French philosopher, sociologist, and literary theorist
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10 episodes with lyotard
9 episodes with lyotard
4 episodes with lyotard
4 episodes with lyotard
3 episodes with lyotard
2 episodes with lyotard
2 episodes with lyotard
3 episodes with lyotard
2 episodes with lyotard
Audient!This episode imposes upon us (well Jake mostly) the horrors of shoddy writing and bad aesthetics. And yet, Sir Arthur Conan Doyle's creation seems to be very much alive. How is that? Why?We get to touch on some long-neglected Star here, Il vaut mieux Lyotard que jamais, hearkening back to its post-structuralist origins. We go back down memory lane to when me and Jake were reading this exact critique of that exact attitude, that time between Analytic philosopher John Searle and the evil Continentalist Jacques Derrida and his essay Signature, Event, Cuntext. There, Derrida shows how each utterance, of necessity, breaches whatever context is assigned to it, thus always opening the way for what Holmes keeps pretending to have had already hermetically closed: the other possibility. Sherlock Holmes is shown to play out a fantasy of control, one that professionalizes thinking in much the same way an AI does. Holmes' "method of logical deduction" is explored in this vein to reveal a logical abduction, where Truth is nowhere acknowledged, and the process simply arrives at the least improbable outcome. Alas, since the entire context, the full "One", will always be breachable - we were thinking also of Gödel's Incompleteness Theorem here - the probability will forever be dangling, insecure; or worse, open to various biases of 'normativity.'Jake, once again, recalls Jack Bauer, as a distilled version, a sublimated Sherlock Holmes; one that stopped bothering about that (quite flimsy) justification, along with the 'method' Holmes uses to construct it. If it was always bullshit, why not go right to the point?Our perverts also hone in on the obvious closeted Homosexuality that emanates from this dynamic duo, and all the libidinal affirmations and denials that move this - many times unspoken, but always quite present - sexually-tense relationship. 'No Homo,' this time operating as a literary device...Stars:IL VAUT MIEUX LYOTARD QUE JAMAIS; Pervs 'R Us; Beast & Sovereign.
Greetings, audient!David Lynch passed away, and Sagi insisted on embarrassing his memory and us by making a tribute pod.Of course an oeuvre analysis is not Tossers style, but we found a nice angle in comparing his The Lost Highway with David Cronenberg's Dead Ringers. Both movies deal in the impasses and monstrosities of masculine desire, a shared theme that reveals a deep, informative, difference between the two directors, each using the literary device of the double in his own film, but in each director's own unique way, unique language. Jake saw this difference in the light of Nietzsche's old distinction, from The Birth of Tragedy, between the Apollonian and the Dionysian; Sagi suggests that Lynch to Cronenberg is like dream to trauma.We unpack this huge set of knots, and toss many more strands into the air besides.And there's a beautiful Nietzsche quote at the end! So......have a listen.Stars: Beast & Sovereign; Pervs 'R Us; Il vaut mieux Lyotard que jamais.
'Met een extreme simplificatie noemen we "post-modern": het ongeloof aan de meta-vertellingen. (...) De narratieve functie verliest haar functoren: de grote held, de grote gevaren, de grote omzwervingen en het grote doel. Ze valt uiteen in wolken van narratieve, maar ook denotatieve, prescriptieve, descriptieve en andere taalelementen.' Op deze manier introduceerde de Franse filosoof Jean-François Lyotard de term postmodernisme in de filosofie. Waarom brengt Lyotard het postmodernisme naar de filosofie, maar stapt zelf al snel weer van die term af? Hoe ziet hij het sublieme terug in de avant-gardistische kunst? En welke rol speelt het kind-zijn in zijn filosofie? Te gast is Frans van Peperstraten De denker die centraal staat: Lyotard
Join our poetry Salon and Open Mic: https://parallax-media-network.mn.co/share/5hSLvQW7bNszFGEo?utm_source=manual About David Herz: Hello. My names are David Salzmann Herz. I was born in Boston 70 years ago when McCarthy was getting his comeuppance. I lived with my family somewhere in Massachusetts before moving to Belo Horizonte, Brazil , as part of the Department of the Interior's Punto Quatro program where my father was instrumental in mapping the geology and training a generation of Brazilian geologists. I began writing aged ten at the American school of Sao Paolo which had scorpions in the sandbox. I won a turtle for my prose. Then we lived in Chevy Chase, Maryland before moving to Athens, Ga. Where I met the poet Colman Barks and other luminaries. I moved to Chicago and studied briefly under Del Close at Second City and David Mamet who was then directing the Goodman Theater. As well as Richard McKeon at the University of Chicago who taught Susan Sontag among others. Then I returned home and drove a car from Selma, Alabama to Warminster Pennsylvania, possibly damaging the transmission while accelerating against the snow and ice. The next three years in a bankrupt New York City were richness incarnate. I worked at the Oh Ho So restaurant in SoHo and as a busboy served Harry Belafonte, one of the reasons God created humans, a glass of water. I had Alice Notley, poetess supreme, for a teacher and read my prose work at the Saint Marks in the Bowery Poetry Project. Those were wild times, buildings burning, trash uncollected, rapes a'plenty, and great generosity from compassionate lawyers, doctors and dentists for the impoverished lot we were. You could easily meet people such as John Cage, Merce Cunningham, John Giorno, Ted Berrigan, David Byrne, Patti Smith, Fred Sherry, Nam June Paik, Allen Ginsberg, Gregory Corso, Charles Bernstein, Tony Towle, Bill Berkson, Eileen Myles, Ted Greenwald, John Cale, Lydia Lunch, Alan Vega, and avoid others such as Valerie Solanas. And then just as I was about to join a rock and roll band I moved to Paris. It's been 45 years. Odd jobs subtitling movies and Sipa Photopress Agency photographs. Doing journalism for English language papers, interviewing the B- 52's, Peter Brook, Zouc, Herbert Achternbusch, Paul Lederman, Boris Bergman and then working for Bull and Alcatel two fine French corporations employing hundreds of thousands who equally vanished into the capitalist sunset. Thanks to a flutist friend in Ircam I got to meet Karlheinz Stockhausen and Pierre Boulez but I don't think they remember me. I did a translation for Sophie Calle before she became Sophie Calle. Also some work for the Royal family of Afghanistan. Back when there was one. At Paris VIII University still in the Bois de Vincennes with the whores whom we did not try to lead to culture I got to attend classes by Lyotard & Deleuze and the Miller Brothers, Lacan's son in laws? Noam Chosmky spoke. I thought to become a consultant in a moment of delusion and ended up teaching for the last 24 years: Polytechnique, SciencesPo, ENST, INT, Supelec, Ecole Centrale, ENPC, ENSTA, Paris V, ICP, ESIEE, ECE, Ecole du Louvre. Before that I was a technical translator, a field I am happy to report that has been almost entirely taken over by machines, bless their soulless bodies. I also got married and my wife and I had two children. But we hadn't really grown up much to the needless suffering of the children and so that marriage went painfully bust...Then I married again and we had a daughter. She's on the phone right now, de rigueur for all 16 year olds. I am a loving observer of the human experiment of which I am inextricably a part, how so ever much I would like to be apart. As we advance, not necessarily progress, into the numbing, memory erasing age of AI, already sinking its canines deep into our pranic jugulars, lose ourselves in our beloved electronic devices, we must look to our hands, our analog writing devices such as pencils and pens and give them a try. Along with all the rest.
Postmoderna bývá zaměňována s neomarxismem, absolutním relativismem, platí za synonymum pro slabost západu. Přitom může být právě naopak nahlížena jako tresť toho, proč může být západ intelektuálně mocný. Máme-li porozumět tomu, co je postmoderna, je nevyhnutelné položit si otázku, co je moderna. Postmoderna je jednou z jejích tváří. Možná nedostižnou definici moderny nabídl Max Weber v knize Protestantská etika a duch kapitalismu. Když vám přidá šéf, a vy proto začnete pracovat méně, jste předmoderní – a v nějakém smyslu postupujete logicky. Za kratší dobu a méně úsilí vás čeká stejný zisk. Moderní člověk při navýšení platu začne pracovat více. Šéf pobídkou stimuloval touhu růst – a moderna je přesně toto: představovat si, kam až lze dojít. Moderna je závislost na růstu, tréninku, sebepřekračování. Zatímco moderní člověk se touží někam dostat – a má cíl, třeba svobodu pro všechny –, ten postmoderní ví, že velkoformátové příběhy nejsou nevinné a jejich rubem bývají fragmentární epizody těch, kteří z nich vypadli. Postmoderní člověk se proto zdráhá vyprávět, ale je ještě dost moderní na to, že žije z překračování a věří v trénink. Jenže kam kráčí, když přišel o úběžník? Nešlape na místě? Ne tak docela. Sice ví, že se o moc dál, než kde zrovna je, nedostane, leč to neznamená, že padly všechny mety. Že neexistuje absolutní spravedlnost, neznamená, že neexistuje její lokální verze. Člověk možná nepřijde s ničím převratným, ale stále ještě může převracet systém. Takto lze ostatně definovat ten výjimečný a zřídkakdy uplatňovaný akt myšlení. Myslet znamená jít skrze danost proti danosti. Myslet jinými slovy znamená být si vlastním kritikem. Znamená to vědět, že člověk sice nemůže jinak než být dědicem, ale může to dědictví nově definovat. Ostatně jeden z těch, kteří formulovali, co je postmoderna, Jean-François Lyotard říká: „Mluvit znamená bojovat.“ Říká-li člověk skutečně něco, nezřídka kdy to znamená, že jde jazykem proti jazyku. Autorka podcastu Tereza Matějčková má zato, že postmoderní doba je pryč: kritiky si vážíme málokdy. Buď zvětrala do všudypřítomného feedbacku, anebo ji máme rovnou za nepřátelskou. Pro skeptiky jsme vymysleli slovo „popírači“. Postmoderní ironie dnes navíc vyznívá jako cynismus a do popředí se vrací pathos identity i agresivity. Souvisí to s nadužívanými obrazy zkaženého západu i fašismu. Vhled, který postmoderna ztělesňovala, je důležitý pro svobodu i myšlení: Konsensus je stejně neplodný jako lecjaký spor; avšak jedno zůstává co do své plodnosti nepřekonané: umění sporu. Kapitoly I. Ironie i teror obskurního psaní [úvod až 12:45] II. Co je moderna? Navýšení energie [12:45 až 34:00] III. Postmoderna: Dovyprávěno [34:00 až 57:52] IV. Konec ironie i vyprávění? [57:52 až konec] Bibliografie Václav Bělohradský, Čas pléthokracie. Když části jsou větší než celky a světový duch spadl z koně, Praha 2021. Norbert Bolz, Der alte weiße Mann, München: Langen-Müller, 2023. Wolf Lepenies, „Zu sprechen bedeutet zu kämpfen“, Die Welt, https://www.welt.de/kultur/literarischewelt/plus252888378/Jean-Francois-Lyotard-Zu-sprechen-bedeutet-zu-kaempfen.html?icid=search.product.onsitesearch Jean-François Lyotard, O postmodernismu, přel. Jiří Pechar, Praha: Filosofia, 1993. Jean-François Lyotard, Putování, přel. Miroslav Petříček, Praha: Herrmann a synové, 2001. Peter Sloterdijk, Die schrecklichen Kinder der Neuzeit, Frankfurt am Main: Suhrkamp, 2014. Peter Sloterdijk, Was geschah im 20. Jahrhundert?, Frankfurt am Main: Suhkramp, 2017. Kathleen Stocková, „Kéž ta fikce konečně splaskne“, in: Tereza Matějčková, Bůh je mrtev. Nic není dovoleno, Praha: Echo Media, 2023, str. 154–167. Slavoj Žižek, Nepolapitelný subjekt. Chybějící střed politické ontologie, přel. Michael Hauser, Chomutov: Luboš Marek, 2012. Slavoj Žižek, Too Late to Awaken. What Lies Ahead when There Is No Future, London: Allen Lane, 2023.
Sein und Streit - Das Philosophiemagazin (ganze Sendung) - Deutschlandfunk Kultur
Jean-François Lyotard gilt als der Denker der Postmoderne, die heute für alles „Postfaktische“ verantwortlich gemacht wird. Dabei hat der französische Philosoph den Begriff anders gemeint, sagt Publizistin Christiane Pries zu dessen 100. Geburtstag. Pries, Christine; Aguigah, René www.deutschlandfunkkultur.de, Sein und Streit
Leben wir in der Postmoderne? Einige sind sich da sehr sicher und glauben, dass postmoderne Philosophien uns in eine Welt des Relativismus geführt haben. Für andere handelt es sich um eine Zeitdeutungsdebatte der 1970er und 80er Jahre, die längst Geschichte geworden ist. Gemeinsam mit dem Philosophen Luca Di Blasi schauen Andreas und Thorsten auf dieses offenbar strittige Phänomen: Wie kommt es, dass Philosophen wie Lyotard den Dogmatismus ihrer früheren Überzeugungen hinterfragten und sich für die Anerkennung von Pluralität und Fremdheit einsetzten? Was hat es mit der berüchtigten Haltung der «Dekonstruktion» (Derrida, Foucault) auf sich, eine Hinterfragung von Machtstrukturen bis tief in Sprache und Gesellschaftsordnung hinein? Und wie verträgt sich die deutliche Gesellschaftskritik dieser Ansätze mit den Impulsen zu einem «schwachen Denken» (Vattimo), das manchen auch eine neue Annäherung an Religion erlaubte?
Despite its persistence and viciousness, anti-Semitism remains undertheorized in comparison with other forms of racism and discrimination. How should anti-Semitism be defined? What are its underlying causes? Why do anti-Semites target Jews? In what ways has Judeophobia changed over time? What are the continuities and disconnects between mediaeval anti-Judaism and the Holocaust? How does criticism of the state of Israel relate to anti-Semitism? And how can social theory illuminate the upsurge in attacks on Jews today? Considering these questions and many more, Critical Theories of Anti-Semitism (Columbia University Press, 2024) by Dr. Jonathan Judaken is at once a philosophical reflection on key problems in the analysis of anti-Semitism and a history of its leading theories and theorists. Jonathan Judaken explores the methodological and conceptual issues that have vexed the study of Judeophobia and calls for a reconsideration of the definitions, categories, and narratives that underpin overarching explanations. He traces how a range of thinkers have wrestled with these challenges, examining the theories of Jean-Paul Sartre, the Frankfurt School, Hannah Arendt, and Jean-François Lyotard, alongside the works of sociologists Talcott Parsons and Zygmunt Bauman and historians Léon Poliakov and George Mosse. Dr. Judaken argues against claims about the uniqueness of Judeophobia, demonstrating how it is entangled with other racisms: Islamophobia, Negrophobia, and xenophobia. Critical Theories of Anti-Semitism not only urges readers to question how they think about Judeophobia but also draws them into conversation with a range of leading thinkers whose insights are sorely needed in this perilous moment. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. 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
Despite its persistence and viciousness, anti-Semitism remains undertheorized in comparison with other forms of racism and discrimination. How should anti-Semitism be defined? What are its underlying causes? Why do anti-Semites target Jews? In what ways has Judeophobia changed over time? What are the continuities and disconnects between mediaeval anti-Judaism and the Holocaust? How does criticism of the state of Israel relate to anti-Semitism? And how can social theory illuminate the upsurge in attacks on Jews today? Considering these questions and many more, Critical Theories of Anti-Semitism (Columbia University Press, 2024) by Dr. Jonathan Judaken is at once a philosophical reflection on key problems in the analysis of anti-Semitism and a history of its leading theories and theorists. Jonathan Judaken explores the methodological and conceptual issues that have vexed the study of Judeophobia and calls for a reconsideration of the definitions, categories, and narratives that underpin overarching explanations. He traces how a range of thinkers have wrestled with these challenges, examining the theories of Jean-Paul Sartre, the Frankfurt School, Hannah Arendt, and Jean-François Lyotard, alongside the works of sociologists Talcott Parsons and Zygmunt Bauman and historians Léon Poliakov and George Mosse. Dr. Judaken argues against claims about the uniqueness of Judeophobia, demonstrating how it is entangled with other racisms: Islamophobia, Negrophobia, and xenophobia. Critical Theories of Anti-Semitism not only urges readers to question how they think about Judeophobia but also draws them into conversation with a range of leading thinkers whose insights are sorely needed in this perilous moment. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies
Despite its persistence and viciousness, anti-Semitism remains undertheorized in comparison with other forms of racism and discrimination. How should anti-Semitism be defined? What are its underlying causes? Why do anti-Semites target Jews? In what ways has Judeophobia changed over time? What are the continuities and disconnects between mediaeval anti-Judaism and the Holocaust? How does criticism of the state of Israel relate to anti-Semitism? And how can social theory illuminate the upsurge in attacks on Jews today? Considering these questions and many more, Critical Theories of Anti-Semitism (Columbia University Press, 2024) by Dr. Jonathan Judaken is at once a philosophical reflection on key problems in the analysis of anti-Semitism and a history of its leading theories and theorists. Jonathan Judaken explores the methodological and conceptual issues that have vexed the study of Judeophobia and calls for a reconsideration of the definitions, categories, and narratives that underpin overarching explanations. He traces how a range of thinkers have wrestled with these challenges, examining the theories of Jean-Paul Sartre, the Frankfurt School, Hannah Arendt, and Jean-François Lyotard, alongside the works of sociologists Talcott Parsons and Zygmunt Bauman and historians Léon Poliakov and George Mosse. Dr. Judaken argues against claims about the uniqueness of Judeophobia, demonstrating how it is entangled with other racisms: Islamophobia, Negrophobia, and xenophobia. Critical Theories of Anti-Semitism not only urges readers to question how they think about Judeophobia but also draws them into conversation with a range of leading thinkers whose insights are sorely needed in this perilous moment. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory
Despite its persistence and viciousness, anti-Semitism remains undertheorized in comparison with other forms of racism and discrimination. How should anti-Semitism be defined? What are its underlying causes? Why do anti-Semites target Jews? In what ways has Judeophobia changed over time? What are the continuities and disconnects between mediaeval anti-Judaism and the Holocaust? How does criticism of the state of Israel relate to anti-Semitism? And how can social theory illuminate the upsurge in attacks on Jews today? Considering these questions and many more, Critical Theories of Anti-Semitism (Columbia University Press, 2024) by Dr. Jonathan Judaken is at once a philosophical reflection on key problems in the analysis of anti-Semitism and a history of its leading theories and theorists. Jonathan Judaken explores the methodological and conceptual issues that have vexed the study of Judeophobia and calls for a reconsideration of the definitions, categories, and narratives that underpin overarching explanations. He traces how a range of thinkers have wrestled with these challenges, examining the theories of Jean-Paul Sartre, the Frankfurt School, Hannah Arendt, and Jean-François Lyotard, alongside the works of sociologists Talcott Parsons and Zygmunt Bauman and historians Léon Poliakov and George Mosse. Dr. Judaken argues against claims about the uniqueness of Judeophobia, demonstrating how it is entangled with other racisms: Islamophobia, Negrophobia, and xenophobia. Critical Theories of Anti-Semitism not only urges readers to question how they think about Judeophobia but also draws them into conversation with a range of leading thinkers whose insights are sorely needed in this perilous moment. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
Despite its persistence and viciousness, anti-Semitism remains undertheorized in comparison with other forms of racism and discrimination. How should anti-Semitism be defined? What are its underlying causes? Why do anti-Semites target Jews? In what ways has Judeophobia changed over time? What are the continuities and disconnects between mediaeval anti-Judaism and the Holocaust? How does criticism of the state of Israel relate to anti-Semitism? And how can social theory illuminate the upsurge in attacks on Jews today? Considering these questions and many more, Critical Theories of Anti-Semitism (Columbia University Press, 2024) by Dr. Jonathan Judaken is at once a philosophical reflection on key problems in the analysis of anti-Semitism and a history of its leading theories and theorists. Jonathan Judaken explores the methodological and conceptual issues that have vexed the study of Judeophobia and calls for a reconsideration of the definitions, categories, and narratives that underpin overarching explanations. He traces how a range of thinkers have wrestled with these challenges, examining the theories of Jean-Paul Sartre, the Frankfurt School, Hannah Arendt, and Jean-François Lyotard, alongside the works of sociologists Talcott Parsons and Zygmunt Bauman and historians Léon Poliakov and George Mosse. Dr. Judaken argues against claims about the uniqueness of Judeophobia, demonstrating how it is entangled with other racisms: Islamophobia, Negrophobia, and xenophobia. Critical Theories of Anti-Semitism not only urges readers to question how they think about Judeophobia but also draws them into conversation with a range of leading thinkers whose insights are sorely needed in this perilous moment. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies
Despite its persistence and viciousness, anti-Semitism remains undertheorized in comparison with other forms of racism and discrimination. How should anti-Semitism be defined? What are its underlying causes? Why do anti-Semites target Jews? In what ways has Judeophobia changed over time? What are the continuities and disconnects between mediaeval anti-Judaism and the Holocaust? How does criticism of the state of Israel relate to anti-Semitism? And how can social theory illuminate the upsurge in attacks on Jews today? Considering these questions and many more, Critical Theories of Anti-Semitism (Columbia University Press, 2024) by Dr. Jonathan Judaken is at once a philosophical reflection on key problems in the analysis of anti-Semitism and a history of its leading theories and theorists. Jonathan Judaken explores the methodological and conceptual issues that have vexed the study of Judeophobia and calls for a reconsideration of the definitions, categories, and narratives that underpin overarching explanations. He traces how a range of thinkers have wrestled with these challenges, examining the theories of Jean-Paul Sartre, the Frankfurt School, Hannah Arendt, and Jean-François Lyotard, alongside the works of sociologists Talcott Parsons and Zygmunt Bauman and historians Léon Poliakov and George Mosse. Dr. Judaken argues against claims about the uniqueness of Judeophobia, demonstrating how it is entangled with other racisms: Islamophobia, Negrophobia, and xenophobia. Critical Theories of Anti-Semitism not only urges readers to question how they think about Judeophobia but also draws them into conversation with a range of leading thinkers whose insights are sorely needed in this perilous moment. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology
Despite its persistence and viciousness, anti-Semitism remains undertheorized in comparison with other forms of racism and discrimination. How should anti-Semitism be defined? What are its underlying causes? Why do anti-Semites target Jews? In what ways has Judeophobia changed over time? What are the continuities and disconnects between mediaeval anti-Judaism and the Holocaust? How does criticism of the state of Israel relate to anti-Semitism? And how can social theory illuminate the upsurge in attacks on Jews today? Considering these questions and many more, Critical Theories of Anti-Semitism (Columbia University Press, 2024) by Dr. Jonathan Judaken is at once a philosophical reflection on key problems in the analysis of anti-Semitism and a history of its leading theories and theorists. Jonathan Judaken explores the methodological and conceptual issues that have vexed the study of Judeophobia and calls for a reconsideration of the definitions, categories, and narratives that underpin overarching explanations. He traces how a range of thinkers have wrestled with these challenges, examining the theories of Jean-Paul Sartre, the Frankfurt School, Hannah Arendt, and Jean-François Lyotard, alongside the works of sociologists Talcott Parsons and Zygmunt Bauman and historians Léon Poliakov and George Mosse. Dr. Judaken argues against claims about the uniqueness of Judeophobia, demonstrating how it is entangled with other racisms: Islamophobia, Negrophobia, and xenophobia. Critical Theories of Anti-Semitism not only urges readers to question how they think about Judeophobia but also draws them into conversation with a range of leading thinkers whose insights are sorely needed in this perilous moment. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
Despite its persistence and viciousness, anti-Semitism remains undertheorized in comparison with other forms of racism and discrimination. How should anti-Semitism be defined? What are its underlying causes? Why do anti-Semites target Jews? In what ways has Judeophobia changed over time? What are the continuities and disconnects between mediaeval anti-Judaism and the Holocaust? How does criticism of the state of Israel relate to anti-Semitism? And how can social theory illuminate the upsurge in attacks on Jews today? Considering these questions and many more, Critical Theories of Anti-Semitism (Columbia University Press, 2024) by Dr. Jonathan Judaken is at once a philosophical reflection on key problems in the analysis of anti-Semitism and a history of its leading theories and theorists. Jonathan Judaken explores the methodological and conceptual issues that have vexed the study of Judeophobia and calls for a reconsideration of the definitions, categories, and narratives that underpin overarching explanations. He traces how a range of thinkers have wrestled with these challenges, examining the theories of Jean-Paul Sartre, the Frankfurt School, Hannah Arendt, and Jean-François Lyotard, alongside the works of sociologists Talcott Parsons and Zygmunt Bauman and historians Léon Poliakov and George Mosse. Dr. Judaken argues against claims about the uniqueness of Judeophobia, demonstrating how it is entangled with other racisms: Islamophobia, Negrophobia, and xenophobia. Critical Theories of Anti-Semitism not only urges readers to question how they think about Judeophobia but also draws them into conversation with a range of leading thinkers whose insights are sorely needed in this perilous moment. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars.
Despite its persistence and viciousness, anti-Semitism remains undertheorized in comparison with other forms of racism and discrimination. How should anti-Semitism be defined? What are its underlying causes? Why do anti-Semites target Jews? In what ways has Judeophobia changed over time? What are the continuities and disconnects between mediaeval anti-Judaism and the Holocaust? How does criticism of the state of Israel relate to anti-Semitism? And how can social theory illuminate the upsurge in attacks on Jews today? Considering these questions and many more, Critical Theories of Anti-Semitism (Columbia University Press, 2024) by Dr. Jonathan Judaken is at once a philosophical reflection on key problems in the analysis of anti-Semitism and a history of its leading theories and theorists. Jonathan Judaken explores the methodological and conceptual issues that have vexed the study of Judeophobia and calls for a reconsideration of the definitions, categories, and narratives that underpin overarching explanations. He traces how a range of thinkers have wrestled with these challenges, examining the theories of Jean-Paul Sartre, the Frankfurt School, Hannah Arendt, and Jean-François Lyotard, alongside the works of sociologists Talcott Parsons and Zygmunt Bauman and historians Léon Poliakov and George Mosse. Dr. Judaken argues against claims about the uniqueness of Judeophobia, demonstrating how it is entangled with other racisms: Islamophobia, Negrophobia, and xenophobia. Critical Theories of Anti-Semitism not only urges readers to question how they think about Judeophobia but also draws them into conversation with a range of leading thinkers whose insights are sorely needed in this perilous moment. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day
Hello listener,How's it been? Great, right?Right?..This episode follows Naomi Klein's recent book Doppelganger: A Trip into the Mirror World, and Errol Morris' 2018 documentary around Steve Bannon, called American Dharma (2018). In both, we get a rare glimpse into the mind of this highly effective manipulator, or enemy, of (social) media; who treats it like a political actor that understands only (algorithmic) violence... It's like being stared in the face by the hard pragmatism of a delusion.But this delusion is the American delusion. It's just the violence they don't see, that they talk (and walk) around, what had to be paved over to reach that shining destiny, manifest by God Himself (look they don't even have agriculture, lazy savages).Bannon is a toxin parasite that teaches us where we hide ours, if we care to look. The American "dream" means many underground veins of denial, suppressing historical crimes that undermine the principles 'America' claims to hold. And while the left is busy ridiculing the right for being religiously intolerant, racist, greedy, or belligerent and insensitive towards the other, they ignore this contradiction of their own complicities with exactly such things. Those that cannot ignore it -- because they had to enact the religious and racist hatred against the brown Muslim at play when they enlist in the army (to give just one example of Bannon's target audience) -- are left, by the left, for dead. Hence, these deep veins of denial produce deep veins of resentment rage that Bannon knows not only how to weaponize, but how to conjoin disparate rages in a metonymous coherence of "(we may hate each other for all we know, but) we all hate X!". It is true, this is an old tactic, but Bannon adapted it to an algorithmic framework of recruitment and propaganda. At the same time, he will exasperate the left's abandonments by fomenting more and more fake controversy like a button to release a tired, long-leaking valve of Christian denial.This is just one point. We had many others, but I'm putting it here like a warning label, a basic blueprint, for the Bannon propaganda machine.Stars tossed in this one: Beast & Sovereign; Marx Grudge; Il vaut mieux Lyotard que jamais; WWJD.
Healing the Modern Soul is a series about how clinical psychology will haave to change and confront its past if it is to remain relevant in the future. Part 1 Part 2 Part 3 Part 4 Healing the Modern Soul Appendix The Role of Psychotherapy as a Third Space and Meaning-Making System Psychotherapy can be seen as a third space that exists outside of the dogmas of both science and religion, serving as a bridge between our medical and spiritual needs. In this space, therapists and clients engage in a process of meaning-making that allows the inner world and understanding of the self to better reflect the reality of the outer world. This process of meaning-making occurs through both conscious thought, which is aware of time and language, and implicit memory, which is only aware of our somatic and deep emotional cues that can only partially be known by the conscious mind. In this way, psychotherapy itself can be considered a kind of simulacra, a symbol that does not point to an original source of meaning, but rather serves as a guide to help individuals navigate their own unique experiences and challenges. #PsychotherapyFuture #MentalHealthRevolution #ThirdSpacePsychology #IntegrativePsychotherapy #ScienceAndSpirituality #MeaningMakingProcess #ImplicitMemoryHealing #ConsciousAndUnconscious #SelfDiscoveryJourney #PsychotherapyEvolution #HealingTrauma #HumanExperienceInsights #CompassionatePsychotherapy #HolisticMentalHealth #TransformativePsychology Suffering Without Screaming In the first part of this series, we explored the concept of the modern world as a simulacrum, a copy without an original, and how this phenomenon is related to the increasing emphasis on hyper-rationality and objectivity in our culture. We also discussed how the work of philosophers and psychologists, as observed by Friedrich Nietzsche, can reveal their own fears and insecurities through their insistence on perfect logic and objectivity. In the second part of the series we discussed the need for a coherent sense of self in new therapy models and a dialectical relationship between the self and the world. William Gibson, Memory Palace When we were only several hundred-thousand years old, we built stone circles, water clocks. Later, someone forged an iron spring. Set clockwork running. Imagined grid-lines on a globe. Cathedrals are like machines to finding the soul; bells of clock towers stitch the sleeper's dreams together. You see; so we've always been on our way to this new place—that is no place, really—but it is real. It's our nature to represent: we're the animal that represents, the sole and only maker of maps. And if our weakness has been to confuse the bright and bloody colors of our calendars with the true weather of days, and the parchment's territory of our maps with the land spread out before us—never mind. We have always been on our way to this new place—that is no place, really—but it is real. The Simulacra Effect and the Disconnect from Felt Experience The simulacra effect, as described by Jean Baudrillard, is a result of our culture's increasing emphasis on hyper-rationality and objectivity. As we prioritize logical and rational thinking over subjective experiences and emotions, we create a world that feels hyper-real, yet simultaneously disconnected from our authentic selves. Nietzsche recognized this phenomenon in the work of philosophers and psychologists who claimed to have discovered objective truths through pure logic and reason. He argued that the more these thinkers insisted on their own rationality and objectivity, the more they revealed their own madness and disconnection from reality. In today's world, we find ourselves in a similar situation. On the surface, everything appears normal and rational, but there is an underlying sense of wrongness or disconnection that we struggle to articulate. This is because our culture has taught us to prioritize objective, rational thinking over our subjective, felt experiences. As individuals and as a society, we must reconnect with our felt experiences to recognize and address the insanity that surrounds us. This requires us to embrace our emotions, intuitions, and subjective perceptions, even when they seem to contradict the dominant narrative of rationality and objectivity. Psychotherapy, as a discipline, must play a crucial role in helping individuals engage with their felt experiences, even if it means navigating the complex and often paradoxical relationship between the rational and the subjective. By doing so, therapy can help individuals develop a more authentic sense of self and a deeper understanding of their place in the world. The Dangers of Denying the Self in Psychotherapy Models In the second part of this series, we explored how different models of psychotherapy reveal their own assumptions and biases about the nature of the self and the goals of therapy. By examining these models through the lens of Nietzsche's critique, we can identify potentially dangerous or dehumanizing approaches to treatment. One particularly concerning example is Applied Behavior Analysis (ABA), a common approach to treating autism spectrum disorders. In the ABA model, the self is reduced to a collection of observable behaviors, with little or no consideration for the individual's inner world, emotions, or subjective experiences. This approach is deeply problematic, as it essentially denies the existence of a soul or psyche in individuals with autism or other neurodivergent conditions. By focusing solely on external behaviors and reinforcing "desirable" actions through rewards and punishments, ABA fails to recognize the inherent humanity and agency of the individuals it seeks to treat. In contrast, a truly effective and ethical model of psychotherapy must acknowledge and support the development of a coherent sense of self, while also recognizing the existence of other selves in the world. Therapy should be a dialectical process, helping individuals navigate the complex relationship between their inner world and the external reality they inhabit. This is particularly important for individuals who may not fit neatly into the objective, outcome-oriented modes of expression and socialization that dominate our culture. Rather than discounting or suppressing their unique perspectives and experiences, therapy should encourage and support the development of their authentic selves. The Case of the Autistic Child and Neuromodulation To illustrate the importance of a holistic and integrative approach to psychotherapy, let us consider the case of an autistic child who experiences sensory overwhelm and distress when exposed to cold temperatures. In a traditional ABA approach, the focus would be on modifying the child's behavior through rewards and punishments, with the goal of reducing the outward expression of distress. However, this approach fails to address the underlying neural and sensory processing issues that contribute to the child's experience of overwhelm. By contrast, a neuromodulation approach, such as that described in the case study involving QEEG brain mapping, seeks to identify and target the specific areas of neural dysfunction that are contributing to the child's distress. In this case, the QEEG brain map revealed a disconnect between the thalamus, which processes sensory information, and the long-term memory regions of the brain. By using neuromodulation techniques to bridge this gap and facilitate communication between these areas, the therapists were able to help the child process and integrate their sensory experiences more effectively, leading to a reduction in distress and an increased ability to tolerate cold temperatures. This case study highlights the importance of looking beyond surface-level behaviors and considering the complex interplay of neurological, sensory, and emotional factors that shape an individual's experience of the world. By addressing these underlying issues, rather than simply trying to suppress or modify outward expressions of distress, psychotherapy can help individuals to develop a greater sense of self-regulation, resilience, and overall well-being. The Role of Implicit Memory in Shaping Our Sense of Self To effectively address the complexities of the modern soul, psychotherapy must also grapple with the role of implicit memory in shaping our sense of self and our relationship to the world. Implicit memory, also known as the unconscious or subcortical brain processes, encompasses the vast array of experiences, emotions, and assumptions that operate beneath the level of conscious awareness. These implicit memories can have a profound impact on our behavior, relationships, and overall well-being, often in ways that we struggle to understand or articulate. They may manifest as trauma responses, maladaptive patterns of thinking and behavior, or a pervasive sense of disconnection from ourselves and others. Effective psychotherapy must find ways to access and work with these implicit memories, helping individuals to process and integrate their experiences in a way that promotes healing and growth. Different Types of Memory and Therapeutic Approaches One key insight in understanding the role of implicit memory in psychotherapy is recognizing that there are different types of memory, each requiring distinct therapeutic approaches to effectively treat the associated trauma or dysfunction. Relational memory: This type of memory encompasses our assumptions about communication, identity, and how we want to be perceived by others. Individuals with attachment disorders or relational trauma may have impaired functional memory, leading to maladaptive patterns in their interactions with others. Therapies that focus on building secure attachments, such as emotionally focused therapy (EFT) or interpersonal psychotherapy (IPT), can be particularly effective in addressing relational memory issues. Visual-spatial memory: This type of memory is associated with flashbacks and vivid re-experiencing of traumatic events. While relatively rare, visual-spatial memory trauma can be highly distressing and debilitating. Treatments like eye movement desensitization and reprocessing (EMDR) and prolonged exposure therapy (PE) have been shown to be effective in processing and integrating these traumatic memories. Kinesthetic memory: This type of memory is stored in the body and is related to how we budget energy and respond to stress. Somatic therapies, such as sensorimotor psychotherapy and somatic experiencing, can help individuals reconnect with their bodily sensations and develop greater self-regulation and resilience in the face of stress and trauma. Cognitive-emotional memory: This type of memory is associated with self-referential processes, such as problem-solving, obsessing, and rumination. Cognitive-behavioral therapies (CBT) and mindfulness-based approaches can be effective in addressing maladaptive thought patterns and promoting more flexible and adaptive ways of relating to one's internal experience. By understanding the different types of memory involved in trauma and psychological distress, therapists can develop more targeted and effective interventions that address the specific needs of each individual client. The Complexity of the Unconscious and the Limitations of Language While different psychotherapeutic approaches have their own conceptions of the unconscious, it is important to recognize that implicit memory cannot be perfectly mapped or described using language alone. The unconscious is a vast and complex realm that operates beneath the level of conscious awareness, and our attempts to understand and articulate its workings will always be limited by the constraints of language and cognition. In many ways, the relationship between the conscious mind and the unconscious can be likened to that between a democratic government and its constituents. Just as a democracy relies on elected representatives to make decisions on behalf of the larger population, our conscious mind relies on simplified models and representations of the unconscious to guide our thoughts and behaviors. Similarly, the unconscious can be compared to a graphics processing unit (GPU) in a computer, which is optimized for handling complex and repetitive tasks, such as rendering images or processing large datasets. In contrast, the conscious mind is more like a central processing unit (CPU), which is better suited for handling novel and sequential tasks that require flexibility and adaptability. While the CPU (conscious mind) may be the "decision-maker," it relies heavily on the GPU (unconscious) to provide the raw data and processing power needed to navigate the complexities of the world around us. Attempting to understand the unconscious solely through the lens of conscious, language-based reasoning would be like trying to understand the inner workings of a GPU using only the tools and concepts of CPU programming. The Influence of Silicon Valley and Corporate Interests on Mental Health This brings us to the problematic assumptions underlying certain models of psychotherapy, which are deeply embedded in the broader cultural and economic forces that shape our understanding of mental health and well-being. In particular, the influence of Silicon Valley and corporate interests on the field of psychology has led to a growing emphasis on treating individuals as programmable entities, much like computers or robots. This perspective is rooted in the belief that with enough data and processing power, human behavior can be predicted, controlled, and optimized. We see this belief reflected in the development of large language models (LLMs) and other AI technologies, which are often presented as capable of replicating or even surpassing human intelligence and creativity. However, this view fundamentally misunderstands the nature of human consciousness and agency, reducing the complexity of the human mind to a set of algorithms and data points. The notion that robots can be made into people through advances in AI and computing power is deeply misguided, as it fails to recognize the fundamental differences between human consciousness and machine learning. At the same time, the idea that people can be reduced to robots through behavioral conditioning and programming is equally dangerous, as it denies the inherent humanity and agency of individuals. These assumptions are not only flawed but also deeply dehumanizing, as they prioritize measurable outcomes and "optimal" functioning over the rich and complex inner lives of individuals. By treating people as objects to be fixed or optimized, rather than as meaning-making beings with unique subjective experiences, we risk perpetuating a culture of alienation, disconnection, and suffering. The Danger of Prioritizing Suffering Over Healing The case of the autistic child also raises important questions about the goals and priorities of psychotherapy in the modern world. In a culture that prioritizes hyper-rationality, objectivity, and measurable outcomes, there is a risk of reducing the complexity of human experience to a set of behaviors to be modified or eliminated. This approach can lead to a dangerous prioritization of suffering over healing, where the goal of therapy becomes to help individuals endure their distress without expressing it, rather than to address the underlying causes of their suffering and promote genuine growth and transformation. The idea that therapy should aim to help people "suffer without screaming" is a deeply troubling direction for the profession to take. It reflects a dehumanizing view of individuals as objects to be fixed or controlled, rather than as complex, meaning-making beings with inherent worth and dignity. Instead, psychotherapy should strive to create a safe and supportive space for individuals to explore their experiences, to develop a greater understanding of themselves and their place in the world, and to cultivate the skills and resources needed to navigate life's challenges with resilience, authenticity, and grace. This requires a willingness to sit with the full spectrum of human experience, including the painful, messy, and often paradoxical aspects of the self and the world. It also requires a recognition of the inherent value and wisdom of each individual's unique perspective and life journey, and a commitment to honoring and supporting their growth and development in a way that is grounded in their own values, needs, and aspirations. Screaming without Suffering The simulacra effect, as described by Baudrillard and anticipated by Nietzsche, is a direct consequence of our culture's increasing emphasis on hyper-rationality, objectivity, and the denial of subjective experience. As psychotherapists and as a society, we must resist the temptation to reduce the complexity of the human mind to a set of behaviors or data points, and instead embrace the inherent messiness and uncertainty of the human condition. By reconnecting with our felt experiences, acknowledging the existence of the self and other selves in the world, and challenging the dominant paradigms of mental health treatment, we can begin to navigate the complexities of the modern soul and find a sense of authenticity and meaning in an increasingly disconnected world. This requires a willingness to engage with the paradoxes and contradictions that arise when we attempt to bridge the gap between the rational and the subjective, the individual and the collective, the inner world and the external reality. It is a difficult and ongoing process, but one that is essential if we are to create a more humane and fulfilling vision of mental health and well-being in the 21st century. As we have explored throughout this series, the role of psychotherapy in navigating the modern soul is both complex and essential. By embracing a holistic and integrative approach that recognizes the full complexity of the human experience, therapists can help individuals to develop a more authentic and meaningful sense of self, one that is grounded in their own unique values, experiences, and relationships. This process of self-discovery and healing is not always comfortable or easy, but it is necessary if we are to resist the dehumanizing forces of hyper-rationality, objectivity, and corporate interest that threaten to reduce the richness and diversity of human experience to a set of measurable outcomes and data points. Ultimately, the goal of psychotherapy in the modern world should be to help individuals to connect with their own inner wisdom and resilience, to find meaning and purpose in their lives, and to contribute to the creation of a more compassionate and authentic society. By working together to navigate the complexities of the modern soul, we can begin to heal the wounds of disconnection and alienation, and to create a world that truly honors the full spectrum of human experience. In the end, it is our capacity for love, empathy, and genuine human connection that will guide us through the challenges of the modern world. While pain and suffering may be inevitable, it is our ability to love and be loved that gives our lives meaning and purpose. As we strive to navigate the complexities of the modern soul, let us remember that we have the power to choose love over fear, connection over isolation, and authenticity over simulacra. For in doing so, we not only heal ourselves but also contribute to the healing of the world around us. "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom" -Viktor E. Frankl References and Further Reading: Baudrillard, J. (1981). Simulacra and simulation. University of Michigan Press. Bhabha, H. K. (1994). The location of culture. Routledge. Deleuze, G. (1968). Difference and repetition. Columbia University Press. Gibson, W. (1984). Neuromancer. Ace Books. Freud, S. (1923). The ego and the id. W.W. Norton & Company. Jung, C. G. (1933). Modern man in search of a soul. Routledge. Nietzsche, F. (1882). The gay science. Vintage. Porges, S. W. (2011). The polyvagal theory: Neurophysiological foundations of emotions, attachment, communication, and self-regulation. W.W. Norton & Company. Schore, A. N. (2019). The development of the unconscious mind. W.W. Norton & Company. Siegel, D. J. (2010). The mindful therapist: A clinician's guide to mindsight and neural integration. W.W. Norton & Company. van der Kolk, B. (2014). The body keeps the score: Brain, mind, and body in the healing of trauma. Viking. Yalom, I. D. (1980). Existential psychotherapy. Basic Books. Žižek, S. (1989). The sublime object of ideology. Verso. Baudrillard, J. (1994). The illusion of the end. Stanford University Press. Deleuze, G., & Guattari, F. (1980). A thousand plateaus: Capitalism and schizophrenia. University of Minnesota Press. Foucault, M. (1975). Discipline and punish: The birth of the prison. Vintage Books. Lacan, J. (1966). Écrits. W.W. Norton & Company. Lyotard, J.-F. (1979). The postmodern condition: A report on knowledge. University of Minnesota Press. Saussure, F. (1916). Course in general linguistics. Columbia University Press. Derrida, J. (1967). Of grammatology. Johns Hopkins University Press. Nietzsche, F. (1887). On the genealogy of morality. Hackett Publishing Company. Heidegger, M. (1927). Being and time. Harper Perennial Modern Classics. Sartre, J.-P. (1943). Being and nothingness. Washington Square Press. Camus, A. (1942). The stranger. Vintage International.26. Dostoevsky, F. (1866). Crime and punishment. Penguin Classics. Kafka, F. (1915). The metamorphosis. Classix Press. Borges, J. L. (1944). Ficciones. Grove Press. Calvino, I. (1972). Invisible cities. Harcourt Brace Jovanovich. Eco, U. (1980). The name of the rose. Harcourt. Damasio, A. (1994). Descartes' error: Emotion, reason, and the human brain. Putnam. Panksepp, J. (1998). Affective neuroscience: The foundations of human and animal emotions. Oxford University Press. LeDoux, J. (1996). The emotional brain: The mysterious underpinnings of emotional life. Simon & Schuster. Solms, M., & Turnbull, O. (2002). The brain and the inner world: An introduction to the neuroscience of subjective experience. Other Press. Fonagy, P., Gergely, G., Jurist, E. L., & Target, M. (2002). Affect regulation, mentalization, and the development of the self. Other Press. Stern, D. N. (1985). The interpersonal world of the infant: A view from psychoanalysis and developmental psychology. Basic Books. Tronick, E. (2007). The neurobehavioral and social-emotional development of infants and children. W.W. Norton & Company. Beebe, B., & Lachmann, F. M. (2014). The origins of attachment: Infant research and adult treatment. Routledge. Schore, J. R., & Schore, A. N. (2008). Modern attachment theory: The central role of affect regulation in development and treatment. Clinical Social Work Journal, 36(1), 9-20. Ogden, P., Minton, K., & Pain, C. (2006). Trauma and the body: A sensorimotor approach to psychotherapy. W.W. Norton & Company.
Meet Terence Blake, IRL student of Deleuze, as well as Lyotard, Foucault, and many others. He we talk learning French, what it was like to study under Deleuze, and also we get into Theory Underground courses and activities a bit. Hope you enjoy! ABOUT / CREDITS / LINKS Become a monthly TU Tier Subscriber to access to the TU HUB, which includes past, ongoing, and upcoming courses, special events, office hours, clubs, and critical feedback that will help you evolve your comprehension capacities and critical faculties, via the website here: https://theoryunderground.com/product/tu-subscription-tiers/ (Whatever tier you subscribe to in the month of March 2024 will be promoted to the privileges of the next one up (e.g. Tier 1 will have Tier 2 privileges, etc.!).) Don't have time for that but want to help anyway? Consider supporting the patreon here: Welcome to Theory Underground. https://www.patreon.com/TheoryUnderground Get TU books at a discount: https://theoryunderground.com/publications Theory Underground is a lecture, research, and publishing platform by and for working class intellectuals, autodidacts, and academics who want to do more than they are able to within the confines of academia. Think of Theory Underground like a Jiu Jitsu gym for your brain. Or like a post-political theory church. It doesn't matter. None of the analogies will do it justice. We're post-identity anyway. Just see if the vibe is right for you. We hope you get something out of it! If you want to help me get setup sooner/faster in a totally gratuitous way, or support me but you don't care about the subscription or want to bother with the monthly stuff, here is a way to buy me something concrete and immediately useful, then you can buy me important equipment for my office on this list (these items will be automatically shipped to my address if you use the list here) https://www.amazon.com/hz/wishlist/ls/2MAWFYUJQIM58? Buy me some coffee: https://www.venmo.com/u/Theorypleeb https://paypal.me/theorypleeb If Theory Underground has helped you see that text-to-speech technologies are a useful way of supplementing one's reading while living a busy life, if you want to be able to listen to PDFs for yourself, then Speechify is recommended. Use the link below and Theory Underground gets credit! https://share.speechify.com/mzwBHEB Follow Theory Underground on Duolingo: https://invite.duolingo.com/BDHTZTB5CWWKTP747NSNMAOYEI See Theory Underground memes here: https://www.instagram.com/theory_underground/ https://tiktok.com/@theory_underground Missed a course at Theory Underground? Wrong! Courses at Theory Underground are available after the fact on demand. https://theoryunderground.com/courses MUSIC CREDITS Logo sequence music by https://olliebeanz.com/music https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode Mike Chino, Demigods https://youtu.be/M6wruxDngOk
Luis Vital Sánchez presenta la trayectoria de Tununa Mercado, creadora literaria, periodista, editora y colaboradora de la revista Fem, y traductora de textos de ciencias sociales y humanidades, y de sociólogos como Pierre Bourdieu, Jean-François Lyotard, Alain Touraine para ERA, Siglo XXI, la UNAM y la SEP. Producción: Coordinación de Educación Digital / Colmex Digital --- Send in a voice message: https://podcasters.spotify.com/pod/show/el-colegio-de-mexico/message
Though absent from the title, we watched Ricky Gervais's "The Invention of Lying" and Jim Carrey's "Liar Liar" for this episode. Mainly as an excuse to discuss whether lying is something like the fundamental human factor.Jake bundled the stars Beast and Sovereign, Pervs 'R Us, and Il vaut mieux Lyotard que jamais together to study Jacques Lacan's famous idea that animals cannot feign a feint, or falsify a falsification. The main idea here being that humans fundamentally lie at their core and animals never do. Jacques Derrida has a famous deconstruction of Lacan's idea, somewhat in defense of the capacity of the animal, and also in defense of the always feigning, effacing nature of a trace. Sagi helped us consider the possible Christian nature of Lacan's position, and Andy is a proud liar.We ended up trying to defend both Jacques Lacan and Jacques Derrida, which was an impressive feat.
This month's guest is Bob Cluness. Bob is a PhD candidate and researcher in the cultural studies program at the University of Iceland in Reykjavik. Bob graduated in 2017 with a bachelor's degree in film studies on accelerationist aesthetics and action cinema, while in 2020 he received a master's degree in cultural studies with a thesis on the weird and eerie in contemporary and digital cultures. His current PhD project deals with the relationship between and esotericism and acceleration in UK subcultures in the late 20th century, through a discursive analysis of chaos magic(k) and the Cybernetic Cultures Research Unit, also known as CCRU. As part of his Academic research, Bob's interests look at the myriad intersections between esotericism and contemporary subcultures, such as cyberpunk, cyberspace and technology, the counterculture and the New Age, comics, zine culture, and music. He has also given papers centered on Icelandic occulture and spiritual currents such as Ásatrú, spiritualism, and wellness.As you can tell from the episode title, Bob and I are talking about a little bit of everything, and while, on the surface, these things may seem unrelated, as the discussion unfolds, I hope it will become clear that all of these strands are indeed very much connected. As this was a long interview, I'm providing it to you in 2 parts.In Part 1, Bob begins by explaining the terms “the weird” and “the eerie” and how these literary concepts have helped to fuel the social imagination; as well as the tricky issue of how one discerns between ‘fiction' and ‘reality'. With the help of philosophical concepts such as ‘the hyperreal' and simulacra taken from Baudrillard, as well as other concepts from French philosophers such as Deleuze, Guattari, and Lyotard, Bob discusses the effects of signs, symbols, and other images on our understanding of what's ‘real', as well as the dissolving boundaries between ‘the real' and ‘the artificial'. This all takes us into the area of hyperstition, the CCRU, and a case study that is a good example of a hyperstition found in the Slederman character, and later incident in 2014 involving Slenderman where two girls come to believe that he is a real entity, attempting to kill their friend because of it. Bob also talks about how such a character becomes implanted in our collective consciousness through digital interactions such as memes, and later becomes a part of our cultural history. Bob also touches on the concept of acceleration, which he later expands upon in part 2. PROGRAM NOTESBob Cluness:(99+) Bob Cluness | University of Iceland - Academia.edu(99+) "I am an other and I always was…" On the Weird and Eerie in Contemporary and Digital Cultures Ritgerð til MA-prófs í menningafraeði | Bob Cluness - Academia.eduSocial media:Facebook Simulacra and Simulation (The Body, In Theory: Histories of Cultural Materialism): Jean Baudrillard, Sheila Faria Glaser: 9780472065219: Amazon.com: BooksSelected articles about philosophers mentioned in E28:Gilles Deleuze (Stanford Encyclopedia of Philosophy)Félix Guattari - WikipediaJean François Lyotard (Stanford Encyclopedia of Philosophy)Hyperstition Primer (edith.reisen)The Weird And The Eerie [PDF] [3ufdj9jsm190] (vdoc.pub)Applied Ballardianism | Memoir from a Parallel Universe#ACCELERATE: The Accelerationist Reader | libcom.orgSlender Man stabbing - Wikipedia(99+) Speculative Fiction | Aren Roukema - Academia.edu“Book Zero” through the Years in: Aries - Ahead of print (brill.com)Chapter 12 “Cthulhu Gnosis” in: Fictional Practice: Magic, Narration, and the Power of Imagination (brill.com)Intensive Care (album) - WikipediaWatch Love Has Won: The Cult of Mother God (HBO) | TV Shows | HBO MaxNOTE about audio: At this time, I am recording at a temporary location due to extensive home renovations. Unfortunately, the building in which I'm located is also undergoing renovations. I had attempted to work around the noise, but sadly, I wasn't aware that wood floors were being sanded at the same time I was recording. The audio is therefore not optimal; I did my best to edit out the noise, but apologize for the (at times) poor audio quality. Theme Music: Daniel P. SheaOther Music: Stephanie Shea
This week Coop and Taylor discussed Jean Francois Lyotard's famous book, The Postmodern Condition: A Report on Knowledge. We discuss meta-narratives, language games, science and more. Support us on Patreon: https://www.patreon.com/muhh Twitter: @unconscioushh
Alex and Benjamin discuss Jean-François Lyotard's critique of Marxism, his "evil book," intersections between politics, art, and science, and how Lyotard answered the charge of relativism.
durée : 00:25:00 - Les Nuits de France Culture - par : Albane Penaranda - En 1989, la Révolution française était deux fois centenaire et l'Université Paris 8 avait vingt ans. Pour saluer cet anniversaire, Espace Éducation avait invité Claude Frioux qui en avait été le président durant onze années. L'Université de Paris 8 était autrefois nommée l'Université de Vincennes. Aujourd'hui, on la connait sous le nom de l'Université Paris 8-Vincennes-Saint-Denis. Elle est l'héritière du Centre universitaire expérimental de Vincennes, créé dans la foulée du mouvement de 1968 pour être un foyer d'innovation ouvert au monde contemporain, où se sont investies de nombreuses personnalités intellectuelles de l'époque, comme Gilles Deleuze ou Hélène Cixous. Le Centre universitaire expérimental de Vincennes nait dans la foulée de Mai 1968 En 1989, l'Université Paris 8 avait vingt ans. Pour saluer cet anniversaire, l'émission "Espace Éducation" avait invité Claude Frioux qui en avait été le président durant onze années. Au micro de Michèle Chouchan, Claude Frioux rappelle dans quel contexte politique était née, au lendemain de Mai 68, cette université qui ne ressemblait à aucune autre, créée au cour du bois de Vincennes, dans l'urgence et l'improvisation. Une université dont les noms de ceux qui y enseignèrent suffisent, aujourd'hui encore, à entretenir le mythe : Foucault, Deleuze, Schérer, Lyotard, Badiou, Cixous, Châtelet, Serres, Castel et bien d'autres. Par Michèle Chouchan Réalisation : Brigitte Rihouay Avec Claude Frioux et les voix de Pierre Domergue, Yves Mourousi, Jacques Rougeot, Jean Rabaut et Jean-Pierre Soisson Espace éducation : Les vingt ans de l'Université de Vincennes, épisode 1 - 1ère diffusion : 10/04/1989 Archive Ina-Radio France Retrouvez l'ensemble de "La Nuit rêvée de Daniel Defert", proposée par Albane Penaranda.
I share the format and structure of a 5-7 page philosophy undergraduate paper.
Recorded April 25, 2023. An in-person seminar by Trinity Long Room Hub Visiting Research Fellow Prof Dariusz Komorowski (University of Wroclaw) as part of the School of Languages, Literatures and Cultural Studies Seminar Series. After decades of being trapped in discourse, where signs referred to other signs rather than reality, sentences were quotations or paraphrases of other sentences, and texts built on other texts, permanently questioning their own meaning and truth, a need for stability beyond discourse emerged in the 1990s. One turned to matter, which was reawakened from its slumber to join man as a reliable partner. Bruno Latour, Michel Callon and John Law played a special role in this context. They wanted to abolish the traditional dichotomy of world perception with the opposition of nature and culture or subject and object and to establish a symmetry in its place. In the symmetrical conception of the world, human and nonhuman actors have agancy that no longer needs to be intentional and rationally motivated. In this talk, Komorowski will first examine the role things play in Matthias Zschokke's work and how the Swiss author perceives them. On this basis, the question of whether and how things contribute as effective actors to the creation of communities will be explored. In this respect, Komorowski links to the question of the representation of ideas about communities in time, when modernity becomes liquid (Bauman) and the lost metanarratives can no longer give support to individual stories (Lyotard). Here we draw on actor-network theory, which, originally developed as a sociological method, rather quickly found application in other disciplines of humanities. Whether and possibly to what extent and with what insight potential ANT can be applied in literary analysis is one of the aims of his investigation. Dariusz Komorowski is a Professor of German Philology at the University of Wroclaw in Poland. Since 2005 he has been the Head of the Research Centre for German-Swiss Literature and since 2017 the co-originator and editor-in-chief of the online magazine “CH-Studien. Zeitschrift zu Literatur und Kultur aus der Schweiz” which he leads in cooperation with Anna Fattori (Rome) and Jan Jambor (Prešov). From 2012 to 2018 he was the Head of the postgraduate studies in “Cultural Management in the Cooperation of Regions of the European Union" at the University of Wroclaw. Dariusz Komorowski has conducted seminars and given lectures at the universities in Göttingen, Zurich and Maribor and organised several international seminars for master students in cooperation with those universities.
Oh it's you again.. welcome back!So today it's always sunny in Philadelphia again, this time we're (loosely) talking about the first episode of Season 4, Mac and Dennis: Manhunters (2008). Jake found in it a certain brilliance, by which I mean a glowing excuse mainly to talk about de Sade... oh, and to push his Cannibalist agenda.The cannibal appears originally as an ethnic reference, identified by the European colonist, before mushrooming into a particularly nasty (and suspiciously useful) metonym of the good ol' 'savage.' With them good ol' Christians rushing to bring civilizing light to the darkest continent, humbly accepting the enormous gains in Real Estate that such a charity mission necessitates (but only until such times as it can be re-entrusted to the reformed savages). In short, ripping land away from the savage mirrors itself in the limb-tearing savage, where one ripoff claims superiority over another: the cannibal becomes the "modern" foil to the andro-euro-fantasy that underwrites modernity."We" also discuss the Marquis de Sade's Juliette, where we find Minski, the wholly-depraved "white cannibal," who holds on to the virtue of hospitality so tightly that he squeezes out its vicious underbelly. What is absolute hospitality in the case of the cannibal? What does it mean to be a "white cannibal" (i.e. a cannibal who legitimately owns Real Estate)? Is it ok to play with your food? Serious stuff over here.Another theme that came up and refused to go down was how cannibalism originally seems to be a homo-social activity, a transaction between men that carries meaning (like the incorporation of a defeated enemy). We left this strand hanging because we noticed that placing the burden of a civilizing foil on a taboo against maneating, begs to question what happened to the (supposedly central) taboo of 'civilization,' namely the sexual one (incest). Next time we plan to come back to this strand.Stars abused this time around: Beast and Sovereign; Il vaut mieux Lyotard que jamais; WWJD (a bit, something about the Eucharist and why the real Jesus didn't ask to be eaten after death).
Welcome back dear listener!5 Star Tossers grudgingly presents: Shakespeare's 1596 play The Merchant of Venice! And boy do the grudges flow in this one: Marx, Jew, Woman, Lacan... even Peggy Kamuf and Beyoncé were pretty miffed by the end there. Capitalism is of course (grudgingly) on the table, since both place and time are almost unanimously hailed as the cradle of global capitalism. But Christianity too, insofar as the play deals in the lives, loves, hatreds and pains of those that lived-out these realities in the context of Renaissance Europe (that just recently discovered Protestantism). The Jew -- by a necessity not of his making -- occupies an important structural support for the entire edifice as a money lender for expensive, trust-unto-God's-mercy Capitalist ventures that involve Europe's colonial plundering of the rest of the world. The need for usury, for someone to bear the actual burden of risk, is prevalent, but no less "spiritually" reviled for it; perhaps even more.As you can see (notwithstanding Andrew's totally phoning-in the summary) this one was less dumb than the last one!(you should really ask yourselves who is writing these blurbs at this point)..Jake shows how Shakespeare, in his subtle brilliance, calls upon the agency of the merchant and muses about the spirit of mercy, and how -- not coincidentally, if near-obliviously -- the two words come from a single etymological source. Alicia for her part spies a pervert in Shylock's insistence on the Letter of the Law (refusing the fantasy of "mercantile mercy"). Sagi wants to ossify everything, as per usual, in Jewish Law, and foreground how Christianity is only able to sustain its fantasy through foreclosing upon it, a denial of real-world stakes (and suffering) that underwrites Shylock's insistence on the flesh. We all agreed that the flesh in this case represents the real, a remainder of the Christian-Capitalist "mercy-fantasy" that sticks in its throat ; something irreversible, that, unlike money, cannot be redeemed or reconciled.Put your flesh where your mouth is, mothafucka'! Then you'll see how easy you had it when it was just "money"...There were many more strands that our attentive listener can pull on, like the place and role of women in the play (and in masculine structures of property and power, like Dowry and Marriage); the use of "fair" and its white-Christian "implications" (or, as Sagi puts it, an axiom), where the Jew's demand for fairness is never as "fair" (or as felicitous) as the Christian man's; or the vagaries of Christian "fraternity," as the love between Antonio and Bassanio is shown -- again with subtle brilliance -- to be the strongest love in the play (and the world it takes place in). And there's also the origin story for this podcast, and our podcast in general...So we hope you forgive the length of this one which is almost 2 hours long.Stars that were tossed include: Marx Grudge; Beast and Sovereign; Pervs 'R Us; and of course WWJD. Plus tard, Lyotard...
Gänget försöker få rätsida på å ena sidan Lyotard och å andra sidan Peterson Artikeln Leo läst: https://www.currentaffairs.org/2018/03/the-intellectual-we-deserve
Hello listener, and welcome!This episode got a little bit out of hand. Treating of the MCU's metaphysical maneuvering, we had to go deep into the bad air of ressentiment... Availing ourselves to Nietzsche, which sounds reasonable, had unfortunately gone to Sagi's head, who proceeded to channel the poor moustached genius throughout. And then a hammer became involved... Unfortunate.We are reverse-engineering perhaps the most cathartic moment of the MCU (phase 3 at least) -- where, in Avengers: Endgame, Captain America finally wields Thor's hammer, Mjolnir -- and hopefully ruin it for everybody. We see a textbook example of Monotheistic ressentiment/slave-morality, whewre the symbol of pagan power undergoes, like Thor, a systematic humiliation, an infection, as a way to prepare it to be "aufgehoben" into a Monotheistic value-system. The disease has two foci of corruption: for one, it is now tied to will rather than only the act; in the myths, Thor's hammer was indeed a boomerang, but could not be "summoned" -- by "force" of will -- like a Jedi does a lightsaber. Second, after Odin strips Thor of his power (for doing exactly what original Thor would do), he infects the hammer, and Thor's power, with a western category of 'worth,' which then leads Thor on a journey where he learns to think like the weak, to alienate himself from his home and people so as to learn that "all life matters"...So by the time Captain America -- America's pure-of-heart, a-sexual, fight-for-justice eugenics experiment/prototype (but not a Nazi!) -- wields Mjolnir, the systematic usurpation of pagan power/valuation is complete, with no remainder. This is not new, but an old tradition, I daresay the 'western' tradition, at least since Thomas Aquinas. And the catharsis of the moment proves this fantasy is still lodged deep in the western psyche.Of course there's a lot more to unpack here, but I don't want to ruin it for you; tune-in, dear masochist! Hear Jake fail miserably at a Zizek accent! Empathize with Jack's PTSD (after being subjected to an Avengers amusement park)! Be edified by Andrew's lifelong crusade on homophobia! Fun for the whole family!!The stars that deigned to be tossed this time were, for the most part: What Would Jesus Do; Il vaut mieux Lyotard que jamais; and Beast and Sovereign.
Nearing the end of our series on Milbank's "Theology and Social Theory", we turn to the culmination of the genealogical excavation of modernity, securalism and liberalism. From the aporias of Liberalism culminating in Nihilist Ontology, a critical look is given to Heidegger, Derrida, Deleuze, Foucault, Lyotard and to the grand-daddy of them all, Friedrich Nietzsche. The Ontology of Violence throughout is juxtaposed with the uniquely Christian Ontology of Peace proposed by Milbank through an Augustinian lens.
Author, blogger, and photographer Matt Colquhoun joins us (as promised) for a first look at a compilation of last lectures given by Mark Fisher at Goldsmiths in 2016. The lecture series on postcapitalist desire intends to explore the seemingly unsurpassable milieu of global capitalism and its pervasive affectivity. Through figures like Marcus, Lukacs, Lyotard, Marx, and Deleuze and Guattari, Fisher explores possibilities for our collective extrication from capital. In the interview, we reflect on Fisher's acumen as a teacher and mentor as we take on elements of the project he left behind.Postcapitalist Desire: The Final Lectures: https://repeaterbooks.com/product/postcapitalist-desire-the-final-lectures/Support the podcast:Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastMerch: http://www.crit-drip.comPreorder 'The Philosopher's Tarot': https://repeaterbooks.com/product/the-philosophers-tarot/Subscribe to us on Apple Podcasts: https://tinyurl.com/169wvvhiHappy 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/Support the show
Hello faithful listener! This Tossers episode tries to air-out the particularly pungent elements in the bad-air Ressentiment of 'Inceldom.' The incel, in our approach, may indicate the site of real pain and therefore allow insight for the very real crisis of heterosexual masculinity, its burning need of transvaluing behaviors that society can no longer abide. Certainly not for the faint of heart, or the trigger-happy. Now just pop a red pill and listenWe talk about the fantasy of authentic, non-supplemental sex, and how the incel's concentric spirals -- whether psychotic or melancholic (we couldn't decide) -- may be a signal-flare of a lack that bedevils masculinity and intra-masculine networks or discourses. Why is it so important for incels to legalize rape? Why do they never go on raping-sprees? (Yes, we hold that misogyny is too broad of a term to understand the problem here; the Nietzschean nostril aims to do justice to the variety of toxicities therein). Is it because powerful men still gatekeep the "Stacys" of the western world?Our Mister "Rodgers" (the 's' was added so pervasively in the recording, I just decided to rename him) starts by seeking the validation of men, with women being used (resentfully) as the tool of this validation. Why was he not enough for them? (The bro-code takes a sinister turn here..) With Rodgres we also (re-)discover that the Capitalist - specifically American - ideology has lied, that the money he had was not enough. Capitalism embodies, in order to consume, all other value-giving discourses, so that at the end we are left with the nihilism of death, of the undisputable fact, the psychosis of absolute certainty (Eugenics plays an exorbitant role there). What else is left when all of us are exploitable whores?Main Stars in this one are: Il vaut mieux Lyotard que jamais; Pervs R' Us; and some What Would Jesus Do.
Acid Horizon hosts Cooper and Taylor of Machinic Unconscious Happy Hour to discuss Jean-François Lyotard's Libidinal Economy, the infamous forceful poetic intervention which lambasted the French communism of the 1970s and the legacy of Marxism itself. This deep dive emerges out of Zer0's postcapitalist desire reading group which covers the incomplete final lecture series of Mark Fisher. Lyotard was an important mediator in Fisher's work and a pivotal figure in the accelerationist politics more broadly.Support Machinic Unconscious Happy Hour: patreon.com/muhhThe Wicked Lyotard series on YouTube: https://www.youtube.com/watch?v=fhAQFtzY7fUSupport the podcast:Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastMerch: http://www.crit-drip.comPreorder 'The Philosopher's Tarot': https://repeaterbooks.com/product/the-philosophers-tarot/Subscribe to us on Apple Podcasts: https://tinyurl.com/169wvvhiHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.comDestratified (Matt's Blog): https://destratified.com/Revolting 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/Support the show
Acid Horizon hosts Cooper and Taylor of Machinic Unconscious Happy Hour to discuss Jean-François Lyotard's Libidinal Economy, the infamous forceful poetic intervention which lambasted the French communism of the 1970s and the legacy of Marxism itself. This deep dive emerges out of Zer0's postcapitalist desire reading group which covers the incomplete final lecture series of Mark Fisher. Lyotard was an important mediator in Fisher's work and a pivotal figure in the accelerationist politics more broadly.Support Machinic Unconscious Happy Hour: patreon.com/muhhThe Wicked Lyotard series on YouTube: https://www.youtube.com/watch?v=fhAQFtzY7fUSupport Zer0 Books on Patreon: https://www.patreon.com/zerobooksSubscribe: http://bit.ly/SubZeroBooksFacebook: https://www.facebook.com/ZeroBooks/Twitter: https://twitter.com/zer0books-----Other links:Check out the projects of some of the new contributors to Zer0 Books:Acid HorizonPatreon: https://www.patreon.com/acidhorizonpodcastYouTube: https://www.youtube.com/c/acidhorizonMerch: crit-drip.comThe Philosopher's Tarot from Repeater Books: https://repeaterbooks.com/product/the-philosophers-tarot/The Horror VanguardApple Podcasts: https://podcasts.apple.com/us/podcast/horror-vanguard/id1445594437Patreon: https://www.patreon.com/horrorvanguardBuddies Without OrgansApple Podcasts: https://podcasts.apple.com/gb/podcast/buddies-without-organs/id1543289939Website: https://buddieswithout.org/Xenogothic: https://xenogothic.com/Support Daniel Tutt's work by visiting the Torsion Groups Patreon account: https://patreon.com/torsiongroups
durée : 03:28:00 - Les Nuits de France Culture - Par Renée Elkaïm-Bollinger - Avec Alina Piechowska-Pascal, Agnès Yver, Michel Butor, Jean Starobinski, Jean Roudaut, Vahé Godel, Moriaki Watanabe, Jean-François Lyotard et André Villers - Réalisation Pamela Doussaud
They say that one of the high-society ladies that was familiar with Jean-Jacques Rousseau (and his character) said, after he died, that he was an intriguing madman. In this episode, we delve head first into Nathan Fielder's foldy-folds, whether torture chambers, traps, or some choice slices of life (if you look there you can see Nathan's symptom holding the machete).Between the sketch(y) comedy and HBO's NDAs, our discussion seems to oscillate from wondering what makes the joke, to who's made the prop. Jake spies Derrida's metaphysics of presence over-and-above Nathan's own over-and-above; and Sagi pushes Lyotard's distinction between damage and wrong (or plaintiff and victim) as the more nefarious ethical underpinnings of Nathan's gesture. The silenced price of life being made to work.The Rehearsal was a 6 episode, multilayered fake-shit-show, so forgive us going a bit overboard on running time (2h).Main stars this time around: Pervs R' Us and Il vaut mieux Lyotard que jamais ...okay, and some WWJD (because Sagi, again)* Image from Flickr: State Library Victoria Collections
If you are a conservative, there is a lot to be excited about, even in these tumultuous times. That's what internationally recognized scholar, speaker, and author Dr. Steve Turley says. He joins Andrew to share how the modernist myth has lost its hold, and why secularism is failing across the world, giving way to a new, conservative age. From Russia to Europe to the U.S., citizens are rising up and reasserting their religion, culture, and nation as mechanisms of resistance against the dehumanizing tendencies of secularism and globalism. If you sometimes feel like fighting for freedom is a losing battle, Dr. Steve will convince you otherwise. In this Episode www.turleytalks.com Exhausting Modernity by Teresa Brennan The Postmodern Condition by Jean-François Lyotard Solzhenitzyn's Harvard Speech www.walkawaycampaign.com www.redballoon.work
The aim of this study is to subject the term disability to some relevancy litmus test with a view to prevent it from acquiring Lyotard's ‘grand narrative' and to propose and argue for the term ‘differently abled' because of its transformative and anti-discriminatory slant.
Our final episode of season 3 of Rector's Cupboard. We were honoured to speak with James K. A. Smith, professor of philosophy at Calvin University and editor-in-chief of Image Journal. The conversation is centred largely around a fantastic book that Jamie has written and that will be available in September. Jamie's work demonstrates a hopeful view of faith. He skillfully and insightfully looks to the past for how it might positively shape and inform faith and life today. He does this with a strongly stated desire to move ahead. The conversation became one of great hope, that included inspiring reminders of the goodness, beauty and truth in our world. We talk about modernism and post-modernism. We talk about philosophy and power and control and fear. We talk about these things because they (and misunderstandings around them) have been influential in many churches and ways of seeing faith, perhaps even in how you were taught to understand Christian faith. Some extended episode notes: The names Derrida, Foucault, Bentham, and Lyotard may not be familiar to all or most readers, but these are writers whose work has had impact on our culture and our faith. Michel Foucault was a French Philosopher whose work was key in what became known as “post-modernism”. We speak about Foucault's ideas around discipline and control. Foucault argued that power and punishment were once exercised in harsh and physical ways, but as these means of control became less physically forceful, they actually became more powerful and more pervasive in society. Jacques Derrida, another contributor to post-modernism, spoke about deconstruction. This term has largely been adopted to define what very many people with religious backgrounds are doing now. Smith says that both those who embrace “deconstruction” and those who warn against it often have a distorted view of what deconstruction is. For Derrida, virtually everything is interpreted. Whether it is a Biblical text or a summer sunrise, you as the reader or viewer are part of interpreting the meaning. Deconstruction aims to see these layers of interpretation. In this episode we also mention Alain de Botton. He is a contemporary philosopher who though he frequently mentions that he is an atheist, has some tremendously helpful and appreciative things to say about faith and the church. Finally we mention the new Arcade Fire album, “We”. Art such as the music on that album demonstrates a thoughtful consideration of some of these important religious, cultural and philosophical themes.
Pills, Erik and Victor tackle the boogeyman: Lyotard's Postmodern Condition: A Report on Knowledge, with reference to Wittgenstein's language-game methodology. Is postmodernism when there are too many gay characters on TV? Or is it the legitimacy crisis of state knowledge precipitated by finance capital, the computerisation of information, and the subsumption of politics by public relations? Get the full episode and a ton more audio and video at https://www.patreon.com/plasticpills
pix gapfilosofico@gmail.com
In this glorious installment we will be continuing our actor/acting thematic, this time thinking of Franz Kafka's 1922 short story Ein Hungerkünstler. Slog along as we tarry a bit over the slim, somewhat Marxist contribution of the character's Pathos with regards to the reactionary-soporific functions of the Theater. But then, rejoice with the tragic overabundance of life, as we broach the fracking of Mount Sinai, interrogate false prophets of Dionysian intoxication, and Babel the shiznit out of trickless magicians and their monological art. The two stars being tossed (upon) today are "What Would Jesus Do" and "Il vaut mieux Lyotard que jamais".https://app.databyss.org/5-star-tossers-bj5h8glrb4wnlt/pages/i7bflkbyk2dmg9
This episode explores Gangsta Rap and the set of production techniques that musicologist Adam Krims described as the "Hip Hop Sublime." The first segment discusses the rise to prominence of gangsta rap and its social, political, and aesthetic place in the 1990s. The second segment examines the notion of the sublime as illustrated in the writings of Edmund Burke, Immanuel Kant, and Jean-François Lyotard. The third segment examines the notion of the "Hip Hop Sublime" and the manner in which gangsta rap plays on the tension between the mediated and the immediate. The photograph used for the episode art is by Premeditated: Premeditated, CC BY-SA 4.0 , via Wikimedia Commons
This week The 5 Star Tossers look at the cultural phenomenon that is the Golden Buzzer from America's Got Talent. We do a shallow deep dive into Kant's Critique of Judgment to think about the Christian humanism at the heart of any universal celebration of beauty and talent. We also introduce for the first time our Star il vaut mieux Lyotard que jamais, so expect some Saussurean talk about fracking the signifier. Also, if you want to meet someone who thinks Susan Boyle can't sing, we somehow managed to find one amongst us.Here's a link to the Databyss Page, it includes some youtube clips of the Golden Buzzer: https://app.databyss.org/5-star-tossers-bj5h8glrb4wnlt/pages/i7bflkbyk2dmg9
In this episode, we leave the Modernist world behind and enter into Postmodernism. Postmodernism can be a difficult concept to define because built within it's definition is that it's skeptical of definitions. We're going to take a look at postmodern theorists like Derrida, Lacan, Lyotard and get into the weeds a bit about what postmodern theories entail. Additionally, we'll take all of this to the neutral ground to look at the positives and negatives that emerge out of postmodern theories. Would you like to support the efforts to bring civility back to meaningful discourse? Well, you can, and with little more than a click of a button. Subscribe/follow the podcast on whichever platform you're currently using to listen to The Neutral Ground Podcast. Leave a rating and a comment wherever applicable. This will really help get the message out to more people. Let a friend know about the podcast by emailing them or posting an episode to your social media accounts. Visit the main website for The Neutral Ground Podcast at https://theneutralgroundpodcast.com/ and send me an email or leave an audio message for me with some thoughts or questions about one of our topics. I might end up using it on the podcast for all of us to grapple with together. Buy me a cup of coffee...err...I mean Ko-Fi at https://ko-fi.com/theneutralgroundpodcast. Donations are always appreciated and are useful to help fray the costs of maintaining The Neutral Ground Podcast. Finally, and most importantly, just be kind and patient with others in conversation. Try to model for those around you the difference between conversation and debate. Debate and dialogue are not the same thing. We need more dialogue in our everyday speech, and we need to limit debate to where it is most needed and useful. Any one of the above items is equally important to me. I am genuinely humbled and moved by the feedback I'm receiving, and the support that I'm getting from all of you. Thank you. Sincerely, -Joe --- Send in a voice message: https://anchor.fm/joemeyer/message
In part three of power month we explore the postmodern conceptualisation of power as existing within the institutions and structures of society. Rather than something held by individuals, power is intangible and diffused throughout our social norms and values. We consider how this line of thinking came to be and what it means for our understanding of power in the modern world. Master-slave dialectic - HegelPower - the dialectic of control and class structuration - Anthony GiddensJean Francois Lyotard (Stanford Encyclopedia of Philosophy)Foucault: Power is everywherePhilosophize This! podcast by Stephen WestKant's social and political philosophy (Stanford Encyclopedia of Philosophy)What is the sociology of the body - Bryan Turner (1997)https://www.facebook.com/thehereandnowpodcast/ https://twitter.com/herenowpodcast emailthehereandnow@gmail.comSupport the show (https://www.patreon.com/thehereandnowpodcast)
Join us as we conclude our interview with Dr. James KA Smith, a philosophy professor at Calvin College, and a speaker on college campuses across the country. On today's episode, we ask questions about whether or not the Enlightenment project has made us enlightened human beings, and are science and faith opposed to one another.For more on Dr. Smith, visit: jameskasmith.com-----In this episode, we make reference to another book by Dr. James KA Smith called Who's Afraid of Postmodernism? In this book, Smith argues that the work of French postmodern philosophers such as Derrida, Lyotard, and Foucault (whom many assume are adversaries of Christian beliefs) might actually be allies to a Christian critique of modernism.-----The Walk is a production of The Thompson Institute, a program of Cru at Ohio StateProduced by Aaron Badenhop & Jordan BrowningEdited by Seth Costello & Lukas MorelandMusic by Jordan BrowningSpecial thanks to Dr. James KA Smith
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