Podcast appearances and mentions of jean jacques rousseau

Le nouveau maire de New-York, le démocrate anti-Trump Zohran Mamdani, n'est pas seulement de nationalité américaine. Il est aussi de nationalité ougandaise, car c'est à Kampala qu'il est né, il y a 34 ans. Et sa solidarité avec le peuple palestinien tient beaucoup à l'engagement de ses parents à la fois contre l'apartheid et pour la Palestine. Quel rôle ont joué son père et sa mère, Mahmood Mamdani et Mira Naïr, dans ses choix politiques d'aujourd'hui ? Abdoulaye Bathily est l'envoyé spécial du président sénégalais Bassirou Diomaye Faye pour les affaires internationales. Il est ami avec la famille Mamdani depuis quarante ans. En ligne de Dakar, il témoigne au micro de Christophe Boisbouvier. RFI : Vous êtes un vieil ami de Mahmood Mamdani, le père de Zohran Mamdani, qui vient d'être élu à New York. Vous l'avez rencontré où, Mahmood Mamdani ? Abdoulaye Bathily : J'ai rencontré Mahmood Mamdani à Dar es Salam en 1979. Il était professeur au département de sciences politiques de l'Université de Dar es Salam, et il était à l'époque, comme beaucoup d'intellectuels ougandais, réfugié à Dar es Salam pour fuir la dictature de Idi Amin Dada qui, avec son slogan xénophobe, avait chassé tous les Asiatiques de l'Ouganda. Mais il avait aussi chassé tous les intellectuels, tous les opposants, militaires comme civils. Donc toute l'élite ougandaise s'est retrouvée à Dar es Salam. Il y avait également Yoweri Museveni, qui était étudiant là-bas, qui va par la suite former le Mouvement national de résistance contre la dictature de Idi Amin et qui va recruter des jeunes réfugiés rwandais comme Paul Kagame. Alors nous nous retrouvions souvent dans des espaces publics après les cours, après les conférences, pour discuter de l'avenir du continent, de la lutte contre l'apartheid, de la lutte contre le colonialisme. Et vous étiez tous des freedom fighters, contre l'apartheid ? Contre l'apartheid qui était soutenu à l'époque, il faut le rappeler, par Israël. Et on verra comment, en fait, le jeune Zohran, par la suite, suivra les traces de son père dans cette lutte pour le soutien à Gaza, le soutien à la Palestine. Alors, après la chute de Idi Amin Dada en 1979, Mahmood Mamdani peut rentrer en Ouganda. Et quand Mahmood Mamdani et Mira Naïr se marient et quand nait leur enfant, Zohran en 1991, la petite famille est toujours en Ouganda. Et le deuxième prénom que choisissent les parents pour leur enfant, c'est le prénom Kwame. Est-ce que c'est tout un symbole ? Mahmood Mamdani est un militant de la lutte pour l'indépendance de l'Afrique, ce qu'on appelle aujourd'hui un panafricaniste. Et pendant qu'il enseignait en Ouganda, il était régulièrement au Sénégal parce qu'il était membre actif du Conseil pour le développement de la recherche économique et sociale en Afrique, le Codesria. Il venait souvent à Dakar et d'ailleurs, en 2007, il est venu ici avec sa famille, avec le petit Zohran. Je me rappelle, ils sont venus ici à la maison. Et Zohran lui-même, il a vécu dans cette ambiance militante. Comme son prénom l'indique, puisque Kwame, c'est Kwame Nkrumah. Mais aussi Zohran a fait sa thèse sur Frantz Fanon et sur Jean-Jacques Rousseau. Donc vraiment, c'est le fils de son père. Quand Zohran nait à Kampala en 1991, sa maman, Mira Naïr, est déjà une personnalité très connue puisqu'elle a sorti « Salaam Bombay ! », un film à succès qui sera primé partout. Est-ce que Mira Naïr est aussi une femme aux convictions politiques ? Oui, elle a des convictions politiques affirmées. Je l'ai rencontrée plusieurs fois à Kampala, mais également à New York et ils sont venus ici à Dakar. Ils ont visité l'île de Gorée avec leur fils Zohran, et ils sont vraiment engagés à la fois pour les causes de l'Afrique, pour les causes de l'Asie, pour les causes de la Palestine et du monde progressiste en général. En 2018, Zohran Mamdani a été naturalisé citoyen américain et pour autant, il n'a pas abandonné sa nationalité ougandaise. Comment interprétez-vous cela ? Mahmood Mamdani, son père, est profondément attaché à l'Ouganda et à l'Afrique. Donc, cet attachement à l'Afrique, ce n'est pas quelque chose d'artificiel chez eux. Et puis leur foi musulmane également, c'est une donnée importante. C'est un couple de militants qui a donné naissance à un militant engagé pour les causes justes. Et aujourd'hui, est-ce que Mahmood Mamdani continue d'entretenir des relations avec des hommes politiques africains en dehors de vous-même ? Oui, Mahmood continue de parcourir le continent. Il est en contact avec tous nos amis d'il y a 50 ans. Donc c'est un internationaliste, Mahmood Mamdani. Et Zohran est né dans cette ambiance-là. Et est-ce que Mahmood Mamdani est toujours en contact avec Yoweri Museveni ? Oui je pense qu'ils sont en contact, mais peut-être leur chemin, en tout cas du point de vue des idées, ont divergé. Parce que malheureusement, nous avons vu que notre ancien camarade et ami Museveni aujourd'hui est au pouvoir depuis 1986, et ce n'est pas de notre goût.

durée : 00:20:03 - Lectures du soir - "J'ai souvent débité bien des fables, mais j'ai très rarement menti. En suivant ces principes j'ai donné sur moi beaucoup de prise aux autres, mais je n'ai fait tort à qui que ce fût (…). C'est uniquement par là, ce me semble, que la vérité est une vertu."

durée : 00:20:01 - Lectures du soir - "J'ai vu de ces gens qu'on appelle vrais dans le monde. Toute leur véracité s'épuise dans les conversations oiseuses, à citer fidèlement les lieux, les temps, les personnes, à ne se permettre aucune fiction, à ne broder aucune circonstance, à ne rien exagérer."

durée : 00:20:02 - Lectures du soir - "Jeté dès mon enfance dans le tourbillon du monde, j'appris de bonne heure par l'expérience que je n'étais pas fait pour y vivre, et que je n'y parviendrais jamais à l'état dont mon cœur sentait le besoin."

durée : 00:20:00 - Lectures du soir - "Ces ravissements, ces extases que j'éprouvais quelquefois en me promenant ainsi seul, étaient des jouissances que je devais à mes persécuteurs : sans eux, je n'aurais jamais trouvé ni connu les trésors que je portais en moi-même."

durée : 00:19:57 - Lectures du soir - "Tout ce qui m'est extérieur m'est étranger désormais. Je n'ai plus en ce monde ni prochains, ni semblables, ni frères. Je suis sur la terre comme dans une planète étrangère, où je serais tombé de celle que j'habitais."

This week on Crack the Book marks a jarring shift in tone — and in time. After months steeped in medieval imagination, we start there with Niccolò Machiavelli and end firmly in the Enlightenment with Jean-Jacques Rousseau. Their works, The Prince (1513) and The Social Contract (1762), straddle that uneasy moment when faith and hierarchy gave way to “rational” thinking. And wow, does it sound different. I didn't realize how accustomed my ear had become to the older world until now.First up, The Prince. I had only known it practically caricatured as a manual for ruthless rulers. Instead, I found that Machiavelli offers sharp, almost Aristotelian observations on how power works. Writing amid the chaos of Renaissance Italy — with popes, princes, and mercenaries vying for control — he tries to help leaders (well, Lorenzo di Medici) survive reality, not reinvent it. His advice is startlingly pragmatic: if you must be cruel, do it swiftly; keep the people's goodwill by leaving their money and families alone; and above all, don't be hated. Virtue matters less than the appearance of virtue — but even so, he respects human nature enough to work with it rather than against it. For someone with such a bad reputation, he's refreshingly honest.Before we move to Rousseau, I spend some time reviewing the Enlightenment: what it was, when it was, and how it changed thinking and therefore every other thing in the world! I think it's a necessary bridge between these two time periods and books.On to Rousseau. Two centuries and one worldview later, The Social Contract begins not with observation but with imagination: “Man is born free, and everywhere he is in chains.” Rousseau builds an elaborate theory of how people ought to behave, then blames reality when they don't. His faith in reason and “natural goodness” feels detached from the messiness of human life that Machiavelli understood so well. And by the time he turns his ire on the Church in his final pages, the tone borders on bitter — foreshadowing the excesses of the French Revolution.After this week, I find myself mourning the grounded wisdom of the Middle Ages. Machiavelli may be cynical, but at least he's real. Rousseau feels like a man disappointed that humanity refuses to fit his theory.LINKTed Gioia/The Honest Broker's 12-Month Immersive Humanities Course (paywalled!)My Amazon Book List (NOT an affiliate link)CONNECTThe complete list of Crack the Book Episodes: https://cheryldrury.substack.com/p/crack-the-book-start-here?r=u3t2rTo read more of my writing, visit my Substack - https://www.cheryldrury.substack.com.Follow me on Instagram - https://www.instagram.com/cldrury/ LISTENSpotify - https://open.spotify.com/show/5GpySInw1e8IqNQvXow7Lv?si=9ebd5508daa245bdApple Podcasts - https://podcasts.apple.com/us/podcast/crack-the-book/id1749793321 Captivate -

Naïveté ? Indifférence crasse ? Mauvaise foi ? Dissonance cognitive ? Déni ? Hallucination totale ? Dans son livre, Vivre, libre, l'autrice française noire Amandine Gay interroge la prodigieuse faculté des personnes blanches de son entourage à s'aveugler. Comment peuvent-elles ignorer si royalement les situations pourtant innombrables où se niche le racisme ? Où ont-elles appris à faire comme si tout allait bien dans le meilleur des mondes possibles ? Et comment vivre avec cette sensation permanente de décalage, l'impression d'être entouré de gens qui disent vous aimer sincèrement mais passent complètement à côté de ce que vous vivez tous les jours ? Dans cet épisode, Amandine Gay raconte sa découverte du philosophe Charles Mills (1951-2021) qui a décortiqué ce qu'il appelle « l'ignorance blanche », les différents mécanismes cognitifs qui permettent aux blancs de ne pas voir la domination raciale dont ils bénéficient. Au côté de la chercheuse Maboula Soumahoro, Amandine Gay éclaire le côté obscur de la blanchité.Avec :- Amandine Gay- Maboula SoumahoroBibliographie : - Vivre, libre d'Amandine Gay, Ed. La Découverte, 2025- Le Triangle et l'Hexagone de Maboula Soumahoro, Ed. La Découverte, 2020- Le contrat racial de Charles Wade Mills, (trad. de l'anglais par Aly Ndya), Ed. Mémoire d'Encrier, 2023 (publication originale 1997).Archives ou extraits : - Sketch de Djamil Le Shlag, Le racisme anti blanc, 2019- Sketch de Muriel Robin, Le noir, 1988- Concert hommage des 70 ans de Nelson Mandela (Nelson Mandela 70th Birthday Tribute), 11 juin 1988, Stade de Wembley, Londres- Film La Révolution française, Robert Enrico et Richard T. Heffron, 1989- Film La controverse de Valladolid, réalisé par Jean-Daniel Verhaeghe, 1992- Extrait de Du Contrat social de Jean-Jacques Rousseau, lu par Denis PodalydèsPour aller plus loin : - L'opposé de la blancheur de Léonora Miano,Ed. du Seuil, 2023- .À bout portant. Versailles 1972 de Philippe Artières, Ed. Verticales, 2024- Un monde en nègre et blanc de Aurélia Michel, Ed. Points, 2020- L'ignorance blanche de Charles Mills, Solène Brun, Claire Cosquer, Marronnages, vol. 1, num. 1, 2022Merci à Amandine Gay, Maboula Soumahoro et Laurie. Enregistrements septembre - octobre 2025 Entretiens, prise de son et narration Delphine Saltel Réalisation et montage Delphine Saltel, Gary Salin Accompagnement éditorial Mina Souchon Mixage Gary Salin Musiques originales Acoustic Bass Lisa, GTR Lime, Comme des oiseaux et FSC Key jumping – Charlie Marcelet, Fin du monde poubelle, FMD2 Etheree et Nico Papa – Arnaud Forest, Algeria et Celestat – Samuel Hirsch, Notes de Marseillaise – Gary Salin. Musiques préexistantes Set them Free – Sting, Asimbonanga – Johnny Cleg, Ebony and Ivory – Paul McCartney et Steevie Wonder, Original Sin – INXS, White and Black Blues – Joelle Ursull, La Marseillaise – Jessy Norman, Sonate pour Clavecin en ré mineur K.1 (F.517/L.366) – Scarlatti, Ebony & Ivory (Filipe Narciso Dub Underground Remix) – Am Roots feat. Nomsa Mazwai. Illustration Yasmine Gateau Production ARTE Radio

Jean-Jacques Rousseau é uma figura complexa e, ao mesmo tempo, profundamente influente na história do pensamento ocidental. Sua proposta de reorganizar a sociedade humana com base na liberdade e na “vontade geral” impactou não apenas as revoluções políticas modernas, mas também influenciou, de maneira indireta, visões sobre a comunidade, a moralidade e a organização religiosa. Ao propor que o ser humano é bom por natureza e que a sociedade o corrompe, Rousseau introduz uma antropologia otimista que desafia a doutrina cristã da queda e a necessidade da graça redentora. Sua “vontade geral” — uma forma idealizada de soberania popular — promete a emancipação total do indivíduo pela coletividade, mas o faz à custa da singularidade da consciência, da transcendência divina e da autoridade espiritual. Neste episódio, exploramos as implicações dessa visão para a eclesiologia adventista e para o modelo organizacional da IASD. O objetivo é, simultaneamente, aprender com os alertas de Rousseau sobre participação e alienação, e criticar as armadilhas filosóficas de um pensamento que pode ameaçar as bases da ordem espiritual e eclesiástica.

Au XVIIIᵉ siècle, Venise est la capitale de la fête, du mystère et des intrigues. Ses bals masqués et ses salons mondains attirent l'Europe entière. Parmi les multiples accessoires de cette société raffinée, un objet insolite se distingue : la moretta, un masque destiné aux femmes, qui a la particularité de les condamner… au silence.La moretta est un petit masque ovale, généralement en velours noir, qui recouvre entièrement le visage. Contrairement aux autres masques vénitiens, elle ne s'attache pas avec un ruban. Pour la maintenir, la femme devait serrer entre ses dents un bouton ou un petit bâtonnet placé à l'intérieur. Résultat : impossible de parler sans faire tomber le masque. Par essence, la moretta réduisait donc celle qui la portait au rôle d'observatrice muette.Mais pourquoi un tel objet a-t-il vu le jour ? L'usage de la moretta n'était pas seulement esthétique. Dans les salons et les fêtes, elle donnait aux femmes un air de mystère, de retenue, accentuant le pouvoir de séduction par l'absence de parole. Le silence forcé devenait un langage en soi, laissant place aux regards, aux gestes, aux attitudes. Elle protégeait aussi l'anonymat, permettant de circuler dans la haute société sans révéler son identité.Pourtant, cette fonction séductrice avait un revers. La moretta illustre aussi le statut des femmes dans la société vénitienne de l'époque : tenues d'être belles, intrigantes, mais surtout discrètes. En leur interdisant de parler, le masque les réduisait à un rôle d'apparence, d'énigme silencieuse, dans un univers dominé par les hommes.L'objet fascina les observateurs étrangers. Dans ses récits, Jean-Jacques Rousseau mentionne ces « femmes muettes » cachées derrière un masque noir, mystérieuses et frustrantes à la fois. Des gravures du XVIIIᵉ siècle montrent la moretta comme un accessoire à la mode, adopté par les dames de la noblesse, mais aussi par certaines courtisanes qui s'en servaient pour intriguer davantage.Avec le déclin de la République de Venise à la fin du XVIIIᵉ siècle et la fin progressive des grandes mascarades, la moretta disparaît peu à peu des usages. Elle reste toutefois dans l'histoire comme un symbole à double face : un accessoire de séduction raffiné, mais aussi un outil qui matérialisait la mise au silence des femmes dans une société hiérarchisée et codifiée.Aujourd'hui, on retrouve des morette dans les musées ou lors des reconstitutions du carnaval de Venise. Elles rappellent à quel point un simple masque peut révéler, mieux que de longs discours, les rapports de pouvoir d'une époque. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Är det svårare att vara människa i dag än för 300 år sedan? Jean-Jacques Rousseau tummade aldrig på sina ideal och för det fick han betala dyrt. Är människan god? Går det att älska livet som det är? Vad är frihet? Tatjana Brandt i samtal med Per Starke, avdelningschef Kyrkokansliet. Medarrangör Förlaget

In unserer dritten Folge aus dem Kanton Bern blicken wir hinter die Kulissen des Schweizer Wandertraums: Gemeinsam mit Marc-André Sprunger von den Berner Wanderwegen lernen wir, wie die berühmten gelben Rhomben entstehen – und probieren uns selbst im Pinseln.Doch Wandern bedeutet hier nicht nur Wege markieren, sondern auch die Natur mit allen Sinnen zu erleben. Mit Wanderleiter Noé Thiel streifen wir über blühende Wiesen und durch den Wald, sammeln essbare Pflanzen, bereiten daraus am Lagerfeuer ein aromatisches Kräutermenü zu – und lassen uns so sehr von Noés Leidenschaft und Wissen anstecken, dass wir völlig das Zeitgefühl verlieren.Außerdem sind wir zu Gast in einer traditionellen Métairie – einem typischen Bauernhof dieser Region, auf dem im Sommer Käse hergestellt und Wandernde mit regionalen Spezialitäten bewirtet werden. Dort bekommen wir auch einen Einblick in die Kunst des Käsemachens.Zum Abschluss führt uns der Weg hinaus auf den Bielersee und zur geschichtsträchtigen St. Petersinsel, die schon Jean-Jacques Rousseau faszinierte und bis heute Ruhe, Natur und Inspiration bietet.Eine Folge voller Entdeckungen – zwischen markierten Pfaden, wilden Kräutern und stillen Ufermomenten.----------------------------------------------------WerbungVielen Dank an Schweiz Tourismus für die Unterstützung bei der Umsetzung dieser Folge!----------------------------------------------------Über das Format “SchweizWeit”: Wie fühlt es sich an, auf einem Gletscher im Wallis zu stehen? Wie sehen die Berner Alpen von oben aus? Warum hat Luzern einen besonderen Bezug zur Musik? Wie schmeckt die vegetarische Küche in Zürich? Und welche Fossilien lassen sich im Tessin entdecken?In unserem Format „SchweizWeit – Geschichten und Klänge aus der Schweiz“ sind Erik Lorenz, Lydia Möcklinghoff, Janna Olson und Miriam Menz von “Weltwach” in der Schweiz unterwegs, um die Vielfalt dieses Landes hörbar und erlebbar zu machen. Mit Aufnahmen von vor Ort lassen sie euch eintauchen in ein Land, in dem Natur, Städte, jahrhundertealte Traditionen und moderne Ideen aufeinandertreffen. Sie begegnen Menschen, die ihre Heimat prägen, steigen auf Gipfel, wandern durch Wälder, paddeln auf klaren Seen, probieren sich durch die Schweizer Küche und nehmen euch mit in das Leben zwischen den schier endlosen Bergen und lebendigen Städten.Immer mit dabei: das Mikrofon, mit dem sie Geschichten und Klänge einfangen – vom Rauschen eines Gletscherflusses und Gesang der Vögel im Wald bis zur Käseproduktion auf einer Alm! So erkunden sie Region für Region dieses vielfältige Land. “SchweizWeit” erscheint mittwochs im Weltwach-Feed, rotierend mit den anderen Mittwochs-Formaten “Reiseflops” und “Weltwach Extrem”.Weitere Inspirationen für eure Reise in die Schweiz findet ihr auf der Website von Schweiz Tourismus. Hosted on Acast. See acast.com/privacy for more information.

We had an absolute blast Saturday at our most recent aesthetic miniseries livestream! Thanks to our replay crew and please share it far and wide with us!We are hoping to reach 500 subscribers by Christmas so thank you for being part of our show- the best part !More on this miniseries, here:In this, the fourth episode of our miniseries for All About Aesthetics on Isiah Berlin's theory of Romanticism and its great effects, I discuss the many philosophic stances concerning individual had collective human conduct. We discuss the concepts of Sincerity and Authenticity, largely inventions of the Romantic revolution. Denis Diderot and Jean Jacques Rousseau's relationship and books are read as metaphors for opposing views. The great 20th century philosopher Bernard Williams will be a guide of sorts to these discussions - the implications of which remain as powerful today, four centuries later.#IsaiahBerlin #aesthetics #romanticism

"On remplacera Sandrine Rousseau par Jean-Jacques Rousseau, Juliette Armanet par Bourvil...". L'acteur français a déjà quelques petites idées concernant l'utilisation de l'IA... Tous les jours, retrouvez le meilleur de Laurent Gerra en podcast sur RTL.fr, l'application et toutes vos plateformeHébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Julia, o la nueva Eloísa no es solo una novela, sino un monumento literario y filosófico que captura las tensiones del alma humana en el umbral del Romanticismo. Jean-Jacques Rousseau, con su pluma apasionada y reflexiva, nos invita a explorar la complejidad del amor, la virtud y lalibertad en un mundo regido por normas rígidas. Su formato epistolar, su prosa lírica y su integración de la naturaleza como espejo del espíritu humano hacen de esta obra una experiencia inmersiva y transformadora. Para el lectormoderno, representa una oportunidad de dialogar con las ideas de uno de los pensadores más influyentes de la modernidad, cuyas reflexiones sobre la autenticidad y la moral resuenan en debates contemporáneos sobre identidad y sociedad. Leer Julia es sumergirse en un universo donde el corazón y la razón luchan por encontrar un equilibrio, una obra que no solo entretiene, sino quedesafía y enriquece. Invito al lector a descubrir esta joya del siglo XVIII, cuya relevancia trasciende el tiempo y nos recuerda la universalidad de las pasioneshumanas."Crónicas Lunares di Sun" es un podcast cultural presentado por Irving Sun, que abarca una variedad de temas, desde la literatura y análisis de libros hasta discusiones sobre actualidad y personajes históricos. Se difunde en múltiples plataformas como Ivoox, Apple Podcast, Spotify y YouTube, donde también ofrece contenido en video, incluyendo reflexiones sobre temas como la meditación y la filosofía teosófica. Los episodios exploran textos y conceptos complejos, buscando fomentar la reflexión y el autoconocimiento entre su audiencia, los "Lunares", quienes pueden interactuar y apoyar el programa a través de comentarios, redes sociales y donaciones. AVISO LEGAL: Los cuentos, poemas, fragmentos de novelas, ensayos y todo contenido literario que aparece en Crónicas Lunares di Sun podrían estar protegidos por derecho de autor (copyright). Si por alguna razón los propietarios no están conformes con el uso de ellos por favor escribirnos al correo electrónico cronicaslunares.sun@hotmail.com y nos encargaremos de borrarlo inmediatamente. Si te gusta lo que escuchas y deseas apoyarnos puedes dejar tu donación en PayPal, ahí nos encuentras como @IrvingSun  https://paypal.me/IrvingSun?country.x=MX&locale.x=es_XC  Síguenos en:  Telegram: Crónicas Lunares di Sun  ⁠Crónicas Lunares di Sun - YouTube⁠ ⁠https://t.me/joinchat/QFjDxu9fqR8uf3eR⁠  ⁠https://www.facebook.com/cronicalunar/?modal=admin_todo_tour⁠  ⁠Crónicas Lunares (@cronicaslunares.sun) • Fotos y videos de Instagram⁠  ⁠https://twitter.com/isun_g1⁠  ⁠https://www.google.com/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy9lODVmOWY0L3BvZGNhc3QvcnNz⁠  ⁠https://open.spotify.com/show/4x2gFdKw3FeoaAORteQomp⁠  https://mx.ivoox.com/es/s_p2_759303_1.html⁠ https://tunein.com/user/gnivrinavi/favorites⁠ 

Send us a textIn The Social Contract, the philosopher Jean-Jacques Rousseau suggested that democracy was feasible only in smaller polities where the citizens have shared common interests. What might Rousseau have to say about the current-day United States, with its sprawling national government and a citizenry that can't even agree on basic facts? Joe and Mark revisit their college classrooms to discuss Rousseau's concept of the general will, whether it's achievable in a large country, or whether local politics provides its only true expression. (Recorded August 15, 2025.)

Why it's important to read bad books about bad ideas.  _____________ Sign up to receive updates on the Truth Rising documentary at truthrising.com/colson. 

Lundi 6 mai 2024Rencontre avec Grégory Rzepski autour du numéro “Immigrations” de Manière De Voir.En dialogue avec Giancarlo Rossi des Amis du Monde diplomatique Italie. Un spectre hante l'Occident. Celui d'un déferlement de population en quête d'allocations familiales. Alors que l'extrême droite s'invite dans un nombre croissant de gouvernements en Europe et ailleurs, le nouveau numéro de Manière de voir cherche à expliquer qui sont les migrants et pourquoi ils prennent tant de risques. Grégory Rzepski est haut fonctionnaire, ancien élève de l'École nationale des travaux publics de l'État et de l'ENA (promotion Jean-Jacques Rousseau) et rédacteur en chef adjoint du Monde diplomatique.

David Bell is Professor for the Era of North American Revolutions at Princeton University. He has written a biography of Napoleon Bonaparte, and much of his research is focussed on the French Revolution, the history of the Enlightenment, and on the importance of charisma in political leadership. In our conversation we discuss what makes a charismatic leader and why some historical moments tilt the balance of power towards charismatic leaders, past and present. How much is the Enlightenment legacy of human rights, individualism and universalism under threat as democracy is on the retreat and universities, scientific research, institutions, freedom of speech, and human rights are being questioned? And was there really one Enlightenment, and was it not completely hijacked by capitalism, communism, and colonialism, to leave little more than a dry shell of empty slogans? Is the Enlightenment still an inspiration for today? Support the show

Aperol spritzes, ‘Euro summers', and aesthetic beach pics. In episode 135 of Overthink, Ellie and David discuss all things travel. They discuss the differences how travel changes our relationship to the place where we're from, the difference between travel and tourism, and the place of travel in the history of philosophy. They go from Plato's views that young people shouldn't travel to Jean-Jacques Rousseau's belief that travel is essential for turning boys into men. They also explore the question, why do humans love to travel so much? In the bonus, your hosts debate over their relationships to phones and taking photos while travelling and dive deeper into what it's like to experience culture shock. Works Discussed: Francis Bacon, “On Travel”Agnes Callard, “Against Travel”Paul Fussell, AbroadMichel de Montaigne, “On Cannibals”Plato, The RepublicJean-Jacques Rousseau, EmileGeorge Santayana, “The Philosophy of Travel”Joseph Shaules, The Intercultural Mind: Connecting Culture, Cognition, and Global LivingEmily Thomas, The Meaning of Travel: Philosophers AbroadSupport the showPatreon | patreon.com/overthinkpodcast Website | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail | dearoverthink@gmail.comYouTube | Overthink podcast

Jean-Jacques Rousseau famously said, “Patience is bitter, but its fruit is sweet.” He's right. Patience is bitter. As I look back on those times now, I see so much growth that happened in the waiting. Jean-Jacques Rousseau IS right. Not only is patience bitter but its fruit is truly sweet. Those years between buyer and director shaped me and prepared me for my future. The skills I acquired, the relationships I fostered, and the person I became during that time ended up making me uniquely qualified and prepared for the next phase of my career.  The post SILY 655- Lessons in the Waiting appeared first on Golden Spiral Media- Entertainment Podcasts, Technology Podcasts & More.

Vita e pensiero di J.J. Rousseau, filosofo e scrittore svizzero autore tra gli altri de Il contratto sociale e L'Emilio. Studiò il concetto di uguaglianza degli individui e di come si crea la disuguaglianza.

Jean-Jacques Rousseau

Sexual liberation promised freedom, but it delivered heartbreak. In this week's episode of The Narrative, we're joined by Nathanael Blake, author of Victims of the Revolution: How Sexual Liberation Hurts Us All, to candidly talk about the consequences of a culture that has abandoned God's intended design for sex, marriage, and family. CCV President Aaron Baer and Policy Director David Mahan sit down with Nathanael to walk through the damage left in the wake of the sexual revolution—how women, children, and even men have suffered under the lie that we can separate sex from commitment, family, and faithfulness. Before their conversation with Nathanael, Aaron and David break down the latest Franklin County court ruling, which claims EDChoice in Ohio is unconstitutional. They also share an update on the state budget and what's ahead for Ohio, pending Governor DeWine's signature. More about Nathanael Blake Nathanael Blake, Ph.D., is a Life and Family Initiative Fellow at the Ethics and Public Policy Center. His research interests include American political theory, Christian political thought, and the intersection of natural law and philosophical hermeneutics. His published scholarship has included work on Jean-Jacques Rousseau, Hans-Georg Gadamer, Alasdair MacIntyre, Russell Kirk, and J.R.R. Tolkien. He received an undergraduate degree in microbiology with a chemistry minor from Oregon State University. After working as a writer and editor in the pro-life movement, he enrolled in graduate studies at the Catholic University of America, earning a doctorate in political theory. As a cultural commentator, Dr. Blake has published hundreds of articles at outlets including Public Discourse, World Opinions, The Federalist, The Catholic World Report, and National Review. His first book, Victims of the Revolution: How Sexual Liberation Hurts Us All was published in the Spring of 2025. He lives in Virginia with his wife and children.

Daily QuoteNature never deceives us; it is always us who deceive ourselves. (Jean-Jacques Rousseau)Poem of the Day错误郑愁予Beauty of WordsThinking Like a Mountain Aldo Leopold

Does technology liberate us or enslave us? How do our social interactions affect our sense of self and our emotional health? Listen as author and master teacher Leon Kass and EconTalk's Russ Roberts do a close reading of a few paragraphs of Jean-Jacques Rousseau and explore some of the deepest aspects of our relationships with each other and with our technology.

What's wrong with hypocrisy? Well, Jesus and Jean-Jacques Rousseau agree on at least one thing that's wrong with it! f interested, check out my new book series! Here's the first one: A Manifest on Beauty: Reclaim Real Beauty in a Digital Agewww.amazon.com/Manifesto-Beauty-Reclaim-Digital-World/dp/1069510815/

durée : 00:57:05 - Autant en emporte l'Histoire - par : Stéphanie Duncan - Rousseau, le citoyen de Genève et Diderot, le fils d'horloger de Langres, se sont rencontrés en 1742 à Paris. Ces deux brillants esprits ne se quitteront plus. Mais au fil des années, l'auteur du Contrat social et le maître d'œuvre de l'Encyclopédie, devenus célèbres, vont se brouiller à mort... - invités : Franck SALAUN - Franck Salaün : Professeur de littérature française du XVIIIème siècle à l'Université de Montpellier - réalisé par : Anne WEINFELD

What does it mean to be a 'self'? Am I the result of social pressures? Is my true self to be found in my emotions? Am I a creature made in the image and likeness of God, whatever that means? Oh, yes! It means quite a lot. The Acts of the Apostles, early Christian preaching and my true self, this week on OVC. Readings: https://bible.usccb.org/bible/readings/051825.cfm Portrait of Jean-Jacques Rousseau, Augustin de Saint-Aubin French After Maurice Quentin de La Tour French 1777 Music by St. Mark Choir pursuant to One License Annual License w/Podcasting # A-726294

Acquista il mio nuovo libro, “Anche Socrate qualche dubbio ce l'aveva”: https://amzn.to/3wPZfmCIniziamo a parlare di Rousseau, grande e originale filosofo del Settecento, partendo dalla sua biografia e dalle sue prime idee.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/dentro-alla-filosofia--4778244/support.

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.

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.

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

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 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.

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.