitful site for an original interpretation of Benjamin's larger body of work. Here, Smith is in conversation with Esther Leslie.Dominic Smith is senior lecturer of philosophy at the University of Dundee, Scotland. He is author of Bridging Benjamin: A Philosophy of Technology, Place, and Education; Exceptional Technologies: A Continental Philosophy of Technology; and coeditor of Contingency and Plasticity in Everyday Technologies.Esther Leslie is professor of political aesthetics at Birkbeck, University of London. Her books include Walter Benjamin: Overpowering Conformism; Hollywood Flatlands, Animation, Critical Theory and the Avant Garde; Synthetic Worlds: Nature, Art and the Chemical Industry; Walter Benjamin; Derelicts: Thought Worms from the Wreckage; and Liquid Crystals: The Science and Art of a Fluid Form.EPISODE REFERENCES:Tay Rail Bridge Disaster of 1879Gilles DeleuzeMartin HeideggerDerridaSusan Buck-MorssAdornoBertholt BrechtAsja LācisImmanuel KantBerlin Childhood around 1900 / Walter BenjaminRadio Benjamin / Walter Benjamin“A Visit to the Brass Works,” radio segment / Walter BenjaminLichtenberg: A Cross Section, journal article / Walter Benjamin, Gerhard SchulteCarl SchmittGeorgio AgambenSam WeberFredric JamesonPeter E. GordonPRAISE FOR THE BOOK:"A powerful case for Benjamin's usefulness in discussions of our relationship with the challenge of technological thought, Bridging Benjamin is exemplary in its extensiveness, honesty, and immediacy."—Gerhard RichterBridging Benjamin: A Philosophy of Technology, Place, and Education by Dominic Smith is available from University of Minnesota Press. Thank you for listening.

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Why do morally good people often hesitate to change other people's minds, viewing persuasion as presumptuous, obnoxious, or downright creepy? The University of Washington's professor of philosophy, Dr. Colin Marshall, joins host PJ Wehry to discuss how to successfully bridge deep divides in our highly polarized climate.Dr. Marshall explores the ethics and psychology of civil persuasion in his book, Just Hear Me Out: How to Change Minds Without Lies, Bullshit, or Moral Compromise. They examine how genuine persuasion isn't about manipulation or aggressive takedowns , but rather requires a delicate balance of respect, compassion, and the right environment.In this conversation they explore: Why the fallout of the 2016 US presidential election pushed Dr. Marshall from pure theoretical philosophy into finding practical tools for civil engagement. The crucial difference between manipulative persuasion—where people are treated as obstacles to maneuver—and civil persuasion that honors a person's complete humanity. How combining Immanuel Kant's emphasis on rational respect with Arthur Schopenhauer's focus on deep compassion creates a coherent framework for changing minds. Why attempting to persuade someone at the Thanksgiving table almost always fails, and the importance of establishing an "attention-friendly context" like grabbing a coffee or a beer. Incredible real-world examples of successful persuasion, including Daryl Davis persuading extremists to leave the KKK and Megan Phelps-Roper leaving the Westboro Baptist Church after patient, charitable interactions on Twitter. The concept of "moral myopia"—the deeply human tendency to become so hyper-focused on one moral issue or our own self-respect that we lose sight of the other person's bandwidth and feelings. The psychology of building trust, and why establishing warmth and shared humanity must always come before proving your intellectual competence. This is a conversation for anyone interested in philosophy, psychology, and healthy communication who wants to understand how to sincerely navigate our modern disagreements without sacrificing their own moral integrity.Make sure to check out Dr. Marshall's book: Just Hear Me Out: How to Change Minds without Lies, Bullshit, or Moral Compromise

Gastone BrecciaL'età della "pace ibrida"Le democrazie alla provaScholé - Morcelliana www.morcelliana.netTradizionalmente intesa come strumento per ricomporre l'ordine e ristabilire la pace, oggi la guerra si combatte sempre più spesso nella zona grigia di azioni pianificate per non oltrepassare mai la soglia del conflitto aperto, volte a controllare l'informazione e colpire l'opinione pubblica dell'avversario, la sua economia, i suoi servizi. Questa guerra ibrida si consuma al di sotto dell'orizzonte, tremendo ma riconoscibile, della violenza armata. Rende impossibile attribuire responsabilità e minaccia i fondamenti dei regimi democratici, la trasparenza delle relazioni internazionali, la fiducia reciproca necessaria a un accordo. Alla categoria di guerra ibrida il volume accosta quella, innovativa, di pace ibrida: equilibrio temporaneo in uno stato di ostilità permanente e non – secondo il progetto che era già di Immanuel Kant – cooperazione fondata sul diritto.Gastone Breccia insegna Civiltà bizantina e Storia militare antica all'Università di Pavia. Tra le sue pubblicazioni: A patti con il nemico. Storia del mondo in 30 trattati di pace (Marsilio, 2026); Corea. La guerra dimenticata (il Mulino, 2025); Trafalgar. La battaglia navale (Einaudi, 2024); L'ultimo inverno di guerra. Vita e morte sul fronte dimenticato (il Mulino, 2024); La grande storia della guerra. Uomini, Stati e imperi in lotta (Newton Compton, 2020). Per Einaudi ha curato L'arte della guerra. Da Sun Tzu a Clausewitz (2009).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/

You've spent your life earning. Get good enough, smart enough, successful enough, and surely the love follows. It's the most reasonable plan in the world. You've been running it since before you could speak in full sentences. But it doesn't work. Not because you haven't earned enough yet. But because the whole thing rests on a mistake about how love works, and some part of you signed off on that mistake a long time ago. This episode takes the mistake apart, one piece at a time, until there's nothing left holding it up. If you're smart, you're already arguing with me. Good. Bring the argument. This one is built for the part of you that reasons, not the part that wants reassurance. By the end you'll see what your worth was actually resting on the whole time. It was never what you mistakenly thought. And once you see it, the math you've been running on yourself stops adding up in the old, cruel, false way. Hit play. Then tell me where the argument breaks. Show Highlights Include: The rational explanation behind why you don't feel worthy of love (and irrefutable proof this is false) (3:25)  How modern society squeezes two definitions into one word and why this makes your internal state go haywire (8:52)  Why fictional characters like Homelander from The Boys prove that you can have all the qualities that are supposed to measure your own self-worth and yet, you still lack it (11:24)  Don't feel worthy of love emotionally? Here's the logical reason you are: (18:51)  The only 2 currencies according to renowned philosopher Immanuel Kant (and why only one of these currencies can be earned) (20:01)  How to love yourself even when she doesn't love you back (23:29)  What I wish I understood before almost taking my own life (26:25)  For more about David Tian, go here: https://www.davidtianphd.com/about/  Feeling like success in one area of life has come at the expense of another? Maybe you've crushed it in your career, but your relationships feel strained. Or you've built the life you thought you wanted, yet there's still something important missing. I've put together a free 3-minute assessment to help you see what's really holding you back. Answer a few simple questions, and you'll get instant access to a personalized masterclass that speaks directly to where you are right now. It's fast. It's practical. And it could change the way you approach leadership, love, and fulfillment. Take the first step here → https://dtphd.com/quiz

Episode 106: Dogville This week on Philosophy in Film, the gang steps onto the chalk-lined streets of Lars von Trier's provocative 2003 drama, Dogville. When the mysterious Grace arrives seeking refuge from a pair of gangsters, the isolated mountain town reluctantly offers her shelter. But as hospitality gives way to exploitation, kindness slowly curdles into cruelty, revealing just how thin the line between virtue and self-interest can be. Craig draws the map with Producer's Notes (11:54), while Alain walks the bare stage for the Beauclair Synopsis (19:23), guiding us through Dogville's quiet descent from generosity to moral collapse. In Philosopher's Corner (43:35), Chris shines a light on Immanuel Kant's notion of radical evil, asking what happens when ordinary people gradually learn to justify the unjustifiable. The gang then gathers at the Round Table (57:01), where every line in the sand is up for debate before Reviews (1:48:23) pulls back the curtain for one final look. As always, we explore the philosophical and non-philosophical aspects of the film, because sometimes the darkest places are the ones that seem the most welcoming.

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Zum Beginn der Ferien freue ich mich, Ihnen eine ganz besondere Episode mit dem Titel »Freiheit oder Sicherheit« präsentieren zu dürfen. Eine besondere Episode deshalb, weil mein Gast Prof. Konrad Paul Liessmann ist. Konrad Paul Liessmann ist emeritierter Professor für Philosophie an der Universität Wien. Aber er ist nicht nur wissenschaftlich äußerst erfolgreich. Er steht auch seit Jahrzehnten als herausragender Beobachter und wichtiger Kritiker der kulturellen und politischen Landschaft in der Öffentlichkeit. Öffentlichkeit meint damit dutzende Bücher, unzählige Artikel in Zeitungen und Magazinen sowie Auftritte in Fernsehen, Radio und Veranstaltungen aller Art. Für die Hörer dieser Episode möchte ich besonders die folgenden Bücher hervorheben: Theorie der Unbildung Lauter Lügen Was nun? Eine Philosophie der Krise . Prof. Liessmann ist auch Intendant des Philosophicums Lech, das im September unter dem Titel »Betreutes Denken« stattfindet. Ein Thema, das perfekt zu diesem Podcast passt; ich hoffe, Ihnen dazu im Herbst noch mehr Informationen bieten zu können. Für mich persönlich war es eine ganz besondere Freude, dass Prof. Liessmann sich Zeit für ein Zukunft-Denken-Gespräch genommen hat, da ich seine Artikel und Bücher seit mindestens 30 Jahren mit großer Bereicherung lese. Hinzu kommt, dass er seine fundierte Kritik etwa am Bildungssystem oder an der Universität schon als aktiver Wissenschafter deutlich vorgetragen hat, im Gegensatz zu vielen anderen, die dies nur hinter vorgehaltener Hand tun. Viele Themen die wir in diesem Gespräch ansprechen, diskutiere ich auch in meinem neuen Buch: Hexenmeister oder Zauberlehrling? Die Wissensgesellschaft in der Krise. Ich beginne das Gespräch mit der grundlegenden Frage: Was ist der Mensch? Ist der Mensch von Natur aus gut und wird verführt oder von der Natur her schlecht und muss eingehegt werden? »In der Antike wird der Mensch als Wesen betrachtet, das zwischen Extremen hin und her pendeln kann. Aber gleichzeitig durch seine Vernunftbegabung die Möglichkeit hat, das Bessere zu wählen und das Schlechtere zu vermeiden.« Was hat sich in der Betrachtung des Menschen von der klassischen Tugendlehre bis heute verändert? »Wenn wir ein Naturwesen sind — was ist die Natur?« Einer der häufig genannten Denker in diesem Themenfeld ist Thomas Hobbes: »Im Naturzustand ist der Mensch dem Menschen ein Wolf.« Liegt der Ursprung der Konflikte darin, dass wir gleich sind? Ist der Mensch gar von Natur aus gut, wie Jean-Jacques Rousseau annimmt? Gibt es folglich keinen zivilisatorischen Fortschritt oder wird gar das Bild eines vermeintlich »edlen Wilden« verherrlicht? Behindern also, konsequent weitergedacht, Wissenschaft und Kunst die Humanität und führen zu Rückschritt statt Fortschritt? Oder sollten wir uns eher an Immanuel Kant orientieren? »Der Mensch ist nicht von Natur aus böse, er ist aber auch nicht von Natur aus gut. Er ist ein Wesen, das verschiedene Motivlagen in sich hat.« Aber all diese Fragen scheinen nur Sinn zu ergeben, wenn wir handlungsfähige Wesen sind. Verfügen wir nun über Handlungs- und Willensfreiheit? Unterliege ich also meinen Neigungen oder bin ich in der Lage, mich zu entscheiden, diese zu verändern? Folgen wir wieder Immanuel Kant? »Man kann natürlich darüber diskutieren, ob der Mensch ein freies Wesen ist. Tatsache ist, wir müssen uns das wechselseitig unterstellen und tun es auch.« Gilt die kühne These der politischen Geschichte: »Das Problem war nie, ob Menschen frei sind, sondern das Problem war immer, wie kann ich ihnen diese Freiheit nehmen.« Ist also der Mensch von Natur aus frei? Damit sind wir im Gespräch beim Begriff der Freiheit angelangt. Wie hat sich dieser Begriff auch über die vergangenen Jahrhunderte verändert? »By liberty, was meant protection against the tyranny of the political rulers.« John Stuart Mill (1859) Was war die programmatische Rolle der Französischen Revolution? Kann die Romantik und damit die Idee der romantischen Liebe als frühes Emanzipationsmodell gesehen werden? Was sind die Ideen der Freiheit des 19. Jahrhunderts von John Stuart Mill über Karl Marx bis Hegel? »Freiheit ist [nach Mill] etwas, das sich gegen jetzt nicht mehr legitimierbare Herrschaftsansprüche richtet. Das muss man wieder in Erinnerung rufen, weil wir das vergessen haben. Die Erklärung der Menschenrechte war eine Erklärung von Abwehrrechten. Man hat versucht, die Zugriffe des Staates auf den einzelnen Bürger abzuwehren. Menschenrechte waren immer Individualrechte, nie Kollektivrechte.« Freiheit bezieht sich also unter anderem auf Eigentum, freie Religionsausübung, freies Denken, Bewegungsfreiheit, wirtschaftliche Freiheit. Heute sprechen viele hingegen, als ginge es um Anspruchsrechte. Wie hat sich das verändert? Wie ist dieser unglaubliche Paradigmenwechsel, der die Idee der Menschenrechte neu definiert, in den letzten Jahrzehnten zustande gekommen? »Wir waren die ersten, die erklärt haben, daß die Freiheit des Individuums um so mehr beschränkt werden muß, je komplizierter die Zivilisation wird.« Benito Mussolini Hat diese Idee des Faschismus bis in die heutige Zeit Wirkmacht? So manche Äußerung von Intellektuellen scheint in diese Richtung zu deuten? »Ich bin extrem vorsichtig und skeptisch gegenüber allen Konzeptionen, die mit der angeblichen Komplexität der Welt versuchen, die Freiheit des Menschen einzuschränken, beziehungsweise Strategien argumentieren, dass der Mensch geleitet, gelenkt und in ein Kollektiv eingebunden werden muss. […] Das hat immer schon den Keim des Totalitären in sich.« Auch hier stellt sich wieder die alte Kantische Frage: woher wissen diejenigen, die leiten wollen, die uns bevormunden wollen, was »das Richtige« ist? Wie lässt sich diese Problematik auf die aktuelle Diskussion um die Nutzung sozialer Netzwerke, sowohl von Jugendlichen wie auch von Erwachsenen, anwenden? Welche besonderen Fähigkeiten besitzen diejenigen, die im Gegensatz zu uns Normalsterblichen so genau wissen, was richtig und falsch ist, und damit unseren Zugang zu Information — zu unserem Wohle — beschneiden wollen? »Offensichtlich ist die Welt nur für eine bestimmte Art von Menschen komplex, andere haben den Durchblick.« Wenn nun aber möglicherweise der »Normalbürger« von der Komplexität der Welt überfordert ist und bei jedem Schritt von »Experten« an die Hand genommen werden muss, welchen Sinn ergibt dann überhaupt Demokratie? Wer entscheidet, wer als Experte gilt? Geht es da nur um »unsere Demokratie« oder hat diese Problematik eine längere Geschichte? Wie verändert sich das Verhalten von Menschen in Gruppen? »Demokratie steht immer vor diesem paradoxen Problem, auf der einen Seite den Bürgern tatsächlich alle Rechte zu geben und sie zum Souverän zu machen, und auf der anderen Seite nach Verfahren und Regeln zu suchen, wo man die Abgründe dieses Souveräns, seine Irrtumsanfälligkeit, auch seine Gehässigkeit in geregelte Bahnen lenkt.« Die Rolle von Verfassungen und rechtsstaatlichen Rahmenbedingungen? Was ist dann etwa davon zu halten, wenn nach Wahlen ein Teil des Volkes das Wahlergebnis nicht akzeptieren möchte? Betrachtet man die Gruppe der »Experten«, der Akademiker, der Unis — sind dort keine Gruppenphänomene zu betrachten? Handelt es sich nur um rein rationale Denker auf der Suche nach Wahrheit oder kommt es auch dort zu opportunistischen Irrwegen? Was folgt daraus? »Die Expertokratie ist kein Gegenmodell […] man muss in den sauren Apfel beißen.« Ab wann wäre also man gebildet und erwachsen genug, um an der Demokratie teilnehmen zu können, und noch wichtiger: wer beurteilt das. “The most basic question is not what is best but who shall decide what is best.”, Thomas Sowell Damit wird eine der schwierigsten Fragen aufgeworfen: Was ist der Zusammenhang zwischen Expertise und Entscheidungsfindung in einer Demokratie? »Auch die kommunistischen Staaten haben sich auf dem Boden einer materialistischen Wissenschaft gewähnt. Sie haben auch geglaubt, sie bauen ihre zukünftige Gesellschaft auf Basis wissenschaftlicher Erkenntnisse auf.« Zu welchen totalitären Exzessen hat dies geführt?! »Die Rassentheoretiker und Anthropologen der Nazis haben sich als Wissenschaftler gefühlt, nicht als Ideologen.« Neue Erkenntnisse und die Veränderung des Wissens scheinen die Konstante zu sein und nicht »die Wissenschaft« als Begründung für vermeintlich alternativlose Entscheidungen...? »Das Spannende an der Wissenschaft ist ja genau das Prinzip der Vorläufigkeit.« Was ist von Popper und dem Prinzip der Asymmetrie zu halten, und zwar sowohl in Politik wie Wissenschaftstheorie? »Der friedliche Regierungswechsel gehört zum Wesen der Demokratie.« Macht tendiert immer dazu, sich selbst über alle Maßen bestätigen zu wollen. Was sind die grundlegenden Prinzipien und Ideen, ja das Wesen der Demokratie? »Demokratie läuft auch immer Gefahr, sich selbst aufzuheben.« Kommen wir nun zum Begriff der Sicherheit — wie steht Sicherheit im Wechselspiel oder gar im Gegensatz zu Freiheit? Leben wir in Zeiten radikaler Unsicherheit — was bedeutet das überhaupt und was sind die Folgen davon? Wie hat sich das Gefühl der Sicherheit und die Sicherheit, was der nächste Tag bringt, über die Zeit verändert? Der Wunsch nach dem Blick in die Zukunft hat die Menschen immer angetrieben, wir erinnern uns an das Orakel von Delphi und die zahlreichen (teuren) Institute, die sich um Wirtschaftsprognosen bemühen. »Die Unsicherheit der Zukunft gegenüber zu beklagen, hieße genauso darüber zu klagen, dass wir keine determinierten Maschinen sind.« Wie hängt der mögliche oder unmögliche Blick in die Zukunft mit unserem Gefühl der Sicherheit im Hier und Jetzt zusammen? »Wir sind eine zukunftsversessene Gesellschaft. Wir fragen immer 'Was kommt?', nie 'Was ist?'« Sind Sicherheit und Freiheit nun Gegensätze oder vielmehr einander bedingende Prinzipien? Kann ein Leben in Sicherheit gerade durch die Bedingungen dieser Sicherheit ein nicht-lebenswertes Leben sein? Was ist die Rolle des Staates in diesem Wechselspiel oder Gegensatz? Hat sich der Staat um das Glück seiner Bürger zu kümmern? Welche philosophischen Ideen stehen sich hier gegenüber? Welche Rolle spielen Meinungsfreiheit und individuelle Werte in dieser Diskussion? »Das Problem ist nicht, dass es das Unverfügbare oder das Neue gibt, sondern das Problem ist, mit welcher Ausstattung und welcher Einstellung, mit welchen Möglichkeiten und Fähigkeiten treten wir dem gegenüber.« Was bedeutet dies für Bildung, Schule und Universität? »Wir müssen lernen, wieder mit dem Problem der Offenheit umzugehen, aber gleichzeitig Geschichtsfatalismus vermeiden. […] Wir trauen uns sowohl als Individuum als auch als Gesellschaft nicht mehr zu, tatsächliche Entscheidungen zu treffen.« Was können wir aus früheren Krisen lernen? »I am more concerned by what the Bomb is doing already.«, C. S. Lewis (1958) »Human life has always been lived on the edge of a precipice. Human culture has always had to exist under the shadow of something infinitely more important than itself. If man had postponed the search for knowledge and beauty until they were secure, the search would never had begun. […] Life has never been normal.«, C. S. Lewis (1939!) Gehen wir auf der einen Seite in vielen politischen und gesellschaftlichen Bereichen große Risiken ein, aber dort, wo es wirklich zählt — etwa beim Denken — wird es immer eindimensionaler? Kann der Staat zugleich schwach und übermächtig sein? Kann der Staat somit einerseits ohnmächtig sein, andererseits versuchen, seine Macht in den verbleibenden Bereichen übermäßig auszuspielen, und wer ist eigentlich »der Staat«? »Müssen mündige Bürger wirklich ständig darauf hingewiesen werden, was sie zu essen haben, vor was sie sich in Acht nehmen sollen...?« Gilt nicht der Satz von Wilhelm von Humboldt immer noch: »Was nicht von dem Menschen selbst gewählt, worin er auch nur eingeschränkt und geleitet wird, das geht nicht in sein Wesen über, das bleibt ihm ewig fremd, das verrichtet er nicht eigentlich mit menschlicher Kraft, sondern mit mechanischer Fertigkeit.« Wer entscheidet folglich in komplexen Fragen, deren Ausgang höchst unklar ist? »In diesem Wechselspiel von Risiko, Sicherheit und Freiheit taucht selten das Problem der Verantwortlichkeit auf.« Diese Frage muss, wie so manche anderen, offen bleiben oder vertagt werden... »Man muss ja nicht auf alle Fragen gleich eine Antwort finden!« Andere Episoden Episode 153: Potent Stuff, A Conversation with Prof. Jacob Howland Episode 137: Alles Leben ist Problemlösen Episode 135: Friedrich Hayek und die Beschränktheit der menschlichen Vernunft. Ein Gespräch mit Nickolas Emrich Episode 133: Desinformiere Dich! Ein Gespräch mit Jakob Schirrmacher Episode 126: Schwarz gekleidet im dunklen Kohlekeller. Ein Gespräch mit Axel Bojanowski Episode 125: Ist Fortschritt möglich? Ideen als Widergänger über Generationen Episode 122: Komplexitätsillusion oder Heuristik, ein Gespräch mit Gerd Gigerenzer Episode 117: Der humpelnde Staat, ein Gespräch mit Prof. Christoph Kletzer Episode 106: Wissenschaft als Ersatzreligion? Ein Gespräch mit  Manfred Glauninger Episode 103: Schwarze Schwäne in Extremistan; die Welt des Nassim Taleb, ein Gespräch mit Ralph Zlabinger Episode 91: Die Heidi-Klum-Universität, ein Gespräch mit Prof. Ehrmann und Prof. Sommer Episode 88: Liberalismus und Freiheitsgrade, ein Gespräch mit Prof. Christoph Möllers Episode 72: Scheitern an komplexen Problemen? Wissenschaft, Sprache und Gesellschaft — Ein Gespräch mit Jan David Zimmermann Episode 44: Was ist Fortschritt? Ein Gespräch mit Philipp Blom Episode 28: Jochen Hörisch: Für eine (denk)anstössige Universität! Referenzen Konrad Paul Liessmann: Theorie der Unbildung. Die Irrtümer der Wissensgesellschaft, Paul Zsolnay Verlag (2006) Lauter Lügen. Und andere Versuche, die Wahrheit zu sagen, Paul Zsolnay Verlag (2015) Was nun? Über die Zukunft. Eine Philosophie der Krise, Paul Zsolnay Verlag (2021) Immanuel Kant, Die Metaphysik der Sitten (1797) Platon, Politeia John Stuart Mill, On Liberty, John W. Parker and Son (1859) Benito Mussolini, Rede vor dem Gran Consiglio del Fascismo (1929), zitiert in Friedrich von Hayek, Der Weg zur Knechtschaft, Eugen Rentsch Verlag (1945) [engl. Original: The Road to Serfdom, Routledge (1944)] Immanuel Kant, Beantwortung der Frage: Was ist Aufklärung? (1784) Elias Canetti, Masse und Macht, Claassen Verlag (1960) Alexis de Tocqueville, Über die Demokratie in Amerika (De la démocratie en Amérique, 1835/1840) Thomas Sowell, Knowledge and Decisions, Basic Books (1980) Karl Popper, Die offene Gesellschaft und ihre Feinde (The Open Society and Its Enemies, Routledge (1945)) Orakel von Delphi C. S. Lewis, Is Progress Possible? Willing Slaves of the Welfare State (1958), in: God in the Dock, Eerdmans (1970) C. S. Lewis, Learning in War-Time (1939), in: The Weight of Glory and Other Addresses, Macmillan (1949) Wilhelm von Humboldt, Ideen zu einem Versuch, die Grenzen der Wirksamkeit des Staats zu bestimmen (verfasst 1792, posthum erstveröffentlicht 1851 bei Eduard Trewendt, Breslau). Philosophicum Lech Philosophicum Lech — Abenteuer (2025)

*BONUSAFLEVERING VAN ONZE VRIENDEN IN NEDERLAND*Waarom kruipen we niet gewoon eens bij een vriend of vriendin in bed? Seks is leuk, je vrienden zijn leuk, en toch zouden de meeste mensen vreemd opkijken als je vertelt dat je het met je vrienden doet. Komt dat alleen doordat we bang zijn voor gedoe, of zit er iets diepers achter?Wist je bijvoorbeeld dat er culturen bestaan waarin seks tussen vrienden heel normaal is? In deze aflevering duiken we in de ideeën van Sigmund Freud, Immanuel Kant en vele andere denkers en wetenschappers. Na afloop kijk je misschien wel heel anders naar je vrienden. Even Denken is een productie van de Universiteit van Nederland waarin psychiater en filosoof Damiaan Denys en journalist Sophie Frankenmolen je meenemen op een wetenschappelijke zoektocht naar jezelf. In een wereld die steeds sneller draait, raak je jezelf makkelijk kwijt. Wie ben je eigenlijk?

Welcome to Day 2891 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – When Myth Remembers: The Case for the Supernatural in History. Wisdom-Trek Podcast Script - Day 2891 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2891 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled:  When Myth Remembers: The Case for the Supernatural in History. Modern thinking often treats myths as primitive fiction, old stories made up to explain what ancient people didn't understand. This is a shallow and deeply flawed view. A myth, in its original form, was never just a tale. It was a framework for understanding reality. Myths carried the collective memory, theology, morality, and worldview of a people group. They encoded truth, not always literal in every detail, but meaningful, historical, and often rooted in real events, places, and supernatural encounters. To dismiss myths because they involve divine beings or miracles is to miss their purpose. Ancient people did not separate the sacred from the secular. Their myths reflected how they understood the world and how they encountered powers beyond it. The first segment is: Historical Memory Preserved in Myth Some myths are poetic versions of real events. The story of the Trojan War, once thought to be legend, gained new weight when archaeological discoveries confirmed the existence of a city that fits Homer's description of Troy. Likewise, while the legends of King Arthur are wrapped in fantasy, they are likely based on a real post-Roman warlord who resisted Saxon invaders. Even in Scripture, the events that modern critics label “mythic” often show clear signs of historical anchoring. The global flood, the destruction of Sodom, the Tower of Babel, and the conquest of Canaan are presented not as metaphors but as real acts of God in human history. These accounts, though cosmic in scope, are rooted in geography, time, and national memory. The second segment is: Myth as Cultural Lens Myths also reveal what mattered most to a people. Norse mythology, shaped by harsh winters and unrelenting violence, emphasizes cold, fate, and struggle. Mesopotamian myths center on divine kingship and cycles of fertility, reflecting the importance of rivers, temples, and crops. These stories do not just preserve events; they preserve the lens through which cultures viewed divine activity. In the Bible, this same pattern holds. Its creation narrative, flood story, and judgments are not recycled myths but deliberate responses to the surrounding pagan world. Scripture confronts and corrects the worldview embedded in other myths. It does not borrow their gods. It defeats them. The third segment is: The Modern Turn Against the Supernatural The rejection of mythic material as a source of truth is not ancient. It is modern. It was not the biblical writers or the early Church who dismissed the supernatural. That rejection began in earnest during the eighteenth and nineteenth centuries, when Western intellectual culture began shifting under the influence of the Enlightenment. The Enlightenment exalted reason, skepticism, and empirical science. Thinkers like David Hume and Immanuel Kant argued that miracles violated the laws of nature and were therefore unreliable as historical events. Supernatural claims were relegated to the realm of fiction or psychological projection. This created a new definition of truth, one that excluded divine intervention, spiritual beings, and cosmic conflict. In the nineteenth century, these assumptions were applied to the Bible through the historical-critical method. Scholars such as Julius Wellhausen dissected Scripture not as divine revelation but as a collection of evolving mythologies shaped by human communities. The creation narrative, the flood, the Tower of Babel, and the miracles of Jesus were no longer treated as actual events but as religious poetry or borrowed legends. In this model, myth was not something to be trusted. It was something to be deconstructed. Even movements that sought to preserve the value of myth, such as Romanticism, did so by redefining it. Myths were not allowed to speak about divine realities. Instead, they were reduced to metaphors for the human condition. Their theological and historical weight was stripped away in favor of psychological interpretation. The fourth segment is: Augustine's Overcorrection: From Mysticism to Minimalism But the groundwork for this modern rejection of mythic material was laid even earlier. Augustine of Hippo, one of the most influential theologians in Christian history, had once been deeply involved in Manichaeism, a mystical cult that emphasized a cosmic struggle between light and darkness. After leaving the cult and converting to Christianity, Augustine understandably sought to distance himself from the elaborate supernatural systems he had once embraced. However, in doing so, he overcorrected. He rejected many established supernatural interpretations of Scripture, favoring more allegorical and philosophical approaches. Influenced by Neoplatonism, Augustine prioritized abstract spiritual realities over tangible supernatural beings. He reinterpreted Genesis 6, for example, not as a rebellion of divine beings, but as a moral tale about the intermarriage of the godly and ungodly. Though Augustine never denied God's power or the reality of miracles, his discomfort with mythic material and his desire for theological respectability led him to downplay or spiritualize the cosmic conflict found in much of the Bible. His influence steered much of Western theology away from the ancient worldview that accepted divine councils, rebellious spirits, and supernatural intervention as real components of history. This theological shift made it easier for Enlightenment thinkers to later dismiss myth outright. The supernatural had already been contained and abstracted. In many ways, the modern rejection of myth did not begin with science. It began with Augustine's reaction against his own past. The fifth segment is: The Myth That Was True and the Myths That Remembered Not all myths are lies. Many are distorted memories of real events, echoes of a spiritual history that the nations once knew but later twisted. The flood, the divine rebellion, the rise of giants, the war among the gods, these appear in cultures across the globe not because they were invented out of thin air, but because they preserve fragments of true events. The nations remembered the rebellion of the sons of God, but they passed it down in corrupted form. They remembered divine judgments, but attached them to false deities. Their stories are not false because they are myth. They are flawed because they lost the context of Yahweh's supremacy. In the twentieth century, this idea was captured powerfully in a conversation between J.R.R. Tolkien and C.S. Lewis. At the time, Lewis still considered myths to be beautiful lies, moving, meaningful, but ultimately untrue. Tolkien challenged that view. He explained that myths resonate because they point to something real. Humanity tells stories of gods and sacrifice and resurrection because it dimly remembers. Made in the image of a Creator who speaks through story, we carry within us a longing for the true version of the story all nations once knew. Tolkien told Lewis, “The story of Christ is a myth working on us in the same way as the others, but with this tremendous difference: it really happened.” The point was not that the other myths were worthless, but that they were shadows. The gospel is the fulfillment of what all the others pointed toward. It is not myth in the modern sense of fiction, but myth in the ancient sense of divine reality revealed in story. Where the nations preserved pieces of divine truth wrapped in confusion, Scripture restores the original pattern. Where paganism elevates rebel gods and obscures justice, the Bible reorients the mythic structure around Yahweh, the Most High. It does not erase the mythic imagination. It redeems it. The sixth segment  is: Yahweh Is Not Bound by the System He Created A major reason people reject mythic material is the presence of supernatural events. Miracles, divine appearances, and acts of judgment are written off as fabrications because they do not conform to natural law. But that objection is built on a misunderstanding of who Yahweh is. If we believe that Yahweh is...

Der Staat sollte sich viel weniger einmischen und die Zügel locker lassen, weil nur ein schwacher Staat ein guter Staat ist, davon ist der Philosoph Konrad Paul Liessmann überzeugt. Ein Podcast von Pragmaticus.Das Thema:Wider die Bevormundung und für die Freiheit der Gedanken, und zwar Gedanken aller Art: Konrad Paul Liessmann will sich nicht gängeln lassen, schon gar nicht vom Staat. Dieser, so ist er überzeugt, mischt sich heutzutage ohnehin in viel zu viele Bereiche des Lebens ein.Besonders empört ihn, wenn der Staat Meinungen bestimmt und Vorschriften macht. Denn das schränkt für ihn als Bürger die Freiheit ein, und Freiheit ist schließlich das höchste Gut.Ist der Mensch überhaupt ein rationales Wesen? In diesem Podcast erklärt Liessmann, warum er gegen den Wohlfahrtsstaat ist, wie er sich das Leben in einem gemeinsamen Land vorstellt und was das alles mit Immanuel Kant, Baruch Spinoza und John Stuart Mill zu tun hat. Liessmann rechtfertigt auch, warum er in gewissen Belangen reaktionär sein will. Wenn es um die Bildung geht, sollte man sich an die alten Griechen halten, denn sie hätten bereits alle Grundlagen dafür gelegt, Situationen richtig einschätzen zu können. Grundlagen statt Meinung, sagt er.Unser Gast in dieser Folge: Konrad Paul Liessmann ist Philosoph und lehrte von 1995 bis zu seiner Emeritierung 2023 an der Universität Wien. Er ist Autor zahlreicher Bücher. Liessman ist neben Barbara Bleisch Intendant des Philosophicum Lech, das in diesem Jahr unter dem Motto „Bevormundetes Denken“ steht.Dies ist ein Podcast von Der Pragmaticus. Sie finden uns auch auf Instagram, Facebook, LinkedIn und X (Twitter).  

1784 definierte Immanuel Kant die Aufklärung als „den Ausgang des Menschen aus seiner selbst verschuldeten Unmündigkeit“. Liest man heute diesen Text, dann muss man feststellen, dass dieser nichts von seiner Aktualität eingebüßt, sondern noch eher an Aktualität gewonnen hat. Denn wir leben in einer Zeit massiver Rückschritte in Bezug auf Aufklärung im Sinne von Mündigkeit als Selbstbestimmung über das eigene Leben. Wieso hat sich die Aufklärung nicht durchgesetzt?In der Aufklärungsphilosophie im 18. Jahrhundert selbst sind Elemente angelegt, die später dazu führen, dass die Aufklärung scheitert. Diese Elemente sollen hier herausgearbeitet werden, um das Ziel der Aufklärung zu erreichen, nämlich eine Gesellschaft mündiger Menschen, die in freiwilligen Interaktionen selbst über ihr Leben bestimmen, statt ihre Lebensbahnen durch staatliche Bevormundung lenken zu lassen und dadurch entmündigt zu werden. Deshalb ist dieser Vortrag ein Plädoyer für eine neue Aufklärung.

What can I know? What must I do? What may I hope? These questions, originally formulated by philosopher Immanuel Kant, are some of the most essential ones that we ask. Attempting to answer them can take a lifetime, if we can answer them at all. On this episode, we're featuring an interview with Christopher Beha, the novelist and former editor of Harper's Magazine whose new book, Why I Am Not an Atheist: The Confessions of a Skeptical Believer, offers an account of how he has grappled with these same questions.  Beha grew up Catholic, but became a committed atheist in college after his twin brother was nearly killed in a car accident, and he himself was diagnosed with a serious illness.  Beha's journey through rival forms of atheism—scientific materialism and romantic idealism—and the experience of falling in love ultimately led him back to Catholicism. Here, shares why he believes Catholicism offers a complete and coherent picture of reality. For further reading:  Costica Bradatan on the emotional history of atheism Rand Richards Cooper speaks with Beha about his novels George Scialabba on the romantic poets

Creation demonstrates the existence of God, leaving unbelievers without excuse. So, why are so many people still skeptical? Today, R.C. Sproul assesses the influence of Immanuel Kant's philosophy on our relativistic age. Get 46 messages from R.C. Sproul with your donation. You'll receive his teaching series Defending Your Faith on a special-edition DVD, plus the digital messages and study guide. You'll also get his digital series Apologetics of the Early Church: https://gift.renewingyourmind.org/   Live outside the U.S. and Canada? Request both digital teaching series and the digital study guide with your donation: https://www.renewingyourmind.org/global   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Our preeminent historian of Germany turns, in A Scandal in Königsberg (Allen Lane), to an intriguing sequence of events that has fascinated for many years. In 1830 Königsberg, now the Russian Baltic enclave of Kaliningrad, was a somewhat sleepy backwater, famous mainly for having once been the home of the philosopher Immanuel Kant. But its tranquility was shattered by a religious scandal, implying that beneath the town's somnolent surface there were dark erotic currents and wrenching betrayals of trust. Clark's deft treatment of the material, combining erudition and humour, makes this forgotten piece of history very much a tale for our times. Clark was in conversation with acclaimed mythographer, historian and iconologist Marina Warner.

“Doing science is like reading the mind of God.” — Demis Hassabis, quoted in The Infinity MachineThis week's New Yorker uncomplimentary profile of OpenAI's CEO is entitled “The Many Faces of Sam Altman.” But not all AI leaders are quite as many faced as slippery Sam. Take, for example, Demis Hassabis, the North London based co-founder and CEO of Google's DeepMind. In his new biography, The Infinity Machine: Demis Hassabis, DeepMind, and the Quest for Superintelligence, the British journalist Sebastian Mallaby argues that Hassabis is, in contrast, one faced. And that face is not only decent, but informed by the enlightened ethics of Baruch Spinoza and Immanuel Kant.Mallaby presents Hassabis as the anti-Altman. He's stayed at DeepMind for sixteen years, lived in the same London house, drives a decade-old car. Rather than power, Google's AI supremo seeks scientific enlightenment. Like Spinoza, his God is the master watchmaker of the universe. And so doing science, Hassabis explained to Mallaby in one of their many conversations in the backroom of a North London pub, is like reading the mind of God. Decent Demis. Honest Hassabis. Let's just hope this modest and thoughtful tech leviathan can bring Kantian ethics to Silicon Valley's sprint for artificial general intelligence. Five Takeaways•       Hassabis Is the Anti-Altman: Sam Altman has managed to annoy almost everyone he's worked with by saying one thing and doing the opposite. Hassabis has run DeepMind continuously for sixteen years, lives in the same house in Highgate, drives a decade-old car, and spends his discretionary money on Liverpool season tickets. He doesn't want power. He wants scientific enlightenment. Mallaby uses the word advisedly.•       Doing Science Is Like Reading the Mind of God: Hassabis is a Spinozan. The god he believes in is the god Einstein talked about — the fabric of reality understood through scientific inquiry. He reads Kant, he reads Spinoza, he reads widely enough to be a proper polymath. Mallaby sat with him in a Highgate pub for more than thirty hours. What he found was not a Silicon Valley sociopath but an enlightenment figure who thinks AI is the modern version of the telescope.•       The Szilard Pedestrian Crossing: Mallaby asked Hassabis what it felt like to set up DeepMind in 2010. Instead of the usual vague answer, Hassabis painted the scene: the attic office on Russell Square, the heat, the stairs, the greenery outside, the London Mathematical Society three doors down where Turing lectured, and the zebra crossing where the Hungarian physicist Leo Szilard conceived of the nuclear chain reaction in the 1930s. The perfect metaphor: DeepMind as the modern Manhattan Project.•       The Two Categories of Things That Go Wrong: There's the idiot-in-charge category — an evil or stupid person making bad decisions, and you could swap them out. Then there's the structural category: a good person trying their best, defeated by larger forces they cannot control. Hassabis is category two. He wants to make AI safe, but race dynamics between US and China labs make safety nearly impossible to deliver. The failure of governments to intervene is the real story. Not individuals.•       The Go Players Who Quit: When AlphaGo beat the best players in the world, some professional Go players retired — centuries of accumulated human understanding devalued overnight. Others kept playing, using the machine as a tutor to discover patterns they'd never seen. Two responses to superintelligence in one domain. One is mourning. The other is curiosity. Mallaby thinks the second response is the only one worth having. Hassabis agrees. About the GuestSebastian Mallaby is the Paul A. Volcker senior fellow for international economics at the Council on Foreign Relations. A former Washington Post columnist and Economist contributing editor, he is the author of More Money Than God, The Man Who Knew (winner of the FT and McKinsey Business Book of the Year), The Power Law, and now The Infinity Machine: Demis Hassabis, DeepMind, and the Quest for Superintelligence.References:•       The Infinity Machine: Demis Hassabis, DeepMind, and the Quest for Superintelligence by Sebastian Mallaby.•       Episode 2862: Truth Is Dead — Steven Rosenbaum on AI as a spectacularly good liar. Mallaby's quiet counter-argument.•       Episode 2860: We Shape Our AI, Thereafter It Shapes Us — Keith Teare on agency in our agentic age. Hassabis thinks he can still steer.About Keen On AmericaNobody asks more awkward questions than the Anglo-American writer and filmmaker Andrew Keen. In Keen On America, Andrew brings his pointed Transatlantic wit to making sense of the United States — hosting daily interviews about the history and future of this now venerable Republic. With nearly 2,800 episodes since the show launched on TechCrunch in 2010, Keen On America is the most prolific intellectual interview show in the history of podcasting.WebsiteSubstackYouTubeApple PodcastsSpotify Chapters:(00:31) - Introduction: the many faces of Sam Altman (02:00) - Altman's duplicity versus Hassabis's consistency (02:56) - The moral wrestling: is this the Manhattan Project? (04:45) - The ordinary genius in Highgate (06:29) - The Szilard pedestrian crossing and a storyteller off the charts (09:10) - Responding to The Guardian: why Hassabis isn't Altman (12:58) - The two categories of things that go wrong (14:48) - Mustafa Suleiman's remarkable backstory (17:01) - Did Demis fire Mustafa? (19:46) - Class, Eton, and the North London grammar school (22:27) - Spinoza, Kant, and the god of science (25:27) - Doing science is like reading the mind of God (29:57) - Why not Princeton? The money problem (34:12) - The secret DeepMind vs Google negotiation (43:11) - Is Hassabis the next CEO of Google? (48:05) - The Go players who quit

Get Huel today with this exclusive offer for New Customers of 15% OFF with code alexoconnor at https://huel.com/alexoconnor (Minimum $50 purchase).For early, ad-free access to videos, and to support the channel, subscribe to my Substack: https://www.alexoconnor.com.Galen Strawson is a British analytic philosopher and literary critic who works primarily on philosophy of mind, metaphysics, John Locke, David Hume, Immanuel Kant and Friedrich Nietzsche.TIMESTAMPS:00:00 - Is Radical Emergence Possible?08:15 - Can Physics Describe Consciousness?12:01 - Is Everything Made of Consciousness?18:34 - Why Are People Resistant to Panpsychism?21:19 - Can Experience Alone Tell Us What Consciousness Is?23:50 - Does Consciousness Require Complexity?29:03 - Panpsychism vs Idealism: What's the Difference?36:08 - The Combination Problem40:03 - What is the “Self”?43:16 - Do We Even Need to Explain Consciousness?48:25 - Is Consciousness a Scientific or Philosophical Question?53:25 - Is It Possible for AI to Become Conscious?

1) La multitud: Tu vida no depende de lo que la gente decida por vos. Jesús hasta el último instante nos muestra que todo depende de uno. Imagino la imagen del diálogo de Jesús ante Pilato. Si Jesús decía “No soy rey” todo terminaba ahí, pero, sin embargo, Jesús muestra claramente su identidad y no espera que la gente actúe por Él. Cuenta la historia que había un pájaro gigante que se apoyó en una rama. El sapo se le acercó y le dijo “¿No temes que la rama se quiebre y te caigas?”, pero el águila le dijo “Es que no espero nada de la rama, porque mi confianza no está en la rama, sino en mis alas”. 2) La lógica: Hoy quiero plantearte algo que es para pensar sobre la lucha interna entre lo que pienso y lo que siento, entre ser creyente y no serlo. Te presento tres conceptos: conciencia, alma y, según los neurólogos, “supraconciencia”, pero nosotros los creyentes lo llamamos Espíritu. Se lo llama supraconciencia porque está por encima de la conciencia y porque nos muestra que aparece en nuestras vidas. Esto es indistinto de la creencia religiosa, sé que hay muchos que me escuchan que no son creyentes o son de otra religión. Por eso me baso en esto que es es científico, para que recuerdes que hay algo por encima de tu conciencia. Te sumo algo más para que pienses en este día de silencio: Immanuel Kant, el gran racionalista del siglo XVIII que escribió la “Crítica de la razón pura” dijo: “Hay dos cosas que me sorprenden enormemente, una externa que es cuando elevó la vista y veo la magnitud del cielo y su belleza, porque hay algo que lo hizo y lo controla. Lo segundo es la conciencia cuántica, es decir, lo interno. Hay algo interior que me permite saber si hago un acto que es ético o no ético”. Todos tenemos algo dentro que nos dice si hacemos bien o mal. Es saber que dentro de lo finito que somos hay algo infinito (que para nosotros es alguien no algo) Pero la conclusión a la que quiero llegar es que dentro de vos está la vida misma y no tenés que dejarla morir. Busca en tu interior al Dios de la vida que te habla en el silencio. Jesús en el camino a la cruz habla poco, pero habla mucho en el silencio. Porque en la vía dolorosa de tu vida encontrarás fuerza en el silencio y en el hablar con el Espíritu, porque hay un Dios que existe. Hay un Dios que está.3) Cruz: Busca siempre lo que une y no lo que separa. Busca siempre lo que conecta y no lo que enfrenta. Busca siempre una razón para perdonar y no una razón para acusar. Busca siempre no controlar, no hacer sino más bien dejarte hacer y comprender que no eres una fotocopia, sino que eres alguien único. Por eso, date la oportunidad de amar, incluso cuando hay cruces. Porque quien ama se sacrifica y quien se sacrifica se entrega, pero quien se entrega es por algo o por alguien; porque, cuando se tiene en claro lo que se hace, se vence hasta la muerte. Algo bueno está por venir.

Er galt als einer der wichtigsten Philosophen unserer Zeit: Jürgen Habermas. Der „letzte große Aufklärer“, ist nun im Alter von 96 Jahren gestorben. Was zeichnete diesen berühmten Intellektuellen aus? Es war sein unbedingter Glaube an das bessere Argument und die menschliche Vernunft. „Immanuel Habermas“ nennt ihn daher Richard David Precht in Anlehnung an Immanuel Kant. Jürgen Habermas hat die bundesdeutschen Debatten über Jahrzehnte wie ein „Bundestrainer der Vernunft“ begleitet. Markus Lanz beeindruckt an der Generation Habermas der Idealismus, mit dem sie die Deutschland in den Nachkriegsjahren zu einem besseren Ort gemacht haben. Was wird von ihm bleiben? Vielleicht sein Credo: Das Wahrheit im Gespräch entsteht.

Sam and Edgar give you an update on the latest developments in the Iran War. The killing of Ali Larijani – amazingly a scholar of Immanuel Kant – could blow up in Israel's face as a more hardline figure may replace him. We also detail how Syria and Iraq are faring in the midst of this war. To listen to the episode ad-free subscribe to our Patreon at https://www.patreon.com/kalampodcastFollow us on Instagram at https://www.instagram.com/kalampodcast/ Hosted on Acast. See acast.com/privacy for more information.

Episode Topic: God's ExistenceMany philosophers - and even theologians - believe that Immanuel Kant put an end to all attempts to prove God's existence. However, is the case truly closed? Dr. Sebastian Ostritsch, from Heidelberg University, argues that Kant's objections against proving God's existence have no decisive weight against the foundational logic of Thomas Aquinas' Five Ways. Even after Kant, he will contend, it remains possible to demonstrate that God exists.  Featured Speakers:Dr. Sebastian Ostritsch, Heidelberg University Read this episode's recap over on the University of Notre Dame's open online learning community platform, ThinkND: https://go.nd.edu/cb12e5.This podcast is a part of the ThinkND Series titled Faith and Philosophy.Thanks for listening! The ThinkND Podcast is brought to you by ThinkND, the University of Notre Dame's online learning community. We connect you with videos, podcasts, articles, courses, and other resources to inspire minds and spark conversations on topics that matter to you — everything from faith and politics, to science, technology, and your career.Learn more about ThinkND and register for upcoming live events at think.nd.edu.Join our LinkedIn community for updates, episode clips, and more.

It may surprise you to learn that evolution goes back to a time long before Charles Darwin. Even two thousand years ago, those who wanted to escape the inevitable conclusion that we are responsible to our Creator were trying to explain all things by appealing to natural laws.So, though he lived before Charles Darwin, Thomas Jefferson knew of evolutionary ideas because men like Immanuel Kant, James Hutton, and Thomas Malthus were promoting them. Of course, with three doctorates, well-versed in the sciences, and at home in six languages, Jefferson was as well-educated as anyone. And he pointedly rejected evolutionary ideas.Jefferson wrote against evolution and in defense of belief in the Creator. "I hold (without appeal to revelation) that when we take a view of the universe in its parts, general or particular, it is impossible for the human mind not to perceive and feel a conviction of design, consummated skill, and indefinite power, in every atom of its composition... It is impossible... for the human mind not to believe that there is, in all this design, cause, and effect, up to an ultimate cause, a Fabricator of all things... Surely this unanimous sentiment renders this more probable than that of the few other hypotheses..."We add that the creation testifies of the Creator of all, but only in the Bible do we learn of His deep love for us in Jesus Christ. Let the creation lead you to His revealed Word and love for you in Christ.Psalm 139:15"My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth."Prayer: Dear Father, when I am moved by a beautiful sunset or the sweet song of a bird to glorify You, let me be reminded to return to Your Word that I may learn even more about the forgiveness of my sins in Jesus Christ. Amen.Image: Inside the Jefferson Memorial in DC, Erik Cox, CC BY-SA 4.0, Wikimedia Commons. To support this ministry financially, visit: https://www.oneplace.com/donate/1232/29?v=20251111

Our sense of duty to do good can only have meaning if it comes from God. Is this enough to prove that God exists? Today, R.C. Sproul responds to the influential views of Immanuel Kant. Get R.C. Sprouls' book The Consequences of Ideas and his companion 35-message video teaching series on DVD with your donation. You'll also unlock digital access to each message and the study guide. https://gift.renewingyourmind.org/   Live outside the U.S. and Canada? Request the digital teaching series and study guide with your donation: https://www.renewingyourmind.org/global   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine.   Meet the Host:   Nathan W. Bingham is vice president of media for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Is it possible to know that something is true if we've never experienced it for ourselves? Today, R.C. Sproul expresses how Immanuel Kant's answer to this question brought about one of the most significant revolutions in the history of ideas. Get R.C. Sprouls' book The Consequences of Ideas and his companion 35-message video teaching series on DVD with your donation. You'll also unlock digital access to each message and the study guide. https://gift.renewingyourmind.org/   Live outside the U.S. and Canada? Request the digital teaching series and study guide with your donation: https://www.renewingyourmind.org/global   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine.   Meet the Host:   Nathan W. Bingham is vice president of media for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Sredi tedna je umrl profesor dr. Alojz Ihan, zapisal se je v naš kolektivni spomin zlasti v času covida in za sabo pustil ogromno zapisanih besed, znanstvenih člankov pa tudi poezije in esejev … V eseju Platon pri zobozdravniku iz leta 1996 se je poizkusil tudi v pisanju dnevnika. Pred natanko 30 leti – 10. marca je med drugim na kratko zapisal:»Kot vsako nedeljo, sprehodi. Sicer pa mir brez dogajanja, manj se dogaja, lepši je občutek.« Mir brez dogajanja je danes skoraj nepoznan občutek. Nekaj je v človekovi naravi, da samoumevnosti ceni šele takrat, ko so izgubljene. Vsi smo smrtni, tudi če se zdi, da se nekateri v svoji oholosti imajo za nesmrtne. »Razsvetljenstvo je človekov izhod iz nedoletnosti,« je leta 1783 zapisal Immanuel Kant. Ampak zdaj smo tudi v Evropi znova v otroški fazi človeštva.

In this new Book Talks episode, Mandolyn Wilson Rosen is back to help me review a new art book: Jack Whitten: Notes From the Woodshed, Edited by Katy Siegel for Hauser & Wirth. Equal parts profound, strident and hilarious, Jack Whitten's (1939-2018) 50 year studio log packs a wallop. And it's meaty at 581 pages, so we had lots to discuss! Stick around to hear some sage advice, inspiring tales of studio experimentation and even some positive affirmations from this incredible painter and sculptor.Links to shows, videos, articles mentioned:⁠"Jack Whitten: The Messenger" Exhibition at MOMA 2025⁠⁠"Jack Whitten: Ready-nows" Two Coats of Paint Blog⁠⁠⁠Xerox PARC Artist-in-Residence (PAIR) program⁠⁠⁠Jack Whitten – ‘The Political is in the Work' by TateShots⁠⁠Jack Whitten: An Artist's Life | Art21 "Extended Play"⁠⁠Uncovering Jack Whitten's mysterious abstractions | HOW TO SEE (MOMA)⁠Artists mentioned: Willlem DeKooning, Robert Blackburn, Romare Bearden, Jacob Lawrence, Norman Lewis, Barnett Newman, Franz Kline, Gerhard Richter, Richard Serra, Ron Gorchov, Sol Lewitt, Frank Stella, Caravaggio, Berrisford Boothe, Kerry Downey, Amy Sillman, Jake BerthotWhitten works mentioned: "The Messenger: For Art Blakey," "Homecoming: For Miles," "Black Monolith 2: Homage to Ralph Ellison, The Invisible Man," "Head IV Lynching," Homage to Malcolm," "King's Wish (Martin Luther's Dream)," "King's Garden," The Slab Paintings, "Asa's Palace," Gray Paintings, Greek Alphabet Paintings, "Dead Reckoning I," "9-11-01," "Apps for Obama," "Nine Fire CDS: For the Fire Spitter (Jane Cortez)," "Zeitgeist Traps (For Michael Goldberg)," "Quantum Wall VIII for Arshile Gorky (My First Love in Painting)," "Crystal Palace: For Jeanne Siegel"Philosophers Jack loved: Immanuel Kant, Martin Heidegger, Edmund Husserl, Taha Hussein (Egyptian, Arab Renaissance), Friedrich Nietzsche, Slavoj ŽižekOther artist logs: Day Book by Anne TruittThe Andy Warhol Diaries Edited by Pat HackettPhilip Guston: Collected Writings, Lectures and Conversations Edited by Clark Coolidge Agnes Martin: Painting, Writings, Remembrances Edited by Arne GlimcherWhere to get the book:Hauser & Wirth , Abe Books, Thrift Books, Ebay, AmazonPlease find Mandolyn Wilson Rosen online here: ⁠⁠mandolynwilsonrosen.com⁠⁠ and IG ⁠⁠@mandolyn_rosen⁠⁠Thank you, Mandy! Thank you, Peps Listeners!All music by Soundstripe----------------------------Pep Talks on IG: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@peptalksforartists⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Pep Talks Website: ⁠⁠⁠⁠⁠⁠https://www.peptalksforartists.com/⁠⁠⁠⁠⁠⁠Amy, your beloved host, on IG: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@talluts⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Amy's website: ⁠⁠⁠⁠⁠⁠https://www.amytalluto.com/⁠⁠⁠⁠⁠⁠Pep Talks on Art Spiel as written essays: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://tinyurl.com/7k82vd8s⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠BuyMeACoffee⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Donations always appreciated!

If God's will is love, what does it mean to love yourself without sliding into narcissism—or the opposite extreme of self-neglect and self-hatred? Continuing the “Thy will be done on earth as it is in heaven” conversation, Joe Rockey and Father Boniface Hicks bring needed nuance: self-love isn't self-worship, and self-denial isn't automatically virtue.They unpack why “harder” is not inherently “better,” why suffering is only meaningful when ordered to a higher purpose (love), and how true humility is simply honesty—being clear about what you're good at and what you're not. The episode reframes self-care as stewardship of your humanity: caring for yourself with the same respect and consistency you'd give a loved one (or even your pet), so you can show up with more freedom, joy, and capacity to serve.Key IdeasOrdered self-love avoids two traps: narcissism (self as god) and self-disregard (treating God's creation as worthless).The Christian goal isn't “maximum suffering”; virtue often makes the good easier, more spontaneous, and more joyful over time.Sacrifice matters—but only when it's for a higher purpose (love of God and neighbor), not as an identity or performance.Humility is honesty: “I'm good at X” isn't pride, and “I'm bad at Y” isn't self-hatred—it's reality.Grow the gifts you actually have, and let that growth expand your ability to love and serve others more effectively.Links & References (official/source only)Dr. Jordan B. Peterson (official site):https://www.jordanbpeterson.com/CliftonStrengths (Gallup) overview:https://www.gallup.com/cliftonstrengths/en/home.aspxImmanuel Kant (Stanford Encyclopedia of Philosophy entry):https://plato.stanford.edu/entries/kant/CTA: If this helped, please leave a review or share this episode with a friend.Questions or thoughts? Email FatherAndJoe@gmail.com .Tags (comma-separated)Father and Joe, Joe Rockey, Father Boniface Hicks, love, self love, ordered self love, narcissism, self care, stewardship, humility, virtue, holiness, Lent, fasting, suffering, sacrifice, purpose, love and limits, joy, gratitude, human nature, Immanuel Kant, moral formation, Jordan Peterson, treat yourself like someone worth caring for, CliftonStrengths, Gallup StrengthsFinder, gifts and talents, discernment, prudence, growth mindset, service, charity, family leadership, fatherhood, YouTube podcast, subscribe on YouTube, algorithms

Nick Land, Accelerationism, Neo-reaction, Curtis Yarvin, the Nick Land Renaissance, support for Land among Big Tech, the two phases of Land's thought, Land's early perception of capitalism, Marxism, noumena, Immanuel Kant, Land's take on Kant, werewolves, how Land views werewolves, Platonism, how Land perceives matter, matter as a noumena, matter as a great unknown, libidinal Materialism, Freud, Nietzsche, Land's view of art as an insurrectionary act, the Muses, Gilles de Rais, Georges Bataille, Land and Bataille, John Douglas, profiling. de Rais' retreat into a fantasy worldVincent's substackWhere to order Unknown LandsMusic by: Keith Allen Dennishttps://keithallendennis.bandcamp.com/ Hosted on Acast. See acast.com/privacy for more information.

“I don't think we're sleepwalking, because people have striven to be as thoughtful as possible. In some ways, they've been too thoughtful. We're paralysed, in fact, by our risk awareness.” — Christopher ClarkIt's 1830 in East Prussia. The city of Königsberg still bathed in the amber glow of the late Enlightenment—at least in the minds of people who'd never been there. But that glow, it goes without saying, is illusionary. The greatest of all Königsberg citizens, the illustrious 18th century philosopher Immanuel Kant is dead. Napoleon's shattered army limped west back through the city two decades earlier after its failed invasion of Russia. The place had slipped into a sad provinciality, living off 18th century nostalgia. And then two Lutheran preachers, so-called “Muckers”, get accused of running a sex cult.Christopher Clark—Regius Professor of History at Cambridge, author of the brilliant The Sleepwalkers and Revolutionary Spring—has been brooding on this story for thirty years. His short new book, A Scandal in Königsberg, is a Prussian microhistory with global ambition. The scandal, he says, was entirely fabricated: no sexual transgressions ever occurred. The two Muckers were convicted, stripped (so to speak) of office, and imprisoned, then exonerated on appeal – giving this case more historical significance than a mere sex scandal.What made them targets? They were evangelical in a city that prized Kantian rationalism. They followed a dead mystic who believed creation was born from two cosmic spheres—fire and water—which sounded like dangerously mystical in the scientific age of steam power. And the lead preacher, Johann Ebel, committed the unforgivable sin of listening to women confess their unhappy marriages. In a pre-Freudian central Europe, Ebel became the confidant the men of Königsberg couldn't abide.And then there's Iran — far from 19th century East Prussia, but on all of our minds right now. At the end of our conversation, I couldn't resist asking Clark if he thinks we are sleepwalking into another catastrophic world war. He doesn't think so. The problem in 1914 was a failure of imagination, he says. Today, Clark argues, we're actually paralysed by a fear of risk. The Iran invasion is certainly stress testing the international system. But the one thing most people agree on, Clark notes with characteristic dryness, is that nobody much regrets any damage done to the regime of the Mullahs. Even if, as he warns, we still don't know whether decision to invade Iran was smart or reckless. The Mullahs, at least, aren't quite Muckers. Five Takeaways•       This Was a Scandal Without a Transgression: Most scandals expose something real. The Mucker scandal was different: the sexual allegations were entirely invented. Two clergymen were stripped of office, fined, and imprisoned—then exonerated on appeal when a sharp young lawyer proved the charges were fabrications. The process of invention, Clark argues, is more interesting than any transgression could have been.•       Steam Was the AI of the 1830s: The two preachers at the center of the scandal were followers of a dead mystic who believed creation was born from two cosmic spheres—fire and water. In the age of steam, that sounded like science. Königsbergers only saw their first steam engine in the 1820s. New technology makes old ideas feel prophetic—a pattern we might recognise.•       The Preacher Women Loved: Johann Ebel attracted women from the best families of Königsberg because he listened to them. There were no couples counsellors, no psychoanalysts—only clergymen. Ebel was non-judgmental about sexual life within marriage. The men around him found this intolerable. The scandal was driven not by what Ebel did, but by what he represented: a threat to patriarchal authority.•       We're Not Sleepwalking—We're Paralysed: Clark wrote the book on how Europe sleepwalked into 1914. He doesn't think the analogy holds today. The problem in 1914 was a failure of imagination—nobody could see the other side's perspective. Today we're hyper-aware of risk, especially nuclear risk. If anything, we're too thoughtful—paralysed by what we know rather than blind to what we don't.•       Iran and the Crumple Zone: The invasion of Iran is testing the edges of the international system. Clark notes that both Putin and the US-Israel alliance have chosen targets without nuclear weapons—probing the crumple zone rather than the core. The danger is an unintentional transition to nuclear exchange. And we still don't know whether the decision to strike Iran was smart or reckless. About the GuestChristopher Clark is Regius Professor of History at the University of Cambridge and a fellow of St Catharine's College. He is the author of The Sleepwalkers: How Europe Went to War in 1914, Revolutionary Spring: Fighting for a New World, 1848–1849, Iron Kingdom, Time and Power, and the new book A Scandal in Königsberg. He was knighted in 2015 for services to Anglo-German relations.ReferencesBooks and references mentioned:•       The Sleepwalkers: How Europe Went to War in 1914 by Christopher Clark•       Revolutionary Spring: Fighting for a New World, 1848–1849 by Christopher Clark•       Immanuel Kant (1724–1804) and the Enlightenment heritage of Königsberg•       Leonhard Euler and the Seven Bridges of Königsberg—the birth of modern topology•       The Coming Storm by Odd Arne Westad—referenced in the closing discussion on sleepwalking into warAbout Keen On AmericaNobody asks more awkward questions than the Anglo-American writer and filmmaker Andrew Keen. In Keen On America, Andrew brings his pointed Transatlantic wit to making sense of the United States—hosting daily interviews about the history and future of this now venerable Republic. With nearly 2,800 episodes since the show launched on TechCrunch in 2010, Keen On America is the most prolific intellectual interview show in the history of podcasting.WebsiteSubstack

No novo episódio do Linhas Cruzadas, Andresa Boni e Luiz Felipe Pondé colocam a virtude no centro da conversa. Afinal, ser virtuoso virou discurso… e agir com virtude virou exceção?O programa passeia pela filosofia clássica e chega direto ao nosso dia a dia. De Aristóteles, que dizia que virtude é hábito — e não espetáculo — até Immanuel Kant, e sua defesa da autonomia moral, surge a pergunta central: é possível agir corretamente quando ninguém está olhando? Ou a nossa época passou a confundir caráter com imagem, ética com marketing?O professor de filosofia Eduardo Wolff entra no debate para discutir se é possível ser virtuoso dentro do sistema democrático e por que a virtude silenciosa pode ser essencial para sustentar instituições e a vida pública.Um episódio que convida o público a olhar menos para o discurso e mais para o gesto.Não perca! Quinta-feira, a partir das 22h30, na TV Cultura.

In this episode I spoke with comedian Ray O'Leary who talked about Pangea, a captive audience, Immanuel Kant and mattress protectors. Instagram @rayolearycomedy YouTube @rayolearycomedy The Comedy Nerd Instagram @The ComedyNerd thecomedynerd.com Comedy in a Nutshell Instagram @ComedyInANutshell comedyinanutshell.podbean.com

The self and the world We tend to think of ourselves as observers of the world and experience as something different from the material stuff that makes up reality. Yet at the same time as human beings, we are at once part of the universe and part of that reality. And this profoundly puzzling relationship, that we are both part of something and yet separate from it, has been at the centre of Western thought. Materialists claim there is only physical material. But if so, thought, experience, and consciousness become illusory. Idealists argue there is only consciousness, but then it is reality that becomes an illusion. While dualists hold that both the self and the world exist, but that the connection between the two is mysterious. Is the self part of the world or necessarily outside of it? Was Kant right that the distinction between subject and object is necessary for experience to be possible? Or are these deep metaphysical questions beyond us, and our theories and language incapable of uncovering the ultimate state of things?Slavoj Žižek is one of the most famous philosophers in the world and is the author of more than 50 books, including most recently at the time of the debate Zero Point. Alenka Zupančič is a leading Lacanian philosopher and social theorist. She is a professor at The European Graduate School and at the University of Nova Gorica. Joining from America, Carlo Rovelli is a leading theoretical physicist, the author of several best-selling books, and a founding figure in the field of quantum gravity. His recent book, Reality Is Not What It Seems, has ethical implications for the nature of the self and personal identity. Jack Symes hosts. Email us at podcast@iai.tv with your thoughts on the episode! To witness such topics discussed 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.

Acquista il mio nuovo libro, “Anche Socrate qualche dubbio ce l'aveva”: https://amzn.to/3wPZfmCL'Idealismo mosse i suoi passi, in un certo senso, a partire dalle riflessioni di Immanuel Kant. Vediamo come.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

An individual "is responsible for everything he does," claimed Sartre. And from criminal justice to creative expression, free will and responsibility are central to our culture and our personal lives. Yet neuroscientists and materialist thinkers commonly maintain that freedom is an illusion. And it remains unknown how the core principles of freedom and responsibility can be reconciled with this outlook. Many attempts have been made to argue that the two seemingly contradictory frameworks can be made compatible. But critics say these "compatibilist" arguments are unconvincing and are driven merely by the attempt to make scientific materialism acceptable. Furthermore, whilst surveys suggest most materialist philosophers believe we can reconcile the two, the majority of us reject the idea that an action can be both determined and free.Paul Bloom is a Canadian-American psychologist, bestselling author, and celebrated speaker. He is Professor Emeritus at Yale and a professor at the University of Toronto. Bloom's work explores human nature, morality, and pleasure.Joining us from California is Robert Sapolsky. Sapolsky is a distinguished neuroscientist, primatologist, and author, best known for his research on stress and its impact on behaviour and health. He is also a professor at Stanford University.Lucy Allais is a philosopher at Johns Hopkins University and the University of the Witwatersrand, renowned for her work on Immanuel Kant. Her writing spans ethics, metaphysics, and political philosophy.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 this episode of Chasing Leviathan, PJ Wehry is joined by philosopher Dr. Adebayo Oluwayomi, assistant professor of philosophy at West Chester University of Pennsylvania, to discuss his book Foundations of Black Epistemology: Knowledge, Discourse, and Africana Philosophy.The conversation examines how philosophical canons are formed, who is recognized as a knower, and how Black thinkers have often been treated as secondary or optional within Western philosophy. Dr. Oluwayomi argues that philosophy is never neutral and that canon formation reflects deeper questions of power, exclusion, and epistemic harm.They discuss major figures such as Immanuel Kant and G. W. F. Hegel, focusing not only on their influence but also on the racial assumptions that are frequently ignored in philosophical education. The episode then turns to Black intellectuals including Frederick Douglass, Ida B. Wells, and Huey P. Newton, showing how their work contributes substantively to epistemology, moral reasoning, political theory, and liberation movements.Dr. Oluwayomi's work challenges inherited assumptions about philosophy, knowledge, and authority, and asks what is lost when entire traditions are treated as peripheral rather than foundational.Make sure to check out Dr. Oluwayomi's book: Foundations of Black Epistemology: Knowledge Discourse in Africana Philosophy

Who was Immanuel Kant? What impact did Immanuel Kant have on Christian history? What impact did Immanuel Kant have on philosophy?

This video explores the theology, philosophy, and Christology of Martin Luther King Jr. I argue that he is best understood as a moderate American Unitarian.I mention Martin Luther King Jr., Martin Luther, Michael King Sr. (Martin Luther King Sr.), Schleiermacher, Paul of Samosata, William Ellery Channing, Paul Tillich, Henry Nelson Wieman, Coretta Scott King, David Hume, Immanuel Kant, Søren Kierkegaard, Friedrich Nietzsche, Karl Jaspers, Martin Heidegger, Jean-Paul Sartre, Georg Wilhelm Friedrich Hegel, Walter Rauschenbusch, Mahatma Gandhi, Saint Augustine, Saint Anselm, Blaise Pascal, Os Guinness, Keith Ward, Desmond Tutu, Francis Collins, Christopher Hitchens, and more.

Bir yüzü neden güzel buluruz? Güzellik gerçekten yüzün kendisinde mi vardır, yoksa ona bakarken kurduğumuz yargıda mı ortaya çıkar? Spekülatif'in bu bölümünde Emre Dündar, yüz, estetik ve güzellik kavramlarını tarihsel ve felsefi bir perspektifle anlatıyor. Dündar, Immanuel Kant'ın “çıkar­sız haz” kavramından yola çıkarak yüz güzelliğinin binlerce yıllık estetik serüvenini inceliyor. Ve bugün… Dündar, Instagram yüzleri, filtreler, estetik cerrahi, “Morning Shed” trendi ve dijital platformların dayattığı tek tip güzellik anlayışıyla yüzün nasıl dijital bir tiranlığa dönüştüğünü sorguluyor. Learn more about your ad choices. Visit megaphone.fm/adchoices

Lo último de Escohotado acaba de ver la luz. Si, ya sé que el maestro murió hace más de tres años, pero algo dejó escrito para que ahora su hijo Jorge lo haya adaptado para su publicación póstuma. Ese algo es la “Filosofía para no filósofos” publicado por la editorial Espasa y que supone la última de las lecciones escohotadianas. No es un libro enteramente nuevo, se trata de una adaptación de textos anteriores como “Filosofía y metodología de las ciencias sociales” publicado hace más de cuarenta años y “Génesis y evolución del análisis científico”, que vio la luz a principios de siglo. En ambos casos se encuentran descatalogados, luego tenemos la oportunidad de acceder a un material de primera calidad que nació en las clases que Escohotado impartía en la UNED. “Filosofía para no filósofos” hace honor al título. Es un texto accesible para un público amplio y cumple con creces la promesa de ofrecer un recorrido por la historia del pensamiento occidental desde los orígenes míticos hasta el siglo XX. En tanto que no deja de ser un manual de filosofía se puede abordar en cualquiera de los 24 capítulos que tiene. Arranca con el pensamiento arcaico y precientífico para luego adentrarse en la filosofía griega desde los presocráticos como Tales, Heráclito o Parménides hasta los grandes sistemas filosóficos de Platón y Aristóteles, a los que Escohotado critica por su excesivo idealismo. Hace hincapié en figuras como Epicuro y Lucrecio como precursores del racionalismo científico, y dedica espacio a la ciencia helenística personificada en Euclides y Arquímedes. Pasa de puntillas por la edad media ya que, a juicio del autor, es una época no especialmente innovadora en materia de pensamiento. El renacimiento y la modernidad, auténticas especialidades de Escohotado, los trata con gran detalle. A lo largo de varios capítulos desfilan los principales pensadores europeos de los siglos XV, XVI, XVII y XVIII: Copérnico, Kepler, Galileo, Bacon, Descartes, Newton, Spinoza (al que admira especialmente), Leibniz, empiristas ingleses como Locke, Berkeley y Hume, la Ilustración francesa e Immanuel Kant, al que dedica un capítulo entero Es un libro claro y totalmente accesible al lector lego en filosofía. Escohotado escribe con su característica elegancia, pero con un lenguaje directo, en ocasiones irónico y salpicado de anécdotas cotidianas. Su mérito principal es el de evitar a propósito la abstrusa jerga de los filósofos que hacen inabordables sus obras. Consigue hacer más o menos comprensibles conceptos realmente complejos como los sistemas filosóficos de Kant o Hegel. A todo le añade su perspectiva personal, determinada, caro está, por sus propias convicciones. Escohotado en vida defendía la libertad individual y el uso de la razón y, al mismo tiempo, criticaba de forma inmisericorde el irracionalismo y el colectivismo. No es, por lo tanto, un manual neutro, un resumen de historia de la filosofía. Cada una de sus páginas está impregnada por el espíritu y la erudición del autor. Una obra, en definitiva, muy valiosa e instructiva. Sirve como manual para aprender filosofía sí, pero también como punto de partida a muchas y muy buenas reflexiones sobre el mundo y la naturaleza humana. Hoy vamos a hablar de “Filosofía para no filósofos” en La ContraPortada. No estará el autor con nosotros (ya me gustaría), pero si su hijo Jorge, que es, como decía antes, quien se ha encargado de revisar esta edición y darle su forma final. - "Filosofía para no filósofos" de Antonio Escohotado - https://amzn.to/3Yih3B5 · Canal de Telegram: https://t.me/lacontracronica · “Contra el pesimismo”… https://amzn.to/4m1RX2R · “Hispanos. Breve historia de los pueblos de habla hispana”… https://amzn.to/428js1G · “La ContraHistoria del comunismo”… https://amzn.to/39QP2KE · “La ContraHistoria de España. Auge, caída y vuelta a empezar de un país en 28 episodios”… https://amzn.to/3kXcZ6i · “Contra la Revolución Francesa”… https://amzn.to/4aF0LpZ · “Lutero, Calvino y Trento, la Reforma que no fue”… https://amzn.to/3shKOlK Apoya La Contra en: · Patreon... https://www.patreon.com/diazvillanueva · iVoox... https://www.ivoox.com/podcast-contracronica_sq_f1267769_1.html · Paypal... https://www.paypal.me/diazvillanueva Sígueme en: · Web... https://diazvillanueva.com · Twitter... https://twitter.com/diazvillanueva · Facebook... https://www.facebook.com/fernandodiazvillanueva1/ · Instagram... https://www.instagram.com/diazvillanueva · Linkedin… https://www.linkedin.com/in/fernando-d%C3%ADaz-villanueva-7303865/ · Flickr... https://www.flickr.com/photos/147276463@N05/?/ · Pinterest... https://www.pinterest.com/fernandodiazvillanueva Encuentra mis libros en: · Amazon... https://www.amazon.es/Fernando-Diaz-Villanueva/e/B00J2ASBXM #FernandoDiazVillanueva #escohotado #filosofia Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Immanuel Kant is undoubtedly the most important philosopher of the modern era. His Critique of Pure Reason, “categorical imperative,” and conception of perpetual peace in the global order decisively influenced both intellectual history and twentieth-century politics, shaping everything from the German Constitution to the United Nations Charter. Renowned philosopher Marcus Willaschek explains why, three centuries after Kant's birth, his reflections on democracy, beauty, nature, morality, and the limits of human knowledge remain so profoundly relevant. Weaving biographical and historical context together with exposition of key ideas, Willaschek emphasizes three central features of Kant's theory and method. First, Kant combines seemingly incompatible positions to show how their insights can be reconciled. Second, he demonstrates that it is not only human thinking that must adjust to the realities of the world; the world must also be fitted to the structures of our thinking. Finally, he overcomes the traditional opposition between thought and action by putting theory at the service of practice. In Kant: A Revolution in Thinking (Harvard UP, 2025), even readers having no prior acquaintance with Kant's ideas or with philosophy generally will find an adroit introduction to the Prussian polymath's oeuvre, beginning with his political arguments, expanding to his moral theory, and finally moving to his more abstract considerations of natural science, epistemology, and metaphysics. Along the way, Kant himself emerges from beneath his famed works, revealing a magnetic personality, a clever ironist, and a man deeply engaged with his contemporary world. Marcus Willaschek is Professor of Philosophy at Goethe University, Frankfurt, and a member of the Berlin-Brandenburg Academy of Science, where he is responsible for the German standard edition of Kant's works. The author of four books, he is also coeditor of the three-volume Kant-Lexikon. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: https://www.youtube.com/user/a48266/videos 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

STERNENGESCHICHTEN LIVE TOUR in D und Ö: Tickets unter https://sternengeschichten.live Wie ist das Sonnensystem entstanden? Dazu hat sich der Philosoph Immanuel Kant schon im Jahr 1755 erstaunlich schlaue Gedanken gemacht, die heute immer noch richtig sind. Was er rausgefunden hat erfahrt ihr der neuen Folge der Sternengeschichten: Wer den Podcast finanziell unterstützen möchte, kann das hier tun: Mit PayPal (https://www.paypal.me/florianfreistetter), Patreon (https://www.patreon.com/sternengeschichten) oder Steady (https://steadyhq.com/sternengeschichten) Sternengeschichten-Hörbuch: https://www.penguin.de/buecher/florian-freistetter-sternengeschichten/hoerbuch-mp3-cd/9783844553062

Stefan Molyneux critiques Immanuel Kant's moral philosophy, focusing on the categorical imperative, and argues it doesn't offer a firm base for morality. He questions why the principle should apply universally and how it works in societal setups, pointing out the risks of taking on flawed moral theories that support oppression. By showing contradictions in Kant's ideas, especially around authority, he stresses that moral theories need to apply the same to everyone. He suggests the true danger comes from ethical breakdowns in systems rather than lone acts of wrongdoing, and promotes Universally Preferable Behavior (UPB) as a way to address that. He pushes for rethinking moral theories to help create a fairer society, noting how misguided moral reasoning can affect public health and ethics.SUBSCRIBE TO ME ON X! https://x.com/StefanMolyneuxFollow me on Youtube! https://www.youtube.com/@freedomain1GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025

This is a free preview of a paid episode. To hear more, visit wisdomofcrowds.liveA few years ago, Lea Ypi was scrolling through Facebook when she came across a family photo she had never seen before. Someone had discovered a photograph of Ypi's grandparents on their honeymoon and posted it on a public Facebook group. Ypi — a philosophy professor from Albania who teaches at the London School of Economics — was dismayed by the comments on the photograph, which ranged from inaccurate to judgmental to just plain mean. Were the husband and wife in this photo Albanian aristocrats? Fascist collaborators? Victims of Communism? Responding to the trolls — as well as, as she puts it, “taking the trolls seriously” — Ypi decided to write a book reconstructing her grandparents' story. The result is Indignity: A Life Reimagined, a book which asks, among other things, what does human dignity really mean? What makes this book even more interesting is that Ypi's grandparents lived through some of the most dramatic moments in the twentieth century: the fall of the Ottoman Empire, the rise of Fascism, and World War II. Ypi joins Damir and Santiago, who want to understand Ypi's own philosophical priors. Damir wants to know where moral responsibility ends and and the structural forces of history begin. Santiago asks whether dignity, as a concept, has a metaphysical foundation. The result is a wide-ranging conversation that covers history, literature, philosophy and more.In our bonus section for paid subscribers, Santiago asks Ypi about the difference between Fascist and Communist decision-making; Damir presses Ypi on the question of free will; Ypi discusses her two-point prescription for a better Europe; Santiago asks Ypi whether it's hard to write about one's country in a foreign language; and finally, Ypi's hot take on Zohran Mamdani.Required Reading:* Lea Ypi, Indignity: A Life Reimagined (Amazon). * Lea Ypi, Free: Coming of Age at the End of History (Amazon). * Immanuel Kant, Groundwork for the Metaphysics of Morals (Amazon). * Friedrich Schiller, On the Aesthetic Education of Man (Amazon). Free preview video:Full video for paid subscribers below:

What would Immanuel Kant say about a fender bender? In a surprisingly funny trip through the teachings of some of history's great philosophers, TV writer and producer Michael Schur (from hit shows like "The Office" and "The Good Place") talks through how to confront life's moral dilemmas -- and shows how understanding ethical theories can help you make better, kinder decisions.This episode originally aired on July 7, 2022.For a chance to give your own TED Talk, fill out the Idea Search Application: ted.com/ideasearch.Interested in learning more about upcoming TED events? Follow these links:TEDNext: ted.com/futureyouTEDSports: ted.com/sportsTEDAI Vienna: ted.com/ai-viennaTEDAI San Francisco: ted.com/ai-sf Hosted on Acast. See acast.com/privacy for more information.