Podcasts about jean paul sartre

Chaque semaine, on revisite un phénomène de la pop culture et on explore ce qu'il s'est vraiment passé. Simone de Beauvoir et Jean-Paul Sartre étaient-ils vraiment un couple goal ? Comment la scientologie a saboté la vie amoureuse de Tom Cruise ? Courtney Love a-t-elle secrètement tué Kurt Cobain ? Nouveaux épisodes tous les lundis et jeudis, sur toutes les applications de podcasts et en vidéo sur YouTube !Illustration : Ines Basille. Musique : Naaha. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

In his influential Anti-Semite and Jew, French philosopher Jean-Paul Sartre observed "If the Jew did not exist, the anti-Semite would invent him." In doing so he articulated the figure of an Antisemite responsible for imagining the Jew in a formulation that has lasted for decades. This figure became an indispensable trope in the period immediately after the war. It enabled Germans and Austrians to navigate a radically changed political and cultural landscape and reestablish lives upended by war by denying complicity in perpetuating antisemitic ideology. The deeply ingrained cultural practices that formed the basis for age-old prejudices against Jews persisted via coded references, taking new forms, and providing fertile ground for explicit eruptions.  Decades before the Nazi persecution of the Jews would emerge as a master moral paradigm of evil in popular culture, the constructed Antisemite became part of a forceful narrative structure that allowed stereotypes about Jews to persist, even as explicit antisemitism became taboo. Lisa Silverman examines the crucial development and implications of the figural Antisemite in a range of trials, films, and texts during the first years after the end of the Second World War. She argues that, in their economically shattered, emotionally exhausted, and culturally impoverished postwar world, Austrians, Germans, and others used the Antisemite as a way to come to terms with their altered circumstances and to shape new national self-understandings.  A readily recognizable and easily adaptable figure of evil, the Antisemite loomed large as a powerful and persistent trope in a wide range of artistic and cultural narratives. As a figure onto which to project or imagine as a source of the hatred of Jews, the Antisemite allowed audiences to avoid facing the implications of crimes committed by the Nazis and their accomplices and to deny the endurance of widespread and often coded antisemitic prejudices. In postwar Europe, where everyone looked to blame others for the murder and dispossession of the Jewish population, the authority to define the Antisemite as a receptacle for explicit Jew-hatred became a powerful force. As The Postwar Antisemite argues, antisemitism as a hidden code gained new force, packing stronger, more effective punches and affording its users more power. This era is critical to understanding ongoing struggles over the authority to set the parameters of antisemitism and the power and persistence of this hatred in society. Paul Lerner is Chair of the History Department at the University of Southern California where he directs the Max Kade Institute for Austrian-German-Swiss Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In his influential Anti-Semite and Jew, French philosopher Jean-Paul Sartre observed "If the Jew did not exist, the anti-Semite would invent him." In doing so he articulated the figure of an Antisemite responsible for imagining the Jew in a formulation that has lasted for decades. This figure became an indispensable trope in the period immediately after the war. It enabled Germans and Austrians to navigate a radically changed political and cultural landscape and reestablish lives upended by war by denying complicity in perpetuating antisemitic ideology. The deeply ingrained cultural practices that formed the basis for age-old prejudices against Jews persisted via coded references, taking new forms, and providing fertile ground for explicit eruptions.  Decades before the Nazi persecution of the Jews would emerge as a master moral paradigm of evil in popular culture, the constructed Antisemite became part of a forceful narrative structure that allowed stereotypes about Jews to persist, even as explicit antisemitism became taboo. Lisa Silverman examines the crucial development and implications of the figural Antisemite in a range of trials, films, and texts during the first years after the end of the Second World War. She argues that, in their economically shattered, emotionally exhausted, and culturally impoverished postwar world, Austrians, Germans, and others used the Antisemite as a way to come to terms with their altered circumstances and to shape new national self-understandings.  A readily recognizable and easily adaptable figure of evil, the Antisemite loomed large as a powerful and persistent trope in a wide range of artistic and cultural narratives. As a figure onto which to project or imagine as a source of the hatred of Jews, the Antisemite allowed audiences to avoid facing the implications of crimes committed by the Nazis and their accomplices and to deny the endurance of widespread and often coded antisemitic prejudices. In postwar Europe, where everyone looked to blame others for the murder and dispossession of the Jewish population, the authority to define the Antisemite as a receptacle for explicit Jew-hatred became a powerful force. As The Postwar Antisemite argues, antisemitism as a hidden code gained new force, packing stronger, more effective punches and affording its users more power. This era is critical to understanding ongoing struggles over the authority to set the parameters of antisemitism and the power and persistence of this hatred in society. Paul Lerner is Chair of the History Department at the University of Southern California where he directs the Max Kade Institute for Austrian-German-Swiss Studies. 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 his influential Anti-Semite and Jew, French philosopher Jean-Paul Sartre observed "If the Jew did not exist, the anti-Semite would invent him." In doing so he articulated the figure of an Antisemite responsible for imagining the Jew in a formulation that has lasted for decades. This figure became an indispensable trope in the period immediately after the war. It enabled Germans and Austrians to navigate a radically changed political and cultural landscape and reestablish lives upended by war by denying complicity in perpetuating antisemitic ideology. The deeply ingrained cultural practices that formed the basis for age-old prejudices against Jews persisted via coded references, taking new forms, and providing fertile ground for explicit eruptions.  Decades before the Nazi persecution of the Jews would emerge as a master moral paradigm of evil in popular culture, the constructed Antisemite became part of a forceful narrative structure that allowed stereotypes about Jews to persist, even as explicit antisemitism became taboo. Lisa Silverman examines the crucial development and implications of the figural Antisemite in a range of trials, films, and texts during the first years after the end of the Second World War. She argues that, in their economically shattered, emotionally exhausted, and culturally impoverished postwar world, Austrians, Germans, and others used the Antisemite as a way to come to terms with their altered circumstances and to shape new national self-understandings.  A readily recognizable and easily adaptable figure of evil, the Antisemite loomed large as a powerful and persistent trope in a wide range of artistic and cultural narratives. As a figure onto which to project or imagine as a source of the hatred of Jews, the Antisemite allowed audiences to avoid facing the implications of crimes committed by the Nazis and their accomplices and to deny the endurance of widespread and often coded antisemitic prejudices. In postwar Europe, where everyone looked to blame others for the murder and dispossession of the Jewish population, the authority to define the Antisemite as a receptacle for explicit Jew-hatred became a powerful force. As The Postwar Antisemite argues, antisemitism as a hidden code gained new force, packing stronger, more effective punches and affording its users more power. This era is critical to understanding ongoing struggles over the authority to set the parameters of antisemitism and the power and persistence of this hatred in society. Paul Lerner is Chair of the History Department at the University of Southern California where he directs the Max Kade Institute for Austrian-German-Swiss Studies. 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 his influential Anti-Semite and Jew, French philosopher Jean-Paul Sartre observed "If the Jew did not exist, the anti-Semite would invent him." In doing so he articulated the figure of an Antisemite responsible for imagining the Jew in a formulation that has lasted for decades. This figure became an indispensable trope in the period immediately after the war. It enabled Germans and Austrians to navigate a radically changed political and cultural landscape and reestablish lives upended by war by denying complicity in perpetuating antisemitic ideology. The deeply ingrained cultural practices that formed the basis for age-old prejudices against Jews persisted via coded references, taking new forms, and providing fertile ground for explicit eruptions.  Decades before the Nazi persecution of the Jews would emerge as a master moral paradigm of evil in popular culture, the constructed Antisemite became part of a forceful narrative structure that allowed stereotypes about Jews to persist, even as explicit antisemitism became taboo. Lisa Silverman examines the crucial development and implications of the figural Antisemite in a range of trials, films, and texts during the first years after the end of the Second World War. She argues that, in their economically shattered, emotionally exhausted, and culturally impoverished postwar world, Austrians, Germans, and others used the Antisemite as a way to come to terms with their altered circumstances and to shape new national self-understandings.  A readily recognizable and easily adaptable figure of evil, the Antisemite loomed large as a powerful and persistent trope in a wide range of artistic and cultural narratives. As a figure onto which to project or imagine as a source of the hatred of Jews, the Antisemite allowed audiences to avoid facing the implications of crimes committed by the Nazis and their accomplices and to deny the endurance of widespread and often coded antisemitic prejudices. In postwar Europe, where everyone looked to blame others for the murder and dispossession of the Jewish population, the authority to define the Antisemite as a receptacle for explicit Jew-hatred became a powerful force. As The Postwar Antisemite argues, antisemitism as a hidden code gained new force, packing stronger, more effective punches and affording its users more power. This era is critical to understanding ongoing struggles over the authority to set the parameters of antisemitism and the power and persistence of this hatred in society. Paul Lerner is Chair of the History Department at the University of Southern California where he directs the Max Kade Institute for Austrian-German-Swiss Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In his influential Anti-Semite and Jew, French philosopher Jean-Paul Sartre observed "If the Jew did not exist, the anti-Semite would invent him." In doing so he articulated the figure of an Antisemite responsible for imagining the Jew in a formulation that has lasted for decades. This figure became an indispensable trope in the period immediately after the war. It enabled Germans and Austrians to navigate a radically changed political and cultural landscape and reestablish lives upended by war by denying complicity in perpetuating antisemitic ideology. The deeply ingrained cultural practices that formed the basis for age-old prejudices against Jews persisted via coded references, taking new forms, and providing fertile ground for explicit eruptions.  Decades before the Nazi persecution of the Jews would emerge as a master moral paradigm of evil in popular culture, the constructed Antisemite became part of a forceful narrative structure that allowed stereotypes about Jews to persist, even as explicit antisemitism became taboo. Lisa Silverman examines the crucial development and implications of the figural Antisemite in a range of trials, films, and texts during the first years after the end of the Second World War. She argues that, in their economically shattered, emotionally exhausted, and culturally impoverished postwar world, Austrians, Germans, and others used the Antisemite as a way to come to terms with their altered circumstances and to shape new national self-understandings.  A readily recognizable and easily adaptable figure of evil, the Antisemite loomed large as a powerful and persistent trope in a wide range of artistic and cultural narratives. As a figure onto which to project or imagine as a source of the hatred of Jews, the Antisemite allowed audiences to avoid facing the implications of crimes committed by the Nazis and their accomplices and to deny the endurance of widespread and often coded antisemitic prejudices. In postwar Europe, where everyone looked to blame others for the murder and dispossession of the Jewish population, the authority to define the Antisemite as a receptacle for explicit Jew-hatred became a powerful force. As The Postwar Antisemite argues, antisemitism as a hidden code gained new force, packing stronger, more effective punches and affording its users more power. This era is critical to understanding ongoing struggles over the authority to set the parameters of antisemitism and the power and persistence of this hatred in society. Paul Lerner is Chair of the History Department at the University of Southern California where he directs the Max Kade Institute for Austrian-German-Swiss Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

In his influential Anti-Semite and Jew, French philosopher Jean-Paul Sartre observed "If the Jew did not exist, the anti-Semite would invent him." In doing so he articulated the figure of an Antisemite responsible for imagining the Jew in a formulation that has lasted for decades. This figure became an indispensable trope in the period immediately after the war. It enabled Germans and Austrians to navigate a radically changed political and cultural landscape and reestablish lives upended by war by denying complicity in perpetuating antisemitic ideology. The deeply ingrained cultural practices that formed the basis for age-old prejudices against Jews persisted via coded references, taking new forms, and providing fertile ground for explicit eruptions.  Decades before the Nazi persecution of the Jews would emerge as a master moral paradigm of evil in popular culture, the constructed Antisemite became part of a forceful narrative structure that allowed stereotypes about Jews to persist, even as explicit antisemitism became taboo. Lisa Silverman examines the crucial development and implications of the figural Antisemite in a range of trials, films, and texts during the first years after the end of the Second World War. She argues that, in their economically shattered, emotionally exhausted, and culturally impoverished postwar world, Austrians, Germans, and others used the Antisemite as a way to come to terms with their altered circumstances and to shape new national self-understandings.  A readily recognizable and easily adaptable figure of evil, the Antisemite loomed large as a powerful and persistent trope in a wide range of artistic and cultural narratives. As a figure onto which to project or imagine as a source of the hatred of Jews, the Antisemite allowed audiences to avoid facing the implications of crimes committed by the Nazis and their accomplices and to deny the endurance of widespread and often coded antisemitic prejudices. In postwar Europe, where everyone looked to blame others for the murder and dispossession of the Jewish population, the authority to define the Antisemite as a receptacle for explicit Jew-hatred became a powerful force. As The Postwar Antisemite argues, antisemitism as a hidden code gained new force, packing stronger, more effective punches and affording its users more power. This era is critical to understanding ongoing struggles over the authority to set the parameters of antisemitism and the power and persistence of this hatred in society. Paul Lerner is Chair of the History Department at the University of Southern California where he directs the Max Kade Institute for Austrian-German-Swiss Studies. 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 his influential Anti-Semite and Jew, French philosopher Jean-Paul Sartre observed "If the Jew did not exist, the anti-Semite would invent him." In doing so he articulated the figure of an Antisemite responsible for imagining the Jew in a formulation that has lasted for decades. This figure became an indispensable trope in the period immediately after the war. It enabled Germans and Austrians to navigate a radically changed political and cultural landscape and reestablish lives upended by war by denying complicity in perpetuating antisemitic ideology. The deeply ingrained cultural practices that formed the basis for age-old prejudices against Jews persisted via coded references, taking new forms, and providing fertile ground for explicit eruptions.  Decades before the Nazi persecution of the Jews would emerge as a master moral paradigm of evil in popular culture, the constructed Antisemite became part of a forceful narrative structure that allowed stereotypes about Jews to persist, even as explicit antisemitism became taboo. Lisa Silverman examines the crucial development and implications of the figural Antisemite in a range of trials, films, and texts during the first years after the end of the Second World War. She argues that, in their economically shattered, emotionally exhausted, and culturally impoverished postwar world, Austrians, Germans, and others used the Antisemite as a way to come to terms with their altered circumstances and to shape new national self-understandings.  A readily recognizable and easily adaptable figure of evil, the Antisemite loomed large as a powerful and persistent trope in a wide range of artistic and cultural narratives. As a figure onto which to project or imagine as a source of the hatred of Jews, the Antisemite allowed audiences to avoid facing the implications of crimes committed by the Nazis and their accomplices and to deny the endurance of widespread and often coded antisemitic prejudices. In postwar Europe, where everyone looked to blame others for the murder and dispossession of the Jewish population, the authority to define the Antisemite as a receptacle for explicit Jew-hatred became a powerful force. As The Postwar Antisemite argues, antisemitism as a hidden code gained new force, packing stronger, more effective punches and affording its users more power. This era is critical to understanding ongoing struggles over the authority to set the parameters of antisemitism and the power and persistence of this hatred in society. Paul Lerner is Chair of the History Department at the University of Southern California where he directs the Max Kade Institute for Austrian-German-Swiss Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

In his influential Anti-Semite and Jew, French philosopher Jean-Paul Sartre observed "If the Jew did not exist, the anti-Semite would invent him." In doing so he articulated the figure of an Antisemite responsible for imagining the Jew in a formulation that has lasted for decades. This figure became an indispensable trope in the period immediately after the war. It enabled Germans and Austrians to navigate a radically changed political and cultural landscape and reestablish lives upended by war by denying complicity in perpetuating antisemitic ideology. The deeply ingrained cultural practices that formed the basis for age-old prejudices against Jews persisted via coded references, taking new forms, and providing fertile ground for explicit eruptions.  Decades before the Nazi persecution of the Jews would emerge as a master moral paradigm of evil in popular culture, the constructed Antisemite became part of a forceful narrative structure that allowed stereotypes about Jews to persist, even as explicit antisemitism became taboo. Lisa Silverman examines the crucial development and implications of the figural Antisemite in a range of trials, films, and texts during the first years after the end of the Second World War. She argues that, in their economically shattered, emotionally exhausted, and culturally impoverished postwar world, Austrians, Germans, and others used the Antisemite as a way to come to terms with their altered circumstances and to shape new national self-understandings.  A readily recognizable and easily adaptable figure of evil, the Antisemite loomed large as a powerful and persistent trope in a wide range of artistic and cultural narratives. As a figure onto which to project or imagine as a source of the hatred of Jews, the Antisemite allowed audiences to avoid facing the implications of crimes committed by the Nazis and their accomplices and to deny the endurance of widespread and often coded antisemitic prejudices. In postwar Europe, where everyone looked to blame others for the murder and dispossession of the Jewish population, the authority to define the Antisemite as a receptacle for explicit Jew-hatred became a powerful force. As The Postwar Antisemite argues, antisemitism as a hidden code gained new force, packing stronger, more effective punches and affording its users more power. This era is critical to understanding ongoing struggles over the authority to set the parameters of antisemitism and the power and persistence of this hatred in society. Paul Lerner is Chair of the History Department at the University of Southern California where he directs the Max Kade Institute for Austrian-German-Swiss Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

In his influential Anti-Semite and Jew, French philosopher Jean-Paul Sartre observed "If the Jew did not exist, the anti-Semite would invent him." In doing so he articulated the figure of an Antisemite responsible for imagining the Jew in a formulation that has lasted for decades. This figure became an indispensable trope in the period immediately after the war. It enabled Germans and Austrians to navigate a radically changed political and cultural landscape and reestablish lives upended by war by denying complicity in perpetuating antisemitic ideology. The deeply ingrained cultural practices that formed the basis for age-old prejudices against Jews persisted via coded references, taking new forms, and providing fertile ground for explicit eruptions.  Decades before the Nazi persecution of the Jews would emerge as a master moral paradigm of evil in popular culture, the constructed Antisemite became part of a forceful narrative structure that allowed stereotypes about Jews to persist, even as explicit antisemitism became taboo. Lisa Silverman examines the crucial development and implications of the figural Antisemite in a range of trials, films, and texts during the first years after the end of the Second World War. She argues that, in their economically shattered, emotionally exhausted, and culturally impoverished postwar world, Austrians, Germans, and others used the Antisemite as a way to come to terms with their altered circumstances and to shape new national self-understandings.  A readily recognizable and easily adaptable figure of evil, the Antisemite loomed large as a powerful and persistent trope in a wide range of artistic and cultural narratives. As a figure onto which to project or imagine as a source of the hatred of Jews, the Antisemite allowed audiences to avoid facing the implications of crimes committed by the Nazis and their accomplices and to deny the endurance of widespread and often coded antisemitic prejudices. In postwar Europe, where everyone looked to blame others for the murder and dispossession of the Jewish population, the authority to define the Antisemite as a receptacle for explicit Jew-hatred became a powerful force. As The Postwar Antisemite argues, antisemitism as a hidden code gained new force, packing stronger, more effective punches and affording its users more power. This era is critical to understanding ongoing struggles over the authority to set the parameters of antisemitism and the power and persistence of this hatred in society. Paul Lerner is Chair of the History Department at the University of Southern California where he directs the Max Kade Institute for Austrian-German-Swiss Studies.

In this podcast we will be talking about 8 Life Lessons from Jean-Paul Sartre. Sartre was one of the leading philosophers who followed the philosophy of Existentialism.  One of Sartre's key-concepts that is discussed or prevalent in almost all of his existentialist works is the notion of “Bad Faith”, which he uses to describe and critique how most people tend to deny their own freedom. Alongside his notion of Bad Faith, Sartre has discussed many aspects of existentialism and ideas on human life that are extremely helpful. So with that in mind, in this video we bring you 8 important life lessons derived from the works of Sartre.  01. Dare to act 02. Face your freedom 03. Take responsibility  04. Set an example 05. Embrace your fears 06. Don't let others define you 07. Don't follow a doctrine  08. Embrace your nothingness  I hope you enjoyed watching the video and hope these 8 Life Lessons From Sartre will add value to your life.  Jean-Paul Sartre was a French playwright, screenwriter, political activist, literary critic, and one of the leading philosophers who followed the philosophy of Existentialism: the philosophy that says that humans are born a blank slate and are free to determine their own identity, behavior and goals. Sartre was born in Paris at the beginning of the twentieth century and when he was around sixty years old, he was awarded the1964 Nobel Prize in Literature. He however refused the prize, claiming that “a writer should never allow himself to become an institution.” Sartre wrote many fictional and non-fictional books, essays and gave lectures on Existentialism. Some of his noted works are: Nausea, Being and Nothingness, Existentialism is a Humanism, and No Exit. 

Text Dr. Lenz any feedback or questions In this enlightening episode, we welcome special guest Luke Thompson, who has a diverse background as a philosophy professor, pastor, author, and theology professor. Luke shares his insights on existential questions, particularly focusing on how different worldviews interpret pain and suffering. He delves into the perspectives of renowned philosophers like Jean-Paul Sartre and Friedrich Nietzsche, contrasting them with Christian viewpoints, especially those of St. Augustine and the biblical book Ecclesiastes. Through an engaging dialogue, Luke discusses the significance of having a meta-narrative and the implications of living with or without transcendent meaning. This conversation promises to provide profound reflections for anyone grappling with chronic pain, existential questions, or the search for purpose in life.With on YouTube Here00:00 Introduction to Our Special Guest: Luke Thompson00:42 Understanding Fibromyalgia: A Chronic Pain Condition01:26 Exploring Different Spiritual Paradigms01:47 Existence vs. Essence: Sartre and Augustine05:15 The Meaning of Pain and Suffering07:54 The Concept of Metanarrative12:57 Solomon's Wisdom: Everything is Meaningless17:37 Nietzsche's Madman Parable: God is Dead22:59 Short-Term vs. Cosmic Meaning28:47 The Source of Human Value30:17 The Role of Curiosity in Science32:45 Understanding Pain and Suffering35:24 Finding Meaning in Life's Pleasures38:21 The Christian Metanarrative47:08 The Importance of a Metanarrative50:36 The Impact of Losing a Metanarrative55:03 The Deeper Why Questions01:00:13 Final Thoughts and Reflections Click here for the YouTube channel International Conference on ADHD in November 2025 where Dr. Lenz will be one of the speakers. Joy LenzFibromyalgia 101. A list of fibromyalgia podcast episodes that are great if you are new and don't know where to start. Support the showWhen I started this podcast and YouTube Channel—and the book that came before it—I had my patients in mind. Office visits are short, but understanding complex, often misunderstood conditions like fibromyalgia takes time. That's why I created this space: to offer education, validation, and hope. If you've been told fibromyalgia “isn't real” or that it's “all in your head,” know this—I see you. I believe you. This podcast aims to affirm your experience and explain the science behind it. Whether you live with fibromyalgia, care for someone who does, or are a healthcare professional looking to better support patients, you'll find trusted, evidence-based insights here, drawn from my 29+ years as an MD. Please remember to talk with your doctor about your symptoms and care. This content doesn't replace per...

Abu⁠⁠⁠⁠⁠⁠⁠⁠⁠ and Obssa continue their read-through of ⁠⁠⁠⁠⁠⁠⁠⁠⁠Exhalation⁠⁠⁠⁠⁠⁠ by Ted Chiang. They dive into the eighth short story in the collection, Ompahlos, and explore the philosophy of existentialism. Get bonus content and helpful reading materials: ⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/scifibookclubpod⁠⁠⁠⁠⁠⁠⁠⁠ Keep the conversation going in our free Discord: ⁠⁠⁠⁠⁠⁠⁠⁠https://discord.gg/bVrhwWm7j4⁠⁠⁠⁠⁠⁠⁠⁠ Watch the video version of this episode: ⁠⁠⁠⁠⁠⁠⁠⁠www.youtube.com/@loreparty⁠⁠⁠⁠⁠⁠⁠⁠ Keep up with this season's reading schedule: ⁠⁠⁠⁠⁠⁠⁠⁠https://tinyurl.com/sfbc-season3⁠⁠ (00:00) Intro (02:56) Summary (08:49) Our Impressions (15:43) A Small Nitpick (17:59) What is Existentialism? (19:46) Jean-Paul Sartre and Simone de Beauvoir (21:17) Core Tenets of Existentialism (23:05) Critiques of Existentialism (25:40) Are We Existentialists? (29:34) The Absurd Part of Existentialism (33:31) What We're Reading Next Learn more about your ad choices. Visit megaphone.fm/adchoices

Varenda detalj är noga när det gäller att bära frack på rätt sätt, för att inte trampa snett i salongerna. Inte minst under Nobelfestligheterna. Lyssna på alla avsnitt i Sveriges Radios app. I veckans program ska vi syna männens allra mesta festplagg i sömmarna, fracken. Skörtens längd, flugans färg, kragens styvhet, byxornas revärer, knapparnas utformning, strumpornas material och längd och skornas stil och klackhöjd, inget får lämnas åt slumpen för den som ska besöka nobelbanketten. Men somliga pristagare har vågat vägra frack. I alla fall en. Jean Paul Sartre tackade nej till Nobelpriset i litteratur 1964. Han sade sig värna om sin frihet och vägrade att ta emot officiella utmärkelser överhuvudtaget. Trots Alfred Nobels framgångar har han som person sedan länge beskrivits som deprimerad enstöring. Men sparade fakturor, anteckningar och kvitton visar på en helt annan verklighet: nämligen 25 extravaganta år i Paris.Helena Höjenberg är författare till boken Alfred Nobel i Paris där en alldeles ny Nobel presenteras: en Nobel som är levnadsglad, generös – och ytterst fashionabel, med en garderob fylld till brädden av skräddarsydda snitt och exklusiva material. Lalle Johnson har sedan början av 80-talet varit en central figur inom modevärlden – som modell, stylist och stilrådgivare. Han dyker ofta upp på listor över landets bäst klädda män och är en självklar stilreferens för många. Men fracken har han svårt för – och kanske allra mest det som hör till: lackskorna, reportage om den svåra konsten att bära lackskor. Spetsig origami, svart organza och kopparskimrande paljetter. Det är en del av innehållet när studenter vid modeprogrammet på Beckmans designhögskola fått fria tyglar att omtolka årets nobelpris till galaklänningar. Just nu ställs kreationerna ut på nobelprismuseet i Stockholm. Vi hör Sandra Backlund, modelärare och designer.

„Vielleicht gibt es schönere Zeiten, aber diese ist die unsere“ – Jean-Paul Sartre und der Existenzialismus In dieser Episode von Gedankenrevolution stellt Gudrun Schönhofer ein eindrucksvolles Zitat von Jean-Paul Sartre vor: „Vielleicht gibt es schönere Zeiten, aber diese ist die unsere.“ Schönhofer beleuchtet Sartres bewegtes Leben, das von Krieg, Krisen und Umbrüchen geprägt war, und überträgt seine Worte auf unsere heutige Zeit. Was bedeutet es, im Hier und Jetzt das Beste aus unserer Zeit zu machen, unabhängig von äußeren Umständen? Highlights der Episode: - Jean-Paul Sartres Leben als Spiegel turbulenter historischer Ereignisse. - Der Existenzialismus und die Botschaft, das Leben aktiv zu gestalten. - Ein persönlicher Impuls: Diese Zeit gehört uns – lassen wir sie uns bewusst formen. Diese Folge lädt dazu ein, innezuhalten und trotz aller Herausforderungen das eigene Leben selbstbestimmt und kreativ zu gestalten.

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

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.

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. 

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/

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

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

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.

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.

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