Podcasts about jean paul sartre

Dans toute l'histoire du prix Nobel, deux hommes seulement ont pris la décision — libre, assumée, publique — de refuser l'une des distinctions les plus prestigieuses au monde : Jean-Paul Sartre en 1964 et Lê Duc Tho en 1973. Deux refus très différents, mais qui disent chacun quelque chose d'essentiel sur leur époque et sur leurs convictions.Le premier à franchir ce pas radical est Jean-Paul Sartre, philosophe et écrivain français, figure majeure de l'existentialisme. En 1964, l'Académie suédoise lui décerne le prix Nobel de littérature pour l'ensemble de son œuvre. La réaction de Sartre est immédiate : il refuse le prix. Non par modestie, mais par principe. Sartre a toujours refusé les distinctions officielles, estimant que l'écrivain doit rester libre, non récupéré par le pouvoir, les institutions ou la notoriété. Pour lui, accepter un prix comme le Nobel reviendrait à « devenir une institution », ce qui contredisait son engagement politique et intellectuel.Il avait d'ailleurs prévenu l'Académie, avant même l'annonce, qu'il ne souhaitait pas être nommé. Cela ne change rien : il est proclamé lauréat malgré lui. Sartre refuse alors publiquement, dans un geste retentissant. Ce refus est souvent perçu comme l'expression ultime d'une cohérence : l'écrivain engagé qui refuse d'être couronné. Ce geste, unique dans l'histoire de la littérature, marque durablement la réputation du philosophe, admiré ou critiqué pour son intransigeance.Neuf ans plus tard, c'est au tour de Lê Duc Tho, dirigeant vietnamien et négociateur lors des Accords de Paris, de refuser le prix Nobel de la paix. Le prix lui est attribué conjointement avec l'Américain Henry Kissinger pour les négociations qui auraient dû mettre fin à la guerre du Vietnam. Mais pour Lê Duc Tho, il n'y a pas de paix à célébrer. Les hostilités se poursuivent, les bombardements aussi. Refuser le Nobel devient alors un acte politique : il déclare ne pouvoir accepter un prix de la paix tant que la paix n'est pas réellement obtenue.Contrairement à Sartre, son refus n'est pas motivé par un principe personnel, mais par une analyse de la situation géopolitique. Son geste est moins philosophique que stratégique, mais tout aussi historique. Il reste le seul lauréat de la paix à avoir décliné le prix.Ces deux refus, rares et spectaculaires, rappellent que le prix Nobel, pourtant considéré comme l'une des plus hautes distinctions humaines, peut devenir un terrain d'expression politique ou morale. Sartre par conviction, Lê Duc Tho par cohérence historique : deux gestes, deux époques, deux refus qui ont marqué l'histoire du prix. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

I'm joined this week by writer and journalist Ilya Gridneff, whose career has taken him from Sydney to South Sudan and now to the Financial Times bureau in Canada. We talk about his first work of fiction, Your Name Here, co-authored with the brilliant Helen DeWitt — a wild, experimental novel with a long, unusual history. We also dive into the ideas and books that shaped him. If you enjoy the episode, please leave a review and follow @litwithcharles.Ilya Gridneff's four books were:2666, by Roberto Bolaño (2004)A Confederacy of Dunces, by John Kennedy Toole (1980)Nausea, by Jean-Paul Sartre (1938)Post Office, by Charles Bukowski (1971)

En mild borgerlig intellektuell psykiatriker och en militant ideolog som glorifierade revolutionära bönder. Farshid Jalalvand funderar över Frantz Fanons motsägelser. Lyssna på alla avsnitt i Sveriges Radios app. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.Det är ramadan i maj 1955 i Algeriet, och Frantz Fanon, överläkare i psykiatri vid Blida-Joinville-sjukhuset. sitter i sin bil och tänder en cigarett. Samtidigt som han drar sitt första bloss märker han hur en okänd man närmar sig bilen. ”Släck ciggen om du inte vill få allvarliga problem”, varnar främlingen på arabiska. Den algeriska självständighetsrörelsen FLN hade nyligen uppmanat till bojkott av tobaksvaror producerade i kolonialmakten Frankrike. Den som bröt mot det riskerade att få näsan avskuren – eller något ännu värre.Man skulle kunna tro att en sådan brysk tillrättavisning skulle uppfattas som hotfull eller kränkande. Men för Fanon, en kulturellt fransk västindisk läkare som hade sökt sig till Algeriet på grund av bristande karriärmöjligheter i Frankrike, blev den istället en livsomvälvande positiv vändpunkt. Den främmande mannen hade misstagit den svarte Fanon för en av sina – det var nämligen bara algerier som omfattades av cigarettförbudet. För en vän berättade han senare: ”Jag kände att jag hade blivit tilltalad som en av de egna”. För en person som under hela sitt vuxna liv hade känt sig alienerad från samhället blev detta inlemmande i en gemenskap ett huvudskäl till att han strax därefter anslöt sig till den algeriska självständighetsrörelsen.Det är otroligt vad den Andres blick kan göra med en.Frantz Fanon var född och uppvuxen i en välbärgad borgerlig familj i den franska kolonin Martinique. Under andra världskriget for den unge idealisten över Atlanten och anslöt han sig som volontär till den franska befrielsearmén för att kämpa mot nazisterna. Han blev allvarligt sårad i strid, mottog medalj för uppvisat mod, och fick som belöning för sin krigstjänstgöring studera valfri utbildning i Frankrike efter kriget. Han bestämde sig för att plugga till läkare vid det framstående universitetet i Lyon. Men studietiden blev inte som förväntad. Den inskränkthet och rasism han mötte i Frankrike utgjorde bakgrund till hans klassiska studie i rasismens psykologi – ”Svart hud, vita masker”. Ett av flera tongivande verk han författade under sitt korta men händelsefulla liv, innan han dog i leukemi, bara 36 år gammal.Det mest inflytelserika av dessa verk – ”Jordens fördömda”, med förord av Sartre – är ett stridsrop för de koloniserades väpnade kamp mot kolonialmakter världen över. Boken färdigställdes i exil i Tunis, delvis genom diktamen av den svårt cancersjuke Fanon. Då hade han sedan länge tvingats lämna Algeriet, efter att ha kritiserat kolonialmaktens förtryck av araber och berber. Han hade blivit FLN:s internationella talesperson och redaktör för rörelsens tidning. Hans liv kan på många sätt betraktas som en serie av motsägelser: den milda psykiatrikern som var en militant ideolog, den karibiske fransmannen som blev en talesperson för en arabisk revolutionär rörelse, den borgerliga intellektuelle som framförallt glorifierade revolutionära bönder.Men det är en annan motsägelse jag fastnar för. Eller kanske ingen motsägelse, men en händelse som kan ses som den raka motsatsen till incidenten med cigaretten, men som på samma sätt kom att prägla honom i grunden.William Shatz berättar i biografin ”The Rebels Clinic” hur Fanon som ung läkarstudent blev utpekad av en liten, vit pojke på tåget i Lyon. “Titta mamma, en négre. Mamma, mamma, le négre kommer att äta upp mig!” Pojken – genomsyrad av alla de koloniala fördomarna om vilda kannibaler – skakade av rädsla. Fanon skrev om händelsen i ”Svart hud, vita masker”: “Jag fick tillbaka min kropp utfläkt, sönderdelad […] All denna vithet som förbränner mig. Jag slår mig ner vid elden och upptäcker min hud. Jag hade inte sett den förut.” När barnets mamma försökte släta över situationen genom att högt säga “titta vilken vacker négre”, svarade Fanon trotsigt: “den vackra négren ber er dra åt helvete, madame!” För någon som längtade efter att bli sedd som en medborgare bland andra, blev den tvångsmässiga fixeringen vid hans hud ett ständigt blödande sår; beviset på att han aldrig skulle kunna undfly stigmat av sin pigmentering.Jean Paul Sartre, en av Fanons främsta inspirationskällor, hade tidigare skrivit om hur juden först blir varse sin judenhet – i bemärkelsen något negativt utmärkande – i mötet med antisemiten. Simone de Beauvoir hade skrivit de kända orden: “man föds inte till kvinna, man blir det”. Nu kunde Fanon addera den koloniala upplevelsen till existentialismens teoribygge: Den svarta människan, berövad sin mänsklighet och individualitet, blir först “svart” i mötet med den icke-svarta blicken, reducerad till en ansiktslös medlem av en flock vildar.Ett sätt att sammanfatta dessa betraktelser är att ens identitet skapas i förhållande till den Andre.Vem är algerier? Vem är svart? Vem är kvinna? Vem är svensk?Om vi ska tro existentialisterna handlar inte identitet om hur någon känner sig inombords, utan om hur hon blir sedd av andra. Individen står maktlös inför sin egen identitet, och i förlängningen därmed sin egen plats på jorden. Det är en fruktansvärd sanning. En sanning som lägger ett stort ansvar på oss som medmänniskor.Idén har sitt ursprung i Hegels herre-slav-dialektik. I “Andens fenomenologi” skriver den tyska filosofen att ett självmedvetande endast uppstår i relation till ett annat. När två medvetande möts uppstår en maktkamp, där den ena till slut blir herre och den andra slav. Eftersom det är bättre att vara något än inget, finner sig slaven i uppgörelsen. Herren och slaven ställs i en ömsesidig beroenderelation – de behöver varandras blickar för att på ett plan ens existera.Det är en mer fundamental form av alienering än vad man finner i den mer social- och samhällstillvända filosofin hos Sartre, de Beauvoir och Fanon. Men vår beroendeställning till den Andres blick är intakt.”Helvetet, det är de andra”, som det konstateras i en av Sartres pjäser.För det är en blick som kan fläka sönder, bränna och förringa, som i fallet med pojken på tåget. Men det är också en blick som kan lyfta, stärka och inkludera som i berättelsen om den varnande algeriern. Både alienation – och dess ljuva motsats, gemenskap – är relationella fenomen. Alla blir vi till genom hur vi ses i kärleksrelationer, hur vi uppfattas av våra närstående, och hur vi blir betraktade i offentligheten.Existentialisternas idéer om individens ansvar har sedan länge sprungits om av strukturalistiska och poststrukturalistiska förklaringsmodeller. Men det finns i min mening all anledning att återvända till dem. En välvillig blick är förvisso det första steget även i en strukturell förvandling. Men ännu viktigare: Varje människa har – genom sin blick – makt, och därmed ett moraliskt ansvar. Hur vi väljer att använda det kan förändra ett liv, en plats, en värld.Farshid Jalalvandmikrobiolog, skribent och författareLitteraturAdam Shatz: The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon. Farrar, Straus and Giroux, 2024.Frantz Fanon: Svart hud – vita masker. Översättning: Stefan Jordebrandt. Bokförlaget Daidalos, 1997.Frantz Fanon 1925–1961Född: Fort-de-France, Martinique (då fransk koloni).Verksam som: Psykiater, filosof, antikolonial teoretiker, författare, redaktör och ideolog. Kända teman: Kolonialismens psykologi, rasism, våld och befrielsekamp, nationell kultur och dekolonisering Aktivism: Stödde och arbetade för den algeriska befrielsefronten (FLN) under det algeriska självständighetskriget. Död: Leukemi, 1961 (USA), begravd i Algeriet.På svenska: ”Svart hud – vita masker” samt ”Jordens fördömda” finns i ett flertal översättningar och utgåvor på svenska, från 1962 och framåt.

Jake Romm joins the podcast to explain why anti-semitism and zionism have more in common than separates them. In this conversation we discuss the work of mid-century thinkers such as Jean Paul Sartre, Theodor Adorno, Max Horkheimer, as well recent scholarship from Nadia Abu El-Haj and the writing of Palestinian political prisoners, to better understand the many consistencies between anti-semitic and zionist ideology. This conversation draws on two of Jake's recent essays ('Elements of Anti-Semitism' and 'Idée Fixe' both published in Parapraxis Magazine) and references a short course he recently ran with the Psychosocial Foundation titled Zionism as an Antisemitism. Jake Romm is a writer and human rights lawyer based in Brooklyn. He is associate editor of Protean Magazine and the US Representative for the Hind Rajab Foundation. His writing has appeared in The Nation, the Brooklyn Rail, The Baffler, Parapraxis and elsewhere. SUPPORT: www.buymeacoffee.com/redmedicineSoundtrack by Mark PilkingtonTwitter: @red_medicine__www.redmedicine.substack.com/

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. 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

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

Professeur de littérature, Marc Dambre est spécialiste de Roger Nimier. A l'occasion de la parution d'un volume des œuvres de cet écrivain dont nous célébrons le centenaire de la naissance en collection Quarto –ainsi que l'édition du roman « Perfide » en collection folio –Marc Dambre explique en quoi Roger Nimier fut l'un des grands auteurs du siècle dernier, pour quelles raisons il ne doit pas être réduit à la seule coterie des écrivains de l'après-guerre hostiles à Jean-Paul Sartre. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

durée : 00:39:03 - Les Nuits de France Culture - par : Philippe Garbit - (1ère diffusion : 30/11/1946 Chaîne Parisienne) Par Radio Diffusion Française - Avec Jean-Paul Sartre - réalisation : Virginie Mourthé

Her cehennem alevle yanmaz.Bazen bir bakış yeter. Bazen bir kelime…Bazen de insan, en büyük acıyı insandan görür.Varoluşçuluğun öncülerinden Jean-Paul Sartre, insanın özgürlüğünü, kaygısını ve başkalarının bakışı altında şekillenen benliğini yıllar önce anlatmıştı.Onun o karanlık cümlesi bugün hâlâ gerçeğin ta kendisi:“Cehennem başkalarıdır.”Support the show ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠İnstagram⁠⁠⁠

Luis Vidales (1900/1904–1990) fue un poeta, ensayista, periodista, estadístico y político colombiano originario de Calarcá, Quindío. Publica Suenan timbres en 1926, su revolucionario libro de poesía vanguardista que causó impacto inmediato —se agotó en tres días— y aún es considerado la única obra de este tipo en Colombia. Fue cofundador del influyente grupo literario Los Nuevos en Bogotá, junto a figuras como Luis Tejada, León de Greiff y Ricardo Rendón. En 1930 fue uno de los fundadores del Partido Comunista Colombiano, llegando a ser su Secretario General entre 1932 y 1934. Como editor del diario Tierra, promovió campañas por la paz durante la guerra con Perú. Tras el asesinato de Gaitán en 1948, enfrentó persecución y vivió exiliado en Chile de 1953 a 1958, donde trabajó en estadística y en revistas culturales como Espiral. A su regreso, presidió el Departamento Administrativo Nacional de Estadísticas (DANE) y también se dedicó a la docencia en estética e historia del arte. En 1979 fue detenido arbitrariamente durante el gobierno de Turbay Ayala, pero su encarcelamiento generó protestas internacionales, inclusive con el respaldo de Jean‑Paul Sartre. Gana el Premio Nacional de Poesía (1982) y el Premio Lenin de la Paz (1985). Obra destacada:Suenan timbres (1926) – poesía vanguardista.La Obreriada (1978), Poemas del abominable hombre… (1985), El libro de los fantasmas (1986) Ensayos: Tratado de estética (1945), La insurrección desplomada (1948), La circunstancia social en el arte (1973). Vidales es reconocido como el único poeta verdaderamente vanguardista de su generación en Colombia, un intelectual comprometido que entrelazó poesía, estadística y política en su vida.

In this episode, I talk with Tyrique Mack-Georges, a PhD student in philosophy at Penn State, about the deep connections between Frantz Fanon and Jean-Paul Sartre. We explore how both thinkers help us understand the systemic nature of racism, the power of language in maintaining or challenging colonial systems, and Fanon's vision of a new humanism.Tyrique shares how his Caribbean background shapes his philosophical journey and how Fanon reworked Sartre's existentialism to illuminate what it means to become fully human in a world structured by domination.

Zwischen Selbstwahl und Selbstoptimierung«Ich bin nicht Stiller.» Mit diesem Satz hat uns Max Frisch einen der stärksten Romananfänge beschert. Zugleich hat er eine Losung ausgegeben: Ich lasse mir von der Gesellschaft nicht vorschreiben, wer ich bin. Als der Roman 1954 erschien, stand Stiller für eine radikale Wende. Die Erfahrung der totalitären Gesellschaft in Nazideutschland und im faschistischen Italien und Spanien steckte den Menschen noch in den Gliedern. Es stellte sich die Frage: Wie kann ein Mensch in einer solchen Gesellschaft er selbst sein? Für Max Frisch und seine Zeitgenossen war klar: Die kollektiven Identitätsentwürfe hatten versagt. Nation, Klasse und Religion taugten nicht mehr als Kompass. In dieses Vakuum stösst Jean-Paul Sartre vor mit einem Satz wie ein Trompetenstoss: «L'homme n'est rien d'autre que ce qu'il se fait.» – «Der Mensch ist nichts anderes als das, wozu er sich macht.» Sartre macht das Individuum zum Schöpfer seiner selbst. Er trägt die Verantwortung, sich selbst zu wählen. Genau das tut Stiller, stösst dabei aber auf den Widerstand der Gesellschaft um ihn herum, die ihr Bild von ihm nicht ändern will. Heute, siebzig Jahre nach Stiller, hat sich die Frage verschoben. Nicht mehr die Selbstwahl steht im Zentrum, sondern die Selbstoptimierung. Die Aufforderung lautet nicht mehr: «Werde, was du bist!», sondern: «Werde besser, in dem, was du tust!» Doch wie sollen wir uns optimieren, wenn wir nicht wissen, wer wir sind?Matthias Zehnder ist Autor und Medienwissenschaftler in Basel. Er ist bekannt für inspirierende Texte, Vorträge und Seminare über Medien, die Digitalisierung und KI.Website: https://www.matthiaszehnder.ch/Newsletter abonnieren: https://www.matthiaszehnder.ch/abo/Unterstützen: https://www.matthiaszehnder.ch/unterstuetzen/Biografie und Publikationen: https://www.matthiaszehnder.ch/about/

Brendan Mac Evilly talks about  Jean Paul Sartre, Dermot Healy, the art world and the artist as he tells Ruth McKee which books he'd save if his house was on fire.  Brendan Mac Evilly is director and co-editor of Holy Show, an annual arts journal and production company. He is the 2024/25 Emerging Curator in Development at Kilkenny Arts Office. His debut novel, Deep Burn, is published by Marrowbone Books. 

En este episodio de Podcast UR conversamos con Diego Barragán, Director Artístico del Teatro Libre, sobre su montaje de Muertos sin sepultura de Jean-Paul Sartre, una obra escrita en el contexto de la Francia ocupada que explora la libertad, la resistencia y la condición humana en medio de la violencia y la tortura. Hacemos un paralelo entre el momento histórico que vivió Sartre y los retos que enfrenta Colombia hoy, reflexionando sobre el papel del teatro como espacio de memoria, ética y compromiso social. Una conversación profunda que invita a cuestionar lo que somos cuando la historia nos exige elegir y resistir.Para adquirir entradas y conocer más sobre la programación del Teatro Libre, visita: https://teatrolibre.com

Il 22 ottobre del 1964 Jean-Paul Sartre rifiuta il premio Nobel per la letteratura! Learn more about your ad choices. Visit megaphone.fm/adchoices

Miguel Ángel González Suárez te presenta el Informativo de Primera Hora en 'El Remate', el programa matinal de La Diez Capital Radio que arranca tu día con: Las noticias más relevantes de Canarias, España y el mundo, analizadas con rigor y claridad. Miguel Ángel González Suárez te presenta el Informativo de Primera Hora en 'El Remate', el programa matinal de La Diez Capital Radio que arranca tu día con: Las noticias más relevantes de Canarias, España y el mundo, analizadas con rigor y claridad. La Casa Blanca descarta una reunión "inminente" entre Trump y Putin tras el rechazo de Rusia a un alto el fuego. Hoy hace un año:El turismo aporta en Canarias vía impuestos la mayor suma de la historia. El motor de la economía regional dejará en 2024 en las arcas públicas unos 4.000 millones, cifra que casi equivale a todo el presupuesto anual para políticas sanitarias. Y hoy hace 365 días: Encontrar un alquiler en Canarias por menos de 600 euros es casi imposible. Hoy se cumplen 1.348 días del cruel ataque e invasión de Rusia a Ucrania. 3 años y 238 días. Hoy es miércoles 22 de octubre de 2025. Día Internacional de la Tartamudez. El 22 de octubre se celebra el Día Internacional de la Tartamudez o también conocido como Día Internacional de la Conciencia del Tartamudeo, como una fecha de apoyo a las personas que padecen esta condición y que a veces no encuentran los apoyos suficientes para desenvolverse normalmente en su día a día. Tartamudez es la palabra con que generalmente conocemos a la espasmofernia, disfernia o disfluencia del habla. Un trastorno comunicacional que tiene como característica la interrupción involuntaria al hablar y viene acompañada de miedo, estrés, así como de tensión muscular en la cara y el cuello. La causa específica que genera este desorden no se ha encontrado aún, pero diversos estudios demuestran que es en un 80% hereditaria y en un 20% de origen bioneurológico. 1859.- España declara la guerra a Marruecos. 1885.- Dictamen arbitral del papa León XIII, por el que se reconoce la soberanía de España sobre las Carolinas frente a las pretensiones alemanas hacia estas islas del Pacífico. 1926: El Gobierno decide acuñar nuevas monedas de 50 céntimos, para sustituir la calderilla de cobre-níquel. 1945: Se aprueba la ley de referéndum para consultar directamente al pueblo español asuntos de especial trascendencia. 1948: El PCE y el PSUC abandonan la lucha armada. 1962.- Crisis de los misiles. El presidente Kennedy, ante la evidencia de misiles rusos en Cuba, decreta el bloqueo de todos los buques con material bélico. 1964.- El filósofo y escritor francés Jean-Paul Sartre rechaza el premio Nobel de Literatura que le fue concedido. 1970.- Llega al aeropuerto de Barajas el primer Boeing 747 "Jumbo" adquirido por Iberia y bautizado con el nombre de Cervantes. 1975.- Una estación espacial soviética se posa en Venus y envía la primera imagen de la superficie del suelo del planeta. 2001.- TVE emite la primera edición del concurso de música "Operación Triunfo" (OT). 2004.- El Príncipe Felipe de Borbón entrega por primera vez, junto a su esposa Letizia Ortiz, los premios Príncipe de Asturias. 2008.- Lanzamiento del sistema operativo Android para teléfonos inteligentes. Santoral para hoy 22 de octubre: santa María Salomé y Córdula; san Marcos; santos Heraclio y Alodia. Takaichi se convierte en la primera mujer en liderar Japón. Nuevas normas de tráfico en la UE: carné digital, sanciones unificadas y conducir desde los 17 años. La Fiscalía cree que Leire Díez lidera un plan "coordinado" para "anular" investigaciones de la UCO y Anticorrupción. Aldama asegura que Ábalos pagó 20.000 euros en dinero negro por un local situado debajo de su vivienda en Valencia. Sumar reta al PSOE y sugiere que si la ministra de Vivienda no toma medidas dimita: "Se acaba la paciencia con ella". Involcan asegura que los terremotos de los últimos días en Canarias “no constituyen cambios en la actividad volcánica” La entidad explica que existen varias fallas sísmicas que atraviesan las islas y originan una sismicidad de fondo persistente y, que en ocasiones, pueden alcanzar magnitudes suficientes para ser perceptibles. Primero canarias arranca los contactos con una veintena de grupos locales y CC para ir juntos a Madrid, Parlamento y cabildos. La Mesa de la Unidad Nacionalista se reunirá más de una vez por semana para que antes de carnavales ya haya un documento de confluencia. Llegan a Canarias dos embarcaciones precarias con 76 migrantes a bordo, entre ellos seis menores. La primera llegó por sus propios medios al puerto de la Restinga. La segunda, una lancha neumática, se habían quedado a la deriva a 172 kilómetros de Gran Canaria, al oeste de Cabo Bojador (Sahara), y fue rescatada por la Guardamar Urania. Un 22 de octubre de 1973, Elton John, Lanza el álbum "Goodbye Yellow Brick Road" El álbum "Goodbye Yellow Brick Road" de Elton John alcanzó el número 1 en las listas de Estados Unidos el 22 de octubre de 1973. Este álbum es considerado uno de los más importantes en la carrera de Elton John

Never trust anyone who tries to be ethically pure. This is the message of Albert Camus's short novel La Chute (The Fall), in which a retired French lawyer tells a stranger in a bar in Amsterdam about a series of incidents that led to a profound personal crisis. The self-described ‘judge-penitent' had once thought himself to be morally irreproachable, but an encounter with a woman on a bridge and a mysterious laugh left him tormented by a sense of hypocrisy. In this episode, Jonathan and James follow Camus's slippery hero as he tries and fails to undergo a moral revolution, and look at the ways in which the novel's lightness of style allows for twisted inversions of conventional morality. They also consider the similarities between Camus's novels and those of Simone de Beauvoir, and his fractious relationship with Jean-Paul Sartre. Non-subscribers will only hear an extract from this episode. To listen to the full episode, and to all our other Close Readings series, subscribe: Directly in Apple Podcasts: ⁠⁠⁠⁠⁠⁠https://lrb.me/applecrcip⁠⁠⁠⁠⁠⁠ In other podcast apps: ⁠⁠⁠⁠⁠⁠https://lrb.me/closereadingscip⁠⁠ Further reading in the LRB: Jeremy Harding: Algeria's Camus: ⁠⁠https://lrb.me/cip11camus1⁠⁠ Jacqueline Rose: 'The Plague': ⁠⁠https://lrb.me/cip11camus3⁠⁠ Adam Shatz: Camus in the New World: ⁠⁠https://lrb.me/cip11camus2⁠⁠ Audiobooks from the LRB Including Jonathan Rée's 'Becoming a Philosopher: Spinoza to Sartre': ⁠⁠⁠⁠https://lrb.me/audiobookscip⁠

Gabriella Belli"Vedova Tintoretto. In dialogo"Palazzo Madama, Torinowww.palazzomadamatorino.itFino al 12 gennaio 2026 Palazzo Madama – Museo Civico d'Arte Antica di Torino e la Fondazione Emilio e Annabianca Vedova di Venezia presentano la mostra “Vedova Tintoretto. In dialogo” a cura di Gabriella Belli e Giovanni Carlo Federico Villa. Un eccezionale percorso espositivo concepito per accostare l'arte di due grandi pittori veneziani, ciascuno tra i massimi interpreti della propria epoca – Jacomo Robusti detto il Tintoretto (Venezia, 1518-1594) ed Emilio Vedova (Venezia, 1919-2006) – letti in parallelo, così da affrontare lo sviluppo dell'opera di Vedova nel suo confronto con quello che è stato il maestro d'elezione, indagando similitudini e temi consonanti (o dissonanti) alla base delle singole scelte espressive.Tintoretto è stato fondativo per la formazione artistica di Vedova e la mostra a Palazzo Madama sottolinea l'impeto e la forza dell'articolato rapporto che lega i due artisti attraverso l'accostamento di capolavori del maestro rinascimentale e dell'artista informale. Il progetto dell'esposizione prende avvio dalla straordinaria opportunità di ospitare a Torino una delle opere conclusive, e paradigmatiche, della parabola umana e artistica di Tintoretto: l'Autoritratto del 1588, in prestito dal Musée du Louvre. Una tela che è stata più di un modello iconografico, rappresentando, come si evince dalle interpretazioni di Edouard Manet – che la replica e la considera il più bel quadro al mondo – e dagli scritti di Jean-Paul Sartre, una sorta di identificazione poetica e concettuale per molti artisti.  Tintoretto è infatti l'interprete di una narrazione pittorica capace di arrivare al nostro tempo mettendo insieme “Il disegno di Michelangelo, e il colorito di Tiziano”, esaltato nel corso dei secoli dal genio romantico dell'inglese Ruskin (1819-1900) – “non sono mai stato così completamente annichilito di fronte a una mente umana come lo sono stato oggi, di fronte a Tintoretto” – e dalle penne di Goethe, Stendhal o Henry James. Scriveva Emilio Vedova rispetto al suo grande maestro: “Tintoretto è stato una mia identificazione. Quello spazio appunto una sede di accadimenti. Quella regia a ritmi sincopati e cruenti, magmatici di energie di fondi interni di passioni di emotività commossa (…)”E per Vedova Tintoretto è la quotidianità di una consuetudine con Chiese, Scuole e Palazzi di Venezia in cui cercare e trovare il proprio Maestro, l'unico che gli rivela il segreto per trasformare la tecnica da merostrumento espressivo di belle forme in una lama affilata capace di incidere nella storia. Da lui Vedova trae ispirazione per temi e contenuti, ricava basilari insegnamenti per dominare lo spazio della tela, tradurre in colore la luce delle sue composizioni, modellare nel gesto rapido senza esitazioni le forme, che scaturiscono dal suo nuovo segno, che già nel 1948 lascia ogni tentazione figurativa per risolversi nell'astrazione. Giungendo infine alla sequenza indimenticabile dell'opera …in continuum, compenetrazioni/traslati '87/'88 riprova di quanto l'incontro di una vita abbia reso grande anche il discepolo, gli abbia offerto lo slancio necessario per andare oltre. La mostra Vedova Tintoretto. In dialogo, allestita nell'Aula del Senato del Regno d'Italia, presenta una cinquantina di capolavori tra tele di Emilio Vedova e opere di Tintoretto quali le clamorose ancone dei Camerlenghi, straordinario prestito dalle Gallerie dell'Accademia di Venezia o, ancora, alcune delle opere del celeberrimo ciclo delle Metamorfosi ora conservate alle Gallerie Estensi di Modena. Il serrato dialogo tra i due artisti si sviluppa a partire dai disegni giovanili di Vedova del 1936 passando per le tele degli anni Quaranta e Cinquanta dedicate alla riflessione su dipinti di Tintoretto quali la Moltiplicazione dei pani e dei pesci (da Tintoretto) (1942), La crocifissione (da Tintoretto) (1947), (studio da Sogno di San Marco di Tintoretto) (1956), e a quelle degli anni Ottanta. A completare il dialogo e l'esposizione è Vedova con la monumentale installazione …in continuum, compenetrazione/traslati '87/'88: più di cento grandi tele, assemblate le une con le altre in uno sviluppo che sfiderà la verticalità della sala del Senato, testimonianza dell'evoluzione di Vedova che continua con potenza visionaria il suo confronto col maestro ideale.Catalogo della mostra "Vedova Tintoretto. In dialogo": Silvana Editoriale www.silvanaeditoriale.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

Rozvod jako „institucionalizovaná forma ne-lásky“ otevírá staré napětí mezi svobodou a věrností. Jean-Paul Sartre vidí v lásce „marnou vášeň“ – touhu být pro druhého vším, a zároveň odpor k omezení, které tato touha nevyhnutelně přináší. Gabriel Marcel naproti tomu chápe věrnost jako odvahu zůstat: není to pouto, ale tvořivá schopnost stát se tím, kdo dokáže závazek, do něhož vstoupil, naplnit.Sociologické výzkumy ukazují, že toto dilema proniklo hluboko do struktury společnosti. Rozvádí se zhruba třetina manželství a přibývá i takzvaných „šedivých rozvodů“, tedy rozchodů po padesátce. Eva Illouzová interpretuje tuto vysokou míru tolerance vůči rozvodům jako důsledek „emočního kapitalismu“, v němž se i intimní vztahy řídí logikou trhu a maximalizací pocitů. K růstu rozvodovosti podle ní přispívá i terapeutická kultura, která nás učí ze sebe uvolňovat stále nové vrstvy potlačených emocí, verbalizovat je a žádat pro ně uznání. Naše pozornost k minulým i současným zraněním je pak často silnější než pozornost k vztahu samému. Ten se dříve či později začne jevit jako neudržitelný – a rozvod nikoli jako katastrofa, ale jako jedna z forem seberealizace.Jenže sebevědomí získané terapeutickými cestami může být klamné; a ekonomická i emocionální cena, často přenesená na děti, vysoká. O tom hovoří již padesát let v německy mluvícím prostoru rakouská právnička Helene Klaarová, označovaná za „nejobávanější rozvodovou advokátku“. Ta tvrdí, že de facto všem, kteří k ní přicházejí, radí, aby rozvod přehodnotili. Existují jen dvě výjimky: násilí nebo psychosomatické potíže v důsledku vztahu. A když se jí novináři ptají, zda doporučuje párovou terapii, odpovídá bez váhání: „Ne. Jako příslušník osmašedesátníků doporučuji manželský sex před manželskou poradnou. O tom, že je to prospěšnější, nemám za ty roky žádný důvod pochybovat.“KapitolyI. Věrnost? Nerealizovatelná [úvod až 20:00]II. Krátké dějiny rozvodu [20:00 až 30:05]III. Člověk, marná vášeň? [30:05 až 56:20]IV. Terapie jako přepis manželského příběhu [56:20 až konec]BibliografieHannah Arendtová, Vita activa neboli O činném životě, přel. Václav Němec, Praha: OIKOYMENH, 2007.Barbara Bleisch, Helene Klaar, „Scheidungsanwältin im Gespräch über Liebe, Ehe und Feminismus“, in: Sternstunde der Philosophie, 9. 3. 2020, https://www.youtube.com/watch?v=KePSCekb1eYEva Illouz, Warum Liebe endet: Eine Soziologie negativer Beziehungen, Frankfurt am Main: Suhrkamp, 2021.Helene Klaar, „Liebe ist kein Grund für die Ehe“, in: NZZ am Sonntag Magazin, 14. září 2024, https://www.nzz.ch/nzz-am-sonntag-magazin/scheidungsanwaeltin-helene-klaar-liebe-ist-kein-grund-fuer-die-ehe-ld.1904068Gabriel Marcel, „Tvořivá věrnost“, in: Od názoru k víře, přel. T. Chudý, Praha 1999.Jean-Paul Sartre, Bytí a nicota, přel. O. Kuba, Praha: OIKOYMENH, 2003.

Genesis 1:26-31 Our Design (v. 26) We are representative of God We are responsible to God Our Dominion (v. 27-28) Manage the Earth Maintain the Earth Gods Supply (vv. 29-30) He provided for our care He provided for what we care for Gods Satisfaction (v. 31) Beautiful Bountiful Blessed More to Consider The French Mathematician, Lecompte de Nouy, examined the laws of probability for a single molecule of high dissymmetry to be formed by the action of chance. De Nouy found that, on an average, the time needed to form one such molecule of our terrestrial globe would be about 10 to the 253 power, i.e. billions of years. "But," continued de Nouy ironically, "let us admit that no matter how small the chance it could happen, one molecule could be created by such astronomical odds of chance. However, one molecule is of no use. Hundreds of millions of identical ones are necessary. Thus we either admit the miracle or doubt the absolute truth of science." Quoted in; "Is Science Moving Toward Belief in God?" Paul A. Fisher, The Wanderer, (Nov 7, 1985), cited in Kingdoms In Conflict, C. Colson, p. 66. Near the end of his life, Jean-Paul Sartre told Pierre Victor: "I do not feel that I am the product of chance, a speck of dust in the universe, but someone who was expected, prepared, prefigured. In short, a being whom only a Creator could put here; and this idea of a creating hand refers to God." HIS Magazine, April, 1983. It is absurd for the Evolutionist to complain that it is unthinkable for an admittedly unthinkable God to make everything out of nothing, and then pretend that it is more thinkable that nothing should turn itself into everything. G.K. Chesterton The yearning to know what cannot be known, to comprehend the incomprehensible, to touch and taste the unapproachable, arises from the image of God in the nature of man. Deep calleth unto deep, and though polluted and landlocked by the mighty disaster theologians call the Fall, the soul senses its origin and longs to return to its source. A.W. Tozer God, who needs nothing, loves into existence wholly superfluous creatures in order that He may love and perfect them. He creates the universe, already foreseeing - or should we say "seeing"? there are no tenses in God - the buzzing cloud of flies about the cross, the flayed back pressed against the uneven stake, the nails driven through the mesial nerves, the repeated incipient suffocation as the body droops, the repeated torture of back and arms as it is time after time, for breath's sake, hitched up. If I may dare the biological image, God is a "host" who deliberately creates His own parasites; causes us to be that we may exploit and "take advantage of" Him. Herein is love. This is the diagram of Love Himself, the inventor of all loves. C.S. Lewis, The Four Loves

The difficulty of Jacques Lacan's thought is notorious. The Cambridge Introduction to Jacques Lacan cuts through this difficulty to provide a clear, jargon-free approach to understanding it. The book describes Lacan's life, the context from which he emerged, and the reception of his theory. Readers will come away with an understanding of concepts such as jouissance, the objet a, and the big Other. The book frames Lacan's thought in the history of philosophy and explains it through jokes, films, and popular culture. In this light, Lacan becomes a thinker of philosophical importance in his own right, on a par with Jean-Paul Sartre and Simone de Beauvoir. Lacan's great contribution is the introduction of the unconscious into subjectivity, which results in a challenge to both the psychoanalytic establishment and to philosophers. The Cambridge Introduction to Jacques Lacan provides readers with a way of understanding the nature of Lacan's contribution. Todd McGowan teaches theory and film at the University of Vermont. He is the author of Embracing Alienation, The Racist Fantasy, Emancipation After Hegel, Capitalism and Desire, and Only a Joke Can Save Us, among other books. He is also the cohost of the Why Theory podcast with Ryan Engley. Helena Vissing, PsyD, SEP, PMH-C is a Licensed Psychologist practicing in California and Associate Professor at California Institute of Integral Studies. She can be reached at contact@helenavissing.com. She is the author of Somatic Maternal Healing: Psychodynamic and Somatic Treatment of Trauma in the Perinatal Period (Routledge, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

The difficulty of Jacques Lacan's thought is notorious. The Cambridge Introduction to Jacques Lacan cuts through this difficulty to provide a clear, jargon-free approach to understanding it. The book describes Lacan's life, the context from which he emerged, and the reception of his theory. Readers will come away with an understanding of concepts such as jouissance, the objet a, and the big Other. The book frames Lacan's thought in the history of philosophy and explains it through jokes, films, and popular culture. In this light, Lacan becomes a thinker of philosophical importance in his own right, on a par with Jean-Paul Sartre and Simone de Beauvoir. Lacan's great contribution is the introduction of the unconscious into subjectivity, which results in a challenge to both the psychoanalytic establishment and to philosophers. The Cambridge Introduction to Jacques Lacan provides readers with a way of understanding the nature of Lacan's contribution. Todd McGowan teaches theory and film at the University of Vermont. He is the author of Embracing Alienation, The Racist Fantasy, Emancipation After Hegel, Capitalism and Desire, and Only a Joke Can Save Us, among other books. He is also the cohost of the Why Theory podcast with Ryan Engley. Helena Vissing, PsyD, SEP, PMH-C is a Licensed Psychologist practicing in California and Associate Professor at California Institute of Integral Studies. She can be reached at contact@helenavissing.com. She is the author of Somatic Maternal Healing: Psychodynamic and Somatic Treatment of Trauma in the Perinatal Period (Routledge, 2023). 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

The difficulty of Jacques Lacan's thought is notorious. The Cambridge Introduction to Jacques Lacan cuts through this difficulty to provide a clear, jargon-free approach to understanding it. The book describes Lacan's life, the context from which he emerged, and the reception of his theory. Readers will come away with an understanding of concepts such as jouissance, the objet a, and the big Other. The book frames Lacan's thought in the history of philosophy and explains it through jokes, films, and popular culture. In this light, Lacan becomes a thinker of philosophical importance in his own right, on a par with Jean-Paul Sartre and Simone de Beauvoir. Lacan's great contribution is the introduction of the unconscious into subjectivity, which results in a challenge to both the psychoanalytic establishment and to philosophers. The Cambridge Introduction to Jacques Lacan provides readers with a way of understanding the nature of Lacan's contribution. Todd McGowan teaches theory and film at the University of Vermont. He is the author of Embracing Alienation, The Racist Fantasy, Emancipation After Hegel, Capitalism and Desire, and Only a Joke Can Save Us, among other books. He is also the cohost of the Why Theory podcast with Ryan Engley. Helena Vissing, PsyD, SEP, PMH-C is a Licensed Psychologist practicing in California and Associate Professor at California Institute of Integral Studies. She can be reached at contact@helenavissing.com. She is the author of Somatic Maternal Healing: Psychodynamic and Somatic Treatment of Trauma in the Perinatal Period (Routledge, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

The difficulty of Jacques Lacan's thought is notorious. The Cambridge Introduction to Jacques Lacan cuts through this difficulty to provide a clear, jargon-free approach to understanding it. The book describes Lacan's life, the context from which he emerged, and the reception of his theory. Readers will come away with an understanding of concepts such as jouissance, the objet a, and the big Other. The book frames Lacan's thought in the history of philosophy and explains it through jokes, films, and popular culture. In this light, Lacan becomes a thinker of philosophical importance in his own right, on a par with Jean-Paul Sartre and Simone de Beauvoir. Lacan's great contribution is the introduction of the unconscious into subjectivity, which results in a challenge to both the psychoanalytic establishment and to philosophers. The Cambridge Introduction to Jacques Lacan provides readers with a way of understanding the nature of Lacan's contribution. Todd McGowan teaches theory and film at the University of Vermont. He is the author of Embracing Alienation, The Racist Fantasy, Emancipation After Hegel, Capitalism and Desire, and Only a Joke Can Save Us, among other books. He is also the cohost of the Why Theory podcast with Ryan Engley. Helena Vissing, PsyD, SEP, PMH-C is a Licensed Psychologist practicing in California and Associate Professor at California Institute of Integral Studies. She can be reached at contact@helenavissing.com. She is the author of Somatic Maternal Healing: Psychodynamic and Somatic Treatment of Trauma in the Perinatal Period (Routledge, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

The difficulty of Jacques Lacan's thought is notorious. The Cambridge Introduction to Jacques Lacan cuts through this difficulty to provide a clear, jargon-free approach to understanding it. The book describes Lacan's life, the context from which he emerged, and the reception of his theory. Readers will come away with an understanding of concepts such as jouissance, the objet a, and the big Other. The book frames Lacan's thought in the history of philosophy and explains it through jokes, films, and popular culture. In this light, Lacan becomes a thinker of philosophical importance in his own right, on a par with Jean-Paul Sartre and Simone de Beauvoir. Lacan's great contribution is the introduction of the unconscious into subjectivity, which results in a challenge to both the psychoanalytic establishment and to philosophers. The Cambridge Introduction to Jacques Lacan provides readers with a way of understanding the nature of Lacan's contribution. Todd McGowan teaches theory and film at the University of Vermont. He is the author of Embracing Alienation, The Racist Fantasy, Emancipation After Hegel, Capitalism and Desire, and Only a Joke Can Save Us, among other books. He is also the cohost of the Why Theory podcast with Ryan Engley. Helena Vissing, PsyD, SEP, PMH-C is a Licensed Psychologist practicing in California and Associate Professor at California Institute of Integral Studies. She can be reached at contact@helenavissing.com. She is the author of Somatic Maternal Healing: Psychodynamic and Somatic Treatment of Trauma in the Perinatal Period (Routledge, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The difficulty of Jacques Lacan's thought is notorious. The Cambridge Introduction to Jacques Lacan cuts through this difficulty to provide a clear, jargon-free approach to understanding it. The book describes Lacan's life, the context from which he emerged, and the reception of his theory. Readers will come away with an understanding of concepts such as jouissance, the objet a, and the big Other. The book frames Lacan's thought in the history of philosophy and explains it through jokes, films, and popular culture. In this light, Lacan becomes a thinker of philosophical importance in his own right, on a par with Jean-Paul Sartre and Simone de Beauvoir. Lacan's great contribution is the introduction of the unconscious into subjectivity, which results in a challenge to both the psychoanalytic establishment and to philosophers. The Cambridge Introduction to Jacques Lacan provides readers with a way of understanding the nature of Lacan's contribution. Todd McGowan teaches theory and film at the University of Vermont. He is the author of Embracing Alienation, The Racist Fantasy, Emancipation After Hegel, Capitalism and Desire, and Only a Joke Can Save Us, among other books. He is also the cohost of the Why Theory podcast with Ryan Engley. Helena Vissing, PsyD, SEP, PMH-C is a Licensed Psychologist practicing in California and Associate Professor at California Institute of Integral Studies. She can be reached at contact@helenavissing.com. She is the author of Somatic Maternal Healing: Psychodynamic and Somatic Treatment of Trauma in the Perinatal Period (Routledge, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology

The difficulty of Jacques Lacan's thought is notorious. The Cambridge Introduction to Jacques Lacan cuts through this difficulty to provide a clear, jargon-free approach to understanding it. The book describes Lacan's life, the context from which he emerged, and the reception of his theory. Readers will come away with an understanding of concepts such as jouissance, the objet a, and the big Other. The book frames Lacan's thought in the history of philosophy and explains it through jokes, films, and popular culture. In this light, Lacan becomes a thinker of philosophical importance in his own right, on a par with Jean-Paul Sartre and Simone de Beauvoir. Lacan's great contribution is the introduction of the unconscious into subjectivity, which results in a challenge to both the psychoanalytic establishment and to philosophers. The Cambridge Introduction to Jacques Lacan provides readers with a way of understanding the nature of Lacan's contribution. Todd McGowan teaches theory and film at the University of Vermont. He is the author of Embracing Alienation, The Racist Fantasy, Emancipation After Hegel, Capitalism and Desire, and Only a Joke Can Save Us, among other books. He is also the cohost of the Why Theory podcast with Ryan Engley. Helena Vissing, PsyD, SEP, PMH-C is a Licensed Psychologist practicing in California and Associate Professor at California Institute of Integral Studies. She can be reached at contact@helenavissing.com. She is the author of Somatic Maternal Healing: Psychodynamic and Somatic Treatment of Trauma in the Perinatal Period (Routledge, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

The difficulty of Jacques Lacan's thought is notorious. The Cambridge Introduction to Jacques Lacan cuts through this difficulty to provide a clear, jargon-free approach to understanding it. The book describes Lacan's life, the context from which he emerged, and the reception of his theory. Readers will come away with an understanding of concepts such as jouissance, the objet a, and the big Other. The book frames Lacan's thought in the history of philosophy and explains it through jokes, films, and popular culture. In this light, Lacan becomes a thinker of philosophical importance in his own right, on a par with Jean-Paul Sartre and Simone de Beauvoir. Lacan's great contribution is the introduction of the unconscious into subjectivity, which results in a challenge to both the psychoanalytic establishment and to philosophers. The Cambridge Introduction to Jacques Lacan provides readers with a way of understanding the nature of Lacan's contribution. Todd McGowan teaches theory and film at the University of Vermont. He is the author of Embracing Alienation, The Racist Fantasy, Emancipation After Hegel, Capitalism and Desire, and Only a Joke Can Save Us, among other books. He is also the cohost of the Why Theory podcast with Ryan Engley. Helena Vissing, PsyD, SEP, PMH-C is a Licensed Psychologist practicing in California and Associate Professor at California Institute of Integral Studies. She can be reached at contact@helenavissing.com. She is the author of Somatic Maternal Healing: Psychodynamic and Somatic Treatment of Trauma in the Perinatal Period (Routledge, 2023).

Tune in to hear:What can we learn from circus animals about learned helplessness and how can we free ourselves from the chains of a small existence we feel we can't escape?What are the positive and negative implications of habituation? How does it serve us evolutionarily and how can it hold us back?How does habituation affect the joy we get from our favorite songs and how can we renew this joy when we've overplayed a song?How can we change things up to disrupt our status quo and tendency for habituation?Why is diversifying your experiences, and your life overall, just as vital as diversifying your portfolio?What does Existentialist Jean Paul Sartre mean by his example of a waiter who is “playing at being a waiter in a cafe?” What does Sartre mean that he is acting in “bad faith” and how can we think about this in our own lives?LinksThe Soul of WealthOrion's Market Volatility PortalConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 2371-U-25246

In this episode, Lori Tsugawa, author of Let the Samurai Be Your Guide, shares her journey of overcoming traumatic brain injuries (TBIs) by drawing on her Japanese heritage and values. We explore Japanese concepts like bushido (the way of the warrior), ikigai, and ganbaru (never giving up), and discuss how you can apply these principles to your own life.She also talks about her experiences working in a women's prison, shares Japanese folk tales, and highlights her favorite places in Japan. Listen in, and let your inner samurai and otaku lead the way toward healing, resilience, and growth.Connect and Learn MoreWebsite: loriwhaley.comBook: Let the Samurai Be Your GuidePodcast: The Samurai WayLinkedIn: Lori TsugawaResources Mentioned:Attractions: Adachi Museum of Art, Dogo Onsen, Japanese American Museum of Oregon, Kenrokuen, Nagoro Doll Village, Noguchi Museum, Pine Wind Japanese Garden, Ritsurin Garden, Shikoku Mura, SL Yamaguchi, Torrance Art MuseumBooks: Man's Search for MeaningFilms: Fight ClubJapanese folktales: Momotarō, The Mouse's Marriage, The Singing TurtleOrganizations: Albert Camus, Amen Clinics, Ikigai Lab, Kinokuniya, The Ritz Carlton, Toastmasters International, Tuttle PublishingPeople: Ayano Tsukimi, Chiune Sugihara, Daniel Amen, Daniel Inouye, Friedrich Nietzsche, Jean-Paul Sartre, Isamu Noguchi, Sam Ushio, Victor Frankl, Yayoi KusamaPlaces: Hokkaido, Iya Valley, Kochi, Matsue, Matsuyama, Naoshima, Naruto, Portland, Shikoku, Takamatsu, Tokushima, Torrance, Tsuwano

Tune in to hear:What are Victor Frankl's 3 paths to a meaningful existence? For Frankl, which of these is the first and most path to meaning?How does the French Existentialist, Jean Paul Sartre, further validate Frankl's emphasis on having meaningful work, or a project?Why did Schuller and Seligmann believe that pleasure, meaning and engagement are 3 unique predictors of subjective wellbeing?Why is finding purpose and fulfillment in your dayjob so important?What are “global” and “domain-specific” types of meaning?According to Psychological research, what does meaningful work usually look like?LinksThe Soul of WealthOrion's Market Volatility PortalConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 2293-U-25234

Neste episódio Marcos Carvalho Lopes fala sobre os Engenheiros do Hawaii, destacando sua relação com a arquitetura e o debate modernismo/pós-modernismo, o existencialismo de Jean Paul-Sartre e Albert Camus; e a imagem do surfista da imanência de Gilles Deleuze. Leia mais → O post 232.Engenheiros do Hawaii, com Marcos Carvalho Lopes apareceu primeiro em filosofia pop.

durée : 00:59:54 - Les Nuits de France Culture - par : Albane Penaranda - En première ligne des fondateurs du journal "Libération", deux journalistes : Jean-Claude Vernier et Jean-René Huleu. En 1993, vingt ans après la parution du premier numéro du quotidien, ils reviennent sur cette aventure exaltante, passionnée, harassante… et amère dans l'émission "Grand angle". - réalisation : Virginie Mourthé - invités : Jean-René Huleu; Claude Mauriac; Jean-Paul Sartre Écrivain, philosophe français; Maren Sell Romancière et éditrice franco-allemande

What is an emotion? In his Sketches for a Theory of the Emotions (1939), Sartre picks up what William James, Martin Heidegger and others had written about this question to suggest what he believed to be a new thought on human emotion and its relation to consciousness. For Sartre, the emotions are not external forces acting upon consciousness but an action of consciousness as it tries to rearrange the world to suit itself, or as he puts it at the end of his book: a sudden fall of consciousness into magic. In this episode Jonathan and James discuss why Sartre's rejection of the idea of the subconscious is not as much a departure from Freud's theories as he thought they were, and the ways in which his attempt to establish a ‘phenomenological psychology' manifested in other works, including Nausea, Being and Nothingness and The Words. Note: Readers should use the translation by Philip Mairet. The earlier one by Bernard Frechtman, as Jonathan explains in the episode, contains numerous (often amusing) errors. Non-subscribers will only hear an extract from this episode. To listen to the full episode, and all our other Close Readings series, subscribe: Directly in Apple Podcasts: ⁠⁠https://lrb.me/applecrcip⁠⁠ In other podcast apps: ⁠⁠https://lrb.me/closereadingscip Further reading in the LRB: Jonathan Rée on 'Being and Nothingness': ⁠https://lrb.me/cipsartre1⁠ Sissela Bok on Sartre's life: ⁠https://lrb.me/cipsartre2⁠ Edwards Said's encounter with Sartre: ⁠https://lrb.me/cipsartre3⁠ Audiobooks from the LRB Including Jonathan Rée's 'Becoming a Philosopher: Spinoza to Sartre': ⁠https://lrb.me/audiobookscip

Der Klimawandel, das Patriarchat, die Überidentifikation mit der eigenen Arbeit: In vielen ihrer Texte geht Nina Kunz Themen nach, die ein Unbehagen in ihr auslösen. Sie zu schreiben, sei wie das Lösen eines schwierigen Kreuzworträtsels. Sich selbst als Autorin zu bezeichnen, war für Nina Kunz ein langer Prozess. Obwohl sie bereits seit ihren frühen Zwanzigern ihr Geld mit dem Schreiben verdient – unter anderem als Kolumnistin für «Das Magazin» – brauchte es einen Bestseller, bis sie sich traute, sich selbst diese Bezeichnung anzuheften: «Ich denk, ich denk zu viel» ist im März 2021 bei «Kein & Aber» erschienen und besteht aus einer Sammlung von dreissig Texten, in denen Kunz sich mit ihrem eigenen Erleben, ihren Gedanken, sowie jeder Menge Sekundärliteratur auseinandersetzt, von Jean-Paul Sartre über Roxanne Gay bis zum US-amerikanischen Linguisten William Labov. Aufgewachsen ist Nina Kunz mitten in der Stadt Zürich, im Kreis 4. In «Musik für einen Gast» erinnert sie sich daran, wie sie als Kind auf einer Pingpongtischplatte sass und sich die Scherben aus den Fusssohlen zog, wie sie mit ihren Freundinnen Choreografien zu «Tic Tac Toe» einstudierte und wie sie als Jugendliche die «Bar Italia» in London besuchte; ein Ort, der die englische Rockband «Pulp» zu einem Stück inspiriert hat. Und sie spricht über eines der Themen, das sie so sehr beschäftigt, wie kaum ein anderes: die Auswirkungen des Klimawandels, die sich mittlerweile direkt vor ihrer Haustür zeigen. Die gespielten Titel: 1. Tic Tac Toe - Ich find dich Scheisse 2. Ariana Grande - Thank U, Next 3. Pulp - Bar Italia 4. Sharon Van Etten - The End of the World 5. Stereo Luchs - Ziitreis Erstsendung: 21.01. 2024

Why are we not like rocks or cabbage? Because there's a hole or fissure at the heart of our being! Or so says the French philosopher Jean-Paul Sartre!

Duncan Trussell, comedian and Host of the Duncan Trussell Family Hour, joins Rushkoff to explore how we can best metabolize rising geopolitical tensions, the ways billionaires view the power of the AIs they've developed, the relationship between comedy and fascism, and the importance of human connection and community. Names citedAllah, Albert Camus, Buddha, Benito Mussolini, Benjamin Netanyahu, Drew Minsky, George Carlin, Jesus, Jack Kornfield, Jeff Bezos, Jean-Paul Sartre, Joe Rogan, Jimmy Hendrix, Mark Zuckerberg, Nostradamus, Pete Hegseth, Ram Dass, Sam Harris, Sharon Salzburg, Terrence McKenna, Tony Stark, Tulsi GabbardTeam Human is proudly sponsored by Everyone's Earth.Learn more about Everyone's Earth: https://everyonesearth.com/Change Diapers: https://changediapers.com/Cobi Dryer Sheets: https://cobidryersheets.com/Use the code “rush10” to receive 10% off of Cobi Dryer sheets: https://cobidryersheets.com/Support Team Human on Patreon: https://www.patreon.com/teamhumanFollow Team Human with Douglas Rushkoff:Instagram: https:/www.instagram.com/douglasrushkoffBluesky: https://bsky.app/profile/rushkoff.comGet bonus content on Patreon: patreon.com/teamhuman Hosted on Acast. See acast.com/privacy for more information. Hosted on Acast. See acast.com/privacy for more information.

The boys try and fail to do a police interogation bit, and get meta wit it. Then Dave asks Breht what the shape of the universe is, leading to an extended conversation about cosmology, including whether the universe is infinite or finite, what leading scientists deduce from the curvature of space time, the size of the observable universe, the speed of light, and whether or not our entire universe is actually inside a black hole... Then they explore the psychology of crowds - at sports games, protests, concerts, etc. - before finally launching into a discussion on the philosophy of Existentialism and the question of Free Will.

Dans une nouvelle édition de « Histoire et dialectique de la violence », un des grands livres de Raymond Aron, paru en 1973 (Calmann-Levy), la philosophe et professeure de philosophie, Perrine Simon-Nahum revient sur l'opposition des deux intellectuels. Au micro de Pierre-Édouard Deldique, elle explique les divergences entre deux grands esprits du XXè siècle et montre que, finalement, il vaut mieux avoir raison avec Aron que tort avec Sartre...  Nés la même année 1905, condisciples à l'École normale de la rue d'Ulm, Aron et Sartre ont noué leur amitié dans l'étude des grands textes de la philosophie et l'horizon de la montée des régimes autoritaires du XXème siècle. Pourtant, leurs chemins philosophiques divergent dès la fin des années 1930. Aron pressent le déclenchement de la guerre quand Sartre se projette dans la figure du grand écrivain.  La rupture va être consommée au début des années 1950.  Les deux philosophes s'opposent sur l'interprétation du marxisme et la question du sens de l'histoire. Aron reconnaît le génie de l'écrivain Sartre, mais il ne ménage pas ses critiques à l'égard de sa philosophie. « Histoire et Dialectique de la violence », résultat du grand cours qu'il consacre treize ans après sa parution en 1960 à la Critique de la raison dialectique, le dernier grand ouvrage philosophique de Sartre, marque le point d'orgue de ce « dialogue » philosophique. Ce livre de Raymond Aron est au cœur de ce nouveau numéro d'IDÉES.  Perrine Simon-Nahum, directrice de recherches au CNRS et professeure attachée au département de Philosophie de l'ENS-Ulm, restitue le cadre de ces débats et éclaire toute leur actualité.   Programmation musicale : Yeliz Trio : Artvax ; Winter Journey.

In episode 17 of (Pop) Cultural Marxism, Ajay and Isi once again find themselves in the regrettable position of praising the Walt Disney Company. After chatting about recent cultural highlights (Clair Obscur: Expedition 33, a 40th anniversary screening of Kurosawa's Ran, and a Criterion retrospective on Johnnie To), they consider the popular and critical success of Andor's second season, and ask what it means to describe a pop cultural text as “politically timely.” Their conversation turns to extratextual ecosystems (press junkets, interviews), Gilroy's deep engagement with cinematic depictions of fascism and rebellion (Army of Shadows, The Conformist), architecture and costume design, season 2 high points (the Ghorman Massacre, Mon Mothma's Senate speech), the politics of revolutionary alliances, and imperial bureaucracy. Finally, they consider how the show makes the transition—narratively, visually, musically—into the lore-dense timeline of Rogue One and A New Hope, and ponder its uncharacteristically fascistic final scene. (Pop) Cultural Marxism is produced by Ryan Lentini.  Learn more about upcoming courses on our website. Follow Brooklyn Institute for Social Research on Twitter / Facebook / Instagram / Bluesky Shownotes: Clair Obscur: Expedition 33 (Sandfall Interactive) Ran, dir. Akira Kurosawa (1985) Exiled, dir. Johnnie To (2006) Ghost Dog: The Way of the Samurai, dir. Jim Jarmusch (1999) Battleship Potemkin, dir. Sergei Eisenstein (1925) The Battle of Algiers, dir. Gillo Pontecorvo (1966) Army of Shadows, dir. Jean-Pierre Melville (1969) Jean-Paul Sartre, "The Republic of Silence" (1944) The Conformist, dir. Bernardo Bertolucci (1970) Sergey Nechayev, "Catechism of a Revolutionary" (1869) Laleh Khalili, "The Politics of Pleasure: Promenading on the Corniche" Guy Debord, The Society of the Spectacle Bertolt Brecht and Walter Benjamin on Brecht's "Epic Theater" McKenzie Wark, The Beach Beneath the City McKenzie Wark, A Hacker Manifesto

Aussi étrange que cela puisse paraître, oui, Jean-Paul Sartre a bien connu une obsession pour les crustacés, et plus précisément pour les homards. Mais il ne s'agit pas là d'un goût culinaire ou d'une fascination philosophique : cette obsession trouve son origine dans une expérience hallucinogène, vécue par le philosophe dans les années 1930.À cette époque, Sartre s'intéresse de près aux états modifiés de conscience. Dans un cadre semi-expérimental, il accepte de consommer de la mescaline, un puissant psychotrope extrait de cactus comme le peyotl, utilisé traditionnellement par certaines tribus amérindiennes. La substance est connue pour provoquer des hallucinations visuelles et des distorsions sensorielles intenses.Peu de temps après cette expérience, Sartre est victime d'hallucinations récurrentes. Il voit apparaître, autour de lui, des homards qui le suivent dans la rue, l'attendent dans les couloirs, surgissent dans son champ de vision. Il en parlera comme de "crabes", ou de "grosses bêtes aux pinces", qui deviennent une présence quasi constante, parfois intrusive, parfois presque familière.Loin de disparaître avec le temps, ces visions persistent plusieurs semaines après la prise de mescaline. Sartre, alors âgé d'environ 30 ans, s'en amuse parfois, mais en garde une certaine inquiétude. Il confiera plus tard à Simone de Beauvoir, puis à des journalistes, que ces créatures semblaient l'accompagner dans ses déplacements — une sorte de délire visuel lucide, dont il avait conscience, mais qu'il ne pouvait totalement maîtriser.Dans une interview donnée à John Gerassi dans les années 1970, Sartre expliquera avec humour :"J'ai vu des homards pendant longtemps. Ils m'accompagnaient partout. Je savais bien qu'ils n'étaient pas réels… mais ils étaient là."Cette anecdote étrange n'a rien d'un délire permanent ou pathologique. Elle montre plutôt la curiosité de Sartre pour les frontières de la perception, la nature de la conscience, et la subjectivité. Des thèmes qu'il explorera d'ailleurs dans La Nausée ou L'Imaginaire, où le trouble de la réalité occupe une place centrale.Aujourd'hui, cet épisode est devenu presque légendaire. Il illustre le côté expérimental et audacieux de Sartre, qui n'hésita pas à mettre son esprit à l'épreuve pour mieux comprendre ce qu'il appelait "l'existence pure".Alors oui, Sartre fut bien escorté par des crustacés… du moins dans sa tête.--------------------Vous cherchez des récits inspirants de course à pied ? Avec Course Epique découvrez les plus belles histoires de coureurs, amateurs comme élites, qui vous encouragent à débuter, continuer ou exceller. Ecouter Course Epique sur :Apple Podcasts : https://podcasts.apple.com/fr/podcast/course-epique/id1510967100Spotify : https://courseepique.fr/wp-content/uploads/2021/02/Spotify.pngDeezer : https://www.deezer.com/fr/show/1174282ou encore : https://shows.acast.com/course-epiqueYouTube : https://www.youtube.com/@CourseEpique Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Circumstance made him a legend of the quizzing world, but Siddhartha Basu is a man of many parts. He joins Amit Varma in episode 420 of The Seen and the Unseen to talk about life, India, the art of asking questions and the answers he has found. (FOR FULL LINKED SHOW NOTES, GO TO SEENUNSEEN.IN.) Also check out: 1. Siddhartha Basu on Wikipedia, Twitter, Instagram and IMDb. 2. Tree of Knowledge, DigiTok. 3. Quizzitok on YouTube. 4. Middlemarch -- George Eliot. 5. The Gita Press and Hindu Nationalism — Episode 139 of The Seen and the Unseen (w Akshaya Mukul). 6. Gita Press and the Making of Hindu India — Akshaya Mukul. 7. Episodes of The Seen and the Unseen featuring Ramachandra Guha: 1, 2, 3, 4, 5, 6. 9. The Life and Times of KP Krishnan — Episode 355 of The Seen and the Unseen. 10. The Life and Times of Vir Sanghvi — Episode 236 of The Seen and the Unseen. 11. Gods, Guns and Missionaries: The Making of the Modern Hindu Identity — Manu Pillai. 12. The Forces That Shaped Hinduism — Episode 405 of The Seen and the Unseen (w Manu Pillai). 13. How to Become a Tyrant -- Narrated by Peter Dinklage. 14. What Is Populism? -- Jan-Werner Müller. 15. The Populist Playbook -- Episode 42 of Everything is Everything. 16. 20,000 Leagues Under the Sea -- Richard Fleischer. 17. The Hedgehog And The Fox — Isaiah Berlin. 18. Trees of Delhi : A Field Guide -- Pradip Krishen. 19. The Rooted Cosmopolitanism of Sugata Srinivasaraju — Episode 277 of The Seen and the Unseen. 20. The Refreshing Audacity of Vinay Singhal — Episode 291 of The Seen and the Unseen. 21. Stage.in. 22. Dance Like a Man -- Mahesh Dattani. 23. How Old Are You? -- Rosshan Andrrews. 24. The Mehta Boys -- Boman Irani. 25. A Portrait of the Artist as a Young Man -- James Joyce. 26. Massey Sahib -- Pradip Krishen. 27. Derek O'Brien talks to Siddhartha Basu -- Episode 6 of the Quizzitok Podcast. 28. Kwizzing with Kumar Varun. 29. Ivanhoe, Treasure Island and Black Beauty. 30. Jane Austen, Walter Scott, Charles Dickens, John Steinbeck, Albert Camus, Jean-Paul Sartre, Charles Baudelaire, Arthur Rimbaud, Allan Ginsberg, Jack Kerouac, James Joyce, TS Eliot and Vivekananda. 31. Ramayana and Mahabharata -- C Rajagopalachari. 32. Paradise Lost -- John Milton. 33. Morte d'Arthur -- Alfred Tennyson. 34. Death of a Salesman -- Arthur Miller. 35. Salman Rushdie, Amitav Ghosh, Mukul Kesavan, Rukun Advani, Vikram Seth, Shashi Tharoor, Jhumpa Lahiri, I Allan Sealy, Arundhati Roy and William Dalrymple. 36. The Trotter-nama -- I Allan Sealy. 37. The Everest Hotel -- I Allan Sealy. 38. The Life and Times of Altu-Faltu -- Ranjit Lal. 39. Mr Beast on YouTube. 40. The Spectacular Life of Prahlad Kakar — Episode 414 of The Seen and the Unseen. 41. Ramki and the Ocean of Stories -- Episode 415 of The Seen and the Unseen. 42. Adolescence -- Created by Stephen Graham & Jack Thorne. 43. Anora -- Sean Baker. 44. Jerry Seinfeld on the results of the Seinfeld pilot. 45. Scam 1992 -- Hansal Mehta. 46. Dahaad -- Created by Reema Kagti & Zoya Akhtar. 47. The Delhi Walla -- Mayank Austen Soofi. 48. Flood of Fire -- Amitav Ghosh. 49. The Shadow Lines -- Amitav Ghosh. 50. The God of Small Things -- Arundhati Roy. 51. Shillong Chamber Choir. 52. The Waste Land -- TS Eliot. 53. Omkara, Maqbool and Haider -- Vishal Bhardwaj. 54. A Tale of Two Cities -- Charles Dickens. 55. William Shakespeare and Henry James. Amit Varma and Ajay Shah have launched a new course called Life Lessons, which aims to be a launchpad towards learning essential life skills all of you need. For more details, and to sign up, click here. Amit and Ajay also bring out a weekly YouTube show, Everything is Everything. Have you watched it yet? You must! And have you read Amit's newsletter? Subscribe right away to The India Uncut Newsletter! It's free! Also check out Amit's online course, The Art of Clear Writing. Episode art: ‘Your Time Starts Now' by Simahina.

Dans son essai consacré à Charles Baudelaire, Jean-Paul Sartre écrit que ce dernier avait eu la vie qu'il méritait, ce qui, quand on connaît la vie tragique du "poète maudit", ne sonne pas vraiment comme un compliment. Que voulait-il dire par là ? N'est-ce pas faire preuve de dureté, voire d'inhumanité que de considérer que nous avons la vie que nous méritons ? Éléments de réponse dans cet épisode.---Envie d'aller plus loin ? Rejoignez-moi sur Patreon pour accéder à tout mon contenu supplémentaire.

Melvyn Bragg and guests discuss the French philosopher Maurice Merleau-Ponty (1908-1961), who was part of the movement known as phenomenology. While less well-known than his contemporaries Jean-Paul Sartre and Simone de Beauvoir, his popularity has increased among philosophers in recent years. Merleau-Ponty rejected Rene Descartes' division between body and mind, arguing that the way we perceive the world around us cannot be separated from our experience of inhabiting a physical body. Merleau-Ponty was interested in the down-to-earth question of what it is actually like to live in the world. While performing actions as simple as brushing our teeth or patting a dog, we shape the world and, in turn, the world shapes us. With Komarine Romdenh-Romluc Senior Lecturer in Philosophy at the University of SheffieldThomas Baldwin Emeritus Professor of Philosophy at the University of YorkAnd Timothy Mooney Associate Professor of Philosophy at University College, DublinProduced by Eliane GlaserReading list:Peter Antich, Motivation and the Primacy of Perception: Merleau-Ponty's Phenomenology of Knowledge (Ohio University Press, 2021)Dimitris Apostolopoulos, Merleau-Ponty's Phenomenology of Language (Rowman and Littlefield, 2019) Sarah Bakewell, At the Existentialist Café: Freedom, Being and Apricot Cocktails (Chatto and Windus, 2016) Thomas Baldwin (ed.), Maurice Merleau-Ponty: Basic Writings (Routledge, 2004)Thomas Baldwin (ed.), Reading Merleau-Ponty (Routledge, 2007)Renaud Barbaras (trans. Ted Toadvine and Leonard Lawlor), The Being of the Phenomenon: Merleau-Ponty's Ontology (Indiana University Press, 2004).Anya Daly, Merleau-Ponty and the Ethics of Intersubjectivity (Palgrave Macmillan, 2016)M. C. Dillon, Merleau-Ponty's Ontology (Northwestern University Press, 1998, 2nd ed.) Maurice Merleau-Ponty (trans. Alden L. Fisher), The Structure of Behavior (first published 1942; Beacon Press, 1976)Maurice Merleau-Ponty (trans. Donald Landes), Phenomenology of Perception (first published 1945; Routledge, 2011)Maurice Merleau-Ponty, Sense and Non-Sense (first published 1948; Northwestern University Press, 1964)Maurice Merleau-Ponty, Signs (first published 1960; Northwestern University Press, 1964)Maurice Merleau-Ponty, The Visible and the Invisible (first published 1964; Northwestern University Press, 1968)Maurice Merleau-Ponty (trans. Oliver Davis with an introduction by Thomas Baldwin), The World of Perception (Routledge, 2008)Ariane Mildenberg (ed.), Understanding Merleau-Ponty, Understanding Modernism (Bloomsbury, 2019)Timothy Mooney, Merleau-Ponty's Phenomenology of Perception: On the Body Informed (Cambridge University Press, 2023) Katherine J. Morris, Starting with Merleau-Ponty (Continuum, 2012) Komarine Romdenh-Romluc, Merleau-Ponty and Phenomenology of Perception (Routledge, 2011)Komarine Romdenh-Romluc, The Routledge Guidebook to Merleau-Ponty's Phenomenology of Perception (Routledge, 2011)Jean-Paul Sartre (trans. Benita Eisler), Situations (Hamish Hamilton, 1965)Hilary Spurling, The Girl from the Fiction Department (Penguin, 2003)Jon Stewart (ed.), The Debate Between Sartre and Merleau-Ponty (Northwestern University Press, 1998)Ted Toadvine, Merleau-Ponty's Philosophy of Nature (Northwestern University Press, 2009)Kerry Whiteside, Merleau-Ponty and the Foundation of an Existential Politics (Princeton University Press, 1988)Iris Marion Young, On Female Body Experience: “Throwing Like a Girl” and Other Essays (Oxford University Press, 2005)In Our Time is a BBC Studios Audio Production

On Tuesday August 21, 2012, at 3:30 pm ET, I spoke with Josh Tillman, who'd left a popular band called Fleet Foxes to venture out on his own. He called himself Father John Misty and earlier that spring, Sub Pop had released his acclaimed debut album, Fear Fun. Josh and I had a talk about its meta- and philosophical themes, why he name dropped people like Neil Young and Jean-Paul Sartre, the novel he'd written, why he left Fleet Foxes, his interest in comedy, what his favourite Bob Dylan song was and under appreciated and over discussed aspects of Dylan's work, future plans, and more. To hear this entire conversation, subscribe to Kreative Kontrol on Patreon at the $6 tier or higher (a reminder that an annual subscription includes a discount compared to a monthly one).Related episodes/links:Ep. #937: Mouth CongressEp. #898: Jon Benjamin – Jazz DaredevilEp. #828: ‘Bob Dylan: Mixing Up the Medicine' with Mark Davidson & Parker FishelEp. #744: Don PyleEp. #691: The Kids in the HallEp. #512: Kevin McDonaldEp. #439: Bruce McCulloch and Paul MyersPatti Smith (2007) – TeaserSupport this show http://supporter.acast.com/kreative-kontrol. Hosted on Acast. See acast.com/privacy for more information.

How do we fight back against the broligarchs? Journalist Gil Durán, of the must-read newsletters Nerd Reich and FrameLab, shows the way, in this week's Gaslit Nation.    Jean-Paul Sartre's famous line, “Hell is other people,” from his play No Exit, written in Nazi-occupied France, captured a grievance that mirrored the era's ideological clashes—fascism, communism, and isolationism, often overlapping and competing, fueling Stalin's genocides, the Holocaust, and World War II. The solution to sharing society with others, it seemed, was elimination: kill them.    This is why democracies rely on tolerance—you don't have to like my existence, but you must let me exist in peace. Yet today's tech oligarchs, having amassed unimaginable wealth, would rather invest billions in creating tech colonies and new religions to justify mass murder, enslavement, and C.E.O. king fiefdoms than address world hunger, provide free education, and strengthen social safety nets. Their vision isn't coexistence—they're building an anti-empathy billionaire bunker cult.    Gil Durán, a San Francisco journalist and former editorial page editor of The Sacramento Bee and The San Francisco Examiner, has a front-row view of the rise of the broligarchs, analyzing their fascist justifications for cruelty in his popular newsletter, Nerd Reich. Durán spent over a decade in California politics, serving as chief communications strategist for Governor Jerry Brown, Senator Dianne Feinstein, Mayor Antonio Villaraigosa, and Attorney General Kamala Harris. His work has appeared in The New Republic, Esquire, and PBS. He co-founded Framelab, a newsletter on politics, language, and the brain, with Dr. George Lakoff. Most importantly we discuss: how do we defeat the Nerd Reich and the Vichy Democrats?    This week's bonus for our Patreon subscribers at the Truth-teller level and higher continues with Gil Durán of Nerd Reich, examining Democratic leaders as controlled opposition—public allies secretly serving the oligarchs. Want to enjoy Gaslit Nation ad-free? Join our community of listeners for bonus shows, ad-free episodes, exclusive Q&A sessions, our group chat, invites to live events like our Monday political salons at 4pm ET over Zoom, and more! Sign up at Patreon.com/Gaslit!   Show Notes:   The Nerd Reich by Gil Durán https://www.thenerdreich.com/   FrameLab https://www.theframelab.org/   Trump on Charter Cities: https://www.donaldjtrump.com/agenda47/agenda47-a-new-quantum-leap-to-revolutionize-the-american-standard-of-living   One of Peter Thiel's favorite book: The Sovereign Individual: How to Survive and Thrive During the Collapse of the Welfare State https://www.publishersweekly.com/9780684810072 Find a Tesla Takedown Protest near you: https://www.teslatakedown.com/   Download/print fliers made by Rise and Resist: https://drive.google.com/file/d/1NsdVaglj2-qbaUxPL-aXlPSSMbnjAPV-/view?usp=sharing   https://drive.google.com/file/d/1rCUHIzHfJunm2fnZzdm2sMUWlRYeUtGg/view?usp=sharing   https://drive.google.com/file/d/1MfkQlear-zAGgpkth6j_r85sSoXihilr/view?usp=sharing   https://drive.google.com/file/d/1fXKCdNCrkPOL8nYI8I9WU7-DGIAGHSXb/view?usp=sharing   https://drive.google.com/file/d/14oYKLO_vzVzEU1sxXSaH1kd_lZ1ylaOG/view?usp=sharing   Clip: Elon Musk realizes he might lose his empire: https://bsky.app/profile/internetceleb.bsky.social/post/3lk2rd73f422n   Robert Reich on Twitter: “When Trump was sworn in, Elon Musk's corporations were under more than 32 investigations conducted by at least 11 federal agencies. Most of the cases are now closed or likely to be closed soon, and the federal agencies are being defanged by DOGE. Funny how that works, huh?” https://x.com/RBReich/status/1898780869092884808   Andrea on Bluesky: “Start building a case for Trump and Musk to be arrested by the International Criminal Court” https://bsky.app/profile/andreachalupa.bsky.social/post/3lk47dkixgs2k   EVENTS AT GASLIT NATION: March 17 4pm ET – Dr. Lisa Corrigan joins our Gaslit Nation Salon to discuss America's private prison crisis in an age of fascist scapegoating  March 31 4pm ET – Gaslit Nation Book Club: From Dictatorship to Democracy: A Conceptual Framework for Liberation, which informed revolts in Ukraine, the Arab Spring, Hong Kong, and beyond  NEW! April 7 4pm ET – Security Committee Presents at the Gaslit Nation Salon. Don't miss it!  Indiana-based listeners launched a Signal group for others in the state to join, available on Patreon. Florida-based listeners are going strong meeting in person. Be sure to join their Signal group, available on Patreon. Have you taken Gaslit Nation's HyperNormalization Survey Yet? Gaslit Nation Salons take place Mondays 4pm ET over Zoom and the first ~40 minutes are recorded and shared on Patreon.com/Gaslit for our community