Podcasts about Kwame Anthony Appiah

Kwame Anthony Appiah is one of the world's most influential philosophers and currently serves as president of the American Academy of Arts and Letters. Many know his work from the weekly "Ethicist" column in the New York Times. In this episode, he shares both personal and professional aspects of a vocational journey that has carried him from Ghana to Britain, the United States, and beyond. He reflects on current challenges to liberal education, the value of diversity, the power of symbols and proverbs, and the importance of being alert to life's surprises and opportunities.

This program is inspired by "Coatlicue & Las Meninas: The Stanford Edition" (2007/2025) by Mexican American artist Pedro Lasch, commissioned by IAJS and on view at Asheville Art Museum from April 16 to July 13, 2025. Asheville Art Museum associate curator Jessica Orzulak and artist Pedro Lasch discuss the work's larger themes, including how mirrors encourage viewers to reflect on the movement of people, ideas, and objects across time and space. Then, a panel featuring Stanford IAJS founding faculty co-director Tomás Jiménez, philosopher and ethicist Kwame Anthony Appiah, immersive journalism and extended reality (XR) pioneer Nonny de la Peña, and immigrant integration advocate Federico Rios will discuss the ways Americans, old and new, see ourselves in each other. This is the first program in “What Can Become of Us?”, a collaboration between the Stanford Institute for Advancing Just Societies (IAJS) and Zócalo Public Square, envisioning new perspectives on migration, America's diverse communities, and how people come together across differences. Timestamps: 00:00 - Intros 04:06 - Artist Talk: Pedro Lasch, Jessica Orzulak 32:11 - Panel: Tomás Jiménez, Kwame Anthony Appiah, Nonny de la Peña, Visit https://www.zocalopublicsquare.org/ for more programs and essays in the series. Follow Zócalo on X: https://x.com/thepublicsquare Instagram: https://www.instagram.com/thepublicsquare/ Facebook: https://www.facebook.com/zocalopublicsquare LinkedIn: https://www.linkedin.com/company/z-calo-public-square/

In a life lived between Ghana, Britain and the USA, Kwame Anthony Appiah has had ample opportunity to reflect on identities and difference, as well as what binds us together. Our conversation starts with the struggles of decolonisation and moves towards trying to understand the role and importance a liberal education for functioning democracies. Are people in charge of their own lives or do they need to be empowered to take charge of them, and of their societies? And have Western democracies been failed by their elites, which abolished the guardrails that kept democracies functioning? The liberal project may have failed. Can it be rescued by a groundswell of democratic determination? And what place could ideas like cosmopolitanism, identity and honour have in his process?

On this episode of the Hayek Program Podcast, Kwame Anthony Appiah delivers a keynote lecture at the 2023 Markets & Society conference, exploring the historical and philosophical complexities of cultural property. Using examples from classical literature, African history, and global museum debates, he critiques modern repatriation efforts for oversimplifying ownership claims. Appiah argues that the ownership and heritage of cultural artifacts are historically complex, traceable through ancestry, territory, and identity. This complexity often creates contradictions in restitution debates. Instead of a narrow focus on repatriation, Appiah advocates for a more nuanced, cosmopolitan approach to heritage and museum collections.Kwame Anthony Appiah is a Professor of Philosophy and Law at New York University, the Laurance S. Rockefeller University Professor of Philosophy, and the University Center for Human Values Emeritus at Princeton University. He earned his BA and PhD from the University of Cambridge and has since taught at numerous renowned universities, including Yale, Cornell, Duke, Harvard, Princeton, and NYU.Appiah has published widely on literary and cultural studies with a focus on African and African American culture, ethics, and identity, including his most recent book, The Lies That Bind: Rethinking Identity (Liveright Publishing 2018). For his work, he has also received many awards, including the National Humanities Medal. His work on cosmopolitanism, identity, and heritage takes a nuanced and practical approach, embracing the particularities and challenges of living within a complicated social context. He also helps others understand and tackle everyday challenges through his advice column, The Ethicist at New York Times.This lecture has been published in the Markets & Society Journal, Volume 1 Issue 1, as "Whose Heritage? Preservation, Possession, and Peoples." Learn more about the Markets & Society conference and journal here.If you like the show, please subscribe, leave a 5-star review, and tell others about the show! We're available on Apple Podcasts, Spotify, Amazon Music, and wherever you get your podcasts.Virtual Sentiments, a podcast series from the Hayek Program, is streaming! Subscribe today and listen to season three, releasing now.Follow the Hayek Program on Twitter: @HayekProgramLearn more about Academic & Student ProgramsFollow the Mercatus Center on Twitter: @mercatusCC Music: Twisterium

Note: Philosopher Kwame Anthony Appiah, who writes the New York Times column, "The Ethicist", has just won (in the summer of 2024) the Library of Congress' Kluge Prize. A high honor. This program was broadcast on WCAI, an affiliate of WGBH, Boston. In this interview from 2004, New York University Philosopher Kwame Anthony Appiah discusses cosmopolitanism on ThoughtCast! Born in England and raised in Ghana, Appiah is half English and half African. And perhaps because of this, he's fascinated with the concept of identity, and the power it wields over people. But rather than wage identity politics, Appiah encourages us instead to be good global citizens, interested in and accepting of each other. In short, cosmopolitan. But also, at least a little bit "contaminated"... Appiah's written a book on the subject: it's called Cosmopolitanism: Ethics in a World of Strangers. Click here: to listen. (42 minutes)

Yascha Mounk and Kwame Anthony Appiah discuss cultivating thick identities (and thick skins). Kwame Anthony Appiah is a British-Ghanaian philosopher, Professor of Philosophy and Law and New York University, and the “Ethicist” columnist for The New York Times Magazine. In this week's conversation, Yascha Mounk and Kwame Anthony Appiah discuss why universities discarded an ethic of common humanity for a new form of identitarianism; how we can recognize and respect individual and cultural diversity without making it the main factor in our interactions; and why faculty must be agents for the change they wish to see in universities. This conversation is part of the Persuasion series “Universities, Diversity, and Democracy,” a new collection of podcasts and essays, featuring leading voices in higher education, that explores how universities can pursue truth in the spirit of philosophical liberalism and in pursuit of social progress. This series is made possible by the generous support of the Arthur Vining Davis Foundations. This transcript has been condensed and lightly edited for clarity. Please do listen and spread the word about The Good Fight. If you have not yet signed up for our podcast, please do so now by following this link on your phone. Email: podcast@persuasion.community  Website: http://www.persuasion.community Podcast production by Jack Shields, and Brendan Ruberry Connect with us! Spotify | Apple | Google Twitter: @Yascha_Mounk & @joinpersuasion Youtube: Yascha Mounk LinkedIn: Persuasion Community Learn more about your ad choices. Visit megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices

In Season 2, the Interfaith America with Eboo Patel podcast explores how we engage religious diversity in different sectors of our nation, from Hollywood to politics, journalism to academia. Featuring prominent public figures including Rainn Wilson, Jonathan Eig, and Danielle Allen, Eboo Patel engages in meaningful conversations to understand how our nation's constantly evolving religious diversity shapes our democracy.Kwame Anthony Appiah is a British-born American philosopher, writer, and scholar of African and African American studies, best known for his contributions to political philosophy, moral psychology, and the philosophy of culture. Appiah tackles life's dilemmas in The Ethicist column in the New York Times magazine. In his recent book The Lies that Bind, Appiah helps us rethink the way we understand group identity. His earlier book Cosmopolitanism defined a diversity paradigm and was widely influential in the Obama era.Appiah is the son of Joseph Appiah, a Ghanaian-born barrister, and Peggy Cripps, daughter of the British states-person Sir Stafford Cripps. He attended Bryanston School and later Clare College, Cambridge, where he earned a Ph.D. in philosophy in 1982. He taught philosophy, African studies, and African American studies at Yale University (1981–86), Cornell University (1986–89), Duke University (1990–91), and Harvard University (1999–2002). In 2002 he joined the University Center for Human Values at Princeton University, where he stayed until moving to New York University in 2014.You can learn more about Appiah on his website.Visit Interfaith America to learn more about the organization and our podcast. Follow us on Twitter and Instagram to stay up to date with new episodes, interfaith stories, and our programs.Guest Bio: Kwame Anthony Appiah is a British-born American philosopher, novelist, and scholar of African and African American studies, best known for his contributions to political philosophy, moral psychology, and the philosophy of culture. Appiah tackles life's dilemmas in The Ethicist column in the New York Times magazine. And in his book The Ties that Bind, he illustrates how identities are defined by conflict, while Cosmopolitanism is a proclamation that every single one of us matters and that we are responsible for our collective wellbeing no matter the differences. Appiah is the son of Joseph Appiah, a Ghanaian-born barrister, and Peggy Cripps, daughter of the British statesperson Sir Stafford Cripps. He attended Bryanston School and later Clare College, Cambridge, where he earned a Ph.D. in philosophy in 1982. He taught philosophy, African studies, and African American studies at Yale University (1981–86), Cornell University (1986–89), Duke University (1990–91), and Harvard University (1999–2002). In 2002 he joined the University Center for Human Values at Princeton University, where he stayed until moving to New York University in 2014.You can learn more about Appiah on his website.Visit Interfaith America to learn more about the organization and our podcast. Follow us on Twitter and Instagram to stay up to date with new episodes, interfaith stories, and our programs.

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Episode 92: The performers we see on stage, in film and on television are much more diverse than they were just a few decades ago. But this welcome change doesn't mean there aren't still many questions about casting choices. Hosts Richard Kyte and Scott Rada discuss the ethics behind casting choices and whether color-blind casting makes sense when staging a performance. Links to stories discussed during the podcast: Our theater is fighting about diversity. Who is right?, by Kwame Anthony Appiah, The New York Times Magazine Is color-blind casting In Regency-Era romances really progressive? Or just delusional?, by Nylah Burton, Refinery29 Suranne Jones shares her verdict on straight actors playing gay characters, by Tom Murray, The Independent About the hosts: Scott Rada is social media manager with Lee Enterprises, and Richard Kyte is the director of the D.B. Reinhart Institute for Ethics in Leadership at Viterbo University in La Crosse, Wis.See omnystudio.com/listener for privacy information.

Jeon Seoyeon is a South Korean woman working towards becoming a landscape architect and focused on helping social minorities. We talk about the importance of kindness and how it can affect our lives. What modern feminism feels like in South Korea. And the reality of Korean education. During this, Seoyeon is able to draw on the ideas of Mark Fisher, Kwame Anthony Appiah, and even swear on occasion. I hope you enjoy this conversation and Sara's attitude to life as much as I did.   Conversation Outline 0:00 Introduction 2:08 Education and Suneung 33:20 Women and Feminism 53:50 Helping Social Minorities 1:26:51 Advice for Young People   Korea Deconstructed by David Tizzard ▶ Get in touch: datizzard@swu.ac.kr ▶ Support us on Patreon: https://www.patreon.com/user?u=62047873  ▶ Watch us on Youtube: https://www.youtube.com/c/DavidTizzard ▶ Listen on iTunes: https://podcasts.apple.com/co/podcast... ▶ Listen on podcasts: https://koreadeconstructed.libsyn.com...  

Den verdensberømte amerikanske filosof Kwame Anthony Appiah fortæller om sin filosofi om, hvorfor Vesten ikke findes som civilisationer, hvordan forandringer af holdninger og handlinger historisk fører til revolutioner af vores livsformer, og om hvordan man kan gennemføre moralske revolutioner i dag. Og så fortæller han om et meget tidligt møde med dronning Elizabeth, som ændrede hans liv.

In his famous 1897 essay, “The Conservation of Races”, Du Bois advocated that African Americans hold on to their distinctiveness as members of the black race because this enables them to participate in a cosmopolitan process of cultural exchange in which different races collectively advance human civilization by means of different contributions. Philosophers like Kwame Anthony Appiah and Tommie Shelby have criticised the position that Du Bois expresses in that essay as a problematic form of racial essentialism. Chike Jeffers explores how Du Bois' 1924 book "The Gift of Black Folk" escapes or fails to escape that criticism. He argues that recognising the cultivation of historical memory as a form of cultural activity is key to understanding the concept's unity. Chike Jeffers is associate professor in the Department of Philosophy at Dalhousie university. He is the co-presenter of the Africana philosophy editions of the "History of Philosophy without Any Gaps" podcast and two forthcoming books based on it. He is also the co-author of "What is Race? Four Philosophical Views", and editor of "Listening to Ourselves: A Multilingual Anthology of African Philosophy". See acast.com/privacy for privacy and opt-out information.

Throughout the show, we've covered the lives of Ashanti kings, queens, bureaucrats, merchants, and religious elites. What about the Ashanti average working-class Kwadwo? This episode attempts to paint a picture of the lives, labor, leisure, and education of the average Ashanti subject. *Disclaimer* This episode covers a sensitive issue, namely enslavement. While, obviously, we all have great passion and interest in Ashanti history, we shouldn't let this fascination turn into infatuation. It's paramountly important to be honest about the realities of the past, even when these realities make us uncomfortable and question our own relationship to the past. Enslavement as a series of global institutions is tragically a part of the grand human history, and worthy of reflection and condemnation. Rather than engaging in self-congratulatory moral grandstanding about how much we've progressed as a species, personal shame over the actions of our ancestors, or, god forbid, historical denialism to sanitize our image of the past, I personally believe that the most productive moral discussion to have regarding the history of enslavement is one of moral improvement. Think: what are some institutions we rely on today that future generations might find condemnable? What aspects of our own societies cause undue suffering that we justify as necessary or natural? And, of course, what can we do to improve our own moral standing in the eyes of history.If you are interested in further research on the topic, here's some good reading:Buying Freedom by Kwame Anthony Appiah and Martin Bunzl Friendly Assistance: Archetypal Pawnship in Pre-Colonial Akan Society by Kwabena Adu-BoahenThe Marriages of Abina Mansah: Escaping the Boundaries of ‘Slavery' as a Category in Historical Analysis by Trevor Getz and Lindsay Ehrishman in the Journal of West African History.Support the show (https://patreon.com/historyofafrica)

Welcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: "Moral progress" vs. the simple passage of time, published by HoldenKarnofsky on February 9, 2022 on LessWrong. In Future-Proof Ethics, I talked about trying to "consistently [make] ethical decisions that look better, with hindsight after a great deal of moral progress, than what our peer-trained intuitions tell us to do." I cited Kwame Anthony Appiah's comment that "common-sense" ethics has endorsed horrible things in the past (such as slavery and banning homosexuality), and his question of whether we, today, can do better by the standards of the future. A common objection to this piece was along the lines of: Who cares how future generations look back on me? They'll have lots of views that are different from mine, just as I have lots of views that are different from what was common in the past. They'll judge me harshly, just as I judge people in the past harshly. But none of this is about moral progress - it's just about random changes. Sure, today we're glad that homosexuality is more accepted, and we think of that as progress. But that's just circular - it's judging the past by the standards of today, and concluding that today is better. Interestingly, I think there were two versions of this objection: what I'd call the "moral realist" version and the "moral super-anti-realist" version. The moral realist thinks that there are objective moral truths. Their attitude is: "I don't care what future people think of my morality (or what I think after more reflection?1) - I just care what's objectively right." The moral super-anti-realist thinks that morality is strictly subjective, and that there's just nothing interesting to say about how to "improve" morality. Their attitude is: "I don't care what future people think of my morality, I just care what's moral by the arbitrary standards of the time I live in." In contrast to these positions, I would label myself as a "moral quasi-realist": I don't think morality is objective, but I still care greatly about what a future Holden - one who has reflected more, learned more, etc. - would think about the ethical choices I'm making today. (Similarly, I believe that taste in art is subjective, but I also believe there are meaningful ways of talking about "great art" and "highbrow vs. lowbrow taste," and I personally have a mild interest in cultivating more highbrow taste for myself.) Talking about "moral progress" is intended to encompass both the "moral quasi-realist" and the "moral realist" positions, while ignoring the "moral super-anti-realist" position because I think that one is silly. The reason I went with the "future-proof ethics" framing is because it gives a motivation for moral reasoning that I think is compatible with believing in objective moral truth, or not - as long as you believe in some meaningful version of progress. By "moral progress," I don't just mean "Whatever changes in commonly accepted morality happen to take place in the future." I mean specifically to point to the changes that you (whoever is reading this) consider to be progress, whether because they are honing in on objective truth or resulting from better knowledge and reasoning or for any other good reason. Future-proof ethics is about making ethical choices that will still look good after your and/or society's ethics have "improved" (not just "changed"). I expect most readers - whether they believe in objective moral truth or not - to accept that there are some moral changes that count as progress. I think the ones I excerpted from Appiah's piece are good examples that I expect most readers to accept and resonate with. In particular, I expect some readers to come in with an initial position of "Moral tastes are just subjective, there's nothing worth debating about them," and then encounter examples like homosexuality becoming more accepted over...

Link to original articleWelcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: "Moral progress" vs. the simple passage of time, published by HoldenKarnofsky on February 9, 2022 on LessWrong. In Future-Proof Ethics, I talked about trying to "consistently [make] ethical decisions that look better, with hindsight after a great deal of moral progress, than what our peer-trained intuitions tell us to do." I cited Kwame Anthony Appiah's comment that "common-sense" ethics has endorsed horrible things in the past (such as slavery and banning homosexuality), and his question of whether we, today, can do better by the standards of the future. A common objection to this piece was along the lines of: Who cares how future generations look back on me? They'll have lots of views that are different from mine, just as I have lots of views that are different from what was common in the past. They'll judge me harshly, just as I judge people in the past harshly. But none of this is about moral progress - it's just about random changes. Sure, today we're glad that homosexuality is more accepted, and we think of that as progress. But that's just circular - it's judging the past by the standards of today, and concluding that today is better. Interestingly, I think there were two versions of this objection: what I'd call the "moral realist" version and the "moral super-anti-realist" version. The moral realist thinks that there are objective moral truths. Their attitude is: "I don't care what future people think of my morality (or what I think after more reflection?1) - I just care what's objectively right." The moral super-anti-realist thinks that morality is strictly subjective, and that there's just nothing interesting to say about how to "improve" morality. Their attitude is: "I don't care what future people think of my morality, I just care what's moral by the arbitrary standards of the time I live in." In contrast to these positions, I would label myself as a "moral quasi-realist": I don't think morality is objective, but I still care greatly about what a future Holden - one who has reflected more, learned more, etc. - would think about the ethical choices I'm making today. (Similarly, I believe that taste in art is subjective, but I also believe there are meaningful ways of talking about "great art" and "highbrow vs. lowbrow taste," and I personally have a mild interest in cultivating more highbrow taste for myself.) Talking about "moral progress" is intended to encompass both the "moral quasi-realist" and the "moral realist" positions, while ignoring the "moral super-anti-realist" position because I think that one is silly. The reason I went with the "future-proof ethics" framing is because it gives a motivation for moral reasoning that I think is compatible with believing in objective moral truth, or not - as long as you believe in some meaningful version of progress. By "moral progress," I don't just mean "Whatever changes in commonly accepted morality happen to take place in the future." I mean specifically to point to the changes that you (whoever is reading this) consider to be progress, whether because they are honing in on objective truth or resulting from better knowledge and reasoning or for any other good reason. Future-proof ethics is about making ethical choices that will still look good after your and/or society's ethics have "improved" (not just "changed"). I expect most readers - whether they believe in objective moral truth or not - to accept that there are some moral changes that count as progress. I think the ones I excerpted from Appiah's piece are good examples that I expect most readers to accept and resonate with. In particular, I expect some readers to come in with an initial position of "Moral tastes are just subjective, there's nothing worth debating about them," and then encounter examples like homosexuality becoming more accepted over...

Dana Stevens and Stephen Metcalf are joined by Isaac Butler to discuss Steven Spielberg's new adaptation of West Side Story. Then Slate staff writer Heather Schwedel stops by to talk about And Just Like That, the “next chapter” in the lives of the characters from Sex and the City. And finally, they debate Vulture's list of the “101 Best New York Movies Set in the Greatest City in the World” and add their own. Dana's list: After Hours The Cameraman The Crowd Do the Right Thing Hester Street Metropolitan The Naked City Rosemary's Baby Shadows The Taking of Pelham 1,2,3 Steve's list: The Apartment Annie Hall Desperately Seeking Susan Dog Day Afternoon Do the Right Thing King of Comedy Saturday Night Fever Sweet Smell of Success Wild Style In the Slate Plus segment, Steve and Dana answer a question from listener Colin, via his friend Ezra: Which city block would you take to a desert island, and why? Endorsements: Dana: Two books about New York City and the movies: Fun City Cinema, by Jason Bailey, and Celluloid Skyline, by James Sanders. Steve: The song “Watercolors,” from Between the Lines, by Janis Ian; and “Digging for Utopia,” Kwame Anthony Appiah's review of David Graebner and David Wengrow's recently published book The Dawn of Everything, in the New York Review of Books. Email us at culturefest@slate.com. Podcast production by Cameron Drews. Production assistance by Nadira Goffe. Outro music is “Bloody Hunter” by Paisley Pink. Slate Plus members get ad-free podcasts, a bonus segment in each episode of the Culture Gabfest, full access to Slate's journalism on Slate.com, and more. Sign up now at slate.com/cultureplus. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dana Stevens and Stephen Metcalf are joined by Isaac Butler to discuss Steven Spielberg's new adaptation of West Side Story. Then Slate staff writer Heather Schwedel stops by to talk about And Just Like That, the “next chapter” in the lives of the characters from Sex and the City. And finally, they debate Vulture's list of the “101 Best New York Movies Set in the Greatest City in the World” and add their own. Dana's list: After Hours The Cameraman The Crowd Do the Right Thing Hester Street Metropolitan The Naked City Rosemary's Baby Shadows The Taking of Pelham 1,2,3 Steve's list: The Apartment Annie Hall Desperately Seeking Susan Dog Day Afternoon Do the Right Thing King of Comedy Saturday Night Fever Sweet Smell of Success Wild Style In the Slate Plus segment, Steve and Dana answer a question from listener Colin, via his friend Ezra: Which city block would you take to a desert island, and why? Endorsements: Dana: Two books about New York City and the movies: Fun City Cinema, by Jason Bailey, and Celluloid Skyline, by James Sanders. Steve: The song “Watercolors,” from Between the Lines, by Janis Ian; and “Digging for Utopia,” Kwame Anthony Appiah's review of David Graebner and David Wengrow's recently published book The Dawn of Everything, in the New York Review of Books. Email us at culturefest@slate.com. Podcast production by Cameron Drews. Production assistance by Nadira Goffe. Outro music is “Bloody Hunter” by Paisley Pink. Slate Plus members get ad-free podcasts, a bonus segment in each episode of the Culture Gabfest, full access to Slate's journalism on Slate.com, and more. Sign up now at slate.com/cultureplus. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dana Stevens and Stephen Metcalf are joined by Isaac Butler to discuss Steven Spielberg's new adaptation of West Side Story. Then Slate staff writer Heather Schwedel stops by to talk about And Just Like That, the “next chapter” in the lives of the characters from Sex and the City. And finally, they debate Vulture's list of the “101 Best New York Movies Set in the Greatest City in the World” and add their own. Dana's list: After Hours The Cameraman The Crowd Do the Right Thing Hester Street Metropolitan The Naked City Rosemary's Baby Shadows The Taking of Pelham 1,2,3 Steve's list: The Apartment Annie Hall Desperately Seeking Susan Dog Day Afternoon Do the Right Thing King of Comedy Saturday Night Fever Sweet Smell of Success Wild Style In the Slate Plus segment, Steve and Dana answer a question from listener Colin, via his friend Ezra: Which city block would you take to a desert island, and why? Endorsements: Dana: Two books about New York City and the movies: Fun City Cinema, by Jason Bailey, and Celluloid Skyline, by James Sanders. Steve: The song “Watercolors,” from Between the Lines, by Janis Ian; and “Digging for Utopia,” Kwame Anthony Appiah's review of David Graebner and David Wengrow's recently published book The Dawn of Everything, in the New York Review of Books. Email us at culturefest@slate.com. Podcast production by Cameron Drews. Production assistance by Nadira Goffe. Outro music is “Bloody Hunter” by Paisley Pink. Slate Plus members get ad-free podcasts, a bonus segment in each episode of the Culture Gabfest, full access to Slate's journalism on Slate.com, and more. Sign up now at slate.com/cultureplus. Learn more about your ad choices. Visit megaphone.fm/adchoices

durée : 01:34:10 - Soft Power - par : Frédéric Martel - À l'occasion de la sortie du film "West Side Story" de Steven Spielberg sur un scénario de Tony Kushner, Soft Power se penche sur le vaste sujet de la diversité culturelle américaine : où en est-elle ? Quels en sont les catalyseurs et les principaux freins ? - invités : Pap Ndiaye Historien, spécialiste de l'histoire des États-Unis; Kwame Anthony Appiah philosophe américain, auteur de "The Lies That Bind : Rethinking Identity"; Julián Zugazagoitia Directeur du Musée Nelson-Atkins de Kansas City, ancien directeur du Museo del Barrio à New York

Marichal, a Cuban-American professor of political science at California Lutheran University, joins to talk about recognition, mis-recognition, identity, and some of the deeper themes underneath the Mexican-American dual national's choice about which national soccer team to play for. No hard conclusions drawn, just some new (for me, Belz) ways to think about the issue.Reading list:David Ochoa's path to Mexico:https://www.theplayerstribune.com/posts/david-ochoa-mexico-national-team-soccerAraujo QA with the Athletic: https://theathletic.com/2869439/2021/10/05/qa-julian-araujo-on-why-he-chose-to-represent-mexico-instead-of-the-usmnt/Charles Taylor, “The Politics of Recognition”:https://www.amherst.edu/system/files/media/1417/Taylor%252C%2520Politics%2520of%2520Recognition.pdfNationalism paper:https://www.researchgate.net/publication/327129541_NationalismThe Hispanic Challenge, Samuel Huntingtonhttps://foreignpolicy.com/2009/10/28/the-hispanic-challenge/Kwame Anthony Appiah, “Cosmopolitan Patriotism”http://www.ling.uqam.ca/atonet/soc8245/Appiah.%20Cosmopolitanism%20compatriots.pdfsupport Scuffed on Patreon: https://www.patreon.com/scuffedjoin the Discord: https://discord.gg/X6tfzkM8XU buy our merch: https://my-store-11446477.creator-spring.com/drop us a question at this link and we'll try to answer it: https://forms.gle/vEatDVE6wsMzekep8

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Kwame Anthony Appiah is a British-Ghanaian philosopher, the Ethicist columnist for the New York Times Magazine, and one of today's deepest thinkers about the nature of identity. His scholarly writing, journalism, and novels help us to envision a world in which our professed categories enrich rather than impoverish—or, in his terms, a world which reveres “universality plus difference.”  In this week's conversation, Kwame Anthony Appiah and Yascha Mounk discuss neutrality as a liberal ideal, the limits of identity politics, and the merits of race-abolitionism. This transcript has been condensed and lightly edited for clarity. Please do listen and spread the word about The Good Fight. If you have not yet signed up for our podcast, please do so now by following this link on your phone. Email: podcast@persuasion.community  Website: http://www.persuasion.community Podcast production by John T. Williams, and Brendan Ruberry Learn more about your ad choices. Visit megaphone.fm/adchoices Connect with us! Spotify | Apple | Google Twitter: @Yascha_Mounk & @joinpersuasion Youtube: Yascha Mounk LinkedIn: Persuasion Community Learn more about your ad choices. Visit megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices

William Jackson Harper shares where he was physically and emotionally when cast on The Good Place. Plus, ethics columnist Kwame Anthony Appiah. This episode originally aired on March 16, 2018.

Kwame Anthony Appiah is among the most respected philosophers and thinkers of his generation. In Kwame Anthony Appiah (Routledge, 2021), Christopher Lee introduces the reader not only to the contributions that Appiah has made to some central debates of our time, but also to the complex personal and intellectual history that shaped his ideas. Born in Ghana to an African father and a British mother, Appiah has spent his life straddling multiple worlds. He was educated as a philosopher at Cambridge University and later moved to the United States where he has occupied several prestigious academic positions. As Lee explains, Appiah's major contribution has been to critically question the ideologies and identities that may enable or prevent individuals to operate in a world where one is constantly moving across geographic and cultural boundaries. What is identity? What are the historical and ideological underpinnings of concepts such as race and culture? How do they affect our decisions about how to live in the world? What do we owe people who are not like us? In addition to being a clear and concise guide through Appiah's ideas, Lee offers a rich and nuanced intellectual biography, locating Appiah in the broader history of African thinkers, moral philosophy and liberalism. Esperanza Brizuela-Garcia is an associate professor of history at Montclair State University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Kwame Anthony Appiah is among the most respected philosophers and thinkers of his generation. In Kwame Anthony Appiah (Routledge, 2021), Christopher Lee introduces the reader not only to the contributions that Appiah has made to some central debates of our time, but also to the complex personal and intellectual history that shaped his ideas. Born in Ghana to an African father and a British mother, Appiah has spent his life straddling multiple worlds. He was educated as a philosopher at Cambridge University and later moved to the United States where he has occupied several prestigious academic positions. As Lee explains, Appiah's major contribution has been to critically question the ideologies and identities that may enable or prevent individuals to operate in a world where one is constantly moving across geographic and cultural boundaries. What is identity? What are the historical and ideological underpinnings of concepts such as race and culture? How do they affect our decisions about how to live in the world? What do we owe people who are not like us? In addition to being a clear and concise guide through Appiah's ideas, Lee offers a rich and nuanced intellectual biography, locating Appiah in the broader history of African thinkers, moral philosophy and liberalism. Esperanza Brizuela-Garcia is an associate professor of history at Montclair State University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Kwame Anthony Appiah is among the most respected philosophers and thinkers of his generation. In Kwame Anthony Appiah (Routledge, 2021), Christopher Lee introduces the reader not only to the contributions that Appiah has made to some central debates of our time, but also to the complex personal and intellectual history that shaped his ideas. Born in Ghana to an African father and a British mother, Appiah has spent his life straddling multiple worlds. He was educated as a philosopher at Cambridge University and later moved to the United States where he has occupied several prestigious academic positions. As Lee explains, Appiah's major contribution has been to critically question the ideologies and identities that may enable or prevent individuals to operate in a world where one is constantly moving across geographic and cultural boundaries. What is identity? What are the historical and ideological underpinnings of concepts such as race and culture? How do they affect our decisions about how to live in the world? What do we owe people who are not like us? In addition to being a clear and concise guide through Appiah's ideas, Lee offers a rich and nuanced intellectual biography, locating Appiah in the broader history of African thinkers, moral philosophy and liberalism. Esperanza Brizuela-Garcia is an associate professor of history at Montclair State University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Kwame Anthony Appiah is among the most respected philosophers and thinkers of his generation. In Kwame Anthony Appiah (Routledge, 2021), Christopher Lee introduces the reader not only to the contributions that Appiah has made to some central debates of our time, but also to the complex personal and intellectual history that shaped his ideas. Born in Ghana to an African father and a British mother, Appiah has spent his life straddling multiple worlds. He was educated as a philosopher at Cambridge University and later moved to the United States where he has occupied several prestigious academic positions. As Lee explains, Appiah's major contribution has been to critically question the ideologies and identities that may enable or prevent individuals to operate in a world where one is constantly moving across geographic and cultural boundaries. What is identity? What are the historical and ideological underpinnings of concepts such as race and culture? How do they affect our decisions about how to live in the world? What do we owe people who are not like us? In addition to being a clear and concise guide through Appiah's ideas, Lee offers a rich and nuanced intellectual biography, locating Appiah in the broader history of African thinkers, moral philosophy and liberalism. Esperanza Brizuela-Garcia is an associate professor of history at Montclair State University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Kwame Anthony Appiah is among the most respected philosophers and thinkers of his generation. In Kwame Anthony Appiah (Routledge, 2021), Christopher Lee introduces the reader not only to the contributions that Appiah has made to some central debates of our time, but also to the complex personal and intellectual history that shaped his ideas. Born in Ghana to an African father and a British mother, Appiah has spent his life straddling multiple worlds. He was educated as a philosopher at Cambridge University and later moved to the United States where he has occupied several prestigious academic positions. As Lee explains, Appiah's major contribution has been to critically question the ideologies and identities that may enable or prevent individuals to operate in a world where one is constantly moving across geographic and cultural boundaries. What is identity? What are the historical and ideological underpinnings of concepts such as race and culture? How do they affect our decisions about how to live in the world? What do we owe people who are not like us? In addition to being a clear and concise guide through Appiah's ideas, Lee offers a rich and nuanced intellectual biography, locating Appiah in the broader history of African thinkers, moral philosophy and liberalism. Esperanza Brizuela-Garcia is an associate professor of history at Montclair State University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Who do you think you are? That's a question bound up in another: What do you think you are? Gender. Religion. Race. Nationality. Class. Culture. Such affiliations give contours to our sense of self, and shape our polarized world. Yet the collective identities they spawn are riddled with contradictions, and cratered with falsehoods. Kwame Anthony Appiah's "The Lies That Bind" is an incandescent exploration of the nature and history of the identities that define us. It challenges our assumptions about how identities work. We all know there are conflicts between identities, but Appiah shows how identities are created by conflict. Religion, he demonstrates, gains power because it isn't primarily about belief. Our everyday notions of race are the detritus of discarded nineteenth-century science. Our cherished concept of the sovereign nation―of self-rule―is incoherent and unstable. Class systems can become entrenched by efforts to reform them. Even the very idea of Western culture is a shimmering mirage. From Anton Wilhelm Amo, the eighteenth-century African child who miraculously became an eminent European philosopher before retiring back to Africa, to Italo Svevo, the literary marvel who changed citizenship without leaving home, to Appiah's own father, Joseph, an anticolonial firebrand who was ready to give his life for a nation that did not yet exist, Appiah interweaves keen-edged argument with vibrant narratives to expose the myths behind our collective identities. These “mistaken identities,” Appiah explains, can fuel some of our worst atrocities―from chattel slavery to genocide. And yet, he argues that social identities aren't something we can simply do away with. They can usher in moral progress and bring significance to our lives by connecting the small scale of our daily existence with larger movements, causes, and concerns. Elaborating a bold and clarifying new theory of identity, "The Lies That Bind" is a ringing philosophical statement for the anxious, conflict-ridden twenty-first century. This book will transform the way we think about who―and what―“we” are --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/pbliving/message Support this podcast: https://anchor.fm/pbliving/support

Kwame Anthony Appiah is, among many things, a Professor Of Philosophy And Law at New York University. He has published widely in literary and cultural studies, with a focus on African and African-American culture. You can read his popular writing in the New York Times, where he is currently the weekly Ethicist columnist. On this episode, he sits down with James Ryerson to discuss his career as a thinker and writer, his thoughts on public philosophical writing and its complexities and simplicities, and his New York Times piece, "What Does It Mean to ‘Look Like Me’?", published in September 2019. You can find Prof. Appiah on Twitter at @KAnthonyAppiah, Line Edit at @the_line_edit, and Joseph Fridman at @joseph_fridman. Supported by the John Templeton FoundationHosting and production by James RyersonEditing and production by Joseph FridmanTheme composition by Stephen LaRosa of Wonder Boy AudioLogo design by Jacob Feldman and Joseph FridmanSpecial thanks to Dave DeSteno, Lisa Feldman Barrett, and the Department of Psychology at Northeastern University. 

Om våra identiteter hela tiden förändras av faktorer utanför vår kontroll vad händer då med idén om personligt ansvar? Det resonerar författaren och journalisten Eva-Lotta Hultén om. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. Essän publicerades första gången i september 2020. Jag har alltid tyckt om att fundera över vem jag hade varit om jag hade levt under andra omständigheter. Om jag hade vuxit upp i ett jägar- och samlarsamhälle hade jag då haft samma törst efter att förstå och sätta ord på världen? Hade jag haft större eller mindre behov av att vara ensam om jag hade vuxit upp i en fattig torpstuga med tio syskon i stället för i ett relativt rymligt 70-talsradhus med bara två? Vem hade jag varit om jag bott på en annan plats, med andra grannar, en annan man, andra barn och andra vänner? Många vill nog svara att de trots vissa variationer hade varit ungefär samma personer som de är nu, att vår kärna ändå är fast. Men är det så? På senare år har man inom forskningsområdet epigenetik visat att vårt genetiska arv kan få helt olika utfall beroende på vilka liv vi lever, och att det inte bara påverkar vår fysiska hälsa utan också vår personlighet. Den ständigt växande medicinska forskningen om bakterierna i våra tarmar tyder på att de kan ha betydelse för exempelvis hur depressiva vi blir till vår läggning. Kattparasiten toxoplasma överförs lätt till människor via kattens avföring och studier tyder på att den kan göra män mer inåtvända och misstänksamma och kvinnor mer tillitsfulla och kontaktsugna. Men framför allt formas vi av andra människor. Vi anpassar oss efter situationer vi hamnar i och personer vi umgås med och anpassningarna blir en del av våra jag. Hur vi fostrats till att tala och föra oss som barn påverkar i sin tur vilket bemötande vi får och antingen öppnar eller stänger dörrar för oss i livet vilket också det formar våra personligheter. Jaget, skriver filosofen Kwame Anthony Appiah i boken Identitetsillusionen, är en produkt av hur vi svarar på andras sociala krav. Som exempel ger han bland annat ett socialpsykologiskt experiment från 50-talet då två grupper av pojkar fick leva lägerliv en sommar. Först när grupperna var för sig svetsats samman fick de vetskap om varandra och möttes i olika tävlingar. Snabbt växte en stark fiendskap fram mellan dem och trots att de alla hade liknande bakgrund och livsomständigheter började de definiera sin egen grupp utifrån den andra och skilja sig åt alltmer. Gruppen Rattlers utsåg sig själva till tuffingar som svor och då beslutade sig Eagles för att skärpa till sig eftersom de inte ville vara sådana lodisar som Rattlers. Appiah beskriver det som att etiketterna på grupperna kom först men att essenserna, det som utmärkte pojkarna i de olika grupperna, följde snabbt därpå. Han skriver Pojkarna utvecklade inte motsatta identiteter för att de hade olika normer de utvecklade olika normer för att de hade motsatta identiteter. Liknande processer pågår hela tiden, inte minst i våra i skolor. Flera forskare har pekat på att pojkar utvecklar en ovilja att anstränga sig i skolan eftersom det stämplats som tjejigt. Duktiga pojkar med låg status presterar till och med sämre med flit, för att inte ytterligare sjunka i hierarkin. Och eftersom våra handlingar påverkar hur vi ser på oss själva riskerar identiteten som ointresserad av skolarbete att sätta sig och bli en verklig del av personligheten. Till råga på allt har vi människor dåligt minne, vilket också bidrar till att forma oss. Vi gör som alla andra, tycker som dem vi umgås med, låter våra känslor påverkas av reklam, tv-serier och böcker, och glömmer snabbt att vi nyss tänkte och kände på ett annat sätt. Vårt dåliga minne kompenserar vi med fantasi, vilket kan resultera i allt från att en rätt medioker barndom i efterhand kan framstå som lycklig till att vi får falska minnen av att ha blivit utsatta för övergrepp. Våra jag är kort sagt oerhört föränderliga. Så vilka är vi egentligen, och vad styr våra handlingar som ju är det som andra ser av oss och uppfattar som våra jag? Och hur ska vi se på sådant som rättvisa när så mycket i våra liv inte alls ligger i vår egen makt att styra över? Är det verkligen jag som gjort mig förtjänt av något, eller har jag bara tur som blivit arbetsam och fått förmåga att fokusera? Det finns också något motsägelsefullt i att straffa människor när deras handlingar i så hög grad beror på hur deras föräldrar betett sig mot dem när de växte upp, vilka gener de råkat få, vilka människor de har omkring sig och vilka situationer de hamnat i. Sällan ställs väl denna problematik på sin spets lika tydligt som i krig, där ofta mycket unga människor som under värnplikten tränats i att lyda order försätts i extrema situationer och med mycket lite utrymme för eftertanke ändå förväntas bete sig rationellt och moraliskt. I Niclas Sennertegs biografi över Auschwitz lägerkommendant Rudolf Höss, Allt jag känner är att mina fötter gör ont, finns en talande scen återgiven. Höss förhörs i krigsförbrytarrättegången i Nürnberg om hur han såg på Himmlers order att mörda alla judar. Hade han inte kunnat vägra lyda order? Nej, svarar Höss: utifrån hela vår fostran var det otänkbart att vägra lyda order, oavsett vad för slags order det handlade om Jag antar att ni inte kan förstå vår värld. Naturligtvis var jag tvungen att lyda order och nu måste jag ta konsekvenserna. Han tycks både anse att han var ett viljelöst offer för omständigheterna och att han är ansvarig för det han har gjort. Det går inte ihop. Det går att diskutera hur viljelös just Rudolf Höss egentligen var. Sennerteg menar i sin bok att han snarare agerade utifrån stark ideologisk övertygelse, men faktum kvarstår att det finns många studier som visar att vi kan förmås att göra saker som går helt på tvärs med våra normala uppfattningar, om bara auktoriteter och omständigheter driver oss att göra det. Vi kan emellertid inte se på människan som bara ett offer för omständigheter. Hela samhällsordningen skulle falla om vi slutade betrakta alla som i någon mening både fria och ansvariga för sina handlingar. Samtidigt är det ohederligt att inte beakta att yttre faktorer styr oss i väldigt hög grad. Hur ska vi lösa upp denna knut? Kanske räcker det inte att bara hålla människor rättsligt och moraliskt ansvariga? Kanske skulle vi också behöva aktivt efterfråga att människor skaffar sig insikt om hur de själva och andra fungerar - hur lättpåverkade och utifrånstyrda vi är. Vi lever i en tid då instrumenten för att manipulera oss förfinas hela tiden, av företag som vill sälja saker till oss och av stater och organisationer som vill styra oss politiskt. Men det finns ju inget som säger att vi inte kan göra motstånd. Kan man tänka sig att alla medborgare erbjuds en psykologisk värnplikt där vi lär oss grunderna i hur vi människor fungerar och hur vi kan bygga och freda våra egna psykologiska gränser? Det skulle kanske som bonus också kunna ge en hälsosam samhällsinjektion av ödmjukhet inför både våra egna framgångar och andras motgångar. Omständigheternas orättvisa märks på många sätt i vårt samhälle, i sjukjournaler, bidragsstatistik och i brottsregistret. Den klokaste vägen framåt kan inte vara att i efterhand försöka kompensera för alla dessa olikheter, utan att i möjligaste mån göra omständigheterna mindre orättvisa och människor mer medvetna om både dem och sina egna sköra och töjbara jag. Eva-Lotta Hultén, författare och journalist

Next Century Foundation Secretary General, William Morris, gives his thoughts on the need for a new political ideology in the wake of the Covid plague and all its consequences - and backs Kwame Anthony Appiah's cosmopolitanismSupport the show (https://www.justgiving.com/tncf)

In this episode of Stance, we cover music, literature and politics by asking whether 2020 marks a tipping point for the system of Failing Upwards. Are we seeing the beginning of a Tearing Down as the incompetence of populist leadership is laid bare? We chat with academics, authors and politicians including Chryl N. Laird, Taylor Small, Tomas Chamorro-Premuzic, Sarah Kendzior and Kwame Anthony Appiah. We speak with rapper, singer, and producer Tricky about his new album Fall to Pieces and his illustrious career in music. Chrystal Genesis is joined by writer and journalist Komal Thakur based in Mumbai to chat with the award-winning author and essayist, Elif Shafak, now based in London about her latest book How to Stay Sane in an Age of Division, a stirring reflection on the current state and future of modern politics and society.  Join the conversation at stancepodcast.com and all podcasting apps @stancepodcast @chrystalgenesis

The recording - slightly edited - of the Next Century Foundation's "Balck Lives Matter" discussion.Participants include:Mr Paul Gutteridge, National Director, Initiatives of Change United Kingdom and Honorary Fellow, Edward Cadbury Centre, University of Birmingham; and The Reverend Larry Wright, Board Member of the Next Century FoundationMr Kenneth Munson, currently heading Community Care, Wisconsin; formerly director of the Fire and Police Commission, assistant city attorney and assistant district attorney in the city of Milwaukee.Mr Kwame Anthony Appiah, Professor of Philosophy and Law, New York University (NYU), USA.Ms Dhouha Djerbi and she will talk about BLM within the French context, from “l'affaire Adama” (France's George Floyd) to French police behaviour in economically disadvantaged areas. Support the show (https://www.justgiving.com/tncf)

In this episode, I'm rejoined by returning champions Dr. Ben Baker and Dr. Justin Bernstein to discuss Kwame Anthony Appiah's arguments against racism in all of its guises. We focus on two questions. First, should we consider most racism in our society to be a result of cognitive failings, moral failings, or something else? Second, is race a morally tenable basis for solidarity? See acast.com/privacy for privacy and opt-out information.

In this episode Vince Fakhoury Horn is joined in dialogue with journalist, educator, & scholar Greg Thomas to meditate together on race. Greg’s work is informed by Integral Theory, the philosophies of Albert Murray and Ralph Ellison, and draws upon the rich history of the African American experience and Jazz. In this dialogue, Greg shares his reflections on race, from an integral perspective, exploring the potential for liberation–especially from racial ignorance & animus–on personal, cultural, & institutional levels.Memorable Quotes“Race is just one more tool of the ego to separate and to create structures–whether it’s subjective, inter-subjective or objective structures–to separate, divide and categorize.” - Greg Thomas“There is a truth to the fact that we all are one, and that we share in the ineffability of the source, of the fullness of emptiness. And all these things that signify–because we’re using human language–that our origins, our source, from and through which all things come and flow, and towards which we’re moving. But in-between time, on this human level, in this particular incarnation we have to deal with the reality of materiality, of the material plane that we’re on. That materiality itself, is going to bring suffering. Duality will do that. Non-duality is Oneness. We have to navigate skillfully, using skillful means. And that’s where we get to Wisdom. Wisdom allows us to be able to play with these dualities. ... [Wisdom] takes into consideration I, We, & It, it takes into consideration the dual & the non-dual, it takes into consideration the reality of the oneness and the particularity of the many.” - Greg Thomas“They have planted and we ate. We plant and others will eat.” - Siddho Ahmad Fakhoury, Vince’s Great-Grandfather on planting olive treesEpisode Notes:

The tribe of Sitting Bull and Crazy Horse, having a Jamaican Welsh identity, the idea of freedom and anti-colonial resistance, the alarming rise of youth suicide among Indigenous people in Canada and how a group of pioneering cultural anthropologists – mostly women – shaped our interpretation of the modern world: these are the topics tackled in the shortlist for the 2020 prize for a book fostering global understanding. Rana Mitter talks to the authors. Imperial Intimacies: A Tale of Two Islands by Hazel V. Carby Insurgent Empire – Anticolonial Resistance and British Dissent by Priyamvada Gopal Lakota America: A New History of Indigenous Power by Pekka Hämäläinen The Reinvention of Humanity: A Story of Race, Sex, Gender and the Discovery of Culture by Charles King All Our Relations: Indigenous trauma in the shadow of colonialism by Tanya Talaga The international book prize, worth £25,000, and run by the British Academy, rewards and celebrates the best works of non-fiction that have contributed to global cultural understanding, throwing new light on the interconnections and divisions shaping cultural identity worldwide. Over 100 submissions were received and the winner is announced on Tuesday 27 October. Producer: Karl Bos The winner in 2019 was Toby Green for A Fistful of Shells – West Africa from the Rise of the Slave Trade to the Age of Revolution and other previous winners include Kapka Kassabova, Neil MacGregor and Karen Armstrong. You can find interviews with the winenrs and the other shortlisted authors for the 2019 prize (Ed Morales, Julian Baggini, Julia Lovell, Aanchal Malhotra and Kwame Anthony Appiah in this Free Thinking collection https://www.bbc.co.uk/programmes/p07p3nxh

I ask the philosopher Kwame Anthony Appiah five questions about himself. Kwame Anthony Appiah is Professor of Philosophy and Law at NYU and the author of several books, including "Experiments in Ethics" (2010), "As If: Idealization and Ideals" (2017), and most recently, "The Lies that Bind: Rethinking Identity" (2019).

“You peer at this gleaming canvas of countries and you can see that the paint is still wet.” - Kwame Anthony Appiah, The Lies That BindWith Slovenian riders on the cusp of achieving an historic one-two at the Tour de France, we revisit our 2019 exploration into how a country less than thirty years old, the size of Wales and home to barely two million inhabitants, has risen to the status of cycling superpower. Seemingly overnight.The Rouleur Longreads Podcast brings you selected long form articles from the magazine, especially recorded for Rouleur. Don't stop what you're doing – do it while listening to the world's best cycling writing.The latest in this series is ‘Slovenia' by Nick Christian, from Rouleur 19.5. Download the Rouleur app and use the code SLOVENIA to read the whole issue free of charge. See acast.com/privacy for privacy and opt-out information.

I had a great conversation with brothers Saboor (@oriire) and Cesa (@kwaku.bekoe) Salaam about their online platform Words From Yesterday. On this platform they share wisdom they've learned studying various African and diasporic languages, spiritual systems, cultures and philosophies. Make sure you follow @wordsfromyesterday and @tititalks on IG. Visit tititalks.com and subscribe to TiTi Talks on Soundcloud, Spotify, Apple Podcasts, YouTube, iHeart Radio and Google Play music to enjoy the rest of my content! The Salaam brothers and members of TiTi Talks FB Group have assisted in compiling a list of references for folks wanting to learn more proverbs: Bu Me Be: Proverbs of the Akans by Peggy Appiah, Kwame Anthony Appiah, Ivor Agyeman-Duah Can be purchased here: https://www.afrikandjeli.com/products/bo-me-bu-proverb-book?_pos=1&_sid=07750866c&_ss=r African-American Proverbs In Context by Sw. Anand Prahlad Reggae Wisdom: Proverbs in Jamaican Music by Sw. Anand Prahlad The Proverb in the Context of Akan Rhetoric by Kwesi Yankah Yoruba Proverbs by Oyekan Owomoyela Philosophy of Proverbs in Igbo Culture: The Chicken Metaphor by Francis Nwonwu

Kwame Anthony Appiah, who writes the “Ethicist” column for The New York Times Magazine , discusses how identities are created by conflict and challenges our assumptions about how identities work.

Philosopher Appiah reminds us that collective action is the sum of individual actions.

I am a person guilty of harboring a multitude of character flaws but, if there is one thing I am especially guilty of it is being an ungrateful @$$hole. I am a naturally “Glass half-empty” kind of guy but, I still have so much to be thankful for. Last month I decided to make it a point to create spaces and opportunities to be more purposefully and intentionally grateful. In his book Against Happiness, Eric G. Wilson writes that “When a person views the world only through his own experience, he divorces himself from the polarized flow of existence, that persistent dialogue between self and other, familiar and unfamiliar.” I am grateful for Eric Wilson's writing. I'm grateful for what I've learned from it. Grateful that he was actually willing to be a guest on my podcast. And, I am so grateful for what I learned from the insights garnered from our conversation together. When we fail to engage with the perspective of another, when we neglect the opportunity to see the world from an alternate view, we fail to see the fullness of the human experience, the fullness of the world, the fullness of “Being” itself. Every one of us are on our own specific journey. Everyone knows something individually that we collectively don't. Everyone has experienced something that I haven't. Anytime we get to bridge the gap between ourselves and another person, it can only be fruitful, it can only be enlightening, it can only be insightful. We live in an amazing time. The opportunities for connection and communication have never been more abundant, more alive, more vibrant, and more readily available. Kwame Anthony Appiah writes that “the worldwide web of information…means not only that we can affect lives everywhere but that we can learn about life anywhere”. Tim Harford explains that “the modern world gives us more opportunities than ever to forge relationships with people who do not look, act, or think the same way that we do.” Every encounter with another person is an opportunity to get an insight that we didn't have before, to get access to knowledge we wouldn't have come across any other way. Jean-Paul Sartre says “The Other holds a secret – the secret of what I am”. The insight of the Other is insight into ourselves. Revealed in the portrait of the Other is a picture of who we are. To gaze into the eyes of the Other is to glimpse into the reality of Being. To begin to understand the Other is to begin to understand everything. If you want to keep up with what I'm up to and what I'm working on - check out my website. If you want to support what I do, get access to behind-the-scenes content, and get shout-outs in podcasts and video, head over to my Patreon page. Thanks to my Patrons and supporters: Jim Martin - https://theunusualbuddha.com/ Ben Bridges - https://www.myfpvstore.com/ Jerome Shaw - https://anchor.fm/jshaw Rev. Jerry Maynard - https://www.facebook.com/revjerryhtx/ Rajan Shankara - https://rajanshankara.com/ --- Support this podcast: https://anchor.fm/duanetoops/support

Badlands contributors Toby, Michael, Jared, and Hanna have a roundtable discussion about Kwame Anthony Appiah's “What Will Future Generations Condemn Us For?”, and give some of their own thoughts about how future generations might condemn us.

Badlands contributors Toby, Michael, Jared, and Hanna have a roundtable discussion about Kwame Anthony Appiah's “What Will Future Generations Condemn Us For?”, and give some of their own thoughts about how future generations might condemn us.

REFLECTION QUOTES “What does it signify when people use this now ubiquitous formula (‘As a such-and-such, I …') to affix an identity to an observation? Typically, it's an assertion of authority: As a member of this or that social group, I have experiences that lend my remarks special weight…. The incantation seems indispensable. But it can also be…problematic. …[T]he very word ‘identity' points toward the trouble: It comes from the Latin idem, meaning “the same.” Because members of a given identity group have experiences that depend on a host of other social factors, they're not the same.” ~Kwame Anthony Appiah, professor of philosophy at NYU and author of The Lies that Bind: Rethinking Identity “The challenges they had faced together had taught them humility—the need to subsume their individual egos for the sake of the boat as a whole—and humility was the common gateway through which they were able now to come together and begin to do what they had not been able to do before.” “What mattered more than how hard a man rowed was how well everything he did in the boat harmonized with what the other fellows were doing. And a man couldn't harmonize with his crewmates unless he opened his heart to them. He had to care about his crew.” ~Daniel James Brown, The Boys in the Boat: Nine Americans and Their Epic Quest for Gold at the 1936 Berlin Olympics “At every stage of our Christian development and in every sphere of our Christian discipleship, pride is the greatest enemy and humility our greatest friend….” “Every time we look at the cross Christ seems to be saying to us, ‘I am here because of you. It is your sin I am bearing, your curse I am suffering, your debt I am paying, your death I am dying.' Nothing in history or in the universe cuts us down to size like the cross. All of us have inflated views of ourselves, especially in self-righteousness, until we have visited a place called Calvary. It is there, at the foot of the cross, that we shrink to our true size.” ~John Stott (1921-2011), Anglican priest and noted global Christian leader “The power of just mercy is that it belongs to the undeserving. It's when mercy is least expected that it is most potent—strong enough to break the cycle of victimization and victimhood….” ~Brian Stevenson in Just Mercy SERMON PASSAGE Philippians 1:27-2:11 (NASB) Philippians 1 27 Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; 28 in no way alarmed by your opponents—which is a sign of destruction for them, but of salvation for you, and that too, from God. 29 For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake, 30 experiencing the same conflict which you saw in me, and now hear to be in me. Philippians 2 1 Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, 2 make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. 3 Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4 do not merely look out for your own personal interests, but also for the interests of others. 5 Have this attitude in yourselves which was also in Christ Jesus, 6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9 For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

Things Fall Apart is a novel written in 1958 by the Nigerian novelist Chinua Achebe. The novel tells the stories of people and life in an Igbo village both before and after the arrival in Nigeria of Christian missionaries and administrators from the British colonial empire. Achebe saw his work as countering the dehumanizing misrepresentation of Africa and Africans in colonial literature and criticism. He famously chose to write in English, despite the fact that it was a language that, as he put it, “history has forced down our throats.” In a 1965 essay, “The African Writer and the English Language,” he argued, “‘Let no one be fooled by the fact that we may write in English, for we intend to do unheard of things with it.'” More recently, the Ghanaian philosopher, Kwame Anthony Appiah, has extolled the particular “genius” of Achebe, writing, “A measure of his achievement is that Achebe found an African voice in English that is so natural its artifice eludes us” (The Achievement of Chinua Achebe”). In Collegiate Seminar, students read Things Fall Apart in their senior year. Hosted by David Arndt, Tutor, Integral Liberal Arts. With Ed Biglin, Professor of English; Claude-Rhéal Malary, Professor of Modern Languages; and Joseph Zepeda, Tutor and Director, Integral Liberal Arts.

Kwame Anthony Appiah, Professor of Philosophy and Law at New York University, delivers the 50th Anniversary Annual Berlin Lecture. Professor Appiah writes "In the talk I want to urge people, whatever places they think of as home, to recognize the ways in which much of what we care about most deeply is profoundly etched with influences from elsewhere. Shakespeare's leading characters, outside the history plays, are Romans, Danes, Greeks. He learns about them from Roman authors; he absorbs the sonnet, an Italian poetic form. Goethe writes the West-östlicher Divan, inspired by a Persian poet. Some of Grimms' fairy tales derive from Sanskrit sources. “I am writing to you from Italy: can one imagine pasta now without the tomatoes that came from the New World?” I want to explore some of these questions in part through thinking about Herder, about whom Isaiah Berlin wrote so persuasively, but also in a more practical way by reflecting on how a cosmopolitan perspective can be encouraged in higher education."