Prussian philosopher
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Saša Michailidis se ptá Zuzany Augustové z teatrologického týmu Ústavu pro českou literaturu AV ČR a vedoucího kina Ponrepo při Národním filmovém archivu Davida Havase. Hořké slzy Petry von Kant ve vltavské rubrice Večerní drama nám připomínají 80 let od narození filmového a divadelního režiséra Rainera Wernera Fassbindera. Čím se vyznačuje dílo klíčové osobnosti nové vlny německé kinematografie? Čím ještě dnes může inspirovat?
Heute geht es mal um den Einschlafen Workflow, also nicht wie ich einschlafe, sondern wie eine Episode entsteht, von Ideenfindung bis "hat alles geklappt" :)
Nelle venti puntate di Vite da logico, andate in onda su Radio2 tra l'11 ottobre e il 5 novembre 2004 per il ciclo Alle otto della sera, Odifreddi racconta la storia della logica attraverso le vite, le morti e i miracoli dei suoi principali protagonisti, dai greci ai nostri giorni. In questo secondo episodio vi proponiamo le seguenti puntate: 6. La sillogistica di Aristotele 7. La logica proposizionale di Crisippo 8. Gli scolastici e la teologia razionale 9. Il sogno di Leibniz 10. Newton e Kant
O último relatório “Conflitos no Campo Brasil”, elaborado pela Pastoral da Terra, aponta uma pequena queda da violência nas áreas rurais no ano passado. Mas, os números continuam altos. O coordenador da Pastoral da Terra em Minas Gerais, Ítalo Kant, falou ao programa Mundo Político sobre os resultados do relatório que é feito desde 1986. Para ele, a atuação do Ministério do Desenvolvimento Agrário tem ajudado a conciliar os conflitos ao negociar com movimentos sociais, empresários e tribunais. Ele destacou a importância da aquisição de terras para a reforma agrária que ainda não atende a demanda e os conflitos pela água nos territórios.
Toni Sant presents the 720th in a series of podcasts featuring music by performers in or from Malta. Artists featured in this podcast: PART 1Sarah Bonnici - Is This How It Ends?Karm Debattista mssp - In the BeginningMaria Bea - ReleasedChess Galea - BoogeymanBen Miller - 99Kiita C - No DefeatPART 2Mirana Conte - Serving (Live at the Museum of Archaeology)Splinter Studio (David Depasquale) - Kant (metal cover)Mirana Conte - Kant (verżjoni oriġinali għall-MESC 2025)PART 3Featured album: Slave of the Machine by Melchior Sultana & Janelle Pulo >> Details about this podcast [in Maltese] See also: - MMI Podcast: YouTube playlist - MMI Podcast: Facebook Page - MMI Archive on Mixcloud | @tonisant on Twitter - M3P: Malta Music Memory Project - Mużika Mod Ieħor ma' Toni Sant on Facebook (MP3)
Wordt de wereld steeds duisterder? Of krijgen we al dat duisters gewoon voorgeschoteld en denken we alleen maar dat het licht langzaam dooft? In deze bonusaflevering van De duistere kant van de mens reflecteren Hans Jaap en Mark op de antwoorden die jullie, de luisteraars, gaven op de vragen bij de afleveringen. Hans Jaap Melissen is een Nederlandse journalist/oorlogsverslaggever. Hij deed verslag vanuit vele oorlogsgebieden, van Syrië tot Congo en van Oekraïne tot Afghanistan. Daarnaast heeft Melissen verschillende boeken geschreven: 'Haïti, een ramp voor journalisten', 'IS-Tot Alles In Staat' en 'Van Oorlog Ga Je Houden'. Mark van Vugt is hoogleraar Evolutionaire Psychologie, Werk- en Organisatiepsychologie aan de Vrije Universiteit Amsterdam. Van Vugt heeft meerdere boeken geschreven, waaronder: 'Lucy, Darwin & Lady Gaga', 'FC Sapiens' en 'Mismatch'. Daarnaast is zijn boek 'de Natuurlijke Leider' in meerdere talen vertaald. Onderzoek van Van Vugt wordt wereldwijd besproken in internationale media, waaronder The Guardian, The Times, CNN, BBC en nog vele andere.
27ZD18 1490 - Kant y las dimensiones del espacio con Gastón Giribet, Dr. en Física, Dr. en Filosofía, Universidad de Nueva York. https://saltaelpez.com/es/productos/kant-y-las-dimensiones-del-espacio/ Universo de Misterios tiene reservado el derecho de admisión y publicación de comentarios. Generalmente, los comentarios anónimos no serán publicados. Si haces comentarios con afirmaciones dudosas, arguméntelas aportando enlaces a fuentes fiables (este muro NO es una red social). Contacto con Universo de Misterios: universodemisteriospodcast@gmail.com La imagen de la miniatura que ilustra este episodio ha sido creada con la ayuda de una Inteligencia Artificial. Puedes hacerte Fan de Universo de Misterios y apoyarlo económicamente obteniendo acceso a todos los episodios cerrados, sin publicidad, desde 1,99 €, pero, si prefieres una tarifa plana en iVoox, consulta estos enlaces: https://www.ivoox.vip/premium?affiliate-code=397358271cac193abb25500d6dffa669 https://www.ivoox.vip/premium?affiliate-code=151a00607cbb1cb51c715a0e5ba841d2 https://www.ivoox.vip/plus?affiliate-code=af18e7aba430f5e6cd6342407a3b2cb9 Aunque a algunas personas, a veces, puede proporcionar una falsa sensación de alivio, la ignorancia nunca es deseable. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals
Aujourd'hui, Barbara Lefebvre, Bruno Poncet et Jean-Loup Bonnamy débattent de l'actualité autour d'Alain Marschall et Olivier Truchot.
In the shadowy realms of the mind, where nightmares lurk and ancient evils stir, lies the path of Southern Demonology. Our host, JJ, embarks on a captivating journey through the dark corners of demonology, supernatural tales, and the profound depths of the human psyche. In this episode, we delve into the enigmatic world of nightmares, the sublime beauty of terror, and the power of acceptance and love.A Nightmare-Free ParadiseFor years, JJ battled relentless nightmares that haunted his every slumber. These weren't just ordinary dreams; they were harrowing experiences that left him gasping and trembling. In a previous episode, "The Dangers of Dreaming Demonic," JJ recounted his harrowing encounters with infernal entities that inflicted not just fear but physical pain. But then, a miraculous transformation occurred.Equipped with blessed medallions of St. Benedict, JJ found himself in a nightmare-free haven. For the first time in his life, he awoke refreshed and untroubled by the horrors of the night. This newfound peace was a testament to the power of faith and protection. However, the journey wasn't without its challenges. During a trip to Japan, JJ had to remove the medallions due to airport security, but he kept them close, ensuring they still provided their protective magic.From Nightmares to MundanityAs JJ navigated this newfound tranquility, his dreams took a curious turn. The terrifying nightmares that once plagued him were replaced by repetitive and mundane experiences. He likened his dreamscapes to the vast, labyrinthine structures of the Backrooms and the Forever IKEA from internet lore. These dreams, though less terrifying, were far from exciting. They were, as Immanuel Kant might say, the antithesis of the sublime.In his treatise "On the Esthetics of the Beautiful and the Sublime," Kant explores the two categories of the aesthetically pleasing: the beautiful and the sublime. Beauty, for Kant, is akin to a valley filled with flowers and deer grazing, evoking warmth and tranquility. The sublime, on the other hand, is a mountain with a thunderstorm over its peak, inspiring awe and even fear. JJ, with his affinity for the gothic and the terrifying, found himself firmly in the camp of the sublime.The Return of DarknessAfter a year of blissful freedom, JJ's world was once again plunged into darkness.Get access to all of Southern Demonology's episodes, social media links, and even contact JJ by visiting https://www.southerndemonology.com#southerndemonology, #podcast, #demonology, #nightmares, #stbenedict,#immanuelkant, #sublime, #horror, #supernatural, #faith, #protection,#dreams, #terror, #loveandacceptance, #religion, #popefrancis, #ai,#workersrights, #fairwages, #catholicchurch, #backrooms, #foreverikea,#scpl, #horrormovies, #demonization, #hate, #ostracism, #faithandfear,#mindandspirit, #darkcorners, #ancientevils, #humanpsyche,#journeyofdiscovery, #patreonsupport Get bonus content on PatreonSupport this show http://supporter.acast.com/southerndemonology. Hosted on Acast. See acast.com/privacy for more information.
Our sense of duty to do good can only have meaning if it comes from God. Is this enough to prove that God exists? Today, R.C. Sproul responds to the influential views of Immanuel Kant. For your donation of any amount, get R.C. Sproul's teaching series Defending Your Faith, plus lifetime digital access to all 32 messages and the study guide. We'll also send you two books from Ligonier: A Field Guide on False Teaching and A Field Guide on Gender and Sexuality: https://gift.renewingyourmind.org/4024/donate Live outside the U.S. and Canada? Get R.C. Sproul's digital teaching series and digital study guide for your gift of any amount, plus the two ebooks from Ligonier: https://www.renewingyourmind.org/global Meet Today's Teacher: R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine. Meet the Host: Nathan W. Bingham is vice president of ministry engagement for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts
Send us comments, suggestions and ideas here! In this week's episode Heka Astra brings us full circle to conclude this three part series concerning the philosophy and occult implications found within Rudolph Steiner's Philosophy of Freedom. On the first side of the tape we discuss the philosophy of Monism and just how many concepts fit neatly inside of it and whether or not the world or life itself has a purpose. If so, where does it come from? In the extended show we wrap up all the loose ends and conclude with a rousing discussion on Steiner's ideas about morality, the imagination, the value of life itself, individuality, the genius, racial qualities (warning it gets controversial [not the views of the hosts!]) and answers, finally, once and for all, if we are truly free or not. Thank you and enjoy the show!This episode was written by Heka Astra with additional research and commentary by Luke Madrid and Mari Sama.In this week's episode we discuss: -The Philosophy of Monism-External Control-Moral Compulsion-Purpose and Destiny-Knowledge and Conversation With the HGAIn the extended show available at www.patreon/com/TheWholeRabbit we reach the enlightening conclusion and discuss:-Moral Imagination?-The Value of Life-Antiquated / Controversial Theories of Race From the Text-Individuality-The Final Consequences of Monism-We Are Free!Where to find The Whole Rabbit:Spotify: https://open.spotify.com/show/0AnJZhmPzaby04afmEWOAVInstagram: https://www.instagram.com/the_whole_rabbitTwitter: https://twitter.com/1WholeRabbitOrder Stickers: https://www.stickermule.com/thewholerabbitOther Merchandise: https://thewholerabbit.myspreadshop.com/Music By Spirit Travel Plaza:https://open.spotify.com/artist/30dW3WB1sYofnow7y3V0YoSources:The Philosophy of Freedom PDFhttps://argos.vu/wp-content/uploads/2018/11/Philosophy_of_Freedom-Rudolf_Steiner-4.pdfSupport the show
durée : 00:58:59 - Avec philosophie - par : Géraldine Muhlmann, Nassim El Kabli - La question du partage de l'espace révèle des inégalités d'accès et de visibilité des minorités. C'est pourquoi celles-ci peuvent parfois s'organiser en un espace public "oppositionnel", qui remet en cause l'hégémonie de l'espace public dans sa forme bourgeoise et réinvestit ainsi l'espace commun. - réalisation : Nicolas Berger - invités : Mai Lequan Professeure de philosophie allemande moderne à l'université Lyon III-Jean Moulin, spécialiste de Kant ; Clotilde Nouët Assistant Professor en philosophie sociale et politique à l'Université Mohammed VI Polytechnique à Rabat au Maroc, et chercheuse associée à l'IRPhiL à l'Université Lyon 3; Alexander Neumann Professeur à l'Université Paris 8 qualifié en sociologie, et membre du comité scientifique du Collège international de philosophie
What does Miriana Contes 'Serving' have in common with songs by Kesha, the Ying Yang Twins and 17th century Algerian folk music? In this episode of "What Really Happened At Eurovision?" William and Freddy dissect the Arabian riff — a motif that plays in one of Eurovision 2025's most talked about songs. Professor Joe Bennett from the Berklee College of Music explains how Arab influences make "Serving" such a special song and why, no matter how hard you try, you Kant just censor certain elements of it. He also discusses the foundations of creativity and how the notion of "exoticism" frequently shows up in music.
Terminados os vários debates frente-a-frente com vista às eleições legislativas, o filósofo David Erlich reflete sobre a relação da Política com a Filosofia - e está em crer que tem tido lugar uma TikTokização da Política. Não sabemos se os políticos leram o "Retórica", de Aristóteles, mas a filosofia está em cada discurso e debate em que os políticos participam. Nos próximos tempos, teremos não uma, mas três chamadas às urnas. Temos eleições legislativas, autárquicas e presidenciais. Como pode a filosofia ajudar-nos nos dias que vivemos? A Política e a Filosofia sempre andaram de mãos dadas? E será que vivemos tempos de espetacularização da Política? É com uma reflexão sobre retórica que começa este episódio do podcast “Ponto Final, Parágrafo”, em que falamos sobre o novo livro de David Erlich, “A Bebedeira de Kant”, editado pela Editora Planeta.
Send us comments, suggestions and ideas here! In this week's episode we stack up behind Heka Astra who is leading the charge and authoring this three part series through the twisted jungle of Rudolph Steiner's wild mind as he establishes the philosophical framework proving the truth we all feel inside, that we, despite some compelling evidence otherwise, are in fact truly free beings possessed of our own divine will as it is laid out in exhausting detail in his seminal classic “The Philosophy of Freedom.” In part two of our tour of Steiner's work we explore the shortcomings of naive realism and critical idealism which are easier to understand than it first sounds. In the extended episode we discuss how the faculty of feeling corresponds to traditional Hermetic elemental associations, the nature of individuality, the limits of knowledge and the awesome power of the All-Mind or Nous. Make sure to tune in next week to see how it all combines to create a uniquely free spirit. Thank you and enjoy the show. This episode was written by Heka Astra with additional research and commentary by Luke Madrid and Mari Sama.In this week's episode we discuss: Critical Idealism vs. Naive RealismAbsolute IllusionismWhat is a Percept?What is a Concept?The Power of THINKING Parabola ThoughtsThe Power of INTUITIONHave You Ever Seen a “4?” In the extended episode available at www.patreon.com/TheWholeRabbit we go further into the classified domain and discuss:The Hermetic Association of WaterThe Unification of Thought and FeelingThought as a BridgeHuman Individuality Are There Limits To KnowledgeIn A Locked RoomPoimandresThe All Mind / Nous Where to find The Whole Rabbit:Spotify: https://open.spotify.com/show/0AnJZhmPzaby04afmEWOAVInstagram: https://www.instagram.com/the_whole_rabbitTwitter: https://twitter.com/1WholeRabbitOrder Stickers: https://www.stickermule.com/thewholerabbitOther Merchandise: https://thewholerabbit.myspreadshop.com/Music By Spirit Travel Plaza:https://open.spotify.com/artist/30dW3WB1sYofnow7y3V0YoSources:The Philosophy of Freedom PDFhttps://argos.vu/wp-content/uploads/2018/11/Philosophy_of_Freedom-Rudolf_Steiner-4.pdfSupport the show
Arconada habla de Thunderbolts*, Encarna de Maruja Mallo. Máscara y compás y Ayanta de la obra Las amargas lágrimas de Petra von Kant.
Kinsella on Liberty Podcast: Episode 464. I appeared on the new show Tyrant's Den a few days ago. It was released today (May 2, 2025) along with the other initial episodes. Chat GPT shownotes: In this engaging episode of The Tyrants' Den, host and guest delve into a wide-ranging discussion with Stephan Kinsella, a leading libertarian legal theorist and retired patent attorney. The conversation begins [0:01–7:20] with Kinsella's background in patent law, where he candidly reflects on his anti-IP stance even while working within the IP system. He outlines how his libertarian beliefs shaped his legal career, how he avoided ethically troubling work like aggressive patent litigation, and how he transitioned to full-time libertarian scholarship, including his influential work on intellectual property and legal theory. As the episode unfolds [7:20–59:45], Kinsella explores the philosophical foundations of law from Roman and common law to natural law, and discusses international law, war crimes, and higher-law principles that transcend statutory frameworks. He articulates his estoppel theory of rights, critiques legal positivism, and examines proportionality in justice. Later segments address libertarian perspectives on immigration policy, property rights, and the influence of Kant on modern libertarian thinkers like Hans-Hermann Hoppe. Kinsella closes by recommending his book Legal Foundations of a Free Society [59:00–59:45], which compiles decades of his work on law, rights, and liberty. Grow shownotes: [00:00–15:00] In this episode of the Tyrants Den podcast, recorded on February 24, 2025, host Tyrell (The Liberty Tyrant) interviews Stephan Kinsella, a prominent libertarian thinker and retired patent attorney, to discuss law, rights, and Hans-Hermann Hoppe's contributions to libertarian theory. Kinsella shares his unique perspective as an anti-intellectual property (IP) patent attorney, explaining how he practiced patent law for 30 years while advocating for the abolition of IP, viewing his role as akin to providing defensive tools for clients. He introduces Hoppe's argumentation ethics, which defends libertarian norms like self-ownership and the non-aggression principle by arguing that denying them creates a performative contradiction in discourse. [15:01–59:45] The conversation explores Hoppe's critique of the state as an aggressor and his vision for private, decentralized legal systems grounded in property rights. Kinsella discusses natural law, common law, and civil law, drawing on his experience in Louisiana's civil law system and his international law studies. He explains his estoppel theory of rights, inspired by Hoppe and common law, which posits that aggressors cannot object to defensive force due to their prior actions, provided responses are proportional. The episode concludes with a discussion on immigration, where Kinsella proposes an invitation-based system to balance liberty and cultural concerns, and a plug for his book, Legal Foundations of a Free Society. Transcript and detailed shownotes below. https://youtu.be/B00FziQs3BU?si=-VENJyK6ylvdB_XH ChatGPT Detailed Shownotes Detailed Summary with Time-Stamped Segments (Shownotes Body) [0:01–7:20] | Kinsella's Legal Career and Anti-IP Perspective Kinsella introduces his background as a patent attorney and libertarian. He explains how, despite opposing intellectual property, he practiced IP law ethically by avoiding aggressive enforcement work. Notes how libertarian theory shaped both his legal and writing careers. [7:20–11:20] | Foundations of Legal Systems: Roman vs. Common Law Discusses the difference between civil (Roman-based) and common law traditions. Explains Louisiana's unique civil law system and its impact on his legal education. Outlines historical influences on modern legal systems, including international and merchant law.
All comments and opinions are those of the individuals recorded; they do not reflect any official policy or position of the Department of Defense or U.S. government.Dr. Ben Zweibelson is an author, philosopher, and a retired Army Infantry Officer with multiple combat tours in Iraq and Afghanistan. Ben lectures and publishes on military strategy, operational planning, design thinking, and war philosophy. His latest book, Reconceptualizing War, was released on April 30th. He has published two other books on the military design movement and innovation in defence applications. Ben earned the Army's Master Parachutist, Pathfinder, Air Assault, Expert and Combat Infantryman's Badges, the Ranger Tab, and was awarded four Bronze Stars in combat. He resides in Colorado Springs with his wife and children. His hobbies include getting injured doing jiu-jitsu, snowboarding, and CrossFit.A magnum opus, a tour de force—Dr. Ben Zweibelson's latest book, Reconceptualizing War, is all of these and more. I was fortunate enough to receive an advance copy, and it was a rich feast. If you've ever wondered what your favourite strategist, philosopher, or school of thought had to say about warfare, you're more than likely to find them in the pages of Reconceptualizing War. From Clausewitz to Kant, Tolstoy, Engels, Mao, the Futurists, Marcuse, or Deleuze and Guattari—and several dozen more—every time I wondered if a thinker was about to appear, there they were. I especially appreciated how Reconceptualizing War complemented the aims of my Hypervelocity podcast: going deeper to examine the philosophical underpinnings of conflict. The cover art goes hard too. Our conversation delves into the themes of reconceptualising war through various philosophical and theoretical lenses. Dr. Ben Zweibelson discusses the importance of social paradigms, the historical context of anti-fascism, and the evolution of ideological movements like Antifa. The dialogue also explores the theoretical connections between Kant, Clausewitz, and contemporary armed movements, as well as the implications of game theory and the future of warfare in the age of artificial intelligence.Chapters00:00 – Introduction to Reconceptualizing War02:44 – Theoretical Foundations: Burrell, Morgan, and Rapoport10:48 – Kant, Clausewitz, and Contemporary Movements17:01 – Antifa: Historical Context and Modern Implications26:03 – Understanding War: Paradigms and Frameworks37:48 – Radical Structuralism and Omnism in Warfare47:49 – The Marxist Vision of Utopia50:15 – The Enduring Nature of War52:04 – Game Theory and Warfare57:57 – Complexity Science and the Afghan Conflict01:06:28 – Radical Structuralism and Revolutionary Success01:14:56 – Détente and Radical Structuralism01:21:47 – Interpretivism and the Limitations of DiagramsAll comments and opinions are those of the individuals recorded; they do not reflect any official policy or position of the Department of Defense or U.S. government.
Todos os meses, convido pessoas leitoras e falamos das leituras que fizemos naquele mês. A segunda convidada destes episódios é a grande leitora Joana da Silva, que faz, juntamente com Rita da Nova, o belo podcast "Livra-te".Livros mencionados no episódio:All fours, de Miranda JulyLampedusa - Ir e não voltar, de Ana França Heartburn, de Nora EphronComer, Beber, de Filipe Melo e Juan CaviaJames, de Percival EverettO Retorno, de Dulce Maria Cardoso My Husband, de Maud VenturaNotas sobre o Luto, de Chimamanda Ngozie AdichieYou Are Here, de David NichollsBiografia de Sophia, de Isabel NerySay You'll Remember Me, de Abby JimenezA Bebedeira de Kant, de David ErlichPenance, de Eliza ClarkGreat Big Beautiful Life, de Emily HenryPeople We Meet on Vacation, de Emily HenryThe Reading List, de Sara Nisha AdamsConsidera apoiar o podcast no Patreon: patreon.com/pontofinalparagrafoContacto do podcast: pontofinalparagrafo.fm@gmail.comSegue o Ponto Final, Parágrafo nas redes sociais: Instagram, Twitter e FacebookProdução, apresentação e edição: Magda CruzGenérico: Nuno ViegasLogótipo: Gonçalo Pinto com fotografia de João Pedro Morais
Neuroscientist and doctor Kieran Fox explores Albert Einstein's little-discussed spirituality and it how it both informed and complemented his science in Fox's new book "I Am Part of Infinity." It draws on little-known conversations, recently published letters and new archival research on what Einstein really believed and why his perspective still matters today. (0:45)Then, author Timothy Morton draws on philosophers Kant and Heidegger to reframe what it means to be ecological, and what sorts of actions count as we head into an age of mass extinction in his book, "Being Ecological." (26:14)
durée : 00:03:25 - Le Pourquoi du comment : philo - par : Frédéric Worms - Pour coexister, faut-il "être raisonnable" ? La raison imposée n'est-elle pas frustrante ? Trop de raison, ou pas assez : selon Kant, c'est en la critiquant qu'on évite l'illusion, l'erreur… et les dérives qui menacent la paix entre les humains. - réalisation : Riyad Cairat
Ich war zum ersten Mal in Höxter. Es mag am Wetter und dem Familientreffen gelegen haben, aber mir hat es sehr gut gefallen, kann man machen!
Philosophy Is Sexy n'est pas qu'un podcast, c'est une parenthèse intime, un pas de côté, pour oser la philosophie, la désacraliser, la remettre au cœur de notre vie et se laisser inspirer. Marie Robert, auteure du best-seller traduit en quinze langues, "Kant tu ne sais plus quoi faire", de "Descartes pour les jours de doute" et "Le Voyage de Pénélope" (Flammarion-Versilio) nous interpelle de son ton complice et entrainant. La prof qu'on aurait aimé avoir, celle surtout qui va faire des philosophes nos précieux alliés. https://www.susannalea.com/sla-title/penelopes-voyage/ Directrice Pédagogique des écoles Montessori Esclaibes. @PhilosophyIsSexy Production: Les podcasteurs Musique Originale: Laurent AkninDistribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.
Follow Vintagia now: https://www.kickstarter.com/projects/acidhorizon/vintagia-i-ching-oracle-for-psychogeographers-and-creativesWhat if capitalism isn't just an economic system—but a transcendental structure that configures our very experience? In this episode, philosopher Henry Somers-Hall helps us unravel Deleuze and Guattari's enigmatic claim that capitalism is an axiomatic system. Drawing from Kant, set theory, and the metaphysics of representation, we explore how capital binds and rebinds flows—subjects, territories, even revolt itself. Together we ask: what becomes of revolution when even resistance can be axiomatized?Henry's paper: https://henrysomershall.net/wp-content/uploads/2023/09/somers-hall-binding-and-axiomatics.pdfSupport the showVintagia Pre-Launch: https://www.kickstarter.com/projects/acidhorizon/vintagia-i-ching-oracle-for-psychogeographers-and-creatives Support the podcast:https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcast Boycott Watkins Media: https://xenogothic.com/2025/03/17/boycott-watkins-statement/ Join The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.comRevolting Bodies (Will's Blog): https://revoltingbodies.comSplit Infinities (Craig's Substack): https://splitinfinities.substack.com/Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/
De senaste veckorna har vi i podden ägnat oss en del åt Cervantes–Lönsboda-skalan. I ett av prenumerantavsnitten utsågs Immanuel Kant till världshistoriens största Lönsboda-legend.Det kändes inte mer än rimligt att kröna utmärkelsen med ett puttrigt avsnitt om Kant. Han är en av världshistoriens största och viktigaste namn. Men märkligt nog är det nästan mer intressant att läsa och prata om hans inrutade och småborgerliga liv i Ostpreussens pärla Königsberg.Dagens avsnitt handlar om vad kunskap egentligen är, men också om den stora fröjden i att röra sin egen senap till torsken. Och sedan skvallra.—Läslista:Fredriksson, Gunnar, 20 filosofer, Norstedt, Stockholm, 1994Högnäs, Sten (2019). Idéernas historia: en översikt. Lund: Historiska mediaRussell, Bertrand, Västerlandets filosofi och dess samband med den politiska och sociala utvecklingen, 7. utg., Natur och kultur, Stockholm, 1994Magee, Bryan, Bonniers stora bok om filosofi: [från antikens naturfilosofer till dagens moderna tänkare], Bonnier, Stockholm, 1999Encyklopedia Britannica Lyssna på våra avsnitt fritt från reklam: https://plus.acast.com/s/historiepodden. Hosted on Acast. See acast.com/privacy for more information.
Send us comments, suggestions and ideas here! On this week's episode we follow our guide Heka Astra into the rarely explored yet vitally important philosophical conundrum of what it means to be free and if such a thing is even possible by exploring turn of the century occultist Rudolph Steiner's seminal classic on the subject, “The Philosophy of Freedom” which to the delight of the spiritually minded explains in, albeit exhaustive detail, the inner and outer workings of perception, will, thought and if or even how we may express our SUPPOSED God given right to freedom. In the free side of the show we discuss what freedom even is, if it has anything to with choice (or not) and what Will has to do with the suit of wands in the Tarot. In the extended show we discuss the formation of the ego, the effect observation has on both light and our thoughts (we even yell about physics for a while) and the esoteric symbolism of the sword in the Hermetic tradition as it pertains to Steiner's explanation of thought. Thank you everybody and enjoy the show.In this week's episode we discuss: WTF is Freedom Anyway? Book of the Law StyleWhat is Determinism? Is Choice Free Will?Astrology and Free Will?To Will What one Wills…Esoteric Symbolism, The WandThe Power of ThinkingIn the extended show available at www.patreon.com/TheWholeRabbit we go further down the rabbit hole and continue discussing:The Formation of the EgoMonism vs. DualismMaterialismKhemetic WisdomThe Ace of Swords and ThinkingEinstein, Light and Relativity?The Conceptual RealmA Hobo in a Pear Tree Where to find The Whole Rabbit:Spotify: https://open.spotify.com/show/0AnJZhmPzaby04afmEWOAVInstagram: https://www.instagram.com/the_whole_rabbitTwitter: https://twitter.com/1WholeRabbitOrder Stickers: https://www.stickermule.com/thewholerabbitOther Merchandise: https://thewholerabbit.myspreadshop.com/Music By Spirit Travel Plaza:https://open.spotify.com/artist/30dW3WB1sYofnow7y3V0YoSourcesSteiner, Rudolph, The Philosophy of Freedomhttps://rsarchive.org/Books/GA004/English/RSP1964/GA004_index.htmlHeisenberg Uncertainty Principle:https://scienceexchange.caltech.edu/topics/quantum-science-explained/uncertainty-principle#:~:text=Formulated%20by%20the%20German%20physicist,about%20its%20speed%20and%20viceSupport the show
Chris Dixon believes we're at a pivotal inflection point in the internet's evolution. As a general partner at Andreessen Horowitz and author of Read Write Own, Chris believes the current internet, dominated by large platforms like YouTube and Spotify, has strayed far from its decentralized roots. He argues that the next era—powered by blockchain technology—can restore autonomy to creators, lower barriers for innovation, and shift economic power back to the network's edges. Tyler and Chris discuss the economics of platform dominance, how blockchains merge protocol-based social benefits with corporate-style competitive advantages, the rise of stablecoins as a viable blockchain-based application, whether Bitcoin or AI-created currencies will dominate machine-to-machine payments, why Stack Overflow could be the first of many casualties in an AI-driven web, venture capital's vulnerability to AI disruption, whether open-source AI could preserve national sovereignty, NFTs as digital property rights system for AIs, how Kant's synthetic a priori, Kripke's modal logic, and Heidegger's Dasein sneak into Dixon's term‑sheet thinking, and much more. Read a full transcript enhanced with helpful links, or watch the full video. Recorded March 26th, 2025. Help keep the show ad free by donating today! Other ways to connect Follow us on X and Instagram Follow Tyler on X Follow Chris on X Sign up for our newsletter Join our Discord Email us: cowenconvos@mercatus.gmu.edu Learn more about Conversations with Tyler and other Mercatus Center podcasts here.
On the show this time, it's the futuristic rock drama of Guadalajara band Descartes a Kant. When Guadalajara-based group Descartes A Kant created their most recent album, 2023’s After Destruction, they actually made something much bigger. They built an entire concept and universe in which humans struggle to remain human in the face of relentless simulated reality. Their music is post-punk meets indie rock with incredibly intricate electronics. And you’ll want to make sure you check out the video for this one at some point, too. Recorded October 18, 2024 Hello User / Graceless Press Any Key / Woman Sobbing Self-F / The Mess We've Made A Catastrophe 47 Dogs / After Destruction Enlightenment Bubbles / Restart and Heal Watch the full Live on KEXP session on YouTube.Support the show: https://www.kexp.org/donateSee omnystudio.com/listener for privacy information.
On the show this time, it's the futuristic rock drama of Guadalajara band Descartes a Kant. When Guadalajara-based group Descartes A Kant created their most recent album, 2023’s After Destruction, they actually made something much bigger. They built an entire concept and universe in which humans struggle to remain human in the face of relentless simulated reality. Their music is post-punk meets indie rock with incredibly intricate electronics. And you’ll want to make sure you check out the video for this one at some point, too. Recorded October 18, 2024 Hello User / Graceless Press Any Key / Woman Sobbing Self-F / The Mess We've Made A Catastrophe 47 Dogs / After Destruction Enlightenment Bubbles / Restart and Heal Watch the full Live on KEXP session on YouTube.Support the show: https://www.kexp.org/donateSee omnystudio.com/listener for privacy information.
Critic and educator Maura Johnston joins us again to chat about the Eurovision entries from Finland, Latvia, Malta, Lithuania, and Armenia. Maura Johnston Maura Johnston is a writer and editor who teaches at Boston College. She lives in Allston Rock City with her cat, Nuno. Her favorite Eurovision song of recent years is Margaret Berger's "I Feed You My Love." Do Re Mi Summary Finland - Erika Vikman - "Ich Komme" (1:17) Latvia - Tautumeitas - "Bur man laimi" (8:18) Malta - Miriana Conte - "Serving" ("KANT") (14:59) Lithuania - Katarsis - "Tavo akys" (23:13) Armenia - PARG - "Survivor" (30:41) Final Thoughts (37:53) Subscribe The EuroWhat? Podcast is available wherever you get your podcasts. Find your podcast app to subscribe here (https://www.eurowhat.com/subscribe). Comments, questions, and episode topic suggestions are always welcome. You can shoot us an email (mailto:eurowhatpodcast@gmail.com) or reach out on Bluesky @eurowhat.bsky.social (https://bsky.app/profile/eurowhat.bsky.social). Basel 2025 Keep up with Eurovision selection season on our Basel 2025 page (https://www.eurowhat.com/2025-basel)! We have a calendar with links to livestreams, details about entries as their selected, plus our Spotify playlists with every song we can find that is trying to get the Eurovision stage. Join the EuroWhat AV Club! If you would like to help financially support the show, we are hosting the EuroWhat AV Club over on Patreon! We have a slew of bonus episodes with deep dives on Eurovision-adjacent topics. Special Guest: Maura Johnston.
Supreme Court vs Govt में फसे JP Nadda | Dhankhad & Nishi Kant Dubey on FIRE
So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe
The episode explores Hegel's complex understanding of freedom as self-determination and its historical evolution through time, juxtaposed with Kant and Rousseau's perspectives. It emphasizes that freedom is a relational and collective struggle that necessitates recognition and social action, questioning the practical implications of Hegel's thought in contemporary movements for change. - Examining Hegel's definition of freedom as self-determination- Historical context: freedom's evolution through societies- The importance of temporality in understanding freedom- Comparing Hegel with Kant and Rousseau on freedom- Duns Scotus' radical contingency vs. Hegel's causal necessity- Practical implications: social struggles for freedom today - Connecting Hegelian philosophy to contemporary movementsSend us a text Musis by Bitterlake, Used with Permission, all rights to BitterlakeSupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf, DRV, Kenneth McKee, JY Chan, Matthew Monahan
All of this year's official music videos are out, so the Eurovangelists have enlisted pop culture aficionado Dave Holmes (Troubled Waters, Who Killed The Video Star, MTV) to weigh in on which videos from this year's crop of entrants are Top 10, and which videos are not gonna see much air time. We also talk about who might take it all in this year that feels more wide open than in years past. Jeremy lives for a jam session in the fairy court, Dimitry's on the warpath over Stefan Raab, Dave loves living that rock star yacht life, and Oscar's got that star quality.Dave's favorite music videos: https://youtu.be/oJL-lCzEXgI?si=WBjdXTTLLxBDKw-Rhttps://youtu.be/nTizYn3-QN0?si=M9DWaZ7Ax6QRjIWUJeremy's favorite music video: https://youtu.be/eBG7P-K-r1Y?si=pjdLdc6vUBFsKY2RDimitry's favorite music videos: https://youtu.be/sOnqjkJTMaA?si=Fl2KrStCwAoC1kMbhttps://youtu.be/pTFE8cirkdQ?si=FWsZWvK9fQip14SXOscar's favorite music video: https://www.youtube.com/watch?v=1zWlnzFXcKYA playlist of this year's official music videos: https://www.youtube.com/watch?v=Sfvb761EEcM&list=PLd2EbKTi9fyXVpc47XRGyjV0RfQOlHOXtThis week's companion playlist: https://open.spotify.com/playlist/4mkeIWF4CiFfYcYEb2PMGS The Eurovangelists are Jeremy Bent, Oscar Montoya and Dimitry Pompée.The theme was arranged and recorded by Cody McCorry and Faye Fadem, and the logo was designed by Tom Deja.Production support for this show was provided by the Maximum Fun network.The show is edited by Jeremy Bent with audio mixing help was courtesy of Shane O'Connell.Find Eurovangelists on social media as @eurovangelists on Instagram and @eurovangelists.com on Bluesky, or send us an email at eurovangelists@gmail.com. Head to https://maxfunstore.com/collections/eurovangelists for Eurovangelists merch. Also follow the Eurovangelists account on Spotify and check out our playlists of Eurovision hits, competitors in upcoming national finals, and companion playlists to every single episode, including this one!
Episode 14 – Stop Being So Serious: how to let go and enjoy the dance with women____________________________________________________“How do I stop being so serious and become genuinely more playful?”I find it fascinating that it took 14 episodes of Abundance in the Land Of Women for this question to come up–but I'm not surprised. You see, while the man who asks himself what he'd like his life to look like and strives to create it is already a rare breed, it's even rarer for a man to go about his lifetime adventure with a sense of gratitude, humour and ease through the highs and lows. No matter how much, or little playfulness you think you embody right now, the truth is that we all like fun. Women are no different. And, while contemplating your future, designing your life and being integral all make you an attractive man, accepting that life is short, laughing at your shortcomings and choosing to make good memories is sure to make you stand out, high and above, in her eyes.How to bring out that sense of playfulness from within you is the subject of Zan and Jordan's conversation today. Let us know what you think in the comments section. When you're faced with a decision, do you know what motivates your choice? Our lives are the sum of the choices we make. Will you choose to enjoy yourself? ____________________________________________________Come join us! Sign up today and enjoy all the perks of the Amorati Membership, including live calls with Zan and his team. Go here: https://www.Amorati.net/____________________________________Need a gunslinger? Someone who rides into town, completely solves your problem, then rides off into the sunset. Contact Zan Perrion personally to inquire about his incredibly effective one-on-one Laser Coaching. Find him here: https://arsamorata.com/lifementoring/____________________________________Get a gifted copy of The Alabaster Girl, personally signed by Zan Perrion. Go to https://alabastergirl.com____________________________________Join our newsletter here & get all our latest: https://arsamorata.com____________________________________THE AMORATI is a close-knit fraternity of men from all over the world who have devoted their lives to the philosophy of The Ars Amorata.The Amorati are lovers of women. The Amorati are lovers of life. The Amorati are treasure hunters and raconteurs. The Amorati are on a lifelong quest for beauty and adventure.JOIN US in the AMORATI membership - Go to https://www.Amorati.net/____________________________________ARS AMORATA is a celebration of the art of seduction, the rebirth of romance, and a lifelong quest for beauty and adventure.Ars Amorata is a philosophy of beauty. It is a way of life. It is not a religion. It is a belief system, similar to the way one might call Stoicism a belief system or a way of life. It is a layer that exists (or not) below all religion and all social structures. And it belongs to all of you.Philosophers throughout the ages have argued whether beauty is objective or subjective, but in my view, beauty is neither. It is neither inherent as a property of the object (the objective view) nor is it in the eye of the beholder (the subjective view). Beauty is a third thing altogether.Beauty is prime. It stands alone. It is a thing apart, in Kant's words: a Thing-In-Itself (Ding an sich). Beauty emanates from what Aristotle called the Unmoved Mover, what Plotinus called The One, what scientists call the Big Bang, and what John in the New Testament called the Word or Logos.Ars AmoraSupport the show
Hace unos años que el maliense anunció su retirada, pero afortunadamente ha decidido volver a la música con un disco acústico y una gira europea. Grabado en su habitación de un hotel de Kioto, 'So kono' se publicó el pasado viernes y contiene canciones como 'Aboubakrin', 'Awa', 'Kanté Manfila' o 'Chérie'. Escuchamos a la italiana Chiara Civello cantando 'Via con me', de Paolo Conte, 'Metti una sera a cena', de Morricone, 'Una sigaretta', de Fred Buscaglione, y ''I mulini dei ricordi' de Michel Legrand- con la voz de Esperanza Spalding-. Y al etiope Mulatu Astatke con Hoodna Orchestra en 'Hatula' y 'Yashan' de su disco 'Tension'. Abre ('Gaúcho Corta jaca') y cierra ('Clube da esquina nº2') el cuarteto Falando Música del baterista brasileño Sergio Reze.Escuchar audio
On Ch. 6 "Formalism and Person," in Max Scheler's most famous work, Formalism in Ethics and Non-Formal Ethics of Values (1916). Ethical Formalism is Kant: What makes something ethically correct is just something about the type of act and willing involved. Non-formalism pays attention to the content, e.g. our sentiments (a la Hume). As we've been studying on The Partially Examined Life, phenomenologists starting with Brentano sought to merge the two: Things in our experience just present themselves as intuitively praiseworthy, and this is sufficient to establish ethical obligations. We have been reading about how Scheler relies in his ethical theorizing on our experiences of sympathy and love, but we wanted to learn more about what it is about particular people that we love and respect: What is it to be a "person" in the moral sense? This book moves very slowly, so in this part he's still just distinguishing himself from Kant when it comes to saying some basic things about your relation to your own selfhood. Read along with us, starting on p. 370 (PDF p. 403). You can choose to watch this on video. To get future parts, subscribe at patreon.com/closereadsphilosophy. Learn more about your ad choices. Visit megaphone.fm/adchoices
Bishop Robert Barron’s Sermons - Catholic Preaching and Homilies
Friends, happy Easter! Many of you probably know that I've spent much of my life reading philosophers and spiritual writers—Plato, Aristotle, Confucius, Cicero, Marcus Aurelius, Anselm, Aquinas, Kant, Hegel. What all those figures have in common is a kind of calm, musing detachment as they talk about high ideas. Well, there's all of that—and then there's the Gospel, the “Good News.” Yes, the Gospels have inspired philosophers and spiritual teachers, but at their heart, they're not abstracted philosophical musing; they're the urgent conveying of news. Something happened—and I need you to know about it!
Wel importheffingen, en dan toch weer niet. Economisch lijkt er weinig logica achter het beleid van Trumps importheffingen te zitten. Maar wat als niet economie, maar iets heel anders het doel is? En zien we nu al de contouren van een nieuwe wereldorde? Daarover econoom en NRC-journalist Maarten Schinkel. (15:26) Staat Meloni aan de kant van Europa of Trump? Ook we zoomen in op de Italiaanse premier Giorgia Meloni, die komende week - middenin deze crisis - op bezoek gaat bij Trump. Staat de radicaal-rechtse Meloni nou aan de kant van Europa of aan de kant van de Amerikaanse president? Eveline Rethmeijer over het ware gezicht van Meloni. Dat doen we met EenVandaag-verslaggever en oud-Italië-correspondent Eveline Rethmeier. Presentatie: Tim de Wit
Philosophy Is Sexy n'est pas qu'un podcast, c'est une parenthèse intime, un pas de côté, pour oser la philosophie, la désacraliser, la remettre au cœur de notre vie et se laisser inspirer. Marie Robert, auteure du best-seller traduit en quinze langues, "Kant tu ne sais plus quoi faire", de "Descartes pour les jours de doute" et "Le Voyage de Pénélope" (Flammarion-Versilio) nous interpelle de son ton complice et entrainant. La prof qu'on aurait aimé avoir, celle surtout qui va faire des philosophes nos précieux alliés. https://www.susannalea.com/sla-title/penelopes-voyage/ Directrice Pédagogique des écoles Montessori Esclaibes. @PhilosophyIsSexy Production: Les podcasteurs Musique Originale: Laurent AkninDistribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.
durée : 00:02:33 - L'Humeur du matin par Guillaume Erner - par : Guillaume Erner - Courir le marathon de Paris, avec ses 42,195 km, reste un défi aussi bien physique que mental. Guillaume Erner, lui, propose aussi une approche philosophique en convoquant Nietsche et Kant pour être sûr de franchir la ligne d'arrivée. - réalisation : Félicie Faugère
Exploring consciousness, metaphysics, and psychedelic insight through the lens of Spinietzschean thought. In this mind-expanding episode of The Awaken Podcast, Natasja is joined by Dr. Peter Sjöstedt-Hughes, philosopher of mind, metaphysician, and lecturer at the University of Exeter. Renowned for bridging ancient philosophical questions with modern psychedelic insight, Peter invites us into a layered inquiry on consciousness, altered states, and the mysteries embedded within nature itself. From Spinoza to Nietzsche, Kant to panpsychism, this conversation travels through rich philosophical terrain—exploring how altered states may not only expand the mind, but also reframe our understanding of what mind is. In this episode, we explore: What is consciousness—and is it embedded in or emergent from nature? How psychedelics challenge traditional views of the mind-body problem Can altered states give us access to otherwise hidden layers of reality? How metaphysical frameworks like panpsychism and pantheism influence the interpretation of psychedelic experiences Why plants, fungi—and perhaps even matter itself—may be conscious in ways we overlook The intersection of Spinietzschean philosophy and expanded states of awareness What philosophers like Kant might say about psychedelic experience The role of awe, sublimity, and moral insight beyond reason Key philosophical questions in psychedelic research that remain unexplored This episode is a contemplative feast for psychonauts, scholars, and seekers alike—an invitation to see not just differently, but deeper.
Recién estrenado el año 70, el dramaturgo y cineasta alemán Rainer Werner Fassbinder llevó a escena Las amargas lágrimas de Petra Von Kant, y dos años más tarde la adaptó al cine. Considerado uno de sus melodramas más célebres, ha conocido múltiples versiones escénicas y cinematográficas. En España se estrenó en 1989 con Lola Herrera como protagonista, y existe también una versión para Estudio 1 en TVE con Rosa María Sardá.Ahora, una nueva mirada a este texto llega a Nave 10 de Madrid, en una producción dirigida por Rakel Camacho y con Ana Torrent en el papel de Petra. Ambas nos acompañan esta tarde para hablar del montaje, que se puede ver hasta el 20 de abril.Nos vamos también a Sevilla, donde el Teatro Central ha acogido la XI edición de los Premios Lorca de las Artes Escénicas de Andalucía. Estos galardones reconocen a los espectáculos y profesionales andaluces que han estrenado o girado en 2024. La información la aporta María Fernández, que también ha conversado con algunos de los premiados.En el Teatro Español de Madrid, Pilar Valenciano dirige Esta noche, gran velada, una obra de Fermín Cabal sobre un boxeador atrapado entre su sueño y una decisión moral. Estará en cartel hasta el 25 de mayo y nos lo cuenta Ana Gil.Además, repasamos el programa de la Orquesta Sinfónica y Coro de RTVE, que interpretarán piezas de John Williams, Vivaldi y Mozart los días 10 y 11 de abril en el Teatro Monumental. Nos lo detalla Inko Martín.Y terminamos con la sesión musical de Martín Llade, dedicada esta vez al compositor alemán Kurt Weill, fallecido en Nueva York un 3 de abril de 1950.Escuchar audio
This week we review the season four episode Lines of Communication.Joe confirms that the French did do that, if by the French you mean the British, Sarah thinks #1 might be starting to develop a kink, and Mike argues it's time to go back and re-read Kant's First Critique.Spoiler-free discussion: 0:00:00 - 1:02:49Spoiler Zone: 1:02:49 - 1:06:09Next Episode and other Shenanigans: 1:06:09Music from this episode:"Surf Punk Rock" By absentrealities is licensed under CC-BY 3.0"Please Define The Error" By Delta Centauri is licensed under CC-BY 3.0"The Haunted McMansion" By Megabit Melodies is licensed under CC-BY 3.0
Dear Stef I was recently having some fun with ChatGPT and I was asking it if various historical figures such as Kant, Schopenhauer and Churchill are sexist to which it replied ‘Yes'. I then asked it ‘Is Stefan Molyneux sexist?' to which it replied (quoting):‘Yes, Stefan Molyneux, a controversial figure known for his online videos and advocacy of various far-right and anti-feminist viewpoints, has been widely criticized for promoting sexist ideas. His views on gender are often seen as regressive and aligned with traditionalist, anti-feminist beliefs.Here are some ways in which Molyneux has expressed sexist views:1. Misogyny and Gender Essentialism: Molyneux often promotes a rigid view of gender roles, suggesting that men and women have inherently different, and complementary, roles in society. He believes that men are naturally suited to leadership, rational thinking, and public life, while women are biologically inclined toward nurturing, domesticity, and emotional roles. These views align with an essentialist understanding of gender, where biological differences are used to justify inequalities in power and opportunity.2. Criticism of Feminism: Molyneux has been an outspoken critic of feminism, frequently claiming that it has "ruined" society by promoting the idea of gender equality and undermining traditional family structures. He dismisses feminism as a harmful ideology, accusing it of promoting victimhood and entitlement among women, while downplaying issues like domestic violence against men.3. Views on Relationships and Marriage: Molyneux often espouses a controversial view of relationships between men and women, promoting the idea that women are hypergamous (i.e., they are primarily interested in marrying men of higher status or resources) and that men should be wary of women's desires for financial support and social status. He has also advocated for "alpha male" behavior, claiming that men should assert dominance in relationships to maintain control and avoid being exploited by women.4. Denial of Gender Equality: Molyneux rejects the idea that men and women should have equal rights and opportunities in many areas of society, often citing his belief in traditional gender roles. For example, he has suggested that women are not suited for leadership roles in politics or business because they are driven by emotionality rather than reason.Molyneux's views are deeply controversial and are considered by many to be deeply sexist and out of step with contemporary gender equality movements. His rhetoric has been widely criticized for promoting harmful stereotypes about both women and men and for encouraging a backlash against feminist progress.'There seems to be an acknowledgment of some of your beliefs & truthful statements you have made but there also seems to be an unusual framing of your philosophy around women. Anyhow if you believe that ChatGPT is misrepresenting your views what would be your response to it?GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025
Eiso Kant, CTO of poolside AI, discusses the company's approach to building frontier AI foundation models, particularly focused on software development. Their unique strategy is reinforcement learning from code execution feedback which is an important axis for scaling AI capabilities beyond just increasing model size or data volume. Kant predicts human-level AI in knowledge work could be achieved within 18-36 months, outlining poolside's vision to dramatically increase software development productivity and accessibility. SPONSOR MESSAGES:***Tufa AI Labs is a brand new research lab in Zurich started by Benjamin Crouzier focussed on o-series style reasoning and AGI. They are hiring a Chief Engineer and ML engineers. Events in Zurich. Goto https://tufalabs.ai/***Eiso Kant:https://x.com/eisokanthttps://poolside.ai/TRANSCRIPT:https://www.dropbox.com/scl/fi/szepl6taqziyqie9wgmk9/poolside.pdf?rlkey=iqar7dcwshyrpeoz0xa76k422&dl=0TOC:1. Foundation Models and AI Strategy [00:00:00] 1.1 Foundation Models and Timeline Predictions for AI Development [00:02:55] 1.2 Poolside AI's Corporate History and Strategic Vision [00:06:48] 1.3 Foundation Models vs Enterprise Customization Trade-offs2. Reinforcement Learning and Model Economics [00:15:42] 2.1 Reinforcement Learning and Code Execution Feedback Approaches [00:22:06] 2.2 Model Economics and Experimental Optimization3. Enterprise AI Implementation [00:25:20] 3.1 Poolside's Enterprise Deployment Strategy and Infrastructure [00:26:00] 3.2 Enterprise-First Business Model and Market Focus [00:27:05] 3.3 Foundation Models and AGI Development Approach [00:29:24] 3.4 DeepSeek Case Study and Infrastructure Requirements4. LLM Architecture and Performance [00:30:15] 4.1 Distributed Training and Hardware Architecture Optimization [00:33:01] 4.2 Model Scaling Strategies and Chinchilla Optimality Trade-offs [00:36:04] 4.3 Emergent Reasoning and Model Architecture Comparisons [00:43:26] 4.4 Balancing Creativity and Determinism in AI Models [00:50:01] 4.5 AI-Assisted Software Development Evolution5. AI Systems Engineering and Scalability [00:58:31] 5.1 Enterprise AI Productivity and Implementation Challenges [00:58:40] 5.2 Low-Code Solutions and Enterprise Hiring Trends [01:01:25] 5.3 Distributed Systems and Engineering Complexity [01:01:50] 5.4 GenAI Architecture and Scalability Patterns [01:01:55] 5.5 Scaling Limitations and Architectural Patterns in AI Code Generation6. AI Safety and Future Capabilities [01:06:23] 6.1 Semantic Understanding and Language Model Reasoning Approaches [01:12:42] 6.2 Model Interpretability and Safety Considerations in AI Systems [01:16:27] 6.3 AI vs Human Capabilities in Software Development [01:33:45] 6.4 Enterprise Deployment and Security ArchitectureCORE REFS (see shownotes for URLs/more refs):[00:15:45] Research demonstrating how training on model-generated content leads to distribution collapse in AI models, Ilia Shumailov et al. (Key finding on synthetic data risk)[00:20:05] Foundational paper introducing Word2Vec for computing word vector representations, Tomas Mikolov et al. (Seminal NLP technique)[00:22:15] OpenAI O3 model's breakthrough performance on ARC Prize Challenge, OpenAI (Significant AI reasoning benchmark achievement)[00:22:40] Seminal paper proposing a formal definition of intelligence as skill-acquisition efficiency, François Chollet (Influential AI definition/philosophy)[00:30:30] Technical documentation of DeepSeek's V3 model architecture and capabilities, DeepSeek AI (Details on a major new model)[00:34:30] Foundational paper establishing optimal scaling laws for LLM training, Jordan Hoffmann et al. (Key paper on LLM scaling)[00:45:45] Seminal essay arguing that scaling computation consistently trumps human-engineered solutions in AI, Richard S. Sutton (Influential "Bitter Lesson" perspective)
Esel und Teddy feierten 18. Geburstag in Köln, und ich war dabei! Davor allerdings hatte ich eine sehr anstrengende Woche, und bestimmt seid Ihr alleine vom Hören schon so müde, dass Ihr die Party gar nicht mehr mitbekommt. Gute Nacht!
On "The Origin of the Knowledge of Right and Wrong" (1889). What justifies basic moral facts? Brentano claims that right there in our experience, we can rationally sense with complete certainty that certain kinds of preferences are good ones, and others are not. This take on intuitionism is a response to Kant that (like Kant) cuts between the traditional epistemic categories of rationalism and empiricism, and Brentano's descriptive psychology kicked off the whole project of phenomenology. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Sponsors: Get a $1/month e-commerce trial at shopify.com/pel. Learn about African history at historyofafricapodcast.podbean.com.
Part XIV - Kant, continued - Join us for a reading and conversation about the 12 men who had the greatest influence on the way we think. Written in 1958, this work stands the test of time. There is no theory, conspiracy or otherwise, just the simple facts about these men, their thoughts and their influence--draw your own conclusions! Check out the book here: https://a.co/d/1qRii01 Support: True Hemp Science https://truehempscience.com/ PROMO CODE: MONICA Support me on substack for ad-free content, bonus material, personal chatting and more! https://substack.com/@monicaperezshow Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes! all for the cost of one newspaper a month--i read the news so you dont have to! Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Rumble: https://rumble.com/user/monicaperezshow YouTube: https://www.youtube.com/c/MonicaPerez Twitter/X: @monicaperezshow Instagram: @monicaperezshow Learn more about your ad choices. Visit megaphone.fm/adchoices
Alison Wood Brooks (Talk: The Science of Conversation and the Art of Being Ourselves) is a behavioral research scientist. Alison joins the Armchair Expert to discuss why growing up as a twin is like watching an alternate version of your own life, how we underestimate the complexity of chin wagging, and the reality that human connection is not just about transactional information exchange. Alison and Dax talk about Kant's sparkling smart people dinner party rules, how hungry we can be to extract vulnerability from others while being hesitant to share it ourselves, and how asking more questions creates magic in one's personal life. Alison explains research she's done into the relationship between humor and power, how asking more questions creates magic in one's personal life, and why saying “I'm sorry” is more powerful than “I love you.”Follow Armchair Expert on the Wondery App or wherever you get your podcasts. Watch new content on YouTube or listen to Armchair Expert early and ad-free by joining Wondery+ in the Wondery App, Apple Podcasts, or Spotify. Start your free trial by visiting wondery.com/links/armchair-expert-with-dax-shepard/ now.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
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