Podcasts about jean paul sartre

Junio nos dejó algo más que días largos y cielos deverano.Nos dejó escritores que siguen ayudándonos a entenderquiénes somos.

Uma das passagens mais célebres do filósofo e escritor existencialista francês Jean Paul Sartre conta que, na perspectiva dele, o homem é condenado a ser livre. No texto criado a partir de Dostoiéviski, ele diz que o homem é “condenado, porque não se criou a si próprio; e, no entanto, livre, porque uma vez lançado ao mundo é responsável por tudo quanto fizer. Pensa, portanto, que o homem, sem qualquer apoio e sem qualquer auxílio, está condenado a cada instante a inventar  homem…”.E aí a especialista em psicologia existencial sartriana Raquel Tomasi trouxe toda essa teoria pra nossa vida quando, outro dia, refletiu sobre como não escolher também é uma escolha, ficar parado da mesma forma. E aí ela alugou um triplex chiquérrimo com ares de teoria vintage e uma decoração bem colorida e contemporânea na nossa cabeça. Recebemos ela aqui pra refletirmos juntas sobre como, na sociedade em que viver é performar, o que não decidimos talvez tenha mais protagonismo do que até hoje sonhava nossa vã filosofia. ------------------PITAYA: O CLUBE DE CALCINHAS QUE AMAMOS AMAR⁠⁠⁠assinepitaya.com.br⁠⁠Cupom: DONAS15------------------UM AIRBNB EM GRAMADO PRA CHAMAR DE NOSSO⁠⁠⁠https://www.airbnb.com.br/rooms/33580406?unique_share_id=891d6240-97dc-4f1f-ad72-5138ea8cf351&viralityEntryPoint=1&s=76Chama a Dâmaris no chat e conta que é nossa apoiadora, tá? Tem condição especial! :)------------------PRODUTOS DO DONAS DA P* TODA!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.enxamecolaborativo.com.br/brands/Donas-da-P-Toda⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠APOIE O PODCAST!⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.apoia.se/donasdaptoda⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠-----O ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Donas da P* Toda⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ é um podcast independente. Produção, roteiro e apresentação: Larissa Guerra e Marina Melz. Edição e tratamento de áudio: Bruno Stolf. Todas as informações em ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.donasdaptoda.com.br⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ e ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@donasdaptoda⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Vamos conversar?Larissa Guerra: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@larissavguerra⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Marina Melz: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@marinamelz⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Bruno Stolf: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@brunostolf⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Vi följer upp avsnittet med Christopher Gillberg och begreppet ESSENCE med att prata om några relativt vanliga men också förbisedda diagnoser, nämligen: Avoidant/Restrictive Food Intake Disorder, Developmental Language Disorder, Developmental Coordination Disorder. Henrik poängterar språkets och kommunikationens del i socialt samspel och att risken för utanförskap därför är stor för en person med DLD. Tomas slår knut på sig själv när han försöker reda ut förhållandet mellan missade diagnoser och normaliserade beteenden, snårigt. Vi pratar också kort om: läkare, psykologer, logopeder, matens textur, kroppsbild, anorexi, nationella riktlinjer, att ställa diagnos, DSM 5, KBT, sensorisk överkänslighet, språk, autism, ADHD, anpassad kommunikation, neurologiska skador, synskador, trots, blyghet, Jean-Paul Sartre, existentialism, frustration, hoppa hage, krypa, hälla upp kaffe, livslånga diagnoser, 5-årskontroll, huvudfoting, spela piano och PERMA. Mycket nöje!

Qu'ont en commun Boris Vian, Claude Luter, Juliette Gréco, Miles Davis, Chet Baker, René Urtreger et Bud Powell ? Et bien tous ont fait swinguer le quartier de Saint-Germain-des-Prés à Paris au lendemain de la Seconde Guerre Mondiale, hantant des lieux devenus mythiques comme le Tabou, le Caméléon, les Lorientais et le Club Saint Germain, des lieux synonymes de jazz, d'existentialisme et du Paris qui swingue. Chaque soir, dans ces caves exiguës, la jeunesse se déhanchait sous le regard de Jean-Paul Sartre, Simone de Beauvoir et leurs amis. Dans ce premier épisode, David Koperhant vous emmène au Tabou et se demande comment le jazz a-t-il trouvé son chemin jusqu'aux caves germanopratines.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Simone de Beauvoir nos regaló la idea más liberadora: noestamos condenados a roles fijos; podemos elegir quiénes queremos ser. El segundo sexo no es solo un libro: es una invitación valiente a construir una vida auténtica, más allá de lo que la sociedad nos impone. En un mundo que aúndiscute igualdad, leerlo es como encender una luz potente en tu mente. No te asustes por su tamaño: cada página vale la pena. ¡Atrévete! Te sentirás parte de una historia de libertad que sigue escribiéndose.Virginia #Woolf - Un cuarto propio (Análisis integral): https://youtu.be/aTIAgjI-vhgMary Wollstonecraft - Vindicación de los derechos de la mujer (Análisis integral): https://youtu.be/Xo3HzgvjoKwLa náusea - Jean-Paul Sartre: https://youtu.be/GSO_Ij4U7KwKarl Marx - El capital (o Das Kapital) (Análisis integral): https://youtu.be/F45FTiW9PNgKarl Marx y Friedrich Engels - El Manifiesto del Partido Comunista (Análisis integral): https://youtu.be/uoXsFEh9aOI"Crónicas Lunares di Sun" es un podcast cultural presentado por Irving Sun, que abarca una variedad de temas, desde la literatura y análisis de libros hasta discusiones sobre actualidad y personajes históricos. Se difunde en múltiples plataformas como Ivoox, Apple Podcast, Spotify y YouTube, donde también ofrece contenido en video, incluyendo reflexiones sobre temas como la meditación y la filosofía teosófica. Los episodios exploran textos y conceptos complejos, buscando fomentar la reflexión y el autoconocimiento entre su audiencia, los "Lunares", quienes pueden interactuar y apoyar el programa a través de comentarios, redes sociales y donaciones. AVISO LEGAL: Los cuentos, poemas, fragmentos de novelas, ensayos y todo contenido literario que aparece en Crónicas Lunares di Sun podrían estar protegidos por derecho de autor (copyright). Si por alguna razón los propietarios no están conformes con el uso de ellos por favor escribirnos al correo electrónico cronicaslunares.sun@hotmail.com y nos encargaremos de borrarlo inmediatamente. Si te gusta lo que escuchas y deseas apoyarnos puedes dejar tu donación en PayPal, ahí nos encuentras como @IrvingSun  https://paypal.me/IrvingSun?country.x=MX&locale.x=es_XC  Síguenos en:  Telegram: Crónicas Lunares di Sun  ⁠Crónicas Lunares di Sun - YouTube⁠ ⁠https://t.me/joinchat/QFjDxu9fqR8uf3eR⁠  ⁠https://www.facebook.com/cronicalunar/?modal=admin_todo_tour⁠  ⁠Crónicas Lunares (@cronicaslunares.sun) • Fotos y videos de Instagram⁠  ⁠https://twitter.com/isun_g1⁠  ⁠https://www.google.com/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy9lODVmOWY0L3BvZGNhc3QvcnNz⁠  ⁠https://open.spotify.com/show/4x2gFdKw3FeoaAORteQomp⁠  https://mx.ivoox.com/es/s_p2_759303_1.html⁠ https://tunein.com/user/gnivrinavi/favorites⁠ ORTOLARRY:  - NORTE 9 #175 ESQ. OTE 164. COLONIA MOCTEZUMA SEGUNDA SECCION. CDMX - NORTE 17# 211-A COLONIA MOCTEZUMA SEGUNDA SECCION C.P 15530 ALCALDIA VENUSTIANO  Teléfonos: 5557860648, 5524158512. Whatsapp: 5561075125 

18 avril 1973. Dans une France encore marquée par l'élan de Mai 68, un nouveau journal fait irruption et entend rompre avec toutes les règles établies de la presse traditionnelle : c'est Libération, plus familièrement appelé Libé. À l'origine de cette aventure, le philosophe Jean-Paul Sartre et le journaliste Serge July, portés par une même conviction : donner la parole au peuple, sans filtre ni dépendance. Un journal qui deviendra une référence. Entre idéal d'indépendance, crises et mutations, retour sur l'histoire d'un quotidien qui s'est transformé au fil des décennies.

18 avril 1973. Dans une France encore marquée par l'élan de Mai 68, un nouveau journal fait irruption et entend rompre avec toutes les règles établies de la presse traditionnelle : c'est Libération, plus familièrement appelé Libé. À l'origine de cette aventure, le philosophe Jean-Paul Sartre et le journaliste Serge July, portés par une même conviction : donner la parole au peuple, sans filtre ni dépendance. Un journal qui deviendra une référence. Entre idéal d'indépendance, crises et mutations, retour sur l'histoire d'un quotidien qui s'est transformé au fil des décennies.

Au lendemain de la Seconde Guerre mondiale, la vie intellectuelle française est dominée par deux figures majeures : Jean-Paul Sartre et Raymond Aron. Amis dans leur jeunesse, ils deviennent progressivement les symboles de deux visions du monde profondément opposées.Tout commence pourtant par une proximité. Les deux hommes se rencontrent à l'École normale supérieure dans les années 1920. Ils partagent une même formation, une même curiosité intellectuelle, et même une certaine complicité. Mais leurs chemins vont diverger radicalement après la guerre.Le cœur de leur opposition tient à leur rapport à la politique et à l'idéologie. Sartre, influencé par le marxisme, voit dans le communisme une promesse d'émancipation. Sans être membre du Parti communiste, il en défend souvent les positions, notamment dans le contexte de la guerre froide. Pour lui, l'intellectuel doit s'engager pleinement dans les luttes de son temps, quitte à soutenir des régimes imparfaits au nom d'un idéal révolutionnaire.Aron, au contraire, adopte une position libérale et profondément critique. Observateur lucide des régimes communistes, il dénonce très tôt leurs dérives autoritaires. Dans ses écrits, il met en garde contre ce qu'il appelle “l'illusion révolutionnaire” : l'idée que l'Histoire aurait un sens inévitable menant au progrès par la révolution. Là où Sartre croit à un engagement total, Aron prône la prudence, l'analyse et le doute.Cette divergence se cristallise autour de la perception de l'Union soviétique. Sartre, malgré les critiques, refuse longtemps de condamner frontalement le régime, estimant qu'il représente une alternative au capitalisme. Aron, lui, voit clairement les réalités du système : répression, absence de libertés, propagande.Mais leur opposition dépasse la simple politique. Elle touche à la manière même de penser. Sartre incarne une philosophie de l'engagement, où l'intellectuel doit prendre parti, quitte à simplifier la réalité. Aron représente une pensée plus analytique, attachée à la complexité du réel et méfiante envers les grandes idéologies.Pour toute une génération, notamment les baby-boomers, ils offrent deux modèles : d'un côté, l'intellectuel engagé, révolutionnaire ; de l'autre, le penseur libéral, critique et pragmatique.Avec le temps, l'Histoire semble avoir donné raison à certaines intuitions d'Aron, notamment sur les limites des régimes communistes. Mais l'influence de Sartre reste immense, notamment dans la culture et la philosophie.En réalité, leur opposition reflète une tension fondamentale du XXe siècle : faut-il croire en des idéaux capables de transformer le monde, ou se méfier des systèmes qui prétendent détenir la vérité ? Une question qui, aujourd'hui encore, reste ouverte. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Happy “Tax Day”! I wonder what the American Revolutionary Founders would think of ‘Tax Day’, on this momentous 250th Anniversary of our American Independence…? Links Videos / Clips [x] = Played The NewsHour with Jim Lehrer – American Archive of Public Broadcasting [x] 48:56--49:39 JIM LEHRER: What is the proper relationship, what should be the proper relationship between a chairman of the Fed and a president of the United States? ALAN GREENSPAN: Well, first of all, the Federal Reserve is an independent agency, and that means, basically, that there is no other agency of government which can overrule actions that we take. So long as that is in place and there is no evidence that the administration or the Congress or anybody else is requesting that we do things other than what we think is the appropriate thing, then what the relationships are don’t, frankly, matter. And I’ve had very good relationships with presidents. 1. [x] Understanding Fractional Reserve Banking: How It Fuels Economic Growth Fractional reserve banking is the banking system most countries use today. It requires banks to hold only a fraction of the money their customers deposit. That amount is the reserve requirement, and in most countries, it is set by the central bank. Banks can loan the rest of their deposits to other customers, which serves to expand the economy. It works like this. Banks accept deposits from individuals and businesses providing them with savings and checking accounts in return. Banks can loan out the bulk of those deposits to other customers to buy homes or cars, start businesses, or to fund other projects. If a customer deposits $100,000 into a bank and the reserve requirement is 5%, the bank can loan $95,000 out to other customers. Once the bank has loaned out $95,000, it in essence has created $195,000. Customers borrow that $95,000 and deposit some or all of it into other banks. If the reserve requirement is still 5%, then the other banks can loan $90,250 to new customers. And the process keeps repeating itself. Financial crisis occurs when the fractional banking system breaks down and the money supply does not expand. Many US banks had to shut down during the Great Depression, because so many people attempted to withdraw their money at the same time. Today, safeguards exist to prevent such an occurrence. 1. Dollar Decline, Special Drawing Rights (SDRs) & IMF as World Federal Bank – Jim Rickards – The Triffin Dilemma Headlines [x] = Mentioned / Discussed [x] Secretive Bilderberg group just met – but who knows what global elite said? | Washington DC | The Guardian [x] Prosecutors from Jeanine Pirro’s office tried to access Federal Reserve headquarters, but were turned away | CBS News [x] Grand jury declines criminal charges against 6 Democrats who urged military to reject illegal orders | CBS News [x] Google, Microsoft, Meta All Tracking You Even When You Opt Out, According to an Independent Audit | 404 Media WebinarTV Secretly Scraped Zoom Meetings of Anonymous Recovery Programs | 404 Media Farmer Arrested for Speaking Too Long at Datacenter Town Hall Vows to Fight | 404 Media The Rest [x] = Mentioned / Discussed Previous RWR Episodes [x] Road Warrior Radio with Chris Hinkley, April 14, 2026 | Hour 1 | Hour 2 Administrative Fourth Branch [x] The Birth of the Administrative State: Where It Came From and What It Means for Limited Government | The Heritage Foundation [x] The Rise and Rise of the Administrative State on JSTOR [x] America Is A Don't Ask Don't Tell Nation – Road Warrior Radio The Paper Ponzi Scheme [x] Thomas Jefferson to Edward Carrington, 27 May 1788 The bankruptcies in London have recommenced with new force. There is no saying where this fire will end. Perhaps in the general conflagration of all their paper. …nothing is necessary but a general panic, produced either by failures, invasion or any other cause, and the whole visionary fabric vanishes into air and shews that paper is poverty, that it is only the ghost of money, and not money itself. [x] Money, whence it came, where it went : Galbraith, John Kenneth, 1908-2006 : Free Download, Borrow, and Streaming : Internet Archive The process by which banks create money is so simple that the mind is repelled. Where something so important is involved, a deeper mystery seems only decent. [x] Economists John Kenneth Galbraith and Alan Greenspan appeared before… News Photo – Getty Images [x] Crash Could Not Happen Again, Heller, Galbraith and Greenspan Tell Congress – The New York Times [x] FRB Speech, Bernanke – On Milton Friedman’s ninetieth birthday – November 8, 2002 Let me end my talk by abusing slightly my status as an official representative of the Federal Reserve. I would like to say to Milton and Anna: Regarding the Great Depression. You’re right, we did it. We’re very sorry. But thanks to you, we won’t do it again. [x] Letter from Thomas Jefferson to Samuel Kercheval (1816) – Teaching American History We must make our election between economy and liberty, or profusion and servitude. If we run into such debts, as that we must be taxed in our meat and in our drink, in our necessaries and our comforts, in our labors and our amusements, for our callings and our creeds, as the people of England are, our people, like them, must come to labor sixteen hours in the twenty-four, give the earnings of fifteen of these to the government for their debts and daily expenses; and the sixteenth being insufficient to afford us bread, we must live, as they now do, on oatmeal and potatoes; have no time to think, no means of calling the mismanagers to account; but be glad to obtain subsistence by hiring ourselves to rivet their chains on the necks of our fellow-sufferers. Our landholders, too, like theirs, retaining indeed the title and stewardship of estates called theirs, but held really in trust for the treasury, must wander, like theirs, in foreign countries, and be contented with penury, obscurity, exile, and the glory of the nation. This example reads to us the salutary lesson, that private fortunes are destroyed by public as well as by private extravagance. And this is the tendency of all human governments. A departure from principle in one instance becomes a precedent for a second; that second for a third; and so on, till the bulk of the society is reduced to be mere automatons of misery, and to have no sensibilities left but for sinning and suffering. Then begins, indeed, the bellum omnium in omnia, which some philosophers observing to be so general in this world, have mistaken it for the natural, instead of the abusive state of man. And the fore horse of this frightful team is public debt. Taxation follows that, and in its train wretchedness and oppression. [x] Andrew Jackson, Farewell Address (Mar 4, 1837) | The American Presidency Project The severe lessons of experience will, I doubt not, be sufficient to prevent Congress from again chartering such a monopoly, even if the Constitution did not present an insuperable objection to it. But you must remember, my fellow-citizens, that eternal vigilance by the people is the price of liberty, and that you must pay the price if you wish to secure the blessing. It behooves you, therefore, to be watchful in your States as well as in the Federal Government. The power which the moneyed interest can exercise, when concentrated under a single head and with our present system of currency, was sufficiently demonstrated in the struggle made by the Bank of the United States. [x] Federal Reserve Act – Wikisource, the free online library Sec. 30.. The right to amend, alter, or repeal this Act is hereby expressly reserved. [x] hypothecate – definition and meaning [x] Websters 1828 – Webster’s Dictionary 1828 – Hypothecate HYPOTH’ECATE, verb transitive [Latin hypotheca, a pledge; Gr. to put under, to suppose.] 1. To pledge, and properly to pledge the keel of a ship, that is, the ship itself, as security for the repayment of money borrowed to carry on a voyage. In this case the lender hazards the loss of his money by the loss of the ship, but if the ship returns safe, he received his principal, with the premium or interest agreed on, though it may exceed the legal rate of interest. 2. To pledge, as goods. [x] 321gold: Gold and Economic Freedom by Alan Greenspan 1966 In the absence of the gold standard, there is no way to protect savings from confiscation through inflation. There is no safe store of value. If there were, the government would have to make its holding illegal, as was done in the case of gold. If everyone decided, for example, to convert all his bank deposits to silver or copper or any other good, and thereafter declined to accept checks as payment for goods, bank deposits would lose their purchasing power and government-created bank credit would be worthless as a claim on goods. The financial policy of the welfare state requires that there be no way for the owners of wealth to protect themselves. This is the shabby secret of the welfare statists’ tirades against gold. Deficit spending is simply a scheme for the confiscation of wealth. Gold stands in the way of this insidious process. It stands as a protector of property rights. If one grasps this, one has no difficulty in understanding the statists’ antagonism toward the gold standard. Triffin dilemma – Wikipedia The Shot Heard Round The World [x] Battles of Lexington and Concord – Wikipedia On This Day Events April 2026 Calendar of Public Holidays | Office Holidays Holidays and Observances in the United States in 2026 What day is it today? Important events every day ad-free | United States OTD Worldwide Public Holidays Wednesday April 15th 2026 | Office Holidays On This Day – What Happened on April 15 Today in History: April 15, the Titanic sinks in the North Atlantic | AP News What Happened on April 15 – On This Day What Happened on April 15 | HISTORY April 15 – Wikipedia What Happened On April 15 In History? 15 | April | 2020 | Executed Today Holidays Tax Day (US) Father Damien Day (Hawaii) Jackie Robinson Day (US) Titanic Remembrance Day (US) American Sign Language (ASL) Day (US) Historical Events 2013 – Boston Marathon Bombing: Two bombs made from pressure cookers exploded at the Boston Marathon finish line, killing two women and an 8-year-old boy and injuring more than 260. But: Who is Graham Fuller, and who is Uncle Ruslan…?123456789 1998 – Pol Pot, the architect of Cambodia's killing fields, dies of apparently natural causes while serving a life sentence imposed against him by his own Khmer Rouge. 1994 – The World Trade Organization is founded: The WTO coordinates and strives to liberalize international trade. It has been criticized for ignoring and escalating the negative social and environmental side-effects of globalization. 1990 – Sketch comedy TV series In Living Color premieres on FOX TV 1989 – A small group of students initiates pro-democracy protest on Tiananmen Square in Beijing: The death of reformer Hu Yaobang triggered the demonstrations, which grew in size and were brutally dispersed in the Tiananmen Square Massacre on June 4. 1986 – The United States launches retaliatory air strikes against Libya: Around 40 Libyans died in Operation El Dorado Canyon, including an infant girl. The attack was the United States’ response to the bombing of a Berlin discotheque on April 5, in which 3 people had died. 1974 – Members of the Symbionese Liberation Army held up a branch of the Hibernia Bank in San Francisco; a member of the group was SLA kidnap victim Patricia Hearst. (Hearst later said she had been forced to participate in the robbery.) 1960 – Guy Carawan sings We Shall Overcome to the Student Nonviolent Coordinating Committee in Raleigh, popularizing the song as a protest anthem 1955 – Ray Kroc opened the first franchised McDonald's restaurant in Des Plaines, Illinois. 1945 – The German concentration camp Bergen-Belsen is liberated: British and Canadian troops found about 53,000 prisoners inside the camp. Tens of thousands died before and after the liberation. 1935 – The Eastman Kodak Company launches Kodachrome: The photographic film was one of the most popular media used by professional and hobby photographers around the world. The product was discontinued in 2009 because of the advent of digital photography. 1924 – Rand McNally publishes its first road atlas. 1912 – British luxury liner RMS Titanic sunk in the North Atlantic off Newfoundland just over two and a half hours after hitting an iceberg on its maiden voyage. Over 1,500 people died; 710 survived. 1900 – Philippine–American War: Filipino guerrillas launch a surprise attack on U.S. 1892 – The General Electric Company is formed. 1877 – World’s first home telephone is installed in Somerville, Massachusetts at the house of Charles Williams Jr. 1874 – First Impressionist art exhibition opens in Paris, features Claude Monet, Edgar Degas, Pierre-Auguste Renoir, Camille Pissarro and Berthe Morisot 1865 – Abraham Lincoln died after being shot by John Wilkes Booth at Ford's Theater the previous evening; Andrew Johnson was sworn in as the 17th president hours later. 1861 – Federal army of 75,000 volunteers is mobilized by President Abraham Lincoln at the start of the American Civil War 1802 – William Wordsworth and his sister, Dorothy see a “long belt” of daffodils, inspiring the former to pen I Wandered Lonely as a Cloud. 1783 – Preliminary articles of peace ending the American Revolutionary War (or American War of Independence) are ratified. 1755 – Samuel Johnson’s A Dictionary of the English Language is published in London 1729 – Johann Sebastian Bach’s St Matthew Passion premieres at the Thomaskirche in Leipzig, Holy Roman Empire (now Germany) Births 1978 – Chris Stapleton, American country singer-songwriter and guitarist (48) 1922 – Harold Washington, American lawyer and politician, 51st Mayor of Chicago (died 1987) 1894 – Nikita Khrushchev, Soviet politician, 7th Premier of the Soviet Union (died 1971) 1858 – Émile Durkheim, French sociologist, psychologist, and philosopher [read Lark’s Collected Musings] (died 1917) 1843 – Henry James, American/English author (died 1916) 1841 – Joseph E. Seagram, Canadian businessman and politician, founded the Seagram Company Ltd (died 1919) 1832 – Wilhelm Busch, German poet, painter, illustrator (died 1908) 1452 – Leonardo da Vinci, Italian painter, sculptor, architect (died 1519) Deaths 2025 – Wink Martindale, American DJ, radio personality, and TV personality (born 1933) 2024 – Whitey Herzog, American professional baseball outfielder and manager (born 1931) 2018 – R. Lee Ermey, USMC drill instructor, American actor (born 1944) 1998 – Pol Pot, Cambodian general and politician, 29th Prime Minister of Cambodia (born 1925) 1990 – Greta Garbo, Swedish actress (born 1905) 1980 – Jean-Paul Sartre, French philosopher, writer, Nobel Prize laureate (born 1905) 1912 – Victims of the Titanic disaster: Archibald Butt, American general and journalist (born 1865) Benjamin Guggenheim, American businessman (born 1865) Charles Melville Hays, American businessman (born 1856) Edward Smith, English Captain (born 1850) Henry B. Harris, American producer and manager (born 1866) Henry Tingle Wilde, English chief officer (born 1872) Ida Straus, German-American businesswoman (born 1849) Isidor Straus, German-American businessman and politician (born 1845) Jack Phillips, English telegraphist (born 1887) Jacques Futrelle, American journalist and author (born 1875) James Paul Moody, English Sixth Officer (born 1887) John B. Thayer, American business and sportsman (born 1862) John Jacob Astor IV, American colonel, businessman, and author (born 1864) Thomas Andrews, Irish shipbuilder (born 1873) Wallace Hartley, English violinist and bandleader (born 1878) William McMaster Murdoch, Scottish First Officer (born 1873) William Thomas Stead, English journalist (born 1849) 1889 – Father Damien, Flemish missionary, priest, and saint (born 1840) 1865 – Abraham Lincoln, American lawyer, politician, 16th President of the United States (born 1809) Footnotes Jimenez, Guillermo. “The Tsarnaevs and the CIA: Who Is Graham Fuller?” Traces of Reality by Guillermo Jimenez, 2026, web.archive.org/web/20130503080950/tracesofreality.com/2013/04/29/the-tsarnaevs-and-the-cia-who-is-graham-fuller/. Accessed 15 Apr. 2026. It has been confirmed that the Tsarnaev family, at least to some degree, have been connected to the Central Intelligence Agency for almost 20 years. In 1995, Ruslan Tsarni (formerly known as Ruslan Tsarnaev, affectionately known as “Uncle Ruslan,” the American corporate media darling who bemoaned the alleged actions of his nephews Dzhokar and Tamerlan Tsarnaev ) married the daughter of the former Deputy Director of the CIA's National Council on Intelligence, Graham Fuller. While the marriage of Samantha Ankara Fuller and Ruslan Tsarnaev was short-lived, reportedly ending in divorce in 1999, it appears that Ruslan and Graham Fuller were more than just father-in-law and son.  They may also been business partners. These key details in the history of the Tsarnaev family and the CIA were first reported by Daniel Hopsicker of Mad Cow Morning News, and the marriage of Fuller's daughter and Ruslan has indeed been confirmed by Al-Monitor reporter, Laura Rozen. ↩ Hopsicker, Daniel. “Boston Bombers' Uncle Married Daughter of Top CIA Official.” MadCow Morning News, 26 Apr. 2013, www.madcowprod.com/2013/04/26/boston-bombers-uncle-married-daughter-of-top-cia-official/. Accessed 15 Apr. 2026. ↩ Hopsicker, Daniel. ““Uncle Ruslan” Aided Terrorists from CIA Official's Home.” MadCow Morning News, 29 Apr. 2013, www.madcowprod.com/2013/04/29/uncle-ruslan-aid-to-terrorists-from-cia-officials-home/. Accessed 15 Apr. 2026. ↩ Corbett, James. “Who Is Graham Fuller?” The Corbett Report, 2026, corbettreport.com/who-is-graham-fuller/. Accessed 15 Apr. 2026. ↩ “Graham Fuller – Wikispooks.” Wikispooks.com, 2026, wikispooks.com/wiki/Graham_Fuller. Accessed 15 Apr. 2026. ↩ Wikipedia Contributors. “Graham E. Fuller.” Wikipedia, Wikimedia Foundation, 30 Mar. 2026, en.wikipedia.org/wiki/Graham_E._Fuller. Accessed 15 Apr. 2026. ↩ Wikipedia Contributors. “Islamism.” Wikipedia, Wikimedia Foundation, 23 Feb. 2019, en.wikipedia.org/wiki/Islamism. Accessed 15 Apr. 2026. ↩ Wikipedia Contributors. “Tablighi Jamaat.” Wikipedia, Wikimedia Foundation, 9 Apr. 2020, en.wikipedia.org/wiki/Tablighi_Jamaat. Accessed 15 Apr. 2026. ↩ Engdahl, F. William. “Graham E. Fuller Where Were You on the Night of July 15?” Archive.org, 9 Aug. 2016, www.williamengdahl.com/englishNEO9Aug2016.php. Accessed 15 Apr. 2026. ↩

Neste episódio, a Isabel começa por falar do Dia Mundial da Saúde, dia 7 de abril, mencionando os nascimentos do artista português Almada Negreiros e da cantora norte-americana Billie Holiday. Segue-se um interlúdio sobre a interessante vida de Joseph Pulitzer. Como outras personalidades mencionadas posteriormente, Pulitzer tinha origens húngaras. Fala-se ainda de dois matemáticos muito importantes, o italiano Lagrange e a alemã Noether. Por fim, lembram-se brevemente as vidas de Simone de Beauvoir e Jean-Paul Sartre, partilhando-se algumas frases marcantes destes escritores.

J'ai le plaisir de recevoir Apolline Guillot, journaliste et philosophe des techniques, aujourd'hui rédactrice en chef de Philonomist. Elle s'intéresse depuis plusieurs années à notre rapport aux écrans, à l'attention et à la manière dont les technologies transforment, parfois en profondeur, notre façon de vivre et de penser, avec au cœur de sa réflexion cette idée de se rendre plus présent au monde, au-delà des oppositions trop simples entre distraction et concentration.Comment comprendre ce qui se joue vraiment derrière notre difficulté à rester attentifs ?Et si la “crise de l'attention” racontait en réalité autre chose de notre époque ?Qu'est-ce que ça change, concrètement, de vouloir tout mesurer, tout optimiser, même notre façon de vivre ?Et face aux usages des enfants, qu'est-ce que nos inquiétudes disent aussi de nous, de notre propre présence ou absence au monde ?Dans cet épisode, on prend le temps de déplacer le regard. On s'éloigne de l'opposition classique entre dispersion et concentration pour s'intéresser à quelque chose de plus subtil, cette manière d'être plus ou moins présent au monde. On explore aussi le débat autour de la passivité, et cette tension entre vouloir être toujours actif, performant, en contrôle, et accepter des moments de retrait, de lenteur, voire de vide. On parle de curiosité, d'élan, et de ce que ça change d'essayer, parfois, de ne rien faire. Une conversation qui invite à ralentir, à observer autrement, et à se reconnecter à ce qui compte vraiment.Je vous souhaite une très bonne écoute !Recommandations :A lire : Les mots de Jean-Paul Sartre.Autres ressources citées dans le podcast :“Tu dois changer ta vie” du philosophe Peter Sloterdijk« Penser contre le cerveau », le philosophe des sciences Gaston Bachelard—Pour découvrir les coulisses du podcast : https://www.instagram.com/inpowerpodcast/Pour en savoir plus sur Apolline Guillot : https://www.instagram.com/apol_guillot/Pour découvrir son livre « Hors de soi. Déjouer la tyrannie de l'attention » : https://www.fnac.com/a22140952/Apolline-Guillot-Hors-de-soi-Dejouer-la-tyrannie-de-l-attentionPour suivre mes aventures au quotidien : https://www.instagram.com/louiseaubery/Si cet épisode vous a plu, vous aimerez sûrement celui-ci : https://shows.acast.com/inpower/episodes/julia-de-funes Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Aujourd'hui, Marc Bourreau revient sur la Tour Montparnasse, un monument emblématique de Paris, qui ferme officiellement ses portes pour entamer des travaux de réhabilitation qui dureront quatre ans.La construction de la Tour Montparnasse en 1973 a bouleversé l'histoire du quartier de Montparnasse et de Paris, divisant les habitants avec son architecture moderne et imposante. Ce quartier a une riche histoire, étant un refuge pour de nombreux artistes comme Ernest Hemingway, Pablo Picasso ou Marc Chagall au début du XXe siècle.Montparnasse est aussi un lieu de mémoire, accueillant les obsèques de personnalités comme Serge Gainsbourg, Jacques Chirac ou Jean-Paul Sartre, attirant des foules immenses. Le quartier a aussi une dimension politique, étant le théâtre d'événements marquants comme la victoire de François Hollande à la primaire de la gauche en 2012 ou la qualification d'Emmanuel Macron pour le second tour de la présidentielle en 2017. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Dimitri and Khalid explore the philosophical works of 20th century Iranian sociologist and Shia Islamic socialist Ari Shariati, including: “Red Shi'ism” versus “Black Shi'ism” and Islam-as-liberation theology, collaborating in Paris with Jean-Paul Sartre and Frantz Fanon, his areas of agreement and disagreement with Marxist materialism, his influence on Pierre Omidyar's Qajar dynasty-descended mother and a variety of anti-Shah political movements, calling out corrupted religious leaders as the most dangerous Shaytans of all, his mysterious 1977 death in London (probably at the hands of SAVAK), the shadowy Forqan Group of ultraleft Islamo-socialist assassins who claimed to uphold Shariati's ideas but may have been a CIA/Mossad Gladio op to sow hatred between the Ayatollahs and the Marxist parties, and more… For access to full-length premium SJ episodes, upcoming installments of DEMON FORCES, and the Grotto of Truth Discord, subscribe at https://patreon.com/subliminaljihad.

durée : 00:03:55 - Le Pourquoi du comment : philo - par : Frédéric Worms - La liberté est une conquête, mais elle reste difficile à assumer. Et si la domination, qui nous sidère, était une composante de nos relations ? "L'Être et le Néant" de Jean-Paul Sartre met en lumière le désir de dominer et d'être dominé. - réalisation : Luc-Jean Reynaud

Précurseur, il faut l'être, quand, près d'un siècle après sa rencontre, un couple reste un des modèles phares de l'émancipation et de l'amour libre. Simone de Beauvoir et Jean-Paul Sartre ont traversé le XXème siècle côte à côte. Leur union ne ressemblait à aucune autre. Elle n'a jamais entravé leur vie intellectuelle. La preuve, ils sont deux figures majeures de notre culture. Deux génies à égalité. Un podcast Bababam Originals Ecrit et raconté par Alice Deroide Learn more about your ad choices. Visit megaphone.fm/adchoices

Jean-Paul Sartre (1905–1980) forced a generation to confront a radical idea: existence precedes essence.   We are not born with a fixed nature — we create ourselves through choices. That freedom is powerful… and unsettling.

This lecture discusses the French Existentialist philosopher, Jean-Paul Sartre's play, No Exit, and focuses on the various ways in which the three characters attempt to find some manner of making their situation, trapped with each other for eternity, livable for themselves. Inez Serrano speaks of the situation as one beset with traps, and Joseph Garcin uses the metaphor of webs, but they do consider possible solutions, only to find that none of them will work in the long run. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Jean-Paul Sartre's No Exit - https://amzn.to/3Lv5uU6

This lecture discusses the French Existentialist philosopher, Jean-Paul Sartre's play, No Exit, and focuses on the third of the main characters within the drama, Estelle Rigaut, who is a younger woman originally from the lower classes who married her way into upper class society, and who seems to be attracted to Garcin, when in reality she depends on men for maintaining her self-image. It turns out that she cheated on her husband, and killed the baby who resulted from that affair, which then led her lover to kill himself To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Jean-Paul Sartre's No Exit - https://amzn.to/3Lv5uU6

This lecture discusses the French Existentialist philosopher, Jean-Paul Sartre's play, No Exit, and focuses on one of the central characters trapped in the room with the other two, Inez Seranno, a postal clerk who describes herself as cruel, and who behaves sadistically towards the others. A lesbian, she pursued her cousin's wife and turned her against her husband, and she attempts to seduce Estelle. She also seems to have more insight into their situation and less illusions about how they can make it liveable for eternity To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Jean-Paul Sartre's No Exit - https://amzn.to/3Lv5uU6

This lecture discusses the French Existentialist philosopher, Jean-Paul Sartre's play, No Exit, and focuses on on one of the three main characters stuck together in the afterlife, Joseph Garcin, a newspaper man who claims that he was executed for desertion over his being a pacifist. He also cheated on his wife. As it turns out, he is actually at heart a coward. He also proposes solutions for the situation they find themselves in and says the famous line "hell is other people." To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Jean-Paul Sartre's No Exit - https://amzn.to/3Lv5uU6

This lecture discusses the French Existentialist philosopher, Jean-Paul Sartre's play, No Exit, and focuses on the setting of the work, which is a particular version of hell where some of the dead, specifically three people, Joseph Garcin, Inèz Serrano, and Estelle Rigault, are condemned to be for eternity. Each of the three portrays or betrays themselves as being a certain type of person, and they will attempt to find ways to exist within the space together, unsuccessfully, since in some sense, "hell is other people". To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO You can find over 3500 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Jean-Paul Sartre's No Exit - https://amzn.to/3Lv5uU6

Précurseur, il faut l'être, quand, près d'un siècle après sa rencontre, un couple reste un des modèles phares de l'émancipation et de l'amour libre. Simone de Beauvoir et Jean-Paul Sartre ont traversé le XXème siècle côte à côte. Leur union ne ressemblait à aucune autre. Elle n'a jamais entravé leur vie intellectuelle. La preuve, ils sont deux figures majeures de notre culture. Deux génies à égalité. Un podcast Bababam Originals Ecriture et voix : Alice Deroide Learn more about your ad choices. Visit megaphone.fm/adchoices

NATO's Meaning and Existence: Within the Interstate Intersubjectivity (Vernon Press, 2026) a forthcoming 2026 book by Yunus Emre Ozigci, offers a deep analysis of NATO's identity and role, suggesting it's stuck in bureaucratic inertia despite modern crises, aiming to redefine its purpose through exploring shared identity and transformation, particularly in the context of Russia's actions. This scholarly work uses intersubjectivity to understand how NATO's internal dynamics and external relations, especially concerning the Ukraine conflict, shape its meaning beyond mere military power, potentially moving beyond traditional IR theories to explore collective identity and systemic challenges. In NATO's Meaning and Existence: Within the Interstate Intersubjectivity (2026), Ozigci treats NATO as an intersubjective phenomenon rather than an objective entity. To him, NATO “does not exist objectively” but rather appears “meaningfully through intersubjective recognition.” His skillful integration of philosophical innovations from such thinkers as Edmund Husserl, Martin Heidegger, and Jean-Paul Sartre supports his deep insights into Kenneth Waltz's structural interpretations of the balance of power, John Mearsheimer's offensive realism, and Robert Keohane's complex interdependence and invites readers to reconsider how alliances exist beyond the surface of policy and power. This work reminds us that NATO's real strength does not necessarily come from being the most efficient military structure in the world, promoting those who excel at following orders, but rather from its ingenuity, resourcefulness, and unity of purpose. His study provides a rare synthesis of diplomatic experience and philosophical depth, inviting readers to reconsider how alliances exist beyond the surface of policy and power. This is an original, meticulously argued, and intellectually stimulating contribution to both NATO studies and the philosophy of international relations. Piotr Pietrzak, Ph.D. -- In Statu Nascendi Think Tank Yunus Emre Ozigci holds a PhD degree in Political Sciences from the Université catholique de Louvain. He graduated from the Galatasaray University (International relations) and completed his MA studies at the University of Ankara (International relations). His research interests and publications cover the IR theory and phenomenology. Since 2000, he has been working as a diplomat in the Turkish Ministry of Foreign Affairs and served, besides various departments of the Ministry, in Algeria, Belgium, Switzerland and Russia. Currently, he is the First Counsellor of the Turkish Embassy in Nairobi and Deputy Permanent Representative to UNON (UNEP and UN-Habitat). ORCID: 0000-0003-3388-7149 Please note: This publication is a personal work. It does not reflect the official views of the Turkish Ministry of Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

NATO's Meaning and Existence: Within the Interstate Intersubjectivity (Vernon Press, 2026) a forthcoming 2026 book by Yunus Emre Ozigci, offers a deep analysis of NATO's identity and role, suggesting it's stuck in bureaucratic inertia despite modern crises, aiming to redefine its purpose through exploring shared identity and transformation, particularly in the context of Russia's actions. This scholarly work uses intersubjectivity to understand how NATO's internal dynamics and external relations, especially concerning the Ukraine conflict, shape its meaning beyond mere military power, potentially moving beyond traditional IR theories to explore collective identity and systemic challenges. In NATO's Meaning and Existence: Within the Interstate Intersubjectivity (2026), Ozigci treats NATO as an intersubjective phenomenon rather than an objective entity. To him, NATO “does not exist objectively” but rather appears “meaningfully through intersubjective recognition.” His skillful integration of philosophical innovations from such thinkers as Edmund Husserl, Martin Heidegger, and Jean-Paul Sartre supports his deep insights into Kenneth Waltz's structural interpretations of the balance of power, John Mearsheimer's offensive realism, and Robert Keohane's complex interdependence and invites readers to reconsider how alliances exist beyond the surface of policy and power. This work reminds us that NATO's real strength does not necessarily come from being the most efficient military structure in the world, promoting those who excel at following orders, but rather from its ingenuity, resourcefulness, and unity of purpose. His study provides a rare synthesis of diplomatic experience and philosophical depth, inviting readers to reconsider how alliances exist beyond the surface of policy and power. This is an original, meticulously argued, and intellectually stimulating contribution to both NATO studies and the philosophy of international relations. Piotr Pietrzak, Ph.D. -- In Statu Nascendi Think Tank Yunus Emre Ozigci holds a PhD degree in Political Sciences from the Université catholique de Louvain. He graduated from the Galatasaray University (International relations) and completed his MA studies at the University of Ankara (International relations). His research interests and publications cover the IR theory and phenomenology. Since 2000, he has been working as a diplomat in the Turkish Ministry of Foreign Affairs and served, besides various departments of the Ministry, in Algeria, Belgium, Switzerland and Russia. Currently, he is the First Counsellor of the Turkish Embassy in Nairobi and Deputy Permanent Representative to UNON (UNEP and UN-Habitat). ORCID: 0000-0003-3388-7149 Please note: This publication is a personal work. It does not reflect the official views of the Turkish Ministry of Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

NATO's Meaning and Existence: Within the Interstate Intersubjectivity (Vernon Press, 2026) a forthcoming 2026 book by Yunus Emre Ozigci, offers a deep analysis of NATO's identity and role, suggesting it's stuck in bureaucratic inertia despite modern crises, aiming to redefine its purpose through exploring shared identity and transformation, particularly in the context of Russia's actions. This scholarly work uses intersubjectivity to understand how NATO's internal dynamics and external relations, especially concerning the Ukraine conflict, shape its meaning beyond mere military power, potentially moving beyond traditional IR theories to explore collective identity and systemic challenges. In NATO's Meaning and Existence: Within the Interstate Intersubjectivity (2026), Ozigci treats NATO as an intersubjective phenomenon rather than an objective entity. To him, NATO “does not exist objectively” but rather appears “meaningfully through intersubjective recognition.” His skillful integration of philosophical innovations from such thinkers as Edmund Husserl, Martin Heidegger, and Jean-Paul Sartre supports his deep insights into Kenneth Waltz's structural interpretations of the balance of power, John Mearsheimer's offensive realism, and Robert Keohane's complex interdependence and invites readers to reconsider how alliances exist beyond the surface of policy and power. This work reminds us that NATO's real strength does not necessarily come from being the most efficient military structure in the world, promoting those who excel at following orders, but rather from its ingenuity, resourcefulness, and unity of purpose. His study provides a rare synthesis of diplomatic experience and philosophical depth, inviting readers to reconsider how alliances exist beyond the surface of policy and power. This is an original, meticulously argued, and intellectually stimulating contribution to both NATO studies and the philosophy of international relations. Piotr Pietrzak, Ph.D. -- In Statu Nascendi Think Tank Yunus Emre Ozigci holds a PhD degree in Political Sciences from the Université catholique de Louvain. He graduated from the Galatasaray University (International relations) and completed his MA studies at the University of Ankara (International relations). His research interests and publications cover the IR theory and phenomenology. Since 2000, he has been working as a diplomat in the Turkish Ministry of Foreign Affairs and served, besides various departments of the Ministry, in Algeria, Belgium, Switzerland and Russia. Currently, he is the First Counsellor of the Turkish Embassy in Nairobi and Deputy Permanent Representative to UNON (UNEP and UN-Habitat). ORCID: 0000-0003-3388-7149 Please note: This publication is a personal work. It does not reflect the official views of the Turkish Ministry of Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs

NATO's Meaning and Existence: Within the Interstate Intersubjectivity (Vernon Press, 2026) a forthcoming 2026 book by Yunus Emre Ozigci, offers a deep analysis of NATO's identity and role, suggesting it's stuck in bureaucratic inertia despite modern crises, aiming to redefine its purpose through exploring shared identity and transformation, particularly in the context of Russia's actions. This scholarly work uses intersubjectivity to understand how NATO's internal dynamics and external relations, especially concerning the Ukraine conflict, shape its meaning beyond mere military power, potentially moving beyond traditional IR theories to explore collective identity and systemic challenges. In NATO's Meaning and Existence: Within the Interstate Intersubjectivity (2026), Ozigci treats NATO as an intersubjective phenomenon rather than an objective entity. To him, NATO “does not exist objectively” but rather appears “meaningfully through intersubjective recognition.” His skillful integration of philosophical innovations from such thinkers as Edmund Husserl, Martin Heidegger, and Jean-Paul Sartre supports his deep insights into Kenneth Waltz's structural interpretations of the balance of power, John Mearsheimer's offensive realism, and Robert Keohane's complex interdependence and invites readers to reconsider how alliances exist beyond the surface of policy and power. This work reminds us that NATO's real strength does not necessarily come from being the most efficient military structure in the world, promoting those who excel at following orders, but rather from its ingenuity, resourcefulness, and unity of purpose. His study provides a rare synthesis of diplomatic experience and philosophical depth, inviting readers to reconsider how alliances exist beyond the surface of policy and power. This is an original, meticulously argued, and intellectually stimulating contribution to both NATO studies and the philosophy of international relations. Piotr Pietrzak, Ph.D. -- In Statu Nascendi Think Tank Yunus Emre Ozigci holds a PhD degree in Political Sciences from the Université catholique de Louvain. He graduated from the Galatasaray University (International relations) and completed his MA studies at the University of Ankara (International relations). His research interests and publications cover the IR theory and phenomenology. Since 2000, he has been working as a diplomat in the Turkish Ministry of Foreign Affairs and served, besides various departments of the Ministry, in Algeria, Belgium, Switzerland and Russia. Currently, he is the First Counsellor of the Turkish Embassy in Nairobi and Deputy Permanent Representative to UNON (UNEP and UN-Habitat). ORCID: 0000-0003-3388-7149 Please note: This publication is a personal work. It does not reflect the official views of the Turkish Ministry of Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

NATO's Meaning and Existence: Within the Interstate Intersubjectivity (Vernon Press, 2026) a forthcoming 2026 book by Yunus Emre Ozigci, offers a deep analysis of NATO's identity and role, suggesting it's stuck in bureaucratic inertia despite modern crises, aiming to redefine its purpose through exploring shared identity and transformation, particularly in the context of Russia's actions. This scholarly work uses intersubjectivity to understand how NATO's internal dynamics and external relations, especially concerning the Ukraine conflict, shape its meaning beyond mere military power, potentially moving beyond traditional IR theories to explore collective identity and systemic challenges. In NATO's Meaning and Existence: Within the Interstate Intersubjectivity (2026), Ozigci treats NATO as an intersubjective phenomenon rather than an objective entity. To him, NATO “does not exist objectively” but rather appears “meaningfully through intersubjective recognition.” His skillful integration of philosophical innovations from such thinkers as Edmund Husserl, Martin Heidegger, and Jean-Paul Sartre supports his deep insights into Kenneth Waltz's structural interpretations of the balance of power, John Mearsheimer's offensive realism, and Robert Keohane's complex interdependence and invites readers to reconsider how alliances exist beyond the surface of policy and power. This work reminds us that NATO's real strength does not necessarily come from being the most efficient military structure in the world, promoting those who excel at following orders, but rather from its ingenuity, resourcefulness, and unity of purpose. His study provides a rare synthesis of diplomatic experience and philosophical depth, inviting readers to reconsider how alliances exist beyond the surface of policy and power. This is an original, meticulously argued, and intellectually stimulating contribution to both NATO studies and the philosophy of international relations. Piotr Pietrzak, Ph.D. -- In Statu Nascendi Think Tank Yunus Emre Ozigci holds a PhD degree in Political Sciences from the Université catholique de Louvain. He graduated from the Galatasaray University (International relations) and completed his MA studies at the University of Ankara (International relations). His research interests and publications cover the IR theory and phenomenology. Since 2000, he has been working as a diplomat in the Turkish Ministry of Foreign Affairs and served, besides various departments of the Ministry, in Algeria, Belgium, Switzerland and Russia. Currently, he is the First Counsellor of the Turkish Embassy in Nairobi and Deputy Permanent Representative to UNON (UNEP and UN-Habitat). ORCID: 0000-0003-3388-7149 Please note: This publication is a personal work. It does not reflect the official views of the Turkish Ministry of Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices

When Venezuelan opposition leader María Corina Machado gave her Nobel "Peace" Prize to warmonger Donald Trump to thank him for bombing her country, it showed how the prize is a tool of war that serves Western foreign policy interests. The winner is very often a US-funded regime-change activist who tries to overthrow independent governments deemed "authoritarian" by NATO. Ben Norton reports. VIDEO: https://www.youtube.com/watch?v=2Ow1WRl0Axw Topics 0:00 Trump gets prize from Venezuela's Machado 2:12 Trump has bombed 10 countries 3:01 Alfred Nobel, inventor of dynamite 3:52 Nobel Peace Prize serves US foreign policy 4:39 Henry Kissinger, war criminal 5:42 Barack Obama, war criminal & Nobel laureate 7:07 Nobel Peace Prize: regime-change tool 9:07 Prize money 9:46 National Endowment for Democracy (NED) 11:07 Philippines' pro-US "dissident" 12:54 Russian pro-US "dissident" 14:33 Ukraine & neocons 15:36 Anti-Russian groups 16:23 Anti-Soviet "dissident" 16:51 Belarusian pro-US "dissident" 18:09 Iranian pro-US "dissident" 19:26 Iranian pro-US, pro-war activist 22:07 War is peace: US empire über alles 22:54 Iranian Revolution & imperialism 23:19 USA supports protests in Iran 26:15 NED continues under Trump & Rubio 27:24 China targeted by USA 28:07 Chinese pro-US "dissident" 29:11 US gov't links to Human Rights Watch 30:02 "Color revolution" attempt 31:21 Pro-colonialist fanatic Liu Xiaobo 34:53 Far-right warmonger Solzhenitsyn 35:59 Jean-Paul Sartre rejected Nobel Prize 36:56 Dalai Lama & CIA support 38:22 Nobel "Peace" Prize for war 39:07 Outro

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

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

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.

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.

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

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

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

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

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