Podcast appearances and mentions of jean jacques rousseau

"Freiheit" scheint wahnsinnig wichtig zu sein – gerade auch für unser Leben im Staat. Aber was genau heißt "Freiheit" eigentlich? Um diese Grundfrage geht es in der heutigen Episode. Ich wiederhole die Arbeitsdefinition von "Handlungsfreiheit" aus Episode 16 und entwickele daraus zwei unterschiedliche Arten von "Freiheit". So gibt es auch zwei unterschiedliche Freiheits-Verständnisse in der Staatstheorie: einmal bei John Locke und einmal bei Jean-Jacques Rousseau. Ich stelle beide Freiheitsbegriffe gegenüber. Als Beispiele beschäftigen wir uns kurz mit der Corona-Pandemie und mit der Klimakrise.

Reflexión sobre el fanatismo, y algunos tipos de fanatismo, a partir de una cita del libro IV de la novela Emilio, o De la educación de Jean-Jacques Rousseau. De la segunda época de Ráfagas de Pensamiento en Radio UNAM. Comentarios: Ernesto Priani Saisó. Producción: Ignacio Bazán Estrada. Voces: Juan Stack. Controles técnicos: Ernesto Priani Saisó y Juan Stack.

Professor Dr Ger Graus OBE is a renowned figure in the field of education - once described as “Jean-Jacques Rousseau meets Willy Wonka”. He was the first Global Director of Education at KidZania and the founding CEO of the Children's University. In 2019, Ger became a Visiting Professor at the National Research University in Moscow, Russia. He is also a Professor of Practice at the University of Cumbria, United Kingdom, and a Member of the PhD Advisory Council at the University of Modena and Reggio Emilia, Italy. Ger is a frequent keynote speaker at some of the world's leading education conferences. Driven by his famous mantra that “Children can only aspire to what they know exists”, Ger champions the cause of equity, progress, purpose, creativity, and innovation in children's learning.Born in the Netherlands, Ger moved to the United Kingdom in 1983 where he began his teaching career, later becoming a Senior Inspector, and Education Director.Ger is a member of Bett's Global Education Council; DIDAC India's Advisory Board; and Junior Achievement's Worldwide Global Council. He chairs the Beaconhouse School System's Advisory Board, Pakistan; advises the Fondazione Reggio Children, Italy; supports a range of education start-ups globally; and was invited to help shape the future of education in Dubai as a member of the Dubai Future Councils. In 2023, he joined the Global Teacher Prize Judging and the World's Best School Prize Academies as a judge. In 2024, Ger was invited onto the Board of Trustees of the Sharjah Education Academy by Sultan bin Mohammed bin Sultan Al Qassimi, Ruler of Sharjah.In the 2014 Queen's Birthday Honours List Ger was made an Honorary Officer of the Most Excellent Order of the British Empire (OBE) for services to children, and in 2018 he received the Global Education Leadership Award at the World Education Congress, India. In 2022, he was granted the award of Iconic Leader Creating A Better World For All by the Women Economic Forum (WEF) and the following year, Ger was made a Companion of the Harry Volker Genootschap in The Netherlands.Ger's professional autobiography, Through a Different Lens - Lessons from a Life in Education, will be published by Routledge in April 2025.Websitehttps://www.gergraus.com/Social Media Informationhttps://www.linkedin.com/in/prof-dr-ger-graus-obe-335bb6115/Show Sponsor – National Association for Primary Education (NAPE)https://nape.org.uk/Discover more about Education on Fire

Assine a Brasil Paralelo: https://sitebp.la/bp-face-oculta ___________ Por trás de aclamadas personalidades há um lado obscuro que ninguém está olhando. Neste programa documental e cheio de mistérios, abordaremos a face oculta das principais personalidades e instituições. Nesta edição: Rousseau..__________ Precisa de ajuda para assinar? Fale com nossa equipe comercial: https://sitebp.la/yt-equipe-de-vendas Já é assinante e gostaria de fazer o upgrade? Aperte aqui: https://sitebp.la/yt-equipe-upgrade __________ Siga a #BrasilParalelo: Site: https://bit.ly/portal-bp Instagram: / brasilparalelo Facebook: / brasilparalelo Twitter: / brasilparalelo Produtos oficiais: https://loja.brasilparalelo.com.br/ ___________ Sobre a Brasil Paralelo: Somos uma empresa de entretenimento e educação fundada em 2016. Produzimos documentários, filmes, séries, trilogias, cursos, podcasts e muito mais. Nosso foco é o conteúdo informativo e educativo relacionado ao contexto social, político e econômico brasileiro.

Filosofen, författaren och kompositören Jean-Jacques Rousseau (1712–1778) förebådade romantiken och skrev några av de mest centrala texterna för den franska revolutionen. Rousseau var en komplicerad person som skrev inkännande om barnuppfostran, men lämnade alla sina fem barn att dö på barnhem.Rousseau kopierade hellre noter än tog emot stipendier från kungar - för att behålla sitt oberoende. Hans skrifter om religion, ojämlikhet och barnuppfostran skulle tvinga honom i landsflykt. Vi kan alla lära oss något utifrån hans vantrivsel i det moderna samhället.I detta avsnitt av podden Historia Nu samtalar programledaren Urban Lindstedt med litteraturvetaren och essäisten Tatjana Brandt om Jean-Jacques Rousseau. Hon är aktuell med boken Drömmaren Rousseau – Om frihet, fantasi och den omöjliga konsten att leva i ett samhälle.Jean-Jacques Rousseau kom från enkla förhållanden och skrev några av den västerländska filosofins mest centrala texter. Hans tankar om utveckling, ojämlikhet och barnuppfostran påverkar oss än idag. Han blev en inspirationskälla för både romantiken och upplysningen, men hans egen livsstil och relation till dessa idéer var fyllda av konflikter.Rousseau föddes den 28 juni 1712 i Genève, då en självständig republik. Hans mor avled kort efter födseln, och hans far, en urmakare, lämnade honom när han var tio år. Efter en lärlingstid hos en gravör rymde han vid sexton års ålder och inledde ett kringflackande liv. Han kom snart under beskydd av baronessan Françoise-Louise de Warens, som både blev hans älskarinna och intellektuella mentor.Hans intellektuella genombrott kom i Paris där han umgicks med upplysningens ledande gestalter, som Denis Diderot. År 1749 deltog han i en uppsatstävling i Dijon och vann med essän Discours sur les sciences et les arts (1750), där han argumenterade för att civilisationens framsteg hade korrumperat människans naturliga godhet. Det var här han formulerade den grundläggande motsättningen i sitt tänkande: konflikten mellan naturen och samhället.Rousseaus mest kända skönlitterära verk är Julie, eller Den nya Héloïse (1761), en brevroman som blev en sensation i hela Europa. Romanen, som blandar passionerad kärlek med moralisk och filosofisk reflektion, handlar om kampen mellan hjärta och plikt. Här utvecklar han sin idé om en utopisk harmoni mellan individ och samhälle, men romanen är också en kritisk betraktelse över kärlekens destruktiva kraft.I den pedagogiska romanen Émile, eller om uppfostran (1762) skisserade Rousseau en radikalt ny syn på barnuppfostran. Han argumenterade för att barn borde få utvecklas naturligt, utan tvång och indoktrinering – en idé som revolutionerade pedagogiken och inspirerade moderna utbildningsmetoder.I Om samhällsfördraget (1762) utvecklade Rousseau sina tankar om frihet och politisk rättvisa. Han förespråkade en form av direktdemokrati där folket, genom den "allmänna viljan", kollektivt styrde samhället. Hans idéer kom att påverka den franska revolutionen och har sedan dess varit centrala inom demokratisk teori.Bildtext: Jean-Jacques Rousseau (1712–1778), filosofen som inspirerade allt från romantikens poesi till upplysningens samhällskritik, men som i sitt eget liv ofta bröt mot sina ideal. Porträtt av Jean-Jacques Rousseau, målat av Allan Ramsay 1766, där han är iklädd en armenisk papakha och traditionell dräkt.Musik: Wintertime Overture av Boris Skalsky. Storyblock Audio.Lyssna också på Upplysningen förändrade vår syn på världen.Klippare: Emanuel Lehtonen Vill du stödja podden och samtidigt höra ännu mer av Historia Nu? Gå med i vårt gille genom att klicka här: https://plus.acast.com/s/historianu-med-urban-lindstedt. Hosted on Acast. See acast.com/privacy for more information.

We discuss John's art, his dissertation, “Communication & Control”, his “Theses on Punk Rock”, and briefly his “Fifteen Suppositions”. We also discuss Alain Badiou, Gilles Deleuze, Theodor Adorno, Michael Pisaro, Jacob Taubes, Simone Weil, Georges Bataille, Sergii Bulgakov, David Bentley Hart, Jordan Daniel Wood, St. Isaac of Nineveh, Jean-Phillipe Rameau, Jean-Jacques Rousseau, and more.

Totta puhuttaessa ei ole tärkeää, että muistaa täsmällisesti paikat, ajankohdat ja henkilöt. Aidosti totuudellinen ihminen keskittyy puhumaan totta silloin kun asia voi hyödyttää tai haitata jotakuta. Näin pohdiskelee filosofi Jean-Jacques Rousseau teoksessa Yksinäisen kulkijan mietteitä. Kirjan on suomentanut Erkki Salo. Mietelauseen on valinnut Jakke Holvas. Lukijana on Jari Aula.

Der französische Philosoph Jean-Jacques Rousseau entwirft ein basisdemokratisches Staatsmodell: Die Bürgerinnen und Bürger sind selbst der Souverän und sie sind selbst dafür zuständig, dass das passiert, was sie wollen. Sie suchen und verwirklichen den Gemeinwillen. In der heutigen Episode fasse ich Rousseaus Gedankengang aus den letzten vier Episoden kurz zusammen und ordne ihn historisch ein. Anschließend betrachten wir Chancen und Schwierigkeiten seiner Ideen. Wo könnte uns Rousseau heute weiterbringen? Und was sollten wir eher kritisch betrachten? Literatur: Jean-Jacques Rousseau, Vom Gesellschaftsvertrag, Stuttgart 2011 Günther Mensching, Rousseau zur Einführung Hamburg 3. Aufl. 2010 Christopher Bertram, Jean Jacques Rousseau, in: Stanford Encyclopedia of Philosophy (Link)

Dans Les Filles du feu, un recueil publié en 1854, le poète Gérard de Nerval raconte une promenade dans les environs de l'abbaye de Chailly, pas loin de Ermenonville, où, un siècle plus tôt, Jean-Jacques Rousseau avait passé les dernières semaines de sa vie, un paysan montre à Gérard de Nerval une tour en ruine et lui dit Voici la tour où était enfermée la belle Gabrielle. Tous les soirs, Rousseau venait pincer de la guitare sous sa fenêtre, et le roi, qui était jaloux, le guettait souvent et a fini par le faire mourir. Le paysan commet alors un anachronisme étonnant. 200 ans séparent Gabrielle d'Estrées, le grand amour d'Harry quatre, et Jean-Jacques Rousseau, et Rousseau n'a pas été assassiné par un roi jaloux. Enfin, la belle Gabrielle ne réside pas dans une tour située près de l'abbaye de Chailly, mais dans le château royal de Monceau, château que lui avait offert Henri IV. Parce que lorsqu'une narration devient hégémonique, lorsqu'elle s'impose au détriment de toutes les autres, lorsqu'elle efface jusqu'à la possibilité des autres récits, alors pas de doute, nous sommes en enfer. Cet enfer, c'est le règne de Louis XIV. Bienvenue dans la France de Louis XIV ! Bienvenue en enfer !

This is episode 210 - Barbarians on the Borderlands - the 1857 Basotho Free State conundrum Last episode we plumbed the depths of the amaZulu civil War battle of Ndondakusuka, this episode we're skirting Moshoeshoe's Basotho mountains with the BaPhuthi people. Before we kick off, just a quick note about terminology and the fact that South African History is a terminological nightmare. Not my words, those of historian Clifton Crais. As we all know, living on this mercurial landscape, with our mercurial brothers and sisters, shape-shifting appears to be our national sport. Names and places are changed at the drop of a politicians ribbon. As Crais noted, its called Historical Ethnonyms. Historical ethnonyms are names that different groups of people have been called over time, often by outsiders. These names can change due to politics, cultural shifts, or language evolution, and some may become outdated or offensive. So its with that carefully crafted bit of age-restriction warning that we'll plunge into the fizzy waters of what Barbarians mean. In a nutshell, Barbarian means ” the “raw,” the “primitive.” On closer inspection those terms mean ungoverned, not-yet-incorporatedoughtful folks, there's no understanding that people can voluntarily go over to the barbarians. I mean, think about the Vikings for a start. And one persons Barbarian is another person's Warrior tribe. So why the explanation? Today's episode deals with the Baphuthi, about whom many smart thinkers have deployed historical ethnonyms. Post enlightenment bigwigs, those Johnny coke-bottles geniuses, liked to define things. Jean-Jacques Rousseau, bless his powdered nut, case in point. His stages of man starts with the savage, who is a hunter, moves towards barbarian, who is a herdsman to the civilised man, a tiller of the soil. A farmer. By the mid-19th Century classifying colonial subjects by these criteria determined how they'd be treated. IT is important for our story to understand that there was a geographical element to the ethnic classification. When authorities summed up the situation at any time, representations of the type of environment were crucial. Historian Laura Mitchell has written about this phenomenon, its a rejection of the simplification of settler meets native or coloniser meets subject narrative. More about how the social bandits seize the day on the bad lands, the border lands. The BaPhuthi people are part of our story about social bandits - particularly by the mid-19th Century. They gathered in the eastern part of the Eastern Cape, on the border with what was to become Basotholand, Moshoeshoe's land. They were diverse in origin, these BaPhuthi, comprised of Basotho who did not support Moshoeshoe, San, and a hodge-podge of Nguni speaking societies. The ancient ways of the San mingled through this group, based along the Maloti-Drakensberg and they did not regard the landscape as marginal.

This is episode 210 - Barbarians on the Borderlands - the 1857 Basotho Free State conundrum Last episode we plumbed the depths of the amaZulu civil War battle of Ndondakusuka, this episode we're skirting Moshoeshoe's Basotho mountains with the BaPhuthi people. Before we kick off, just a quick note about terminology and the fact that South African History is a terminological nightmare. Not my words, those of historian Clifton Crais. As we all know, living on this mercurial landscape, with our mercurial brothers and sisters, shape-shifting appears to be our national sport. Names and places are changed at the drop of a politicians ribbon. As Crais noted, its called Historical Ethnonyms. Historical ethnonyms are names that different groups of people have been called over time, often by outsiders. These names can change due to politics, cultural shifts, or language evolution, and some may become outdated or offensive. So its with that carefully crafted bit of age-restriction warning that we'll plunge into the fizzy waters of what Barbarians mean. In a nutshell, Barbarian means ” the “raw,” the “primitive.” On closer inspection those terms mean ungoverned, not-yet-incorporatedoughtful folks, there's no understanding that people can voluntarily go over to the barbarians. I mean, think about the Vikings for a start. And one persons Barbarian is another person's Warrior tribe. So why the explanation? Today's episode deals with the Baphuthi, about whom many smart thinkers have deployed historical ethnonyms. Post enlightenment bigwigs, those Johnny coke-bottles geniuses, liked to define things. Jean-Jacques Rousseau, bless his powdered nut, case in point. His stages of man starts with the savage, who is a hunter, moves towards barbarian, who is a herdsman to the civilised man, a tiller of the soil. A farmer. By the mid-19th Century classifying colonial subjects by these criteria determined how they'd be treated. IT is important for our story to understand that there was a geographical element to the ethnic classification. When authorities summed up the situation at any time, representations of the type of environment were crucial. Historian Laura Mitchell has written about this phenomenon, its a rejection of the simplification of settler meets native or coloniser meets subject narrative. More about how the social bandits seize the day on the bad lands, the border lands. The BaPhuthi people are part of our story about social bandits - particularly by the mid-19th Century. They gathered in the eastern part of the Eastern Cape, on the border with what was to become Basotholand, Moshoeshoe's land. They were diverse in origin, these BaPhuthi, comprised of Basotho who did not support Moshoeshoe, San, and a hodge-podge of Nguni speaking societies. The ancient ways of the San mingled through this group, based along the Maloti-Drakensberg and they did not regard the landscape as marginal.

This is episode 210 - Barbarians on the Borderlands - the 1857 Basotho Free State conundrum Last episode we plumbed the depths of the amaZulu civil War battle of Ndondakusuka, this episode we're skirting Moshoeshoe's Basotho mountains with the BaPhuthi people. Before we kick off, just a quick note about terminology and the fact that South African History is a terminological nightmare. Not my words, those of historian Clifton Crais. As we all know, living on this mercurial landscape, with our mercurial brothers and sisters, shape-shifting appears to be our national sport. Names and places are changed at the drop of a politicians ribbon. As Crais noted, its called Historical Ethnonyms. Historical ethnonyms are names that different groups of people have been called over time, often by outsiders. These names can change due to politics, cultural shifts, or language evolution, and some may become outdated or offensive. So its with that carefully crafted bit of age-restriction warning that we'll plunge into the fizzy waters of what Barbarians mean. In a nutshell, Barbarian means ” the “raw,” the “primitive.” On closer inspection those terms mean ungoverned, not-yet-incorporatedoughtful folks, there's no understanding that people can voluntarily go over to the barbarians. I mean, think about the Vikings for a start. And one persons Barbarian is another person's Warrior tribe. So why the explanation? Today's episode deals with the Baphuthi, about whom many smart thinkers have deployed historical ethnonyms. Post enlightenment bigwigs, those Johnny coke-bottles geniuses, liked to define things. Jean-Jacques Rousseau, bless his powdered nut, case in point. His stages of man starts with the savage, who is a hunter, moves towards barbarian, who is a herdsman to the civilised man, a tiller of the soil. A farmer. By the mid-19th Century classifying colonial subjects by these criteria determined how they'd be treated. IT is important for our story to understand that there was a geographical element to the ethnic classification. When authorities summed up the situation at any time, representations of the type of environment were crucial. Historian Laura Mitchell has written about this phenomenon, its a rejection of the simplification of settler meets native or coloniser meets subject narrative. More about how the social bandits seize the day on the bad lands, the border lands. The BaPhuthi people are part of our story about social bandits - particularly by the mid-19th Century. They gathered in the eastern part of the Eastern Cape, on the border with what was to become Basotholand, Moshoeshoe's land. They were diverse in origin, these BaPhuthi, comprised of Basotho who did not support Moshoeshoe, San, and a hodge-podge of Nguni speaking societies. The ancient ways of the San mingled through this group, based along the Maloti-Drakensberg and they did not regard the landscape as marginal.

Máme zde novou menšinu? Někteří sociologové mají za to, že ano. Kdysi to menšina nebyla, ale časy se mění. Přelomový byl rok 2018, kdy bylo poprvé na světě více lidí nad 65 než pod 5 let. Ano, zmíněnou menšinou jsou děti. Třeba německý sociolog Aladin El-Mafaalani má za to, že daná skupina již vykazuje i jiné „menšinové“ rysy než to, že je malá. Dětem se přestává dařit.  El Mafaalani studuje tyto okolnosti na západních státech – všímá si, že se zhoršuje psychické zdraví dětí, ale rovněž jejich kompetence. Podle měření dosahují horších výsledků než jejich předchůdci, propadají se zvláště v gramotnosti. Ve vztahu k německým dětem hovoří El Mafaalani dokonce o „dezolátním“ vývoji. Pokles kompetencí lze doložit i pro Českou republiku. Národní zpráva České školní inspekce hovoří o propadu mezi lety o 2003 a 2022 o 29 bodů; zmiňuje však poklesy většiny zúčastněných států.Autor knihyDěti. Menšina bez ochrany samozřejmě dodává obligátní odkaz na digitální média a nadmíru informací, které jsou děti vystaveny, aniž by byly dostatečně zralé na její zpracování. To může být jeden důvod pro dětský propad, ale sociolog upozorňuje ještě na jiný problém. Děti jsme sevřely institucemi: stále dříve nastupují do institucí, tráví v nich neúměrně velkou část dne a stále později je opouštějí. Od raného věku pomalu do třicítky tráví čas ve vzdělávacích institucích. Přitom máme důvody si myslet, že západní školství zaostává. Je dobré, aby trávily tolik času ve škole? Na základě současných výzkumů ukazuje autorka podcastu Tereza Matějčková, že se navíc rozpadl příslib, který platil po většinu druhé poloviny dvacátého století. Budeš-li se učit, nemusíš se budoucnosti bát. Ani v zemích se silnou ekonomikou se počet pracovních míst vyžadujících vysokou kvalifikaci nezvyšuje stejným tempem jako počet absolventů vysokých škol, poznamenává třeba Doris Bühler-Niederbergerová zabývající se sociologií dětství. Ostatně ani v Česku není nijak výjimečné, že manuální pracovník vydělává více než vysoce kvalifikovaný člověk s několika tituly. Ideál vzdělanosti tím samozřejmě otřesen není: nevzděláváme se jen pro trh a dobré zaměstnání. Nadále navíc platí, že vzdělaní lidé uplatnění nacházejí, ale rozhodně již není jedinou ani zaručenou cestou k úspěchu. KapitolyI. Padl příslib (formálního) vzdělání? Nebo jen škobrtnul? [úvod až 12:20]II. Zlatá doba dětství – a její pád [12:20 až 21:00]III. Opravdu doba temného dětství? [21:00 až 27:00]IV. Hra je vlastní prací dítěte [27:00 až 39:10]V. Filosofie a dětství [39:10 až konec]BibliografiePhilippe Ariès,L'enfant et la vie familiale sous l'Ancien Régime, Paris: Plon, 1960.Doris Bühler-Niederbergerová, „Das Ende der Geschichte? Gegenwart der Kinder oder Zukunft der Gesellschaft“, in: Johannes Drerup, Gottfried Schweiger,Philosophie der Kindheit, Frankfurt am Main: Suhrkamp, 2023.Simona Boudová, Vladislav Tomášek, Barbora Halbová, „Národní zpráva PISA 2022“, Česká školní inspekce, Praha 2023, https://www.csicr.cz/CSICR/media/Prilohy/2023_přílohy/Mezinárodní%20šetření/PISA_2022_e-verze-9.pdfDavid Havelka, „Jako bychom zrušili dětský svět“, in:Echoprime, 17. 1. 2025, https://www.echoprime.cz/a/HVG2a/jako-bychom-zrusili-detsky-svetImmanuel Kant, Über Pädagogik, Königsberg 1803, https://de.wikisource.org/wiki/Über_Pädagogik. El Mefaalani, Sebastian Kurtenbach, Klaus Peter,Kinder Minderheit ohne Schutz, Kiepenheuer Witsch, 2025.Neil Postman,The Disappearance of Childhood, New York: Delacrote Press, 1982.Jean-Jacques Rousseau,Emile où de l'education, Paris: Flammarion, 2010.Tamara Schapiro, „Was ist ein Kind?“, in: Johannes Drerup, Gottfried Schweiger,Philosophie der Kindheit, Frankfurt am Main: Suhrkamp, 2023.

Send us a textThis audio is edited version of a longer Video presentation originally given on 12th of January 2024 to a secular group and made available to my Patrons on 15th Jan 2024. To see the longer complete video, follow the link to my Patreon community.https://www.patreon.com/posts/my-reaction-to-96546184?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_linkEpisode Notes.Introduction:Mary Wollstonecraft's Background:Mary Wollstonecraft, born on April 27, 1759, found herself at a crossroads in life. A woman of immense intellect, she faced subjugation, misunderstanding, and societal castigation. Despite her brilliance, she was largely ignored by her contemporaries as an intellectual. Her failed suicide attempt, where she was rescued from the River Thames, marked a turning point in her life.Her early life was marked by personal struggles, failed relationships, and financial difficulties. Raised in a household marred by her father's alcohol-fueled violence towards her mother, Wollstonecraft's traumatic childhood experiences profoundly influenced her perspective. She would later become a staunch advocate for women's rights, challenging the oppressive structures of patriarchy.Mary as a Governess and Advocate:After saving her sister Eliza from an abusive marriage in 1784, Mary Wollstonecraft became a governess, tutoring an Irish aristocratic family's four daughters. This experience exposed her to the corrupt system that confined 18th-century women to narrow roles, focusing solely on marriage and submission.Wollstonecraft's influence on the four young girls under her tutelage was transformative. Initially conforming to societal expectations, they emerged as intelligent, passionate, and independent individuals under her guidance. This demonstrated the potential for change through education, a central theme in Wollstonecraft's body of work.Her Seminal Work; "A Vindication of the Rights of Woman":Wollstonecraft's ground-breaking work, "A Vindication of the Rights of Woman" (1792), challenged prevailing gender roles and called for the empowerment of women. She argued for education, critical thinking, and independence, rejecting the societal narrative that confined women to submissive roles. Her critique extended to the intellectual backdrop of her time, questioning the ideas of philosophers like John Locke and Jean-Jacques Rousseau.She opposed Rousseau's view that women's education should revolve around pleasing and serving men, drawing parallels between women's roles and the dynamics of slavery. Wollstonecraft's rejection of traditional gender norms and advocacy for equality faced posthumous criticism, particularly regarding her unconventional personal life.Mary Wollstonecraft's Legacy and Christian Perspectives:Wollstonecraft's legacy extends beyond women's rights; it challenges societal norms and urges self-reflection. While her views may be viewed critically from a more conservative Christian perspective, her emphasis on the inherent worth and dignity of all individuals aligns with biblical principles.Her call for women's education aligns with the Christian value of stewardship—the responsible use of God-given abilities. Despite potential conflicts with established gender norms, Wollstonecraft's ideas can be interpreted in ways consistent with Christian teachings about humanSupport the showJeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

Jean-Jacques Rousseau beginnt sein Buch „Vom Gesellschaftsvertrag“ mit folgendem Problem: Wenn wir schon gezwungen sind, in einer Gesellschaft zu leben – wie können wir dann trotzdem möglichst frei sein? Die Lösung des Problems ist ein Gesellschaftsvertrag, in dem sich alle dem „Gemeinwillen“ verpflichten. Warum das die Lösung ist und wie das ungefähr aussehen soll, davon handelt die heutige Episode. Außerdem fragen wir uns, ob es schön ist, Steuern zu zahlen. Literatur Jean-Jacques Rousseau, Vom Gesellschaftsvertrag, NA Stuttgart 2011 Günther Menschen, Rousseau zur Einführung, Hamburg 3. Aufl. 2010

Elle se prénommait Amandine. Elle avait treize ans. Elle ne pesait plus que 28 kilos pour un mètre 55 quand elle est morte. De faim. C'était en France, pas très loin de Béziers, en plein été 2020. Les secours vont être abasourdis en découvrant le corps décharné et le visage martyrisé de la jeune adolescente. Au point que personne, sur le coup, ne va être capable d'écouter les explications de la mère, Sandrine Pissara, et de son compagnon Jean-Michel Cros...Une maman bourreau et son exécutant soumis. C'est comme cela que le duo va apparaître aux enquêteurs et au juge. Retrouvez tous les jours en podcast le décryptage d'un faits divers, d'un crime ou d'une énigme judiciaire par Jean-Alphonse Richard, entouré de spécialistes, et de témoins d'affaires criminelles. Ecoutez L'heure du Crime avec Jean-Alphonse Richard du 03 février 2025.

In this wide-ranging work, Michael Sonenscher traces the origins of modern political thought and ideologies to a question, raised by Immanuel Kant, about what is involved in comparing individual human lives to the whole of human history. How can we compare them, or understand the results of the comparison? Kant's question injected a new, future-oriented dimension into existing discussions of prevailing norms, challenging their orientation toward the past. This reversal made Kant's question a bridge between three successive sets of arguments: between the supporters of the ancients and moderns, the classics and romantics, and the Romans and the Germans. Sonenscher argues that the genealogy of modern political ideologies—from liberalism to nationalism to communism—can be connected to the resulting discussions of time, history, and values, mainly in France but also in Germany, Switzerland, and Britain, in the period straddling the French and Industrial revolutions. What is the genuinely human content of human history? Everything begins somewhere—democracy with the Greeks, or the idea of a res publica with the Romans—but these local arrangements have become vectors of values that are, apparently, universal. The intellectual upheaval that Sonenscher describes involved a struggle to close the gap, highlighted by Kant, between individual lives and human history. After Kant is an examination of that struggle's enduring impact on the history and the historiography of political thought. Michael Sonenscher is a fellow of King's College at the University of Cambridge. His many books include Before the Deluge (Princeton), Sans-Culottes (Princeton), and Jean-Jacques Rousseau. 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. Twitter. 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

In this wide-ranging work, Michael Sonenscher traces the origins of modern political thought and ideologies to a question, raised by Immanuel Kant, about what is involved in comparing individual human lives to the whole of human history. How can we compare them, or understand the results of the comparison? Kant's question injected a new, future-oriented dimension into existing discussions of prevailing norms, challenging their orientation toward the past. This reversal made Kant's question a bridge between three successive sets of arguments: between the supporters of the ancients and moderns, the classics and romantics, and the Romans and the Germans. Sonenscher argues that the genealogy of modern political ideologies—from liberalism to nationalism to communism—can be connected to the resulting discussions of time, history, and values, mainly in France but also in Germany, Switzerland, and Britain, in the period straddling the French and Industrial revolutions. What is the genuinely human content of human history? Everything begins somewhere—democracy with the Greeks, or the idea of a res publica with the Romans—but these local arrangements have become vectors of values that are, apparently, universal. The intellectual upheaval that Sonenscher describes involved a struggle to close the gap, highlighted by Kant, between individual lives and human history. After Kant is an examination of that struggle's enduring impact on the history and the historiography of political thought. Michael Sonenscher is a fellow of King's College at the University of Cambridge. His many books include Before the Deluge (Princeton), Sans-Culottes (Princeton), and Jean-Jacques Rousseau. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In this wide-ranging work, Michael Sonenscher traces the origins of modern political thought and ideologies to a question, raised by Immanuel Kant, about what is involved in comparing individual human lives to the whole of human history. How can we compare them, or understand the results of the comparison? Kant's question injected a new, future-oriented dimension into existing discussions of prevailing norms, challenging their orientation toward the past. This reversal made Kant's question a bridge between three successive sets of arguments: between the supporters of the ancients and moderns, the classics and romantics, and the Romans and the Germans. Sonenscher argues that the genealogy of modern political ideologies—from liberalism to nationalism to communism—can be connected to the resulting discussions of time, history, and values, mainly in France but also in Germany, Switzerland, and Britain, in the period straddling the French and Industrial revolutions. What is the genuinely human content of human history? Everything begins somewhere—democracy with the Greeks, or the idea of a res publica with the Romans—but these local arrangements have become vectors of values that are, apparently, universal. The intellectual upheaval that Sonenscher describes involved a struggle to close the gap, highlighted by Kant, between individual lives and human history. After Kant is an examination of that struggle's enduring impact on the history and the historiography of political thought. Michael Sonenscher is a fellow of King's College at the University of Cambridge. His many books include Before the Deluge (Princeton), Sans-Culottes (Princeton), and Jean-Jacques Rousseau. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

In this wide-ranging work, Michael Sonenscher traces the origins of modern political thought and ideologies to a question, raised by Immanuel Kant, about what is involved in comparing individual human lives to the whole of human history. How can we compare them, or understand the results of the comparison? Kant's question injected a new, future-oriented dimension into existing discussions of prevailing norms, challenging their orientation toward the past. This reversal made Kant's question a bridge between three successive sets of arguments: between the supporters of the ancients and moderns, the classics and romantics, and the Romans and the Germans. Sonenscher argues that the genealogy of modern political ideologies—from liberalism to nationalism to communism—can be connected to the resulting discussions of time, history, and values, mainly in France but also in Germany, Switzerland, and Britain, in the period straddling the French and Industrial revolutions. What is the genuinely human content of human history? Everything begins somewhere—democracy with the Greeks, or the idea of a res publica with the Romans—but these local arrangements have become vectors of values that are, apparently, universal. The intellectual upheaval that Sonenscher describes involved a struggle to close the gap, highlighted by Kant, between individual lives and human history. After Kant is an examination of that struggle's enduring impact on the history and the historiography of political thought. Michael Sonenscher is a fellow of King's College at the University of Cambridge. His many books include Before the Deluge (Princeton), Sans-Culottes (Princeton), and Jean-Jacques Rousseau. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

In this wide-ranging work, Michael Sonenscher traces the origins of modern political thought and ideologies to a question, raised by Immanuel Kant, about what is involved in comparing individual human lives to the whole of human history. How can we compare them, or understand the results of the comparison? Kant's question injected a new, future-oriented dimension into existing discussions of prevailing norms, challenging their orientation toward the past. This reversal made Kant's question a bridge between three successive sets of arguments: between the supporters of the ancients and moderns, the classics and romantics, and the Romans and the Germans. Sonenscher argues that the genealogy of modern political ideologies—from liberalism to nationalism to communism—can be connected to the resulting discussions of time, history, and values, mainly in France but also in Germany, Switzerland, and Britain, in the period straddling the French and Industrial revolutions. What is the genuinely human content of human history? Everything begins somewhere—democracy with the Greeks, or the idea of a res publica with the Romans—but these local arrangements have become vectors of values that are, apparently, universal. The intellectual upheaval that Sonenscher describes involved a struggle to close the gap, highlighted by Kant, between individual lives and human history. After Kant is an examination of that struggle's enduring impact on the history and the historiography of political thought. Michael Sonenscher is a fellow of King's College at the University of Cambridge. His many books include Before the Deluge (Princeton), Sans-Culottes (Princeton), and Jean-Jacques Rousseau. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

In this wide-ranging work, Michael Sonenscher traces the origins of modern political thought and ideologies to a question, raised by Immanuel Kant, about what is involved in comparing individual human lives to the whole of human history. How can we compare them, or understand the results of the comparison? Kant's question injected a new, future-oriented dimension into existing discussions of prevailing norms, challenging their orientation toward the past. This reversal made Kant's question a bridge between three successive sets of arguments: between the supporters of the ancients and moderns, the classics and romantics, and the Romans and the Germans. Sonenscher argues that the genealogy of modern political ideologies—from liberalism to nationalism to communism—can be connected to the resulting discussions of time, history, and values, mainly in France but also in Germany, Switzerland, and Britain, in the period straddling the French and Industrial revolutions. What is the genuinely human content of human history? Everything begins somewhere—democracy with the Greeks, or the idea of a res publica with the Romans—but these local arrangements have become vectors of values that are, apparently, universal. The intellectual upheaval that Sonenscher describes involved a struggle to close the gap, highlighted by Kant, between individual lives and human history. After Kant is an examination of that struggle's enduring impact on the history and the historiography of political thought. Michael Sonenscher is a fellow of King's College at the University of Cambridge. His many books include Before the Deluge (Princeton), Sans-Culottes (Princeton), and Jean-Jacques Rousseau. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In this wide-ranging work, Michael Sonenscher traces the origins of modern political thought and ideologies to a question, raised by Immanuel Kant, about what is involved in comparing individual human lives to the whole of human history. How can we compare them, or understand the results of the comparison? Kant's question injected a new, future-oriented dimension into existing discussions of prevailing norms, challenging their orientation toward the past. This reversal made Kant's question a bridge between three successive sets of arguments: between the supporters of the ancients and moderns, the classics and romantics, and the Romans and the Germans. Sonenscher argues that the genealogy of modern political ideologies—from liberalism to nationalism to communism—can be connected to the resulting discussions of time, history, and values, mainly in France but also in Germany, Switzerland, and Britain, in the period straddling the French and Industrial revolutions. What is the genuinely human content of human history? Everything begins somewhere—democracy with the Greeks, or the idea of a res publica with the Romans—but these local arrangements have become vectors of values that are, apparently, universal. The intellectual upheaval that Sonenscher describes involved a struggle to close the gap, highlighted by Kant, between individual lives and human history. After Kant is an examination of that struggle's enduring impact on the history and the historiography of political thought. Michael Sonenscher is a fellow of King's College at the University of Cambridge. His many books include Before the Deluge (Princeton), Sans-Culottes (Princeton), and Jean-Jacques Rousseau. 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. Twitter.

In this wide-ranging work, Michael Sonenscher traces the origins of modern political thought and ideologies to a question, raised by Immanuel Kant, about what is involved in comparing individual human lives to the whole of human history. How can we compare them, or understand the results of the comparison? Kant's question injected a new, future-oriented dimension into existing discussions of prevailing norms, challenging their orientation toward the past. This reversal made Kant's question a bridge between three successive sets of arguments: between the supporters of the ancients and moderns, the classics and romantics, and the Romans and the Germans. Sonenscher argues that the genealogy of modern political ideologies—from liberalism to nationalism to communism—can be connected to the resulting discussions of time, history, and values, mainly in France but also in Germany, Switzerland, and Britain, in the period straddling the French and Industrial revolutions. What is the genuinely human content of human history? Everything begins somewhere—democracy with the Greeks, or the idea of a res publica with the Romans—but these local arrangements have become vectors of values that are, apparently, universal. The intellectual upheaval that Sonenscher describes involved a struggle to close the gap, highlighted by Kant, between individual lives and human history. After Kant is an examination of that struggle's enduring impact on the history and the historiography of political thought. Michael Sonenscher is a fellow of King's College at the University of Cambridge. His many books include Before the Deluge (Princeton), Sans-Culottes (Princeton), and Jean-Jacques Rousseau. 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. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

In questa puntata Matteo Saudino racconta le vicende, la vita, la morte e il pensiero del filosofo che ha indagato l’origine della disuguaglianza sociale e del teorico della sovranità popolare e della democrazia come partecipazione diretta. In questo episodio di Pensiero Stupendo si parla della filosofia di Jean Jacques Rousseau, ma soprattutto di come può esserci utile nella vita di tutti i giorni.See omnystudio.com/listener for privacy information.

The Daily Quiz - Entertainment, Society and Culture Today's Questions: Question 1: Which actress has appeared in films including Gosford Park and The Queen? Question 2: Which of the following describes Jean-Jacques Rousseau? Question 3: Which of these quotes is from the film 'Psycho'? Question 4: Which film first featured a character later named Pinhead? Question 5: What is the term given to the act of lying in court? Question 6: Who was the model born Lesley Hornby known for her appearance in the "Swinging 60s" London? Question 7: Which of these Latin phrases means 'Deeds, not words'? Question 8: A mysterious cloud of pesticide and radiation causes a disturbing reversal for Scott Carey in which classic 50s film? This podcast is produced by Klassic Studios Learn more about your ad choices. Visit megaphone.fm/adchoices

Ilaria Guidantoni"Il bacio da sfogliare"Cinquesensi Editorewww.cinquesensi.itIl bacio da sfogliare: Un viaggio nel tempo e nello spazio sotto il segno del bacio, anzi dei baci, così tanti e così diversi. L'idea nasce dal bacio originario, dalla nostra prima esperienza di vita che sembra segnare il passo e il desiderio di ritrovare la pienezza del seno materno, promessa di felicità. Così il bacio diventa il simbolo dell'inizio di ogni amore. Ma i baci sono anche molto altro e l'autrice ne racconta i mille significati, dal bacio nella storia, all'interpretazione dello stesso nelle varie civiltà, dal bacio protagonista nell'arte, nella letteratura, nel cinema, fino al bacio che diventa dolce cibo da gustare.Questo libro nasce dalla riflessione che la prima cosa che impariamo, a parte respirare ovviamente, che però è un riflesso incondizionato, è baciare, attraverso la suzione con l'attaccamento al seno materno o, nei casi meno fortunati, al bibéron.(…) È lì, al bacio, che torniamo sempre quando cerchiamo la felicità, quel piacere così immediato, animale, eppure sublime del dono totale, considerando che la madre si offre, si lascia divorare, consumare, facendosi ʻpane quotidianoʼ perché l'altro cresca e sia accudito e protetto.(…) Il bacio ha pertanto un valore altamente simbolico e il bacio profondo, quello intimo che di solito rappresenta il primo approccio di ognuno di noi all'amore, è un discrimen tra il prima e il dopo.Ilaria GuidantoniGiornalista fiorentina, scrittrice e traduttrice, vive tra la Toscana, Milano e Tunisi. Si occupa di cultura del Mediterraneo. Studi classici e una laurea in Filosofia Teoretica all'Università Cattolica di Milano; un Corso di Perfezionamento in Bioetica al Policlinico Gemelli di Roma con una tesi pubblicata sul mito della Bellezza; è Diplomata Sommelier A.I.S; è Socia Aset Toscana. Collabora con BeBeez.it/ Milano Finanza per le pagine di cultura. Cura mostre d'arte ed eventi culturali. Tra i suoi ultimi lavori la traduzione dell'ultima opera di Jean-Jacques Rousseau con il titolo italiano Le fantasticherie di un vagabondo solitario (2022) e Carmi del poeta Odilon-Jean Périer (2023) per LdM; per Oltre Edizioni, traduzione inedita in Italia del Pasolini d'Algeria, Jean Sénac: Ritratto incompiuto del padre (2017) e Per una terra possibile (novembre 2017); il 2 giugno 2020 è uscito in ebook I giorni della peste 2.0 – riflessioni emozionali dal confinamento.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

Les risques de lʹostéopathie viscérale et crânienne sur les nouveaux-nés Les brèves du jour Lʹherbier historique de Jean-Jacques Rousseau au jardin botanique de Genève L'impact du dérèglement climatique sur la santé

Get the book here: https://amzn.to/4ddEGje A lively new translation of Rousseau's best-known work, accompanied by additional political writings"Man is born free, and everywhere he is in chains" are the famous opening words of Jean-Jacques Rousseau's Social Contract, a work of political philosophy that has stirred vigorous debate ever since its publication in 1762. Rejecting the view that anyone has a natural right to sovereignty, Rousseau argues instead for a pact—a "social contract"—that should exist among all the citizens of a state and that should be the source of governing power. From this premise, he goes on to consider issues of liberty and justice, arriving at a view of society that has seemed to some a blueprint for totalitarianism, to others a declaration of democratic principles.For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

durée : 00:30:00 - Les Nuits de France Culture - par : Christine Goémé - - réalisation : Virginie Mourthé - invités : François Châtelet Philosophe, historien de la philosophie, professeur d'université (1925-1985)

Nous sommes au milieu du dix-neuvième siècle. Dans un ouvrage consacré à Philippe de Marnix, baron de Sainte-Aldegonde, un héros de l'histoire de nos régions, au temps des Pays-Bas sous les Habsbourg, l'écrivain, historien et homme politique français Edgar Quinet écrit : « Les peuples ont leurs moments de lâcheté ou de stupeur; ni les paroles ni les actions n'ont plus de prise sur eux, et tout serait perdu si le salut devait venir de l'élan de la conscience publique. Attendre que les masses se réveillent d'elles-mêmes, ce serait attendre l'impossible: mais alors il y a des individus qui veillent pour tout un peuple, et c'est pour ces temps-là que les héros sont faits; en se conservant intacts, ils parviennent à ranimer les autres. » Dans un autre livre consacré à la Révolution de 1789, le républicain anticlérical écrit : « S'il est difficile d'empêcher de penser les peuples qui y sont accoutumés, il est cent fois plus difficile de forcer à penser ceux qui l'ont oublié ou désappris. » Alors, qui était Edgar Quinet ? Pour beaucoup : un inclassable à l'instar de Montaigne, Pascal ou Jean-Jacques Rousseau. S'il a donné son nom à des rues et à des écoles de la IIIe République, il est depuis bien oublié. Il fut pourtant l'un des maîtres de la jeunesse des années 1840 celle qui allait faire la révolution de 1848. « Ne faites pas au monde l'extrême plaisir de lui demander l'impossible pour qu'il s'autorise à vous refuser le nécessaire », alertait-il encore. Éclairons-nous au lumières d'Edgar Quinet… Invité : Vincent Genin, docteur en histoire, chercheur à l'Ecole pratique des Hautes études de Paris. Sujets traités : Edgar Quinet, Habsbourg, révolution, Montaigne, Pascal, Jean-Jacques Rousseau, IIIe République Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

[SEGMENT 2-1] Define extremism (best of) [X] SB – Black man says in 1000000 years he wouldn't vote for Harris What is an extremist to the Left? Grow up in a two-parent household Not be molested by an uncle or a coach To get a decent real education with NO indoctrination To find a career that you love To find a life-partner that you love and respect To have friends you can count on, and with whom you might not necessarily agree all the time. To enjoy the things in life that you desire, e.g. travel, woodworking, hunting, fishing, or whatever as long as it doesn't infringe upon others. To live in decent environs and be left alone. What's so bad about that?  [SEGMENT 2-2] Kamala Harris exposed [X] SB – Black man says in 1000000 he wouldn't vote for Kamala Harris [X] SB – Black rapper [X] SB – CNN calls out Kamala Harris for energy hypocrisy        [SEGMENT 2-3] More on the identity crisis We have services that protect our identity, Life Lock, for example. We even know the importance of identity, as the government established HIPAA laws to protect our identity. Corporations are told to protect our data, i.e. our identities online, and we receive many cautions to that effect all the time. To have one's identity stolen can wreak havoc in your life.   What Musk insightfully points out is the identity crisis in America. And the identity crisis of today touches on timeless philosophical debates about self, individualism, and collective identity. From ancient to modern thinkers, the struggle to understand the self has been at the core of human inquiry. And many would agree that today's crisis reflects both a departure from and a misunderstanding of these deeper philosophical traditions. The Search for the Self: Ancient Philosophers The quest to "know oneself" has deep roots in philosophy, epitomized by Socrates, whose aphorism "Know thyself" urges us to explore our own nature. For Socrates, this exploration was not merely about personal identity but understanding our place in the moral universe. The self, to him, was intimately tied to wisdom and virtue rather than external categories like race or gender. Similarly, Plato viewed the self as a reflection of universal truths, suggesting that the soul (the essence of self) exists beyond material distinctions. Like Socrates, Plato's ideas oppose today's focus on identities like gender or sexuality, instead calling for an understanding of self that transcends physical and social categories. I recall a family road trip where we picked up a man whose 18-wheeler had broken down. He was a 20-something white guy, and very chatty. He said something profound during his time with us. Interestingly, he mentioned that he was only driving a truck until he found something better. He said that he still needed to "find himself". After we let him out at a truck stop, I asked my grandmother why he said he needed to "find himself". She said that he was searching for meaning in his life, and that's what he meant. I joked that he was "right here!" Little did I know how this would impact me later, as I needed to find myself. Nature vs. Nurture: Enlightenment Thinkers The tension between nature and nurture has been another longstanding philosophical debate. John Locke, the English Enlightenment thinker, famously argued that the mind is a "blank slate" (tabula rasa) upon which experience writes. In contrast, Jean-Jacques Rousseau proposed that humans are born inherently good, but society corrupts them. Both philosophers emphasized that individual experience and societal influence jointly shape identity. However, modern society's obsession with social categories may suggest an inversion of this idea. Collectivism—the pressure to conform to social groups based on external identity markers like race or gender—has, in the eyes of critics, stifled individualism. This sentiment is echoed by Alexis de Tocqueville, who warned that democracy could, paradoxically foster a "tyranny of the majority" where societal pressures subdue individual liberty. I suggest that we all struggle with this concept from time to time. Perhaps you are stuck in a rut, and can't seem to deprogram. Is it genetic or have you learned from experience to procrastinate, for example?  [SEGMENT 2-4] More on the identity crisis 2 That's not who we are. In my case, I chronicled in my first book, The BIG Black Lie how I always felt the tug of my father's DNA, as I assessed my place in the world. My father was not a good man, and I often felt like I would undoubtedly follow in his footsteps. It took far too long for me to dismiss this notion, and allow the nurture of my maternal family assuage my angst. Freud and Jung: Inner and Outer Identity The duality of man is something I thought about at a young age. And for the reasons stated earlier this duality involved my father. Funny how most of life's problems do revolve around childhood. Which brings me to Sigmund Freud. In what was validated by Freud and Jung, I noted how I had one public facing me, and the other me that I hid. I learned later that Freud introduced another layer to identity by focusing on the unconscious mind. He argued that unresolved internal conflicts shaped our sense of self more than societal categories. Carl Jung, a contemporary of Freud expanded on Freud's theory. Jung emphasized that individual identity must reconcile both our conscious persona and our collective unconscious (archetypes shared by humanity). This need to balance personal individuality with collective archetypes aligns with my observation that we belong to broad collectives like being human and being American, while still retaining individuality. I propose further that one's individuality must be well-balanced with the various collectives. For example, I am human, however I don't espouse to all human nature. Ergo, my individual, my self as it were will not give into the collective if I believe the collective to be flawed. Criticism of Modern Identity Politics Many critics of modern identity politics argue that identity politics diminishes the importance of individuality. George Orwell warned in his novel 1984 of the dangers of collective identity leading to oppression. Today, some, like Jordan Peterson argue that by emphasizing identity categories like race, gender, or sexuality, modern society risks reducing people to labels rather than focusing on their personal virtues and capabilities. I happen to agree. My question about why society wants so desperately for me to be part of the "alt collectives" can be understood when illuminated as the tension between individualism and collectivism. While Western societies historically valorized the individual, as reflected in Ralph Waldo Emerson's essay "Self-Reliance," today's focus on identity politics often prioritizes group membership over personal agency. The collectivist trend I observe can thus be seen as a reversal of this traditional Western emphasis on the individual. In this reversal, the individual is at risk of being destroyed. The Crisis of Individualism The modern obsession with identity that I observe turns what should be private traits—like sexuality—into public markers of social distinction. Charles Taylor refers to this as the "politics of recognition." Thus, today society increasingly demands that personal identities be publicly acknowledged and validated, most notably with the use of self-ascribed pronouns. However, this emphasis on group identities can overshadow the deeper, more universal aspects of human experience that bind us all together. What is the collective, if we can subcategorized to the nth degree?    Become a supporter of this podcast: https://www.spreaker.com/podcast/the-kevin-jackson-show--2896352/support.

durée : 00:35:25 - CO2 mon amour - par : Denis Cheissoux - Direction le Vallon des Charmettes, en Savoie, où le philosophe séjourna pendant six ans aux côtés de Madame de Warens - réalisé par : Juliette GOUX

Nous sommes au milieu du XVIIe siècle, c'est à cette époque que paraît le roman de Madeleine de Scudéry : « Clélie, histoire romaine ». Clélie est l'héroïne légendaire des tout premiers temps de la République romaine. C'est le premier roman que Scudéry, qui tient salon depuis peu, écrit indépendamment de son frère, avec qui elle s'est fâchée. L'autrice y dépeint une compagnie d'amis et d'amies qui débattent de la valeur des sentiments. On peut lire : « La tendresse a cela de particulier qu'elle lui donne même je ne sais quel caractère de galanterie qui la rend plus divertissante ; elle inspire la civilité et l'exactitude à ceux qui en sont capables ; et il y a une si grande différence entre un tendre ami, et un ami, ordinaire, qu'il n'y a guère davantage entre un ami tendre, et un amant. » Au siècle suivant, Jean-Jacques Rousseau estime que la galanterie dévirilise les hommes. Dans une « Lettre à D'Alembert », il l'écrit à propos des héros de Jean Racine, le maître de la tragédie classique. « Ces héros, selon lui, si parés, si doucereux, si tendres, qui, sous un air de courage et de vertu, ne nous montrent que les modèles des jeunes gens (…) livrés à la galanterie, à la mollesse, à l'amour, à tout ce qui peut efféminer l'homme et l'attiédir sur le goût de ses véritables devoirs. Tout le théâtre français, conclut le philosophe des Lumières, ne respire que la tendresse ». Aujourd'hui considérée par beaucoup comme une attitude rétrograde, misogyne, sexiste, la galanterie à une histoire complexe, inattendue pour nos sensibilités du XXIe siècle, une histoire politique qui permet d'interroger les notions de consentement, de fluidité des genres, de vivre ensemble. La galanterie a-t-elle été un champ de bataille investit par les femmes pour repenser la civilité ? Invitée : Jennifer Tamas, agrégée de lettres modernes, enseigne la littérature française de l'Ancien Régime à la Rutgers University, dans le New Jersey, aux Etats-Unis. « Peut-on encore être galant », éd. Seuil, coll. Libelle. « Au non des femmes – Libérer nos classiques du regard masculin » » ; Seuil. Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

Na semana em que a floresta ardeu, a estante-sombra registou a chegada de um livro que faz o elogio dos passeios na Natureza: “Devaneios do Caminhante Solitário”, de Jean-Jacques Rousseau; também folheámos, evocando um dos temas centrais da política norte-americana em tempo de eleições, o último livro do recentemente desaparecido Paul Auster: “Banho de Sangue Americano”; entretivemo-nos com mangá nos três volumes de “Sunny”, de Taiyo Matsumoto; e evocámos duas exposições evocativas dos 50 anos do 25 de Abril, a partir dos respectivos catálogos: uma do cartoonista António, a outra em torno da figura de Amílcar Cabral: “Cabral Ka Mori”.See omnystudio.com/listener for privacy information.

We are joined by Aymeric Monville, author of Neocapitalism According to Michel Clouscard and publisher of Delga Editions to discuss the work of French Marxist philosopher Michel Clouscard. In this interview, we discuss Clouscard's thought, his major works, concepts and ideas. Michel Clouscard was a prominent French Marxist philosopher whose work aimed to reveal the collusion between capitalism and French theory, represented by thinkers ranging from Lévi-Strauss, Lacan to Deleuze, constructing his own concept of neo-Kantianism to describe these thinkers. Clouscard developed a philosophical approach around the idea of the social contract and was highly influenced by the thought of Jean-Jacques Rousseau and Karl Marx, he postulated that "the constitutive principle of any society is the relation between production and consumption". --------- Chapters: Clouscard's Critique of French Theory Clouscard's Dissertation Being and the Code (L'Etre et le Code) Clouscard's Concept of Bourgeois Ideology and Neo-Kantianism Neo-fascism and the Ideology of Desire Clouscard's Theory of the Middle Strata & Neo-fascism Clouscard's Style The Capitalism of Seduction: Key Ideas Clouscard's Method The Paths of Praxis (Clouscard's later work) Please join our Patreon to support us and get early access to all of our interviews, seminars and videos.

Nous sommes en novembre 1753. Le monde de la musique est en pleine ébullition, agité par un débat qui oppose les défenseurs de la musique française et les partisans d'une ouverture à de nouveaux horizons. Parmi ces derniers, le moins convaincu n'est pas Jean-Jacques Rousseau, futur auteur de « Julie ou la nouvelle Héloïse », « Émile ou De l'éducation », « Du contrat social » ou encore des « Rêveries du promeneur solitaire ». Dans un texte intitulé « Lettre sur la musique française », le philosophe écrit : « … sans insister sur les duo tragiques, genre de musique dont on n'a pas même l'idée à Paris, je puis vous citer un duo comique qui y est connu de tout le monde, et je le citerai hardiment comme un modèle de chant, d'unité de mélodie, de dialogue et de goût, auquel, selon moi, rien ne manquera, quand il sera bien exécuté, que des auditeurs qui sachent l'entendre : c'est celui du premier acte de la Serva padrona, Lo conosco a quegl'occhietti, etc. J'avoue que peu de musiciens français sont en état d'en sentir les beautés, et je dirais volontiers du Pergolèse, comme Cicéron disait d'Homère, que c'est déjà avoir fait beaucoup de progrès dans l'art, que de se plaire à sa lecture.» Dans cette lettre Rousseau n'y va pas de main morte : « Je crois avoir fait voir qu'il n'y a ni mesure ni mélodie dans la musique française, parce que la langue n'en est pas susceptible ; que le chant français n'est qu'un aboiement continuel, insupportable à toute oreille non prévenue; que l'harmonie en est brute, sans expression, et sentant uniquement son remplissage d'écolier ; que les airs français ne sont point des airs ; que le récitatif français n'est point du récitatif. D'où je conclus que les Français n'ont point de musique et n'en peuvent avoir, ou que, si jamais ils en ont une, ce sera tant pis pour eux. » Ça ne va pas plaire à tout le monde… Quelle place la musique et les chansons ont-elles tenue dans la vie de Jean-Jacques ? Par qui, par quoi Rousseau a-t-il été influencé ? A-t-il inspiré ses contemporains en la matière ? Avec nous : Jean Claude Bologne, membre de l'Académie royale de Langue et de Littérature françaises de Belgique. Sujets traités :Jean-Jacques Rousseau, philosophe, musique, lettres,, éducation Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be : https://auvio.rtbf.be/emission/5936 Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

Political Theorist David Lay Williams has a new book that traces the problem of economic inequality through the thought of many of the canonical thinkers in Western political theory. The Greatest of All Plagues: How Economic Inequality Shaped Political Thought from Plato to Marx (Princeton UP, 2024) explores the thought of Socrates and Plato, Jesus, Thomas Hobbes, Jean-Jacques Rousseau, Adam Smith, John Stuart Mill, and Karl Marx. We often turn to these thinkers and their various works to consider how best to establish political regimes and understand political power. But it is quite difficult to separate economics from politics, since these are both key parts of all societies.  And this is the thrust of William's work in The Greatest of All Plagues. We expect to find critiques of economics in Karl Marx or Adam Smith, given the focus of their political thought. But The Greatest of All Plagues demonstrates how vital the economic questions are for all of these western thinkers, and how concerned they each were with the concentration of wealth among the few within a society. This is a key component of the analysis in the book and in our conversation: “economic inequality” is a broad term and encompasses many complexities, but the thrust of the book is that each thinker is particularly concerned about the wealthy and the poor, and the destabilizing impact of a very few having great wealth. This is not to exclude poverty from the analysis, but much attention is often paid to the poor and ways to solve poverty. Scant attention is generally paid to the problem posed by excessive wealth, and the imbalance between those possessing great wealth and the rest of the society, and how this is problematic for political regimes and societies. The Greatest of All Plagues: How Economic Inequality Shaped Political Thought from Plato to Marx is an impressive exploration of not only the work of these political thinkers, but also of the many scholars who have studied these works and these thinkers. There is much depth to this study, and the reader learns a great deal about the works themselves, the theorist under consideration in each chapter, historical context, and the interrelationship between politics and inequality. Williams is clear that his focus is on economic inequality in political theory, and not other, equally important inequalities. During the course of our conversation, we only touch on the surface of this complex and deep work. It is a worthy subject for investigation and this well-written and accessible book provides the reader with a rich discourse on the reason why we should pay attention to wealth inequality and how it contributes to societal instability, the corruption of character and soul, and how it remains an ongoing threat to justice, democracy, freedom and faith. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-host of the New Books in Political Science channel at the New Books Network. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012). She can be reached @gorenlj.bsky.social 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

Political Theorist David Lay Williams has a new book that traces the problem of economic inequality through the thought of many of the canonical thinkers in Western political theory. The Greatest of All Plagues: How Economic Inequality Shaped Political Thought from Plato to Marx (Princeton UP, 2024) explores the thought of Socrates and Plato, Jesus, Thomas Hobbes, Jean-Jacques Rousseau, Adam Smith, John Stuart Mill, and Karl Marx. We often turn to these thinkers and their various works to consider how best to establish political regimes and understand political power. But it is quite difficult to separate economics from politics, since these are both key parts of all societies.  And this is the thrust of William's work in The Greatest of All Plagues. We expect to find critiques of economics in Karl Marx or Adam Smith, given the focus of their political thought. But The Greatest of All Plagues demonstrates how vital the economic questions are for all of these western thinkers, and how concerned they each were with the concentration of wealth among the few within a society. This is a key component of the analysis in the book and in our conversation: “economic inequality” is a broad term and encompasses many complexities, but the thrust of the book is that each thinker is particularly concerned about the wealthy and the poor, and the destabilizing impact of a very few having great wealth. This is not to exclude poverty from the analysis, but much attention is often paid to the poor and ways to solve poverty. Scant attention is generally paid to the problem posed by excessive wealth, and the imbalance between those possessing great wealth and the rest of the society, and how this is problematic for political regimes and societies. The Greatest of All Plagues: How Economic Inequality Shaped Political Thought from Plato to Marx is an impressive exploration of not only the work of these political thinkers, but also of the many scholars who have studied these works and these thinkers. There is much depth to this study, and the reader learns a great deal about the works themselves, the theorist under consideration in each chapter, historical context, and the interrelationship between politics and inequality. Williams is clear that his focus is on economic inequality in political theory, and not other, equally important inequalities. During the course of our conversation, we only touch on the surface of this complex and deep work. It is a worthy subject for investigation and this well-written and accessible book provides the reader with a rich discourse on the reason why we should pay attention to wealth inequality and how it contributes to societal instability, the corruption of character and soul, and how it remains an ongoing threat to justice, democracy, freedom and faith. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-host of the New Books in Political Science channel at the New Books Network. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012). She can be reached @gorenlj.bsky.social Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Political Theorist David Lay Williams has a new book that traces the problem of economic inequality through the thought of many of the canonical thinkers in Western political theory. The Greatest of All Plagues: How Economic Inequality Shaped Political Thought from Plato to Marx (Princeton UP, 2024) explores the thought of Socrates and Plato, Jesus, Thomas Hobbes, Jean-Jacques Rousseau, Adam Smith, John Stuart Mill, and Karl Marx. We often turn to these thinkers and their various works to consider how best to establish political regimes and understand political power. But it is quite difficult to separate economics from politics, since these are both key parts of all societies.  And this is the thrust of William's work in The Greatest of All Plagues. We expect to find critiques of economics in Karl Marx or Adam Smith, given the focus of their political thought. But The Greatest of All Plagues demonstrates how vital the economic questions are for all of these western thinkers, and how concerned they each were with the concentration of wealth among the few within a society. This is a key component of the analysis in the book and in our conversation: “economic inequality” is a broad term and encompasses many complexities, but the thrust of the book is that each thinker is particularly concerned about the wealthy and the poor, and the destabilizing impact of a very few having great wealth. This is not to exclude poverty from the analysis, but much attention is often paid to the poor and ways to solve poverty. Scant attention is generally paid to the problem posed by excessive wealth, and the imbalance between those possessing great wealth and the rest of the society, and how this is problematic for political regimes and societies. The Greatest of All Plagues: How Economic Inequality Shaped Political Thought from Plato to Marx is an impressive exploration of not only the work of these political thinkers, but also of the many scholars who have studied these works and these thinkers. There is much depth to this study, and the reader learns a great deal about the works themselves, the theorist under consideration in each chapter, historical context, and the interrelationship between politics and inequality. Williams is clear that his focus is on economic inequality in political theory, and not other, equally important inequalities. During the course of our conversation, we only touch on the surface of this complex and deep work. It is a worthy subject for investigation and this well-written and accessible book provides the reader with a rich discourse on the reason why we should pay attention to wealth inequality and how it contributes to societal instability, the corruption of character and soul, and how it remains an ongoing threat to justice, democracy, freedom and faith. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-host of the New Books in Political Science channel at the New Books Network. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012). She can be reached @gorenlj.bsky.social Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Political Theorist David Lay Williams has a new book that traces the problem of economic inequality through the thought of many of the canonical thinkers in Western political theory. The Greatest of All Plagues: How Economic Inequality Shaped Political Thought from Plato to Marx (Princeton UP, 2024) explores the thought of Socrates and Plato, Jesus, Thomas Hobbes, Jean-Jacques Rousseau, Adam Smith, John Stuart Mill, and Karl Marx. We often turn to these thinkers and their various works to consider how best to establish political regimes and understand political power. But it is quite difficult to separate economics from politics, since these are both key parts of all societies.  And this is the thrust of William's work in The Greatest of All Plagues. We expect to find critiques of economics in Karl Marx or Adam Smith, given the focus of their political thought. But The Greatest of All Plagues demonstrates how vital the economic questions are for all of these western thinkers, and how concerned they each were with the concentration of wealth among the few within a society. This is a key component of the analysis in the book and in our conversation: “economic inequality” is a broad term and encompasses many complexities, but the thrust of the book is that each thinker is particularly concerned about the wealthy and the poor, and the destabilizing impact of a very few having great wealth. This is not to exclude poverty from the analysis, but much attention is often paid to the poor and ways to solve poverty. Scant attention is generally paid to the problem posed by excessive wealth, and the imbalance between those possessing great wealth and the rest of the society, and how this is problematic for political regimes and societies. The Greatest of All Plagues: How Economic Inequality Shaped Political Thought from Plato to Marx is an impressive exploration of not only the work of these political thinkers, but also of the many scholars who have studied these works and these thinkers. There is much depth to this study, and the reader learns a great deal about the works themselves, the theorist under consideration in each chapter, historical context, and the interrelationship between politics and inequality. Williams is clear that his focus is on economic inequality in political theory, and not other, equally important inequalities. During the course of our conversation, we only touch on the surface of this complex and deep work. It is a worthy subject for investigation and this well-written and accessible book provides the reader with a rich discourse on the reason why we should pay attention to wealth inequality and how it contributes to societal instability, the corruption of character and soul, and how it remains an ongoing threat to justice, democracy, freedom and faith. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-host of the New Books in Political Science channel at the New Books Network. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012). She can be reached @gorenlj.bsky.social Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Political Theorist David Lay Williams has a new book that traces the problem of economic inequality through the thought of many of the canonical thinkers in Western political theory. The Greatest of All Plagues: How Economic Inequality Shaped Political Thought from Plato to Marx (Princeton UP, 2024) explores the thought of Socrates and Plato, Jesus, Thomas Hobbes, Jean-Jacques Rousseau, Adam Smith, John Stuart Mill, and Karl Marx. We often turn to these thinkers and their various works to consider how best to establish political regimes and understand political power. But it is quite difficult to separate economics from politics, since these are both key parts of all societies.  And this is the thrust of William's work in The Greatest of All Plagues. We expect to find critiques of economics in Karl Marx or Adam Smith, given the focus of their political thought. But The Greatest of All Plagues demonstrates how vital the economic questions are for all of these western thinkers, and how concerned they each were with the concentration of wealth among the few within a society. This is a key component of the analysis in the book and in our conversation: “economic inequality” is a broad term and encompasses many complexities, but the thrust of the book is that each thinker is particularly concerned about the wealthy and the poor, and the destabilizing impact of a very few having great wealth. This is not to exclude poverty from the analysis, but much attention is often paid to the poor and ways to solve poverty. Scant attention is generally paid to the problem posed by excessive wealth, and the imbalance between those possessing great wealth and the rest of the society, and how this is problematic for political regimes and societies. The Greatest of All Plagues: How Economic Inequality Shaped Political Thought from Plato to Marx is an impressive exploration of not only the work of these political thinkers, but also of the many scholars who have studied these works and these thinkers. There is much depth to this study, and the reader learns a great deal about the works themselves, the theorist under consideration in each chapter, historical context, and the interrelationship between politics and inequality. Williams is clear that his focus is on economic inequality in political theory, and not other, equally important inequalities. During the course of our conversation, we only touch on the surface of this complex and deep work. It is a worthy subject for investigation and this well-written and accessible book provides the reader with a rich discourse on the reason why we should pay attention to wealth inequality and how it contributes to societal instability, the corruption of character and soul, and how it remains an ongoing threat to justice, democracy, freedom and faith. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-host of the New Books in Political Science channel at the New Books Network. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012). She can be reached @gorenlj.bsky.social Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Princess Izabela Czartoryska was a towering figure of late-eighteenth- and early-nineteenth-century European cultural and intellectual life. Married at sixteen to a distinguished older aristocrat, she amassed learning, influence, and a role in both Polish and European statecraft through encounters with figures ranging from Jean-Jacques Rousseau to Joseph II of Austria. After the liquidation of her homeland's sovereignty with its third partition in 1795, she spent the final decades of her life pioneering and curating spaces of preservation, both of Polish nationhood and of the human experience writ large.  Izabela the Valiant: The Story of an Indomitable Polish Princess (William Collins, 2024) is her definitive biography, penned by distinguished historian Adam Zamoyski—the protagonist's great-great-great-grandson. Trawling through a vast family archive and arcane sources in half a dozen languages, Zamoyski has told her story as one of empowerment, education, and encounter in an age of profound national and international upheaval. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. 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

Princess Izabela Czartoryska was a towering figure of late-eighteenth- and early-nineteenth-century European cultural and intellectual life. Married at sixteen to a distinguished older aristocrat, she amassed learning, influence, and a role in both Polish and European statecraft through encounters with figures ranging from Jean-Jacques Rousseau to Joseph II of Austria. After the liquidation of her homeland's sovereignty with its third partition in 1795, she spent the final decades of her life pioneering and curating spaces of preservation, both of Polish nationhood and of the human experience writ large.  Izabela the Valiant: The Story of an Indomitable Polish Princess (William Collins, 2024) is her definitive biography, penned by distinguished historian Adam Zamoyski—the protagonist's great-great-great-grandson. Trawling through a vast family archive and arcane sources in half a dozen languages, Zamoyski has told her story as one of empowerment, education, and encounter in an age of profound national and international upheaval. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Princess Izabela Czartoryska was a towering figure of late-eighteenth- and early-nineteenth-century European cultural and intellectual life. Married at sixteen to a distinguished older aristocrat, she amassed learning, influence, and a role in both Polish and European statecraft through encounters with figures ranging from Jean-Jacques Rousseau to Joseph II of Austria. After the liquidation of her homeland's sovereignty with its third partition in 1795, she spent the final decades of her life pioneering and curating spaces of preservation, both of Polish nationhood and of the human experience writ large.  Izabela the Valiant: The Story of an Indomitable Polish Princess (William Collins, 2024) is her definitive biography, penned by distinguished historian Adam Zamoyski—the protagonist's great-great-great-grandson. Trawling through a vast family archive and arcane sources in half a dozen languages, Zamoyski has told her story as one of empowerment, education, and encounter in an age of profound national and international upheaval. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

“Man was born free, and he is everywhere in chains”   These are the famous opening words of a treatise that has not ceased to stir vigorous debate since its first publication in 1762. Rejecting the view that anyone has a natural right to wield authority over others, Rousseau argues instead for a pact, or...

In this profound episode of Candid Conversations, Jonathan Youssef sits down with Becket Cook, author of "A Change of Affection: A Gay Man's Incredible Story of Redemption" and host of The Becket Cook Show. Becket shares his powerful testimony of living a homosexual lifestyle until a radical encounter with Jesus transformed his life. Raised in a conservative Christian family in Dallas, Texas, Becket navigated the complexities of his identity and faith, eventually finding his true calling in Christ.Join us as Becket recounts his journey from Hollywood's elite circles to a devoted follower of Jesus. He offers insight into how the church can compassionately and truthfully engage with issues of sexuality. Becket's story is a testament to the redemptive power of God's love and the importance of unwavering faith.Don't miss this inspiring conversation, a story of transformation and a guide for churches and individuals to navigate conversations about sexuality with grace and truth.Connect with Jonathan and the Candid community:Facebook: https://www.facebook.com/candidpodInstagram: https://www.instagram.com/candidpodTwitter: https://twitter.com/thecandidpodTranscript:This transcript recounts Candid Conversations with Jonathan Youssef Episode 261: A Gay Man's Incredible Story of Redemption: Becket Cook[00:02] JMY: Today's guest is a very special guest. It is Becket Cook. Becket has written a book called A Change of Affection: A Gay Man's Incredible Story of Redemption. He is the host of The Becket Cook Show, which can be found on YouTube. Raised in Dallas, Texas, Becket attended a Jesuit college preparatory school, lived the homosexual lifestyle until the Lord radically called him and drew him to Himself. And now Becket is out to help churches have the conversation about sexuality and help the church navigate. Becket, thank you so much for taking the time to be on Candid Conversations.[01:13] Becket: Thank you, Jonathan. Good to be here.[01:17] JMY: We've got to start with your story. It's profound and amazing. All salvation stories are amazing; yours is unique. I'd love it if you'd just give us a few minutes and navigate us through your testimony.[01:39] Becket: Yeah, I mean, I'm still in shock. I'm still in shock that this is my story after fifteen years. So, when I was very young I started to notice that I was attracted to the same sex, which was very a disorienting thing, especially at that time when it was very much taboo in Dallas and in my family. My family were Christians and of course, all of my peers and my schoolmates unanimously believed that, I mean, we didn't even have to say it; it was known that homosexuality was just wrong or bad or weird or sinful. And so I had this kind of dark secret. But I was very social in school. I even went steady with girls in seventh and eighth grade, and in high school, I dated three girls, seriously dated them. But it was all the while I knew I wasn't attracted to the girls. It was just like a social thing for me. And so in my junior year at Jesuit, I met a sophomore, and he was dealing with the same thing. He was dealing with the same-sex attraction. So when that happened, the floodgates opened because we became friends, and then like three months or six months, I can't remember how long into our friendship, we basically came out to each other one night at this club.And when that happened, we just started exploring gay life and gay culture in Dallas and going to gay bars. I was 15, he was 14. I don't know where my parents were, but by the time I was in high school, my parents were so checked out that I could be gone for three days, and they didn't even notice. God bless them, they're in heaven now.So we were going to gay bars in Dallas, not sure how we got into these bars, but we did, and then we were going to this one nightclub called the Stark Club. I mention this because it was such a seminal moment in my life. The Starck Club was very famous in Dallas, and it was designed by Philippe Starck, the French designer, and it was beautiful. It was just so, for lack of a better word, it was very chic. And so we started going to the Starck Club, and the first time I walked in, it was just very grand. There was this grand staircase with a red carpet that went up to these giant doors, and you walked into this beautiful space. And I walked in, and there were gay people, straight people, artists, trans people, drag queens—it's a whole mix of kind of the subculture, and the whole mix of artists.And so I walked in and it was like, ah, these are my people![05:28] JMY: You felt like you belonged.[05:29] Becket: Yeah, I belong here. And I started going. And we would go to Starck Club—it was open Thursday through Sunday, and we would go every night, Thursday night, Friday night, Saturday night, Sunday night we would go. And sometimes I wouldn't get home until 5:00 in the morning. And one time my dad was up. My dad was a lawyer. He was up at 5:00 in the morning (he would always get up at 5:00), and I walked in the front door, and he walked past me and kind of looked at me, and I was like, “Hi, Dad.” He didn't even say anything like “Where have you been?” My childhood was very permissive, for better or worse.So then, when I went away to college, the same thing happened. I met someone at college who was same sex attracted and then we eventually came out to each other and again I had a confidant, I had someone to talk to because I still wasn't out, but at this point in my life, I wouldn't have described myself as “gay” because I just thought this was a phase. This was a phase that will probably go away and I'll probably get married to a woman and have kids.It wasn't really my identity for this whole time in high school and college until after college I moved to Tokyo with my best friend from college. And we moved to Tokyo because we didn't really know what we wanted to do with our lives. I was premed in college, and then I realized I didn't want to be a doctor, which was bad after four years of studying.[07:23] JMY: A lot of investment.[07:25] Becket: You know it was really upsetting. And so I applied to law school, and actually, then, as kind of a backup, I applied to dental school. And so I got into law school and dental school. I was kind of like, “I don't know if I want to do any of this.” So both of us moved to Tokyo to kind of have a gap year, basically, to figure out what we wanted to do. And it was when I was in Tokyo that his friend from Texas came to stay with us, we'll call him “Adam.” Adam was part of the Christo exhibition in Japan. Christo was a very famous artist who recently died, a French artist, but he and his wife used to do these dramatic art projects like covering the Reichstadt in fabric. And they did this thing in Japan where they lined parts of Japan with umbrellas, like yellow and blue umbrellas. They did it in California and Japan.And so anyway, this guy Adam was part of that exhibition. So he stayed with us for like a week in Tokyo. And it was weird, because when I first met Adam, I had no interest and didn't think anything of it, but by the time he left, we had fallen in love, quote unquote. And so that was the first time I'd experienced that rush of emotion, that romantic feeling. And then we got into a relationship, and it was my first real relationship with a guy.And so that was a game-changer, too, because that's when it became my identity, homosexuality became my identity. And I was happy to be gay. I was like, “This is who I am. This is immutable.” I was thrilled. And while I was in Japan, my sister wrote me a letter asking if I was gay because she had had her suspicions for a long time. And so I wrote her back and I said yes and blah, blah, blah, blah, blah. By the way, p.s., don't tell Mom and Dad. I'll tell them when I get back home. And, of course, she told them immediately when she got my letter, which I was happy about because she did all the heavy lifting for me.[10:03] JMY: Softened the blow.[10:04] Becket: Yeah. So by the time I got home, my whole family knew. My family is very conservative, all believers, and so they, especially my siblings, were not happy about this. And my parents weren't either, but my parents' reaction was so loving and gracious. My mother, whom I was very close to, of course, was quite surprised, gay son, close mother, surprise, surprise. My mother cried. I walked into the kitchen that first night after I got back from Tokyo, and my mother just started crying, and I knew why she was crying.And I said, “Mom, what's wrong?” And she said, “I heard you're a homosexual.”And that's when AIDS was still kind of a death sentence, and so she was terrified, I was terrified about it, and so I just tried to calm her down.I said, “Mom, this is not a big deal. Don't worry about me.”The next day, my dad came up to me, and my dad is such a man's man; it surprised him to respond. Because he came up to me and he said, “Hey Beck, I heard you're a homosexual, and you know”—[11:32] JMY: Like he read it in the newspaper or something.[11:36] Becket: Yeah, and so he said, “Is there anything I did wrong as a father? Are you angry at me for this?” He listed three things, and it was basically—I can't remember what they were—did I not spend enough time with you? Did your brother beat you up or whatever, and I didn't intervene? Are you angry about that?And I was like, “Dad, no. This is not your fault. This is just who I am. It's not a big deal.”And that was kind of the end of the conversation with my parents. They never brought it up again. And what they did was so genius. Because I moved to L.A. So, when I got back from Tokyo, I realized I was not going to grad school; I was moving to Los Angeles because a lot of my friends moved here, and I was like, “I'm going to pursue writing and acting. And so I moved to L.A. My dad was so confused when I told him. It was like a couple of weeks before law school. I was enrolled in law school, and I was like, “Dad, I'm moving to L.A. tomorrow.”And he was like, “Huh?” He was so confused. And so I moved to L.A. and I had this group of friends that were brilliant in L.A. When I got here, I had this built-in group of friends because several of my friends from high school already lived here, and they all came from Brown and Princeton and moved with all their friends to the West Coast and to L.A. to work in Hollywood, in showbiz. My group of friends were so smart and funny and brilliant and ambitious. And they all were movers and shakers. All those people, guys, girls, straight, gay, the whole mix, the same people run this town now; they run Hollywood. So whatever you're watching on Netflix or whatever–[13:51] JMY: They're behind it.[13:52] Becket: And in fact, the Jeffrey Epstein whatever, Filthy Rich, was produced by one of my dear friends from back in that time. Anyway, so I had this great group of friends, I was out, and we all wanted to make it in Hollywood, which they were all—my friends were becoming huge stars or becoming huge directors or writers overnight. I mean, it was wild to see how quickly they became successful. Minnie Driver was a dear friend, and she did Good Will Hunting with Matt Damon. Suddenly, she was a movie star, and this was happening to all of my friends. Like Mariska Hargitay was Jayne Mansfield's daughter, but nobody really knew her, but then she got—I drove her to her audition for Law & Order: Special Victims Unit, and she's still on the show twenty-three years later. She's made a fortune on that show. Well, I won't tell that part about Mariska, but we're still friends.But this was happening to all of my friends. We all wanted to make it in Hollywood; we all wanted to find true love, and I cycled through five serious, serious boyfriends over the years in L.A., live-in boyfriends. And then we all wanted to have extraordinary experiences, which we were doing in spades because my friends were all in the business. And the guy I just talked about was Diane Keaton's producing partner. So we were always invited to everything—the Grammys the Oscars, the Emmys, the Golden Globes, the afterparties, to movie premiers every week. I was kind of in the mix.I met everyone in this town, literally everyone. I mean, name the person. I had dinner with Tom Hanks, Meryl Streep and many, many other people. Hung out at Drew Barrymore's, went to Prince's house where he performed a concert in his backyard for three hours, hung out with Paris Hilton at her house, and went to her wedding engagement. For years, this was my life.And then I was successful a little bit, and I acted. I was successful at commercial acting, and I did a couple of indie films, one was at Sundance, and that wasn't really taking off. The writing was difficult. I sold a couple of projects that didn't make it to series, so then I ended up becoming a production designer in the fashion world. I just fell into it with The New York Times Magazine because my friend was the editor for it. And so that became my career, doing fashion shoots, these super-high-end fashion shoots. And I did that for a very long time, probably twenty years, seventeen years, I'm not sure.And so after the years of all of this and years of going to all of these fun things and experiencing all these things, I just started to feel the law of diminishing returns and I just felt like, What is this all about? I can't keep going to these dinner parties and going to these events. And it all came to a head at Paris Fashion Week in March of 2009. I used to go to Fashion Week in New York and Paris and that particular week I had gone to a bunch of the runway shows and a lot of them had afterparties, and I was at this one afterparty in this club called Regine, in the middle of Paris, a legendary place. The owner just died recently. But I was there, and everyone from the fashion world was there.I was sitting with Rachel Zoe, who's a fashion girl and has a TV show, and her husband, Roger, and I just remember drinking champagne and looking out over the crowd, and everyone was dancing and having the best time of their life, and I just felt such an overwhelming sense of emptiness. I was like, whoa, where did that come from? So, I ghosted the party and went back to the apartment I'd rented in [unintelligible] and I was up all night in a panic about my future. I was like, what am I going to do for the rest of my life? This isn't satisfying me anymore. I can't just keep going to parties and fabulous things and traveling the world. Yeah, it was fun for a long time, but it's not doing it for me anymore. And I knew that Christianity was not an option because I was gay, so I can't pursue that, so what am I going to do? So I was very, very troubled.[20:07] JMY: Can I ask, did that thought enter your mind, the pursuit of faith? Was that a cognizant thought or was that just sort of part of the narrative? Did you sit there and take an account and think perhaps ...?[20:26] Becket: Well, no. I knew that from my entire life.[20:31] JMY: It was always there as a separation.[20:33] Becket: God's not an option for me. And by that time in my life I was a practical atheist. All of my friends were atheists (they still are, most of them, my old friends). And I just, by that time in my life, I really just believed or felt like the Bible was an ancient myth, like any other ancient myth. God was not real. It was weird. It was a weird kind of disconnect because I believed my family's faith was real, which was interesting. So when I would go home to Dallas, it was weird. They would talk about their faith, they would pray, and I could sense that it was real, but I just felt like it could never be something for me because—[21:21 JMY: It's like a compartmentalization, right? This works for you; that won't work for me. Interesting.[21:28] Becket: And so six months later in L.A. I was at a coffee shop with my best friend, who still is gay, although we're not nearly as close, in fact, we barely see each other, if ever, because of this. But I was with my best friend, and we were chatting, hanging out at our favorite coffee shop in Silverlake, and we looked over, and there was a group of young people with Bibles on the table. There were five physical Bibles on the table, which is a shocking sight to see in L.A. But not only L.A. but Silverlake, which is a super progressive part of L.A.We were stunned because my friend was an atheist as well. He was culturally Jewish, a secular Jew from New York, and it was just like we were shocked. But I was intrigued because of that night in Paris six months before. I was kind of intrigued about what this Christian thing was, and I wanted to explore it.So my friend said, “Talk to them. See what they're doing.”And I was like, “No, I don't want to talk to them!”And anyway, I ended up turning to them, and I always say this, it's like a Christian's fantasy come true when a gay atheist turns to you and says, “Tell me all about Christianity.” And so we got into this conversation for like an hour or two. It was a long conversation. And I said, “What is your faith? Like what do you believe? I don't remember. Just tell me what you believe.”And they were very competent with the Scriptures, and they knew what the Gospel was and were very knowledgeable. And they said they went to a church in Hollywood called Reality L.A., an evangelical church. And with my friends back in the day, evangelicals were the enemy. They were somewhere to the right of Atilla the Hun. But it didn't bother me. So I, of course, get to the question and I ask them, “What does your church believe about homosexuality?”And I kind of expected this answer, so it wasn't shocking. They said, “Well, we believe it's a sin.” Of course, that was 2009. Now, who knows what people will say.[24:27] JMY: It's a grab bag now.[24:29] Becket: I wasn't surprised by their response, but I was surprised by mine because I just kind of accepted that, and I didn't protest. And it's because of that night in Paris. I was open to hearing something different. I was just open at that point. God, obviously, was working with me.So they invited me to their church the following Sunday and I said, “I don't know. Just give me the address and I'll think about it.”So I had a whole week to think about it. And it was kind of a big deal because if any of my other friends, all my other atheist, Hollywood friends, found out that I'd gone to an evangelical church, it would have been super embarrassing, and they would have thought I was crazy. So I was debating all week: Should I do this? What if nothing happens? What if it's just fake and what if it's not real?But that following Sunday I woke up and I just was like, I'm going to do this. And I got in my car, drove to this high school auditorium where it meets on Sunset Boulevard, and I walked in. Before I walked in, I put the idea of homosexuality as my identity in this imaginary white box and put it on an imaginary shelf before I walked in. It was kind of weird. I don't know how that happened.And then I heard the worship music, which kind of freaked me out a little bit a first because I was like, Oh my gosh, Christian music, because I just saw this True Blood episode where (it was an HBO show that was disgusting, but anyway they satirized evangelical Christian worship music. And so I was like, Oh, this is weird.[26:38] JMY: That's not hard to do.[26:39] Becket: Yeah, exactly. But then it was actually nice, the music's nice. And I sat down by myself, I found a seat by myself, and the pastor came out and started preaching on Romans chapter 7 for an hour, and that's when everything started happening. Everything he was saying, every word he was saying, every sentence he was saying was resonating as truth in my mind and my heart and I didn't know why. I was literally on the edge of my seat, totally riveted to the sermon and to him, his speaking. And I was just like, What? This is true. What is he saying? I remember thinking, “This is the Gospel? This is good news!”And then after the sermon there were people on the sides of the auditorium on the prayer ministry that you could go get prayed with, and after his sermon there's another thirty minutes of worship time. So I walked over to this guy, which I reluctantly walked over to this guy on the side because, again, I was embarrassed to do this because I knew the people who had invited me there were probably watching me. And so I walked over to this guy and I said, “Hey, I don't know what I believe, but I'm here.” And he said, “Okay, let me pray for you.”And he prayed for me, and it was so loving and caring, and I was like, How does this random straight dude care about me so much?[28:14] JMY: Right.[28:16] Becket: Anyway, I went back to my seat and everyone else in the auditorium (there were a thousand people in the auditorium) everyone else was standing and singing and worshiping. And I sat down because I was just so overwhelmed by the sermon, by the music, by the prayer, and as soon as I sat down, the Holy Spirit just flooded me. I mean, it was like a Road to Damascus moment. God revealed Himself to me in the most powerful way. It was like God said, in my mind, God said, “I'm God. Jesus is my Son. Heaven is real, hell is real, the Bible is true. Welcome to my kingdom.”And I just burst into tears. I was doubled over, heaving and crying and crying for twenty-five minutes. And it was the most cathartic cry I've ever had. Everything came out. I was crying over the conviction of sin, but also the joy of meeting the king of the universe, Jesus Christ. And then I got home after the service. I don't really know how I made it home because I was such a wreck, and I got into bed to take a nap. And again, God did it again. God was like, “Here, here's some more Bible.”And I just, again, I just immediately, it was so real. It was like God's presence was right—it was there. And I burst into tears again and I was bawling in my bedroom, jumped out of my bed and was like, “God, you have my whole life, I'm yours. I'm done.”In that moment I knew that homosexual behavior was a sin. I knew that it was wrong. I knew that dating guys was not my identity anymore and I knew that dating guys was not a part of my future. But I didn't care at all, because I had just met Jesus. And I'm like, I'm going with that guy, forget those guys.And that was September 20, 2009, and I've never looked back. And I've never felt like life is unfair. Because I'm single and chaste, and I've never felt like life is unfair for me or like I'm being cheated out of something. I just feel like I can't believe that God had mercy on me and I'm in the Kingdom of God. And I have, by the way, eternal life, which is cool to have. So yeah, that's the story.[31:09] JMY: Oh, it's such a wonderful story, just even the way you give us the snapshots of those moments of what you thought you knew what you wanted and you know now the Spirit was preparing you and doing the work of tilling the soil of your heart to culminate in that moment. But as we know, that's not the end of the story. Your story continues on. And so I wonder if we could just talk a little bit about your family, how your family interacted with you. So a number of our listeners will be people who have family members, friends who are near to them who are living this lifestyle and they don't know what to do, they don't know what to say. Do I say a lot? Do I say a little? Do I say nothing? Where do I go?And I know some of that will be kind of case by case, but I think it will be helpful to hear what was it that the interactions of your friends and family who were believers? How did they sort of walk this out with you?[32:35] Becket: Yeah. My family ... Well, first of all, you know, because I moved to L.A. I was very disconnected from my family. But my parents, I was very close with my mother. We talked on the phone all the time. She came out and visited many times. My family was just kind of very hands-off because there was really nothing they could do. I was an adult, I lived in L.A. What would they do, come hunt me down and drive me to church?My parents were just brilliant. I just loved how they responded to and dealt with it. Because I did this episode on my show where I recently discovered a typed prayer that my mother did. My sister-in-law sent me a text, saying, “Hey, I just found this prayer that your mother typed to God basically, and I found it in an old box from some of your mother's things.” And she sent me this prayer. And that's what my parents did. They just loved me and prayed for me.My mother and this prayer are amazing; it's like twenty-four points. And the first point, because my mother knew, I guess, which was shocking to me, she just knew instinctively that she wasn't going to convince me not to be gay. So, she went straight to the throne room of the grace of God. She knew it was a spiritual battle. I wish I had the prayer with me right now. She said, “In the all-powerful name of the Lord Jesus Christ, we come against the enemy with the sword of the Spirit, the Word of God.”And when I read this prayer recently when I got it, I was stunned because my mother was praying for me all this time, but she never told me. Because if she had told me, “Hey Becket, I'm praying for you,” it would have been a disaster because I would have been like, “Why are you praying for me? I don't need prayer. This is who I am. Stop praying.” It would have upset me, so she never said that. My dad never said that.My sister-in-law, who is in my book, Kim, the way she dealt with it was brilliant, too, because whenever I would go to Dallas for the holidays, she would call me. She's an evangelical Christian, and I knew where she stood on this issue, too, but she would call me all the time, which I was kind of like, Why is Kim calling me? Why does she want to hang out with me? She knows I'm gay and she's a super-conservative Christian. She would call me and invite me to coffee, and we would hang out. And I would talk about my boyfriends, she would talk about God and what was going on in her life, and she never once pulled out the Bible and said, “Hey Becket, you know in Leviticus 18 …” She never, ever once did that. She just loved me.And then she prayed, unbeknownst to me, she was praying this verse over me for twenty years. In Acts 26:18, when Paul is in front of King Agrippa, and he's talking about how God sent him to preach to the Gentiles, he says, “to open their eyes so that they may be turned from darkness to light and from the power of Satan to God. That they may receive forgiveness of sins and a place among those sanctified by faith in Me.”So she was praying for me, my family members were praying for me, I get the impulse for parents, family members, friends, the immediate impulse is “I want to fix this. I want to fix the problem.” That rarely, if ever, works. However, there is an exception, a caveat I'll get to. But the best thing you can do is just be diligent in prayer and go straight to God. Because it has to be a supernatural thing. The Holy Spirit has to convict a person. There's no other way. Otherwise, it's just behavior modification.[37:31] JMY: Praise the Lord. Praise God that it's His work and not ours because we'd screw it all up.[37:37] Becket: Yeah, exactly. However, because of this new sort of generation of social contagion of LGBTQ+, you know, Brown University 40 percent of the student body—this just makes me laugh—40 percent of the student body identifies as LGBTQ. I mean, that is laughable. When I was in college, it was about 1 percent.[38:05] JMY: Now everyone is.[38:06] Becket: Yeah, now it's super popular. So I came out as gay at the wrong time, and now I came out as Christian at the wrong time. [unintelligible]. But anyway, so with that aspect of it, when you're a teenager just suddenly claims, “I'm LGBTQ,” or “I'm pansexual,” or “I'm nonbinary,” “I'm queer,” I think in those cases there should be, there could be some pushback from the parents in terms of saying, “Look …” Because this happened with me with a young woman, a teenage girl who came up to me at a conference and said, “I'm pansexual and nonbinary.”And I said, “Why? Why are you?” She didn't have an answer for me, and I said, “Are you that way because you want attention, popularity, street cred? Why do you think you're... because when I was your age, there was no such thing, so why do you think you're this way?”And she just started welling up with tears, and she needed, I just sensed in that moment she needed to be pushed back on. And later that day she ended up breaking down, getting prayed for my somebody, and she came to Christ.[39:39] JMY: It was a crisis moment for her, not a … it had not become a true identity where she had been encapsulated in something. She seemed confused more than anything. I mean, obviously, you could make that argument for anyone.[39:55] Becket: Yeah, this young teenage boy was like, “Oh, and I'm asexual.” And I was like, “You haven't even gone through puberty yet.”So yeah, I do think that when it is this kind of contagion aspect, I've done episodes on this, and I talk about this. You can trace exactly how we got to where we are in the culture from obviously from if you've read Carl Truman, you can go back to Jean-Jacques Rousseau, but even going back to the sexual revolution in the Sixties or the gay movement that started in 1969 at the Stonewall Inn, you can trace so clearly how we've become indoctrinated into believing the lies of the world. And it's just so obvious to me, and it's like, just the TV shows, Will & Grace and Queer Eye for the Straight Guy and Brokeback Mountain and all these gay-themed shows and movies were so powerful in the culture, and it changed so many people's minds on this issue.Of course, I was thrilled at the time. When I was living that life, I was thrilled. I was friends with Sean Hayes on Will & Grace, and I was friends with many of the people who created these shows.[41:33] JMY: They were changing the narrative.[41:34] Becket: Yeah. And it was like Madsen and Kirk, the book After the Ball, they published. These two Harvard guys, graduates, published a book called After the Ball, and I wish I had it right here. Where's my copy? Anyway, the book was published in 1989, and basically, it was about how to normalize homosexuality in America. It was the subtitle of the book. And everything in that book has come true. Everything they said in that book has come true. Basically, it was like talking about homosexuality until it was thoroughly tiresome. That was one of their points. Another one of their points was to make heterosexuals feel like you are a victim, and they'll come to your side and to your aid.And so all these things have come to pass, and that's why, even in the church, people are falling for this and caving to it, caving to the culture and buying this lie. And again, I challenge people to, okay, would you be … would you be thinking this way fifty years ago? Would you be thinking this way a hundred years ago? So obviously, the culture—[43:16] JMY: Not critically thinking.[43:117] Becket: Obviously, like the culture has influenced you. Because some of my friends, some of my high school—I say this all the time—in my high school, everyone believed it was a sin, it was wrong, in the girls' school, in the boys' school. Now some of those same people are like allies, LGBTQ allies, and it's like, gee, I wonder what's happened over the last thirty years? Maybe it's the power of persuasion from movies and TV, which I get. It is very powerful.And so yeah, that's why I think with some cases, in some cases it is good to say, “Hey, why don't we walk through the last fifty years and see how it has shaped what we believe?” And so that can be helpful, too.[44:17] JMY: You're uniquely gifted, coming out of that world and into the Christian world, to have a voice to the church. We even laughed about the fact that some churches wouldn't even have you to come and speak because you're kind of against them.What are the things that you're putting in front of churches and trying to coach them through or equip them with? How do we deal with the culture? How do we deal with our young people who are falling into it or our children who maybe are saying and asking these questions? It sounds like there's a level of asking good questions and pushing back, as you've just given us examples. But what are some ways you're helping the church navigate all this?[45:27] Becket: There are so many different ways. But like Jesus was the master at balancing grace and truth publicly. I read through all four Gospels, not often, in one sitting, and I just watch what Jesus does and how He interacts with tax collectors, prostitutes, and sinners. And at the woman at the well, first of all, He's talking to a Samaritan woman, which is crazy for a Jewish man to do, and He's so loving and kind to her. And she, you know, He's like, “Oh, go get your husband.” And she's like, “Oh, I don't have a husband.” And He's like, “Yeah, you were married five times.”[46:17] JMY: “The one you're with now isn't your husband.”[46:19] Becket: “And the one you're with now isn't your husband.” So Jesus doesn't compromise the truth, but He also is super gracious and grace-full. That's what I see in the church is I see this happen all the time where parents when their kids come out, they love their kids—and I get it—like they love their kids so much that they suddenly change their theology and become [Overlapping voices] in their theology. And it's like, no, that's not the answer, because if my parents had affirmed and said, “Oh, Becket, you're fine,” I would not have respected them, number one.And my family when I got saved, the first people I contacted were my family because they never lied to me. I talk about this in my book, Shadrach, Meshach, and Abednego; they refused to compromise God's Word by one iota. And they knew that they were going to go into a fiery furnace. They were not willing to compromise God's Word. And so that's my main thrust to the church is don't ever give up your convictions on this issue, but love your neighbor, your child as generously as you can, love them, love them. And the real key is to pray for them.The worst thing you can do is affirm them and say, “Oh, I don't think it's a sin anymore,” because that is leading them down a path of eternal destruction. That is the meanest, cruelest thing you can ever do to a child or anyone is say that to them. And so that's partly what I try to convey to churches. Also, I try to, sometimes, talk about what I go through; I spend a very long time going through every turning point in the history of the gay movement and how it has affected the culture and affected us.[48:48] JMY: I mean, just quickly if you've given that talk enough times, what kind of the high points of that? If you had to kind of—maybe you haven't prepped for that, but if you could just hit a couple of those high points for us.[49:02] Becket: The first high point was the Stonewall Inn in 1969, when police raided it. Because it was illegal to be gay in 1969 in the country. And so police raided the Stonewall Inn, which was a gay bar in the West Village in New York, and then there were riots, like three nights after that there were three nights of riots. That was June 28th. That's why Pride Month is in June. It used to be just one day, but now it's a whole month. Pretty soon it'll be all year, but that's a whole thing.[49:39] JMY: Perpetuity.[49:40] Becket: Yeah. And so that was a huge turning point because the year following, San Francisco, L.A., New York, I think Chicago had gay pride marches. That's when the pride marches started. They used to be called marches and now they're parades.[49:59] JMY: Like a protest.[50:00] Becket: Exactly, and that was a huge turning point of the gay movement. Then the AIDS crisis was a huge turning point because that's when the culture, right or wrong, the culture started to see gay men as victims, and so that was a huge, huge turning point. And there were so many movies, like Philadelphia, with Tom Hanks in that, and there were so many movies about that issue. And, interestingly, AIDS was something that propelled the gay movement forward. You would think it would do the reverse, but it propelled it forward. And so that was a big deal.And then in the Nineties—I mean, I'm skipping ahead of a bunch of stuff—but the Nineties, Will & Grace, Ellen, the sitcom with Ellen DeGeneres, she came out as a lesbian on the show, her character came out as a lesbian. And Will & Grace, it's like these guys are hilarious. I mean, what could be wrong with this? So—[51:22] JMY: Yeah, they're approachable,[51:23] Becket: They're cool. What could be wrong with this? And then a significant turning point was—oh, and then Sex and the City was a big deal in the Nineties. There was a gay character on that show. And Sex and the City was created by Darren Starr. I know Darren. And a lot of the writers on the show, the showrunner, is gay. Anyway, so what was interesting about Sex and the City is there were a lot of gay male writers on that show, and they were turning these women into gay men. The way these women had one-night stands and all this stuff. My friends and I would joke about it, like these are gay guys but in women's bodies. This is crazy. It's hilarious. So that show was a big game-changer.And then Queer Eye for the Straight Guy, that was major because that was the first time—I remember when that came out in 2003, I think, and it was five gay guys giving clueless straight guys makeovers. And that's when not only women and gay guys were watching, but that's when straight guys started watching because their girlfriends were like, “Oh my gosh, honey, you've got to watch this show; it's brilliant!”I remember telling a good friend of mine at the time, “This is going to change everything. This show is going to change everything.” And it did.And then you can skip to the, I mean, there were a lot of things, but you can skip to the legalization of gay marriage in 2015.[53:18] JMY: Yeah, Obergfell, sure.[53:19] Becket: That, of course, that's where we are now. And then now, of course, every city—So I lived right next to Beverly Hills, and Beverly Hills is very conservative because it's mostly Persian Jews who live in Beverly Hills. They're a very conservative group of people. They are very family oriented. And I was riding my bike the other day, and there was a pride flag painted on the sidewalk, in the middle of the street, an intersection, a pride, yeah, just like a pride thing. And I was shocked because I was like, wow, that's interesting that Beverly Hills would do this, because I know the mayor is conservative.But what I subsequently found out is that just like corporations have these rating systems where you have to be [Overlapping voices] you support—[54:24] JMY: Cities have them as well. Wow.[54:25] Becket: They get rated by I think it's the Human Rights Campaign, HRC. They get rated, so Beverly Hills doesn't want to lose tourism, so they will go along with it and put a pride flag on the street. And so now it's so ubiquitous, and I don't even know it at this point. I don't even know at this point how an unbeliever, or even some believers, can even believe that homosexual behavior is still a sin after all that's going on in the culture now. It's a rare thing, even for Christians now, to believe that it's still a sin.[55:15] JMY: it's almost like going back to first-century Christianity, where we're just so countercultural and so bizarre. How could you think there's only one God in Rome? And it's like we have all this plethora of gods? It is a sense of returning to thinking you're so backward and all this sort of thing.But the Lord's in control, and He knows what He's doing, and He's raised individuals such as yourself, and as we mentioned before, Rosaria and others, who are helping the church think critically and think helpfully and equipping and we're so grateful for the work that the Lord's doing in you. And so I want to say, Becket Cook, I'm so grateful for our time together and pray the Lord would bless your ministry.[56:24] Becket: Thank you, Jonathan. I appreciate it. And I'm really looking forward to coming to Atlanta and meeting you guys in person.[56:33] JMY: Absolutely. 

In this episode I return to Strauss and Cropsey collection, History of Political Philosophy, to focus on Alan Bloom's examination of Jean-Jacques Rousseau, the general will, and the potential conflict between nature and custom.

durée : 00:03:50 - Le Pourquoi du comment : philo - par : Frédéric Worms - Faire face à un obstacle nous frustre, car cela vient nous révéler une limite qui peut profondément nous mettre en colère. Jean-Jacques Rousseau jugeait la colère dangereuse et source de toutes les tyrannies. Le psychanalyste Winnicott nous aide à comprendre comment réguler sa haine intérieure ?