Podcast appearances and mentions of Martin Heidegger

In this episode of Chasing Leviathan, PJ and Dr. Iain Thomson discuss his book: Heidegger on Technology's Danger and Promise in the Age of AI. Together they explore the essence of technology, its historical implications, and the philosophical underpinnings that shape our understanding of technological advancements. The discussion delves into the relationship between technology, metaphysics, and education, emphasizing the importance of pedagogy in navigating the complexities of modern technological society. Thomson also delves into the impact of AI on the workforce and the importance of education in cultivating a meaningful life amidst technological advancements.Make sure to check out Dr. Thomson's book: Heidegger on Technology's Danger and Promise in the Age of AI (Elements in the Philosophy of Martin Heidegger)

This week on Uncolonized, Daniel and Gavin tear into the Royal Ontario Museum, where one of the board's chairpersons is connected to a company making money off deportations from the U.S. Spoiler: colonial institutions don't really change — they just rebrand. We also get into Martin Heidegger's idea of enframing, and how museums, despite all their shiny updates, are still running on the same colonial operating system.On our Patreon bonus episode patreon.com/theuncolonzed, we break down how the Peterborough mayor thought it was a good idea to use the N-word at a college event — and how boomers are still fumbling around the internet like it's a damn Rubik's Cube.If you want critical, unapologetic takes on colonialism, racism, and the slow-moving trainwreck of old power structures trying to survive the internet age — hit play.Want the real unfiltered shit? Subscribe to our Patreon for bonus episodes that pull no punches: patreon.com/theuncolonzed" Hosted on Acast. See acast.com/privacy for more information.

In der heutigen Folge begrüßen wir die renommierten Gäste Prof. Dr. Esel und Dr. Teddy zur Diskussion über das faszinierende deutsche Wort "Zeug" und seine besondere Stellung in Sprache und Denken. Das Wort "Zeug" ist ein sprachliches Phänomen, das sowohl linguistisch als auch philosophisch bemerkenswerte Eigenschaften aufweist. Unsere Experten werden diese Besonderheiten aus ihren jeweiligen Fachperspektiven beleuchten. Das Wort "Zeug" nimmt eine besondere ontologische Stellung ein. Es charakterisiert Gegenstände primär durch ihre Funktionalität und Zweckhaftigkeit, nicht durch ihre bloße Existenz. Martin Heidegger hat diesen Aspekt in "Sein und Zeit" aufgegriffen und "Zeug" als fundamentale Kategorie des menschlichen In-der-Welt-Seins beschrieben. Für Heidegger existiert "Zeug" stets im Modus des "um-zu" – es steht in einem Verweisungszusammenhang und erhält seine Bedeutung durch seinen Gebrauch und seine Einbettung in menschliche Praktiken. In diesem Sinne repräsentiert "Zeug" nicht nur materielle Objekte, sondern offenbart auch unsere Art, die Welt zu erschließen und in ihr zu handeln. Aus linguistischer Perspektive besticht "Zeug" durch seine außergewöhnliche Wortbildungskraft. Als Grundwort in Komposita transformiert es das jeweilige Bestimmungswort in eine funktionale oder kollektive Kategorie. Die semantische Struktur folgt dabei verschiedenen Mustern: Es kann Substantive in Sammelbezeichnungen verwandeln, Verbstämme in tätigkeitsbezogene Kollektiva umformen oder in Verbindung mit Adjektiven wertende Kategorisierungen schaffen. Bemerkenswert ist die semantische Flexibilität des Wortes, die von der neutralen Sammelbedeutung bis zur starken Bedeutungsverengung in spezifischen Komposita reicht. Diese Wortbildungsdynamik macht "Zeug" zu einem linguistischen Sonderfall, der die besondere Fähigkeit der deutschen Sprache zur Kategorisierung widerspiegelt. Im Anschluss an die Einführung in dieser Episode diskutieren Prof. Dr. Esel und Dr. Teddy: Die etymologischen Wurzeln des Wortes "Zeug" Die verschiedenen Komposita-Kategorien und ihre Bedeutungsfelder Die philosophischen Implikationen für unser Verständnis von Alltagsgegenständen Kulturspezifische Aspekte des "Zeug"-Konzepts im Vergleich zu anderen Sprachen Inspiration: https://www.instagram.com/share/BAb3GwIFcJ

Köhler, Michael www.deutschlandfunk.de, Büchermarkt

Subscriber-only episodeThis is my first in a series devoted to the ways in which technology and nihilism have been understood and intertwined in the Western philosophical tradition.  It turns out that what's at issue is something much deeper than simply the historical emergence of these things we call 'technology' and 'nihilism,' taking us to the very core of what is meant by philosophy itself.  Beginning with two of the greatest thinkers on the subject closest to us, we see this from the writings of Martin Heidegger and Ernst Jünger.  In this discussion I give a broad survey of the topic by introducing everything that comes tumbling out when one closely examines the texts that emerged from the correspondence between Heidegger and Ernst Jünge, with particular emphasis upon the all-important image of the forest for both in understanding what is even meant by the words 'technology,' 'nihilism,' and, rather surprisingly, 'history' as philosophical concepts.  That said, I want to emphasize that everything I'm describing here and presenting in the discussion will receive much more clarification in the subsequent discussions of this series which, in many ways, can be understood as the most relevant lens through which one understands the entire tradition of Western Philosophy.

Subscriber-only episodeHere I speak on the question of why it's so important to read Aristotle and, in particular, his Nicomachean Ethics. In order to emphasize the relevance, I approach reading Aristotle's Nicomachean Ethics from its incredibly fascinating relationship to Martin Heidegger's masterpiece Being & Time. This approach has the added benefit of bringing to the foreground of discussion the possibility of ethics and political philosophy within the very controversial subject of Heidegger and politics.

Den ene kallas 1900-talets största poet, den andre för samma sekels största filosof. Den ena var överlevare, den andra nazist. Mikel van Reis skildrar mötet mellan Paul Celan och Martin Heidegger. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. Ursprungligen publiceras 2017-11-02.Det är augusti 1948 i Paris och den 27-årige, rumänskfödde poeten som just tagit sig det nya namnet Paul Celan skriver till en anhörig i Israel. Han är just kommen till staden och ser nu en oerhörd uppgift framför sig.Han skriver i brevet: ”Kanske är jag en av de sista i Europa som måste leva den judiska andlighetens öde till sitt slut.” Europa ligger i ruiner och de förföljda som överlevt Förintelsen irrar hemlöst mot en marginal av fortsatt liv. Förintelsen i Rumänien var skoningslös. 400 000 människor mördades.Vad kan poesin säga om detta tillstånd i tiden? Eller mer precist – hur skall Celan som överlevande poet kunna ge den bråddjupa tidserfarenheten språkets maximalt förtätade rymd av dröm och vaka? Det är vad han gör de kommande åren fram till sin död 1970. Han är rumänsk jude, han skriver på tyska men lever sitt författande liv i Paris. I åtta diktsamlingar ger han – som ingen annan - poesin en svindlande komplexitet med djupa filosofiska förgreningar.Två decennier senare. Det är en mulen sommardag 1967 i södra Tyskland, närmare bestämt i universitetsstaden Freiburg. Tidens störste tänkare skall då möta tidens störste poet. Filosofen heter Martin Heidegger och poeten var alltså Paul Celan.Den förste en urtysk med nazistiskt bagage och den andre en överlevande jude från den tyskspråkiga periferin. Heidegger hade varit nazistisk universitetsrektor 1933 och sedan partimedlem under tolv år.De två är varandras motsatser och ändå fanns här ömsesidiga band vad gäller tänkandet kring filosofi och poesi. Grundades filosofin i poesins heliga uttryck eller var denna grund nu i själva verket en avgrund? Det senare blev Celans insikt. Det poetiska ordet uppenbarade inte Varats väsen utan människans bräcklighet och ändlighet. Den store tyske anden hade ju legitimerat de allra värsta demonerna.Det hela började 1951 – samma år som Heidegger tagits i nåder i Freiburg som ”avnazifierad”. Celan möter då den österrikiska poeten Ingeborg Bachmann som just disputerat på en avhandling om Heidegger. En förälskelse tar fart men som skall bli en olycklig kärlekssaga.Med den förälskelsen börjar Celan att läsa Heideggers verk, bok efter bok. Under femtiotalet får han själv sin poesi utgiven i Tyskland och han prisas högt av det litterära etablissemanget.Poeten och filosofen börjar växla brev och böcker, men efter hand blir Celans relation till Heidegger alltmer inflammerad. Han beundrar filosofens verk, men fylls av agg mot hans obekymrade medlöperi. Den store tyske anden hade ju legitimerat de allra värsta demonerna. Nu var han knäpptyst om sin nazism.Skall de träffas? Så sker alltså 1967. Den 24 juli läser Celan sin poesi för auditoriet på Freiburgs universitet. Det är mer än tusen personer i publiken och Heidegger sitter på främsta raden. Det är i samma sal där Heidegger hade hållit sitt beryktade rektorstal 1933.Situationen är mycket spänd. Celan meddelar bryskt att han inte vill fotograferas med den hövlige Heidegger. Poeten hade i flera år härjats av paranoia och skarpa humörsvängningar efter en förtalskampanj i tysk press. Celan såg övervintrande nazister i alla riktningar.Till saken hör även att Celan var tillfälligtvis utskriven från en psykiatrisk klinik i Paris. I januari samma år hade han försökt beröva sig livet med en kniv i bröstet.Efter läsningen i Freiburg inviterar Heidegger Celan till sin skidstuga i Todtnauberg i närliggande Schwarzwald. Där kunde de ju promenera tillsammans - och samtala. Celan tackar överraskande nog ja och dagen efter – den 25 juli – far de i väg i bil. Vädret är regntungt.Vad som nu händer är mycket diskuterat. De flesta beskriver mötet som en stor besvikelse för Celan.Kunde inte Heidegger fatta pennan och varna för nazismen?De når den lilla skidstugan med brunnen med den berömda åttkantiga stjärntärningen. De dricker brunn och går in. Celan skriver i gästboken följande rader: ”In i gästboken med blicken på brunnsstjärnan, med förhoppning om ett kommande ord i hjärtat. Den 25 juli 1967. Paul Celan.”Han väntade sig en förklaring av Heidegger för det nazistiska medlöperiet, men de orden kom aldrig över läpparna. Hade filosofen slutit sig inne i självtillräcklighet? Var han en stor filosof men en liten människa? En jättelik dvärg, som Edgar Morin kallade honom.De tar en promenad. De två skall bege sig till en högmosse. De går på kavelstigar över våtmarker. Den botaniskt bildade Celan noterar växtligheten noga, men regnet får dem att stanna och till slut återvända. De når inte fram.Celan är djupt missräknad, men i bilen tillbaka till Freiburg talar han klarspråk med den så tystlåtne filosofen. Kunde inte Heidegger fatta pennan och varna för nazismen? Det frågar han lite senare i ett brev till hustrun Gisèle. Celan reser hem från Freiburg till Paris och psykiatrin där. Han skriver en ordknapp dikt med titeln Todtnauberg. Var den ett uttryck för hans djupa besvikelse? Mötet som icke-möte?Kanske är det inte hela bilden. Somliga vittnar om Celans muntra lättnad efter mötet. Som att en spänning löstes upp. Jag tror själv att den dikten uttrycker den djupa klyvnaden mellan beundran och aversion.ordet för ordet – ”das Wort” – är infogat i diktens exakta hjärtpunkt. Ordet om förlåtelse som inte kom.Celan kan inte ge upp Heidegger, han måste replikera på filosofen, men också uttrycka en förhoppning. I dikten läser vi orden från gästboken om brunnen med stjärntärningen och förhoppningen om ”en tänkandes kommande ord i hjärtat”.I hans dikt är orden som gruvgångar. Vi anar att den vandrande poeten befinner sig mellan bergets underjord och himlens regn. Poeten kan floran – ”Arnika, Augentrost”. Arnika och ögontröst var läkeörter. För den sårade Celan? Den första har en gul fläck i kalken, som en judefläck. Den senare vidrör ett ungdomsminne från arbetslägren i Rumänien 1942. Jag noterar att ordet för ordet – ”das Wort” – är infogat i diktens exakta hjärtpunkt. Ordet om förlåtelse som inte kom.Dikten slutar med regn, mycket regn och en känsla av underjord och dolda döda. Namnet på blomman orchis liknar Orkus, romarnas namn för underjorden. Todtnauberg blir här också Dödsberget. Ljuset blev för Paul Celan också ett kallt och nattligt strålkastarljus.Det är dock inte sista mötet. Celan återvänder faktiskt till Freiburg och Heidegger följande år – sommaren 1968. De två gör om sin bergsvandring till högmossen. Men vad som då passerar vet vi ingenting om.När poeten och filosofen möts ytterligare två år senare vid ett Hölderlinjubileum är Celans själsliga tillstånd akut. Poeten brusar upp i vrede över filosofen. Och filosofen säger sedan: ”Han är sjuk – hjälplöst”. En månad senare dränker sig Celan i Seine i Paris. Troligen den 20 april 1970.Man kan då åter betänka den uppgift som han förelade sig i augusti 1948 i ett brev till en anhörig i Israel. Den oerhörda uppgiften som nu ändade djupt tragiskt: ”Kanske är jag en av de sista i Europa som måste leva den judiska andlighetens öde till sitt slut.”Hur kan den djupa skillnaden mellan filosofen och poeten då läsas? Det kan handla om ljuset. Ett nyckelbegrepp hos Heidegger är ”Lichtung” som betyder glänta, en solljus plats i skogen där Varat uppenbaras för den vandrande.Celan vänder på begreppet i sin boktitel "Lichtzwang", ljustvång. Postumt utgiven 1970 med bland annat dikten Todtnauberg. Ljustvånget som motsatsen till solljuset. Ljuset blev för Paul Celan också ett kallt och nattligt strålkastarljus. Lägerljuset.Mikael van Reis, litteraturvetare, författare och skribent

Vi blickar ut mot världen och frågar oss var kulturen hamnar under krig och konflikter. Lyssna på alla avsnitt i Sveriges Radio Play. INTERVJUFör befolkningen i Gaza innebär vapenvilan en lättnad efter 15 månaders krig och enorm förödelse. Men vad händer nu? Var ska man börja? Vår reporter Helene Alm fick tag på den palestinska författaren Yousri AlGhoul som bor i norra Gaza, och bad honom sätta ord på tillståndet. Ett samtal om var kulturen och skrivandet hamnar i ett läge där han samtidigt ska försöka återskapa ett nytt hem till sin familj, i ruinerna av det gamla.REPORTAGEVi får även höra del två av Fredrik Wadströms reportageserie om kulturlivet i Ukraina i skuggan av kriget. Denna gång om hur kulturen har mobiliserat sig både som en del av motståndet och för att skapa någon form av normalitet och bearbetningsyta för resten av samhället. Och det börjar på en jazzklubb i centrala Kiev där en insamling pågår till stöd för militärförbandet som en musikerkamrat från klubben, numera tillhör. SAMTALFörfattaren Kenneth Hermele gästar P1 Kultur för att prata om sin nya bok ”Den vilda rättvisan, Judisk hämnd efter förintelsen”. Där han bland annat ställer sig frågor ”var går gränsen för hämnden – och vem har rätt att utkräva den? Och hur?”. En bok som berör flera aktualiteter i världen just nu. ESSÄI den fjärde och avslutade delen i OBS serie ”Poesi efter Auschwitz” hör vi om den mest uppmärksammade av de poeter som hade Förintelsen som övergripande tema: Paul Celan. Och det handlar om en enskild dikt som tar avstamp i ett mycket speciellt möte, nämligen det mellan Celan och Martin Heidegger. Författaren och skribenten Mikael van Reis berättar om när den överlevande poeten mötte den beundrade filosofen som aldrig bad om ursäkt för sin tid som nazist.Programledare: Lisa WallProducent: Saman Bakhtiari

This special episode features a discussion between Peoples & Things host, Lee Vinsel, and Michael Sacasas, author of The Convivial Society substack newsletter and Executive Director of the Christian Studies Center of Gainesville, Florida. In the first part, Sacasas gives a presentation - riffing on the title of Martin Heidegger's famous essay, “The Question Concerning Technology” - on the question of the human, which may be more interesting than endless debates about the definition of “technology.” Then Vinsel gives his own presentation before the pair discuss the similarities and differences of their views. The episode includes a live Q&A with audience members. This episode was recorded as a live event at the Bradley Study Center, a Christian studies center at Virginia Tech. Special thanks to Bradley Study Center for making the event possible, especially to its Executive Director Mike Weaver. 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

This special episode features a discussion between Peoples & Things host, Lee Vinsel, and Michael Sacasas, author of The Convivial Society substack newsletter and Executive Director of the Christian Studies Center of Gainesville, Florida. In the first part, Sacasas gives a presentation - riffing on the title of Martin Heidegger's famous essay, “The Question Concerning Technology” - on the question of the human, which may be more interesting than endless debates about the definition of “technology.” Then Vinsel gives his own presentation before the pair discuss the similarities and differences of their views. The episode includes a live Q&A with audience members. This episode was recorded as a live event at the Bradley Study Center, a Christian studies center at Virginia Tech. Special thanks to Bradley Study Center for making the event possible, especially to its Executive Director Mike Weaver. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

This special episode features a discussion between Peoples & Things host, Lee Vinsel, and Michael Sacasas, author of The Convivial Society substack newsletter and Executive Director of the Christian Studies Center of Gainesville, Florida. In the first part, Sacasas gives a presentation - riffing on the title of Martin Heidegger's famous essay, “The Question Concerning Technology” - on the question of the human, which may be more interesting than endless debates about the definition of “technology.” Then Vinsel gives his own presentation before the pair discuss the similarities and differences of their views. The episode includes a live Q&A with audience members. This episode was recorded as a live event at the Bradley Study Center, a Christian studies center at Virginia Tech. Special thanks to Bradley Study Center for making the event possible, especially to its Executive Director Mike Weaver. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/technology

Van Prometheus tot ChatGPT: Hoe AI ons denken vormgeeftIn deze aflevering maken we een reis door de geschiedenis van kunstmatige intelligentie, van de mythische verhalen rond Prometheus tot de baanbrekende technologische mijlpalen van vandaag. We onderzoeken hoe AI ons denken en handelen beïnvloedt, maar ook welke vragen en uitdagingen deze technologie stelt aan opvoeding, onderwijs en de samenleving.We duiken in de visie van Alan Turing, die met zijn beroemde Turing-test vroeg of een machine ooit menselijk denkvermogen zou kunnen evenaren. We bespreken Thomas Hobbes, die in de 17e eeuw al filosofeerde over het brein als een mechanisch systeem, vergelijkbaar met de algoritmen die onze huidige technologie aandrijven. En we gaan in op René Descartes, die lichaam en geest scheidde en ons leerde dat complexe systemen — of het nu een mens of een machine is — begrepen kunnen worden door ze te ontleden in logische, gestructureerde stappen.Daarnaast reflecteren we op de denkers Martin Heidegger en Cornelis Verhoeven, die ons herinneren aan de keerzijde van technologische vooruitgang. Heidegger waarschuwde dat techniek ons kan vervreemden van wat ons mens maakt, terwijl Verhoeven pleitte voor verwondering en stilte in een wereld die steeds meer gericht is op maakbaarheid en meetbaarheid. Hoe verhouden we ons tot de snel evoluerende technologie zonder onze menselijkheid te verliezen? Deze vragen staan centraal in deze aflevering, waarin we verleden, heden en toekomst verbinden in een zoektocht naar antwoorden.

Send us a textJoin us in this enlightening interview with Dr. Taylor Carman, a renowned expert on Martin Heidegger, as we delve deep into the core of Heideggerian philosophy. Dr. Carman explores pivotal concepts such as Being and Time, Dasein, and the fundamental notions of existential phenomenology. This discussion not only unpacks Heidegger's ontological inquiries but also connects his thoughts to broader existentialist themes. Whether you're a student of philosophy or a seasoned scholar, this interview offers profound insights into understanding the intricate layers of Heidegger's work and his enduring impact on philosophical thought.Create Harmony This is a podcast about setting an intentional rhythm, savoring life's blessings and...Listen on: Apple Podcasts SpotifySupport the show--------------------------If you would want to support the channel and what I am doing, please follow me on Patreon: www.patreon.com/christianityforall Where else to find Josh Yen: Philosophy YT: https://bit.ly/philforallEducation: https://bit.ly/joshyenBuisness: https://bit.ly/logoseduMy Website: https://joshuajwyen.com/

Comment ces deux-là ont pu sʹaimer malgré tout? Elle, Hanna Arendt, lʹintellectuelle juive rescapée de la Shoah; lui Martin Heidegger, le philosophe compromis avec les Nazis. Au Pulloff de Lausanne jusquʹau 14 janvier, "Un rapport sur la banalité de lʹamour" pièce de lʹArgentin Mario Diament, mise en scène par François Marin retrace cet amour hors normes. Les interprètes Sabrina Martin et Frank Semelet racontent leur personnage au micro de Thierry Sartoretti.

In this episode, I team up with our producer, Josh Gilbert, for an experimental format inspired by our podcast planning sessions, where Josh often brings up intriguing questions he's gathered while editing. Together, we explore how our initial infatuation with ideas can grow into a deeper understanding and mastery and how our personal biases inevitably shape our philosophical inquiries.   We discuss the significance of philosophy in making sense of existence, agency, and how we apply ideas in everyday life. We talk about the value of curiosity and the ongoing journey of learning across the humanities, emphasizing the need to engage with philosophical texts critically and passionately. Josh pressed me on the distinction between plausibility and intensity of faith commitments, the existential register's importance in understanding religious identity, and how modern empiricism and cultural narratives influence individual agency.   Throughout the conversation, we weave in insights from thinkers like Alfred North Whitehead, Hans-Georg Gadamer, Søren Kierkegaard, Paul Tillich, Karl Barth, Dietrich Bonhoeffer, J.R.R. Tolkien, Martin Heidegger, Philip Goff, and Charles Taylor. Together, we explore how these voices create a community of inquiry that invigorates our understanding of life and existence, showing how philosophy can shape what we think and how we live. To get the entire conversation, all podcast episodes ad-free, and support our work, consider joining the Process This on SubStack or get access to our entire catalog of classes & all the rest by joining up at Theology Class. UPCOMING ONLINE CLASS - Truth in Tough Times: Global Voices of Liberation I am thrilled to announce our upcoming class with Joerg Rieger and a host of liberation theologians from across the globe. Our goal is to create an experience where participants will get a clear and compelling account of contemporary liberation theology and meet the most critical voices of our generation. As always, then lass is donation-based, including 0. Get info and join up at www.TruthInToughTimes.com _____________________ Join my Substack - Process This! Join our class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Spend a week with Tripp & Andrew Root in Bonhoeffer's House in Berlin this June as part of the Rise of Bonhoeffer Travel Learning Experience. INFO & DETAILS HERE Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Kath-Akademie Archiv: „Rüdiger Safranski zu Gast bei Albert von Schirnding“ (Hördauer: 80 Minuten) Er ist wohl einer der renommiertesten Biographen Deutschlands: seine ebenso fundierten wie lesbaren Präsentationen u.a. von E.T.A. Hoffmann, Martin Heidegger, Friedrich Nietzsche, Friedrich Schiller und zuletzt Johann Wolfgang von Goethe haben Rüdiger Safranski, geb. 1945, zum Bestsellerautor gemacht. Auch international feiern seine Werke in mittlerweile 28 Sprachen Erfolge, hat er doch die Gabe begnadeten Erzählens, und seine Eloquenz, sein Witz vermögen längst verstorbenen Dichtern sehr lebendige Präsenz zu verleihen. Anlässlich der Verleihung des Konrad-Adenauer-Literaturpreises 2014 in Weimar beschrieb Kulturstaatsministerin Monika Grütters den Biographen Safranski als „...Meister auch und besonders darin, das Neue, das Außergewöhnliche, das ‚Un-erhörte‘ dort zu entdecken, wo eigentlich schon alles gesagt und geschrieben scheint“. Wie den klassischen Schriftstellern und Denkern gilt Safranskis Leidenschaft auch dem Philosophieren. So wurde er einem breiten Publikum als Moderator der Sendung „Das philosophische Quartett“ bekannt, zusammen mit Peter Sloterdijk. Warum sind wir hier? Was können wir tun und was vom Leben erwarten? Solche zentralen Fragen menschlichen Daseins fanden ihren Niederschlag u.a. in Publikationen wie „Das Böse oder Das Drama der Freiheit“ und „Wieviel Wahrheit braucht der Mensch?“. Sein Werk über die Romantik verbindet Philosophie mit Literatur und hat Verstehenszugänge zu dieser geistigen Tradition eröffnet, die sie uns heute erneut faszinierend erscheinen lassen. Wenn Ihnen dieser Beitrag gefallen hat, dann mögen Sie vielleicht auch diesen.   Hörbahn on Stage - live in Schwabing  Literatur und Ihre Autor*innen im Gespräch - besuchen Sie uns! Katholische Akademie in BayernKardinal Wendel HausMandlstraße 23, 80802 München Realisation Uwe Kullnick

This is my introductory discussion of Aristotle's Physics for the Technology & Nihilism series on my website (AthensCorner.com).I introduce the importance of Aristotle's Physics by way of its enormous importance for Martin Heidegger, particularly his claim that Aristotle's Physics constitutes the foundation and wellspring of the entirety of the Western philosophical tradition. Through a very meticulous reading of the introductory section of Aristotle's Physics, I emphasize the significance of "nature [phusis]," "logos," and "art [techne]" for the thought of both Aristotle and Heidegger and what we come to know as "science" and "technology."  Along the way, I also discuss the significance of Descartes, Nietzsche, and the appearance of nihilism in Western civilization from the emphatically philosophical concepts at hand which Heidegger understands as the pre-conditions for why an urgent return to the thought of Aristotle is required of us in Postmodernity.

I'm 54 Years Old, and I Believe in Santa: A Reflection on Faith, Imagination, and the Spirit of ChristmasAt 54, when life yourself tethered to realism, routine, and rationality, I stand unashamed in saying that I believe in Santa. Not as a literal man sliding down chimneys but as a symbol, an idea, and perhaps even something more profound than the myth. Believing in Santa at this stage in life is an act of philosophical defiance—a conscious decision to keep faith in things unseen, embrace wonder, and acknowledge the value of imagination in a world too often consumed by cold facts.Faith Beyond the EmpiricalThe modern world urges us to reject what cannot be measured. It insists on what the philosopher Søren Kierkegaard called objectivity—truths dictated by science, reason, and evidence. And yet, I find that some truths transcend the measurable. Believing in Santa, in my mind, falls into the realm of what Kierkegaard called the leap of faith. It's about holding onto something more than what logic can explain—a belief in kindness, generosity, and joy. It is not about whether Santa Claus exists materialistically but whether we can live as though the principles he represents are real.Faith in Santa is a deliberate resistance against cynicism, an acknowledgment that the most valuable things in life—love, hope, joy—often elude the rigid structures of reason.The Necessity of ImaginationAs children, we are encouraged to imagine freely and explore worlds where reindeer fly and elves make toys. But as we grow old, imagination often falls by the wayside, crowded out by schedules, responsibilities, and the so-called serious matters of life. Yet imagination, as philosophers like Jean-Paul Sartre noted, is not a childish indulgence—it is an essential part of our freedom. Imagination allows us to conceive of what does not yet exist, dream of worlds better than our own, and engage with life's infinite possibilities.Believing in Santa, even at 54, is my way of keeping that imaginative spark alive. It's a reminder that life can be more than just predictable outcomes and measurable gains. It's permission to dream, even as we face the sometimes harsh realities of the world. Imagination is not escapism—it's a form of resistance, a way to say that the magic of life remains, even in adulthood.Santa as a Metaphor for KindnessSanta embodies the idea that goodness does not need an audience. He works in secret, expecting no recognition or reward. In this way, Santa reflects Immanuel Kant's notion of goodwill, where actions are judged not by their outcomes but by the purity of intention behind them. Santa's real or symbolic gifts remind us that kindness has intrinsic value, regardless of whether it is acknowledged.Believing in Santa means believing that altruism, though often hidden, is still possible. It is an invitation to embrace what Martin Heidegger might call being-for-others, a way of being that considers the welfare of others as inherently tied to our own. In a world where self-interest often dominates, Santa's spirit reminds us that there is still room for selflessness and that joy multiplies when shared.Christmas and the Time to Be Childlike AgainThere is a distinction between being childish and being childlike. The former implies immaturity, while the latter suggests an openness to wonder and delight. At its core, Christmas invites us to rediscover that childlike spirit—a time to believe in miracles, however small, and to allow ourselves to be moved by beauty and generosity. As C.S. Lewis said, "When I became a man I put away childish things, including the fear of being childish."At 54, believing in Santa means embracing that childlike sense of joy without apology. It means not being afraid to celebrate, to give without expecting anything in return, and to see magic in the mundane. It's a reminder that some of the most profound experiences in life—laughter, love, connection—require us to let go of our guarded selves and allow joy to seep in.The Spirit of Christmas: A Philosophy of HopeUltimately, my belief in Santa is not about the man in the red suit. It is about hope. The hope that light can be found even in the darkest moments. Christmas, with all its stories and symbols, is a reminder that joy is possible, even when life feels heavy. It is a call to believe in things that cannot be proven but can be felt—a nudge to live as though the world is still filled with wonder.To believe in Santa at 54 is to resist the temptation to become jaded. It is a conscious choice to say that life, even in its complexity, still holds room for magic. And perhaps that is the real gift of Santa—reminding us, year after year, that joy is not a relic of childhood but something we carry with us, if only we dare to believe.So yes, at 54, I believe in Santa. And in doing so, I believe in kindness, imagination, generosity, and hope. Life is better when we allow ourselves to be enchanted by it, even if only for a season. And that, to me, is the true spirit of Christmas.From mine to yours, have a wonderful and blessed Christmas, happy holidays, and a great New Year! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit emnetwork.substack.com/subscribe

เทคโนโลยีคือหน้าต่างและประตูบานใหญ่ที่เชื่อมต่อเราเข้ากับโลกทั้งใบโดยไร้ซึ่งข้อจำกัด แต่ในขณะเดียวกัน การพัฒนาอันไม่หยุดยั้งก็กลายเป็นกรอบที่ขังเราเอาไว้ให้อยู่กับเทคโนโลยีตลอดทั้งวันทั้งคืน จนบางครั้งเราก็เชื่อมต่อกับ Digital World มากเกินไปและกลายเป็นความโดดเดี่ยวที่ไร้คนใกล้ตัว . โดยพอดแคสต์ Good Night ในค่ำคืนนี้จะพาทุกคนไปรู้จักกับ ‘Dasein' จาก Martin Heidegger นักปรัชญาชาวเยอรมันที่จะพาทุกคนไปปลดปล่อยใจเหงาๆ ออกจากโลกเทคโนโลยีที่กำลังดูดกลืนพลังชีวิตของผู้คนในยุคนี้ . #missiontothemoon #missiontothemoonpodcast #ฟังก่อนนอน

Here, we finally deliver on our longstanding threat to do an episode all about influential philosopher Martin Heidegger. We give him credit where it's due: he has a compelling account of the conditions for meaningful existence along with a resonant critique of the alienation endemic to modern society, and is responsible for making important concepts like temporality, finitude, language and historicity into core themes of 20th century continental philosophy. Of course, he's also an unrepentant Nazi, animated by fascist ideas like originary authenticity and racial destiny, an enemy of conceptual thinking in favor of obscurantist poetics, and an idealist loser who wants us to turn away from actual meaningful things here and now so we can begin to approach the fateful question of the meaning of Being as such. We don't like him! And we're right.This is just a short teaser, which I couldn't help but stylize as a horror movie trailer once I had the idea. To hear the full episode, please subscribe to us on Patreon:patreon.com/leftofphilosophyReferences:Martin Heidegger, Being and Time, trans. Joan Stambaugh (SUNY, 2010).Martin Heidegger, “Letter on ‘Humanism'”, in Pathmarks, trans. William McNeill (Cambridge University Press, 1998).Martin Heidegger, “The Self-Assertion of the German University”, Review of Metaphysics 38:3 (1985): 470-480.Music:“Vintage Memories” by Schematist | schematist.bandcamp.com“My Space” by Overu | https://get.slip.stream/KqmvAN

A finitude é um dos temas mais importantes não apenas de nossas vidas, mas da própria filosofia. Pela primeira vez em nosso podcast vamos ler poemas que nos ajudarão a refletir sobre o tema da finitude. Após iniciar com algumas reflexões do filósofo estoico e imperador romano Marco Aurélio, leremos um poema do brasileiro Álvarez de Azevedo. Depois apresentaremos um poema de Charles Bukowski, e na sequência traremos também uma breve reflexão extraída do romance A queda, do filósofo Albert Camus. Outra importante referência de nossa reflexão é o filósofo alemão Martin Heidegger. Inscreva-se gratuitamente em nossa newsletter: ⁠⁠⁠⁠https://filosofiavermelha.org/index.php/newsletter/⁠⁠⁠⁠ Curso "Introdução à filosofia - dos pré-socráticos a Sartre":⁠https://www.udemy.com/course/introducao-a-filosofia-dos-pre-socraticos-a-sartre/?couponCode=828FCF25735CF45551AA⁠⁠⁠ Curso "Crítica da religião: Feuerbach, Nietzsche e Freud": ⁠https://www.udemy.com/course/critica-da-religiao-feuerbach-nietzsche-e-freud/?couponCode=F062032CF7EF79C09EE8⁠⁠ Curso "A filosofia de Karl Marx - uma introdução": ⁠https://www.udemy.com/course/a-filosofia-de-karl-marx-uma-introducao/?couponCode=E19D8050F9E4F4519F03⁠ Apoia.se: seja um de nossos apoiadores e mantenha este trabalho no ar: ⁠⁠⁠⁠⁠https://apoia.se/filosofiavermelha⁠⁠⁠⁠⁠ Nossa chave PIX: filosofiavermelha@gmail.com Adquira meu livro: ⁠⁠⁠⁠⁠https://www.almarevolucionaria.com/product-page/pr%C3%A9-venda-duvidar-de-tudo-ensaios-sobre-filosofia-e-psican%C3%A1lise⁠⁠⁠⁠⁠ Meu site: ⁠⁠⁠⁠⁠https://www.filosofiaepsicanalise.org⁠⁠⁠⁠⁠ Clube de leitura: ⁠⁠⁠⁠⁠https://www.youtube.com/watch?v=WWEjNgKjqqI⁠⁠⁠⁠⁠ Música mencionada no episódio: If I died tomorrow, da (minha) banda Denial of Death: https://open.spotify.com/intl-de/track/5umgtwYPzdzIH4zZRniUpa?si=c8c97268f88d45e3 Nosso episódio está recheado de filosofia, poesia e literatura para que cada um de nós reflita sobre sua própria finitude. O objetivo, já antecipo, não é deixar ninguém para baixo, mas pelo contrário: fazer com que aproveitemos nossa vida ao máximo, não desperdiçando nosso precioso tempo com o supérfluo.

On this episode of Chasing Leviathan, PJ and Dr. Lee Braver delve into the philosophy of Martin Heidegger, focusing on his views on thinking, the evolution of his ideas, and the significance of wonder and dwelling in philosophical inquiry. They explore the relationship between courage and confronting nihilism, the nature of questions, and the limits of explanation, ultimately emphasizing the interplay between existence and nothingness. In this conversation, Dr. Braver explores the philosophical themes of nothingness, dwelling, and the nature of thinking as a craft. He discusses how our experience of the world is intertwined with nothingness and challenges the prejudices surrounding existence. The conversation culminates in a discussion about Heidegger's evolving philosophy and the significance of staying with things to uncover deeper meanings.Make sure to check out Dr. Braver's book: Heidegger on Thinking (Elements in the Philosophy of Martin Heidegger)

„In der Welt habt ihr Angst ...“, so sagt Jesus Christus. Und diesem Wort werden viele von uns zustimmen. Martin Heidegger sagte sogar: „Wovor die Angst sich ängstigt? Vor dem `In-der-Welt-Sein`!“ Deshalb wundert es auch nicht, wenn Fritz Riemann einen Klassiker schrieb, in dem er die Persönlichkeit des Menschen beschreibt und diese Beschreibung an den „Grundformen der Angst“ verdeutlicht.

Vor 50 Jahren wurde auch in Deutschland klar, dass Schweden - einrichtungstechnisch - nicht nur für „schwedische Gardinen“ gut ist. Denn vor 50 Jahren wurde die erste deutsche IKEA-Filiale eröffnet. Und seitdem hat der Möbelriese aus dem Norden viele von uns im Sturm erobert. Ein IKEA-Regal zusammenzubauen gehört für viele inzwischen eindeutig zu den 100 Dingen, die man getan haben sollte, bevor man stirbt. Oder bevor man mit dem selbsterrichteten Möbelstück zusammenbricht. Denn so wie man geschraubt hat, so bettet man sich. Aber IKEA ist nicht alles und ebenso wenig ist ohne IKEA alles Nichts. Nicht nur weil IKEA im Verdacht steht, vor dem Bau seiner Möbel Raubbau an Wäldern zu betreiben, sondern auch weil sich Sessel und Sofa, Hocker und Stuhl, Schrank und Kommode, Tisch und Bett auf unzählige Arten herstellen, gestalten und gruppieren lassen. Und weil wir Menschen in all unserer Vielfalt uns nicht zuletzt in unseren Möbeln widerspiegeln. Was also verrät unsere Einrichtung darüber, wie wir selbst uns im Leben eingerichtet haben? Zu Gast in unserer Wohnlandschaft sind diesmal u.a. der Möbeltischlergeselle Elias Kleespies (Teilnehmer an der Handwerker-WM 2024), Dr. Claudia Banz, Kuratorin am Berliner Museum für Kunstgewerbe und Dorothea Epperlein, Waldexpertin bei der Umweltschutzorganisation “Greenpeace” Podcast-Tipp: Tee mit Warum Und wenn Sie Lust haben, sich dem Wohnen und Einrichten philosophisch zu nähern, empfehlen wir den Podcast „Tee mit Warum“. Die richtige Farbe an der Wand, warmes, indirektes Licht und sorgfältig arrangierte Möbel: Nicht erst seit der Corona-Pandemie legen viele Menschen großen Wert auf eine Wohnung, in der sie sich wohlfühlen. Aber was treibt uns dazu, unsere Wohnräume zu gestalten, zu verschönern und zu perfektionieren? Steckt hinter dem Wunsch nach einem schönen Zuhause ein tief verankerter Drang nach einem Rückzugs- und Reflexionsort? Versuchen wir, uns mit einem schönen Zuhause von einer Außenwelt abzuschotten, die mehr Unsicherheit als Sicherheit bietet? Darüber diskutieren Denise M'Baye und Sebastian Friedrich mit dem Philosophen und Journalisten Florian Rötzer. Sie hinterfragen das Konzept der Verwurzelung bei Martin Heidegger und beschäftigen sich mit Vilém Flusser, der das Wohnen gedanklich vom festen Boden entkoppelt hat. Außerdem berichtet die Architekturhistorikerin Turit Fröbe von den Entwicklungen rund um das Wohnen in den vergangenen Jahrzehnten. https://www.ardaudiothek.de/episode/tee-mit-warum-die-philosophie-und-wir/warum-wollen-wir-schoener-wohnen-mit-florian-roetzer-und-vil-m-flusser/ndr-kultur/13705217/

In this episode, I explain phenomenology through the work of Immanuel Kant, Martin Heidegger, Maurice Merleau-Ponty, and Sara Ahmed. Please consider donating to one of the following organizations: Palestinian Children's Relief Fund: https://pcrf1.app.neoncrm.com/forms/general United Nations Relief and Works Agency: https://donate.unrwa.org/gaza/~my-donation Middle East Children's Alliance: https://secure.everyaction.com/1_w5egiGB0u0BAfbJMsEfw2 Twitter: @DavidGuignion IG: @theory_and_philosophy Podbean: https://theoretician.podbean.com/

2nd October, 2024 – Ken and guests Margie Kennedy and Peter Bates discuss Saint Teresa Benedicta of the Cross (known before religious life as Edith Stein). A former student of Edmund Husserl and colleague of Martin Heidegger, turned Carmelite Nun, Saint Teresa is a giant of the Catholic intellectual tradition. They discuss the following topics: […] The post E5 | Echoes of Carmel – Ken Hackett – Saint Teresa Benedicta of the Cross (Edith Stein) with Margie Kennedy and Peter Bates appeared first on Radio Maria Ireland.

Welcome to Season 2, Episode 5 of The Paranormal Rundown! This week Vic, JJ, and David have a great deal of conversation about ghost hunting equipment, specifically Spirit Boxes, during which a new scientific principle is proposed about Paranormal Word Salad. JJ gives us a very welcome update on his Nightmares, and we bounce all around the topic of Animal Ghosts. Along the way we discuss Flat Earthism, The Heart of the Paranormal, Martin Heidegger and Sein Und Zeit, Instrumental Trans Communication (ITC), Spiricom, Ovilus, Generational Curses, St Benedict Medals, Betting Your Soul, Hallucinatory Syndromes, Ephphatha, Animal Souls, Negative Animal Spirit Stories, Reincarnation, and Pig Sister Five. So pull out your paranormal dictionary and get your salad bowls ready!If you have any questions, would like to provide feedback, or have a particularly good Paranormal Word Salad recipe, please email us at feedback@paranormalrundown.com.The Paranormal Rundown is a partnership between the hosts David Griffith, JJ Johnson, Father Michael Birdsong, and Vic Hermanson.Be sure to check out our partner podcasts:You can find JJ at Southern Demonology, https://www.southerndemonology.comYou can find Vic at Trailer Trash Terrors, https://podcasters.spotify.com/pod/show/vic-hermansonYou can find Father Birdsong at https://www.becomingahouseofprayer.com, as well as hear his new podcast Ending the Curse at:https://open.spotify.com/show/5yL7ZAN4wcRKnMPAlalVXW Hosted on Acast. See acast.com/privacy for more information.

Seemingly everyone wants to be "authentic"! But, what does that mean? Contemporary existential philosophy provides us with different understandings that can be generally called, "French" and "German." The former associated with Simone de Beauvoir and Jean-Paul Sartre and the latter with Martin Heidegger. Which resonates more with you? After the episode pop over to corresponding Sartre video on YouTube (with this link: https://youtu.be/yNW667U1KmI) and share your thoughts! . The Existentialism Book: http://shepherd.com/book/what-is-existentialism-vol-i . Online Courses (Gumroad) Coming Soon! . Patreon: https://www.patreon.com/Frank_Scalambrino_PhD . Podcast Page: https://evergreenpodcasts.com/the-philosophemes-podcast #philosophy, #existentialism, #Sartre, #phenomenology, #psychology, #historyofphilosophy, #simonedebeauvoir, #Nietzsche, #Heidegger, #philosophypodcast . Some links may be “affiliate links,” which means I may I receive a small commission from your purchase through these links. This helps to support the channel. Thank you. Editorial, educational, and fair use of images. © 2024, Frank Scalambrino, Ph.D. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dive into Martin Heidegger's profound exploration of technology and its impact on 20th-century post-industrial life. In this episode, we examine the essence and fundamental nature of technology through Heidegger's lens, focusing on key concepts like the 'standing reserve' and the 'poiesis' of past and present. How does technology shape our modern world and perception? Join us for an in-depth analysis and reflection. 0:00: Introduction2:54: Essence of Technology7:10: Standing Reserve11:20: Poiesis of Past and Present12:20: Modern Implications15:41: Ending Message #MartinHeidegger #technology #20thcentury #post-industriallife #essenceoftechnology #standingreserve #poiesis #modernimplications Learn more about your ad choices. Visit podcastchoices.com/adchoices

Explore Martin Heidegger's profound influence on modern philosophy in the first part of our three-part series. Discover how 'Being and Time' reshaped our understanding of thought, existence, and the human condition. Renowned for challenging enlightenment era thinkers and transforming philosophical analysis, Heidegger remains a pivotal figure in contemporary thought. 00:00:00: Introduction00:02:45: Dasein00:06:30: Interaction/Care00:09:41: Human Condition within Time00:16:08: Implications00:17:43: Message/Credits #MartinHeidegger #BeingandTime #philosophy #Dasein #humancondition #existence #ontology #existentialism #modernphilosophy Learn more about your ad choices. Visit podcastchoices.com/adchoices

Was ist eigentlich Zeit? Für die einen heilt sie alle Wunden. Für andere ist sie nichts weiter als Geld. Aber ernsthaft: Zeit … was soll das sein? Der Philosoph Martin Heidegger hat eine Antwort auf diese große Frage parat. In seinem Werk „Sein und Zeit“ möchte Heidegger das Wesen vom Sein verstehen. Ja ganz recht. Vom Sein selbst. Von allem, was da ist und jemals sein wird. Und das funktioniert laut Heidegger nur mit der Hilfe der Zeit. Wir klären in dieser Episode also nicht bloß, was diese ominöse Zeit sein soll. Als wäre das nicht genug reden wir auch über Begriffe wie das Sein, das Dasein, alles Seiende, das In-der-welt-sein – kurzum: Es wird existenziell und sehr, sehr philosophisch. Du möchtest mehr über unsere Werbepartner erfahren? **[Hier findest du alle Informationen & Rabatte](https://linktr.ee/philosophietogopodcast)**

Michael Millerman, author of "Inside 'Putin's Brain'," joins James Poulos to discuss his research on Aleksandr Dugin and how he translated his philosophical works from Russian. Dugin has been referred to as “the most dangerous philosopher in the world” and “Putin's brain” many times due to his strong influence on Vladimir Putin. From "The Fourth Political Theory" to the crisis of modernity, Millerman explains how Dugin's analyses have shaped Russia's morality and Putin's policies. They also discuss the difference between anti-Western ideology in Russia and that in regimes like Iran. Under Dugin's influence, Russia awkwardly sits between the United States and China geopolitically while also trying to preserve humanity through traditional values. The two contrast Western philosophers with philosophers like Dugin, Martin Heidegger, and Friedrich Nietzsche. Millerman stresses the importance of studying philosophy to help shape rationality in politics and society. Learn more about your ad choices. Visit megaphone.fm/adchoices

“Dark and cheerless is the morn unaccompanied by thee; joyless is the day's return till thy mercy's beams I see, till they inward light impart, glad my eyes and warm my heart.”   Why practice religion? Last week a New York Times journalist asked me a question I frequently hear from my neighbors. “Is religion dying out?” People raising this topic often cite statistics showing a decline in religious participation. Indeed more people went to church in the 1950's and 1960's than at any other time in our country's history. We were a much less diverse country in those days and we were facing the aftermath of the most destructive war in all history. Perhaps there is an ebb and flow when it comes to expressing our spirituality. I always answer by saying that human beings are spiritual beings and we always will be. We are not going to evolve or grow out of religion. We will never stop asking questions like “where did I come from? How should I dedicate my time and energy? What happens after we die?” We are symbolic creatures who depend on constructing meaning for our social lives and for our individual survival. Despair kills us. The twentieth century philosopher Martin Heidegger (1889-1976) calls humans “Dasein” or “being.” He means we are the being for whom being (that is, our very existence), is a problem.   Social scientists tell us that religious people are less depressed and lonely (they have more social connections). They are healthier and live longer. They report being happier. Columbia researcher Lisa Miller points out that children who have a positive active relationship to spirituality are 40% less likely to use and abuse substances, 60% less like to be depressed as teenagers and 80% less likely to have dangerous or unprotected sex.   This is probably not the reason to become religious. Religion is not about believing the unbelievable. At heart religions share something in common: the idea that you are not the center. Religions evolved with human beings who long for a connection to God and cannot be satisfied by anything else. I think we could spend a year talking about this but let me share two immediate responses to the question “why practice a religion,” one primarily from the head and the other from the heart.   1. Why religion? Because, “Be it life or death, we crave only reality.” Henry David Thoreau(1817-1862) wrote this in his book Walden in a section about our deep desire to fathom the depths of “opinion and prejudice, and tradition and delusion” so that we might reach the rock solid bottom “which we can call reality.” True religion involves opening to reality, becoming aware of the extraordinary mystery both of the world and our inner life.   Ed Yong wrote one of my favorite new books. It is called An Immense World: How Animal Senses Reveal the Hidden Realms around us. He begins by asking the reader to imagine an elephant in a room, not a metaphorical “weighty issue” sort of elephant but an actual elephant in a room the size of a high school gymnasium. Now imagine a mouse surrying in with a robin hopping along beside it. An owl sits on a beam and a bat hangs from the ceiling. A rattlesnake slithers on the floor. A spider rests in its web with a mosquito and a bumblebee sitting on a potted sunflower… and a woman named Rebecca who loves animals. They are all in the same room, but they have entirely different sensory experiences of the same space. Certain animals can see ultraviolet shades that are invisible to us. Mosquitos smell carbon dioxide. Snakes sense infrared radiation coming from warm objects. Ticks detect body heat from thirteen feet away. The robin feels the earth's magnetic field. Tiny insects make extraordinary sounds that vibrate through plants. When a fish swims it leaves behind a hydrodynamic wake, a “trail of swirling water.” Did you know that harbor seals can detect this with their whiskers and follow a herring from up to about 200 yards away? No one knew this before the year 2001.   There are whole new forms of sensing the world that human beings are only just discovering. We can barely imagine the experience that other creatures are having. I love the word that describes this. It is Umwelt, the German word for environment. But in this case it means the perceptual world of each creature. The ability of our eyes to see details for instance makes us almost entirely unique among all animals other than eagles and vultures. Our Umwelt is predominantly visual one.   My point is that we encounter truth through symbols which lie deep in our subconscious and areshared in our culture. You might call this way of seeing a kind of unavoidable mythological Umwelt. Our Umwelt determines what we think about loyalty, family, economic growth, impurity, justice, identity, childhood, politics, duty, fairness and nationality. This worldviewdirects us as we try to live a good life.   Why religion? Because we are unfinished creatures made more complete by God and each other. Religion is a way of studying, interpreting, shaping and ultimately embodying values. Participating in religion means more consciously opening ourselves to other people. This includes the diverse people in this room but also those who came before us in history who loved God and wrote hymns, prayers and theologies. Together we pray and listen to the promptings of God's spirit.   During the terrible years of apartheid in South Africa it was dangerous for Desmond Tutu to preach. But this did not stop him. He said “You are love.” “You are the body of Christ that receives the sacraments in order to become more fully the mystical embodiment of love.” God loves us so that we can love another.   2. Why religion? Because of our longing for God and God's longing for us. Religion is how we meet God. It is how we receive help from beyond ourselves. In her memoir the historian Elaine Pagels writes about the way her rationalist parents dismissed religion as something only for uneducated people, as unscientific. But this also led them in an extreme way to avoid thinking or talking about suffering and death.   Mark Twain joked, “I know that everyone dies, but I always thought an exception would be made in my case.” This was how they existed and it left them unprepared for life.   Pagels describes having difficulty getting pregnant and then participating in a kind of fertility ritual. Sitting in a candlelit circle a thought entered her mind, “Are you willing to be a channel?” She answered “Yes!” and soon became pregnant. Her son Mark was born with a hole in his heart that had to be repaired by surgery when he was one year old.   The night before the surgery she was startled by an experience that could have been a dream although she felt like she was awake. An inhuman male presence came near threatening to kill her son. She wanted to run but stood her ground. The threatening presence returned twice more. The last time she felt like she could not stand another moment. She spoke the name, “Jesus Christ” and the dangerous being fled and she was no longer afraid.   Four years later Mark was in Kindergarten when one evening she went into his room to sing him to sleep. Instead he hugged her with his arms around her neck and said, “I'll love you all my life, and all my death.” The next day at the doctor's office when they were drawing blood he stiffened and his eyes rolled up. She sensed that the life had left his body, that their connection was breaking. And she lost consciousness.   Suddenly Pagels seemed, “to be in a brilliant place, vividly green with golden light.” Her husband came in and she felt as if she could feel her son's presence there near the ceiling of the room. The cardiologist came in to say, “I don't want to get your hopes up, but your son's heart stopped and it is beating again.” Pagels had the impression that the boy had heard his parents talking and gone back to his body only to discover it couldn't sustain his life.   The boy died and Pagels writes, “Strangely, I also sensed that he'd felt a burst of joy and relief to leave his exhausted body. Before that moment, I'd taken for granted what I'd learned, that death was the end, any thought of surviving death only fantasy. Although that may be true, what I experienced that day challenged that assumption. I was astonished, seeming to sense that Mark was all right, wherever he was, and that he was somewhere.”   The tragedy deepened terribly a year later when the one person Pagels' depended on most, her beloved husband fell to his death in a climbing accident. Her parents did not visit when her son was born, or when he had open-heart surgery or when he died or for her husband's funeral. They stayed away from suffering. She called it a “pattern of oblivion.”   Elaine Pagels studied ancient gnostic literature written after the Bible was finished. She quotesthe Gospel of Thomas which says, “the kingdom of God is within you, and outside of you. When you come to know yourselves then… you will know that you are children of God.”   Pagels concludes writing, “the kingdom of God is not an actual place… or an event expected in human time. Instead, it's a state of being that we may enter when we come to know who we are, and come to know God as the source of our being… The “good news” is not only about Jesus, it's about every one of us. While we ordinarily identify ourselves by specifying how we differ, in terms of gender, race, ethnicity… recognizing that we are “children of God” requires us to see how we are the same – members… of the same family… [T]he “image of God,” the divine light given in creation, is hidden deep within each one of us, linking our fragile, limited selves to their divine source.”   Why religion? Because in the face of the great mystery of our life we long for reality. We reach beyond our Umwelt to learn from each other. Why religion? Because beyond even the “pattern of oblivion” God meets us here where we receive help from beyond ourselves.

In episode 211 of the "Mind Mate" podcast, I sit down with my friend Ian Cattanach for an engaging discussion. We delve into the profound ideas of Jordan Peterson, Martin Heidegger, Cormac McCarthy, and David Foster Wallace. Together, we explore the intersection of philosophy, literature, and psychology, shedding light on how these influential thinkers grapple with themes of meaning, existence, and human nature. Ian and I share our thoughts on how these ideas resonate in today's world, making for a rich and thought-provoking conversation. Join us as we navigate the complexities of these remarkable minds and their contributions to our understanding of life and consciousness. *** Welcome to The Mind Mate Podcast, where philosophy meets psychology! We delve into the depths of existentialism and various meaning structures from east to west—both religious and cultural—as well as exploring the intersection of phenomenology, psychological science, art and mental health, blending philosophical insight with therapeutic practice. Expect to hear from philosophers, therapists, artists and academics navigating the frontiers of what it means to be human. Tom, your host, is a counsellor and psychotherapist who specialises in existential concerns and relationships. He is also a writer who enjoys exploring the ideas that emerge in therapy to help people live meaningful lives. Find out more here: https://ahern.blog/

Explore the philosophy of Parmenides, a key figure in pre-Socratic thought and founder of the Eleatic School. Learn about his concept of Being, which asserts the eternal, unchanging, and unified nature of reality. Discover the contrast between the Way of Truth and the Way of Opinion, emphasizing rational inquiry and logical reasoning over sensory perception. Examine the influence of Parmenides on philosophers like Zeno of Elea, Melissus of Samos, Plato, and Aristotle, as well as his impact on Neoplatonism and Martin Heidegger's ontology. Understand the relevance of Parmenides' ideas in contemporary metaphysical debates and their practical implications across various fields. Keywords: Parmenides philosophy, concept of Being, Eleatic School, pre-Socratic philosophers, metaphysical framework, nature of reality, rational inquiry, logical reasoning, sensory perception critique, unity of Being, Way of Truth, Way of Opinion, Zeno paradoxes, Melissus of Samos, Plato and Parmenides, Aristotle metaphysics, Neoplatonism and Plotinus, Martin Heidegger ontology, metaphysical debates, epistemic limitations.Become a supporter of this podcast: https://www.spreaker.com/podcast/philosophy-acquired--5939304/support.

[caption id="attachment_5359" align="aligncenter" width="1024"] "Dolmen de Menga entrance: Massive stone portal of 6,000-year-old Neolithic tomb in Antequera, Spain."[/caption][caption id="attachment_5354" align="aligncenter" width="1024"] "La Peña de los Enamorados: Distinctive mountain face aligned with Dolmen de Menga, resembling human profile."[/caption] Key Ideas: The invention of architecture during the Neolithic period marked a significant shift in human psychology and religion, creating a division between natural and man-made spaces and giving rise to new concepts of ownership, territoriality, and sacred spaces. The relationship between architecture and the awareness of death is explored, with the idea that built structures allowed humans to create a sense of permanence and continuity in the face of mortality. Neolithic dolmens and their alignment with the summer solstice may have played a crucial role in rituals related to death, the afterlife, and the cyclical nature of the cosmos. The astronomical alignment of the Dolmen de Menga is part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe, suggesting a shared cosmological understanding among ancient societies. Neolithic art and architecture, including the use of red ochre and iron oxide paintings, may be linked to shamanic practices and altered states of consciousness. Peter Sloterdijk's theory of spheres is applied to understand the evolution of human spatial awareness and the desire to recreate protected, womb-like spaces through architecture. The fundamental nature of architecture and its role in human life is explored through various philosophical, psychological, and sociological perspectives. Adventure Time with My Daughter My daughter Violet likes the show Adventure Time. She loves mythology, creepy tombs, long dead civilizations and getting to be the first to explore and discover new things. I took my 6-year-old daughter to the Neolithic portal Tomb, or Dolmen, Dolmen de Menga in Antequera, while on a trip to Spain. This ancient megalithic monument, believed to be one of the oldest and largest in Europe, dates back to the 3rd millennium BCE. It is made of 8 ton slabs of stone that archaeologists have a passing idea of how ancient people moved. It has a well drilled through 20 meters of bedrock at the back of it and it is oriented so that the entrance faces a mountain that looks like a sleeping giant the ancient builders might have worshiped. All of this delighted my daughter. The dolmen's impressive architecture features massive stone slabs, some weighing up to 180 tons, forming a 25-meter-long corridor and a spacious chamber. Inside, a well adds to the mystery, possibly used for rituals or as a symbol of the underworld. What's truly fascinating is the dolmen's alignment with the nearby La Peña de los Enamorados mountain. During the summer solstice, the sun rises directly over the mountain, casting its first rays into the dolmen's entrance, illuminating the depths of the chamber. This astronomical alignment suggests the ancient builders had a sophisticated understanding of the cosmos. According to archaeoastronomical studies, the Dolmen de Menga might have served as a symbolic bridge between life and death, connecting the world of the living with the realm of the ancestors. The solstice alignment could have held great spiritual significance, marking a time of renewal, rebirth, and the eternal cycle of existence. Sharing this incredible experience with my daughter and witnessing her awe and curiosity as she felt the weight of boulders that men had moved by hand, is a moment I'll treasure forever.  I reminded her that every time she has seen a building, be it a school or a sky-scraper, it all started here with the birth of architecture, and maybe the birth of something else too. Thinking about prehistory is weird because thinking about the limits of our human understanding is trippy and prehistory is, by definition, before history and therefore written language, meaning we cant really know the subjective experience of anyone who was a part of it. Talking to a child about the limits of what we as a species do or can know are some of my favorite moments as a parent because they are opportunities to teach children the importance of curiosity, intuition and intellectual humility than many adults never learn. Watching Violet contemplate a time when mankind didn't have to tools or advanced scientific knowledge was a powerful moment when I saw her think so deeply about the humanity she was a part of. What the Invention of Architecture did to Psychology Anecdote of the Jar by Wallace Stevens I placed a jar in Tennessee, And round it was, upon a hill. It made the slovenly wilderness Surround that hill.   The wilderness rose up to it, And sprawled around, no longer wild. The jar was round upon the ground And tall and of a port in air.   It took dominion everywhere. The jar was gray and bare. It did not give of bird or bush, Like nothing else in Tennessee. Prior to the advent of architecture, the world was an undivided, seamless entity, with no clear boundaries between human habitation and the natural environment. The construction of dolmens and other architectural structures shattered this unified perception, creating a new paradigm in which humans actively shaped and claimed portions of the earth for their own purposes. This act of claiming space and erecting structures upon it represented a profound psychological shift, as humans began to assert their agency and control over their surroundings. The division of the world into natural and man-made spaces had far-reaching implications for human psychology. It fostered a sense of ownership and territoriality, as individuals and communities began to identify with and attach meaning to the spaces they created. This attachment to claimed spaces gave rise to new concepts of home, belonging, and identity, which were intimately tied to the built environment. Simultaneously, the unclaimed, natural world began to be perceived as a separate entity, one that existed beyond the boundaries of human control and understanding. The impact of this division on religion was equally profound. The creation of man-made spaces, such as dolmens, provided a tangible manifestation of human agency and the ability to shape the world according to human beliefs and desires. These structures became sacred spaces, imbued with religious and spiritual significance, where rituals and ceremonies could be performed. The separation of natural and man-made spaces also gave rise to new religious concepts, such as the idea of sacred and profane spaces, and the belief in the ability of humans to create and manipulate the divine through architectural means. The significance of this division between natural and man-made spaces is beautifully captured in Wallace Stevens' anecdote of the jar. In this short poem, Stevens describes placing a jar in a wilderness, which "took dominion everywhere." The jar, a man-made object, transforms the natural landscape around it, asserting human presence and control over the untamed wilderness. This simple act of placing a jar in the wild encapsulates the profound psychological and religious implications of the invention of architecture. The jar represents the human impulse to claim and shape space, to impose order and meaning upon the chaos of the natural world. It symbolizes the division between the natural and the man-made, and the way in which human creations can alter our perception and understanding of the world around us. Just as the jar takes dominion over the wilderness, the invention of architecture during the Neolithic period forever changed the way humans perceive and interact with their environment, shaping our psychology and religious beliefs in ways that continue to resonate to this day. The Relationship of Architecture to the Awareness of Death Robert Pogue Harrison, a professor of Italian literature and cultural history, has written extensively about the relationship between architecture, human psychology, and our understanding of death. In his book "The Dominion of the Dead," Harrison explores how the invention of architecture fundamentally altered human consciousness and our attitude towards mortality. According to Harrison, the creation of built structures marked a significant shift in human psychology. Before architecture, early humans lived in a world where the natural environment was dominant, and death was an ever-present reality. The invention of architecture allowed humans to create a sense of permanence and stability in the face of the transient nature of life. By constructing buildings and monuments, humans could create a physical manifestation of their existence that would outlast their individual lives. This allowed for a sense of continuity and the ability to leave a lasting mark on the world. Harrison argues that architecture became a way for humans to assert their presence and create a symbolic defense against the inevitability of death. Moreover, Harrison suggests that the invention of architecture gave rise to the concept of the "afterlife." By creating tombs, pyramids, and other burial structures, humans could imagine a realm where the dead continued to exist in some form. These architectural spaces served as a bridge between the world of the living and the world of the dead, providing a sense of connection and continuity. Harrison also argues that architecture played a crucial role in the development of human culture and collective memory. Buildings and monuments became repositories for shared histories, myths, and values. They served as physical anchors for cultural identity and helped to create a sense of belonging and shared purpose among communities. However, Harrison also notes that architecture can have a complex relationship with death. While it can provide a sense of permanence and a symbolic defense against mortality, it can also serve as a reminder of our own impermanence. The ruins of ancient civilizations and the decay of once-great buildings can evoke a sense of melancholy and serve as a testament to the ultimate transience of human existence. Death and Ritual through Architecture Recent archaeological findings have shed light on the potential significance of the alignment of Neolithic dolmens with the summer solstice. These ancient stone structures, found throughout Europe and beyond, have long been shrouded in mystery. However, the precise positioning of these megalithic tombs suggests that they may have played a crucial role in Stone Age rituals related to death, the afterlife, and the cyclical nature of the cosmos. On the day of the summer solstice, when the sun reaches its highest point in the sky and casts its longest rays, a remarkable phenomenon occurs within certain dolmens. The light penetrates through the narrow entrance, illuminating the interior chamber and reaching the furthest recesses of the tomb. This alignment, achieved with great intentionality and skill, has led archaeologists to speculate about the beliefs and practices of the Neolithic people who constructed these monumental structures. One theory suggests that the dolmens served as portals for the souls of the deceased to ascend to the heavenly bodies. The sun, often revered as a divine entity in ancient cultures, may have been seen as the ultimate destination for the spirits of the dead. By aligning the dolmen with the solstice, the Neolithic people perhaps believed that they were creating a direct pathway for the souls to reach the sun and achieve a form of celestial immortality. Another interpretation posits that the solstice alignment was a way to honor and commemorate the dead. The penetrating light, reaching the innermost chamber of the dolmen, could have been seen as a symbolic reunion between the living and the deceased. This annual event may have served as a time for the community to gather, pay respects to their ancestors, and reaffirm the enduring bond between the generations. Furthermore, the cyclical nature of the solstice, marking the longest day of the year and the subsequent return of shorter days, may have held profound symbolic meaning for the Neolithic people. The alignment of the dolmen with this celestial event could have been interpreted as a representation of the cycle of life, death, and rebirth. Just as the sun reaches its peak and then begins its descent, the dolmen's illumination on the solstice may have symbolized the passage from life to death and the promise of eventual renewal. While we may never know with certainty the exact beliefs and rituals associated with the Neolithic dolmens and their solstice alignment, the structures themselves stand as testaments to the ingenuity, astronomical knowledge, and spiritual convictions of our ancient ancestors. The precision and effort required to construct these megalithic tombs and align them with the heavens suggest a deep reverence for the dead and a belief in the interconnectedness of life, death, and the cosmos. The Astronomical Alignment of the Dolmen de Menga and Its Broader Significance The astronomical alignment of the Dolmen de Menga with the summer solstice sunrise is not an isolated phenomenon, but rather part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe and beyond. Many megalithic structures, such as Newgrange in Ireland and Maeshowe in Scotland, have been found to have precise alignments with solar and lunar events, suggesting that the ancient builders had a sophisticated understanding of the movements of celestial bodies and incorporated this knowledge into their architectural designs. The alignment of the Dolmen de Menga with the summer solstice sunrise may have held profound symbolic and ritual significance for the Neolithic community that built and used the structure. The solstice, as a moment of transition and renewal in the natural cycle of the year, could have been associated with themes of rebirth, fertility, and the regeneration of life. The penetration of the sun's first rays into the inner chamber of the dolmen on this date may have been seen as a sacred union between the celestial and terrestrial realms, a moment of cosmic alignment and heightened spiritual potency. The incorporation of astronomical alignments into Neolithic monuments across Europe suggests that these ancient societies had a shared cosmological understanding and a deep reverence for the cycles of the sun, moon, and stars. The construction of megalithic structures like the Dolmen de Menga can be seen as an attempt to harmonize human activity with the larger rhythms of the cosmos, creating a sense of unity and connection between people and the natural and celestial worlds they inhabited. Originally these structures were probably lovingly adorned with paint and patterns. This paint was usually made of red ochre and iron oxide.  We know that because the paintings that are left in Iberia are made of these materials and the extremely few neolithic portal tombs that were protected from the elements still have geographic markings.   [caption id="attachment_5367" align="aligncenter" width="715"] Here is me hiking up to look at some iron oxide neolithic paintings[/caption][caption id="attachment_5365" align="aligncenter" width="605"] Here is a little guy made out of iron oxide who is about six thousand years old[/caption][caption id="attachment_5372" align="aligncenter" width="466"] The 4th millennium BC painting inside the Dolmen Anta de Antelas in Iberia[/caption]   Some researchers, such as David Lewis-Williams and Thomas Dowson, have proposed that the geometric patterns and designs found in Neolithic art and architecture may represent the visions experienced by shamans during altered states of consciousness. Other scholars, like Michael Winkelman, argue that shamanism played a crucial role in the development of early human cognition and social organization. According to this theory, the construction of sacred spaces like the Dolmen de Menga may have been closely tied to the practices and beliefs of shaman cults, who served as intermediaries between the physical and spiritual realms. What is Architecture: Why did we invent it? Philosopher, Peter Sloterdijk's theory of spheres, particularly his concept of the first primal globe and its subsequent splitting, offers an intriguing framework for understanding the evolution of human spatial awareness and its manifestations in art and architecture. Sloterdijk's "spherology" posits that human existence is fundamentally about creating and inhabiting spheres - protected, intimate spaces that provide both physical and psychological shelter. The "first primal globe" in his theory refers to the womb, the original protected space that humans experience. According to Sloterdijk, the trauma of birth represents a splitting of this primal sphere, leading humans to constantly seek to recreate similar protective environments throughout their lives and cultures. This concept of sphere-creation and inhabitation can be seen as a driving force behind much of human culture and architecture. Applying this framework to Neolithic architecture like dolmens and portal tombs, we might interpret these structures as attempts to recreate protected, womb-like spaces on a larger scale. These stone structures, with their enclosed spaces and narrow entrances, could be seen as physical manifestations of the desire to recreate the security and intimacy of the "primal sphere" and our universal interaction with it through the archetype of birth. In the Neolithic period, the world was perceived as an undifferentiated sphere, where the sacred and the secular were intimately intertwined. The concept of separate realms for the divine and the mundane had not yet emerged, and the universe was experienced as a single, all-encompassing reality. In this context, the creation of the earliest permanent architecture, such as portal tombs, represents a significant milestone in human history, marking the beginning of a fundamental shift in how humans understood and organized their environment. Portal tombs, also known as dolmens, are among the most enigmatic and captivating architectural structures of the Neolithic era. These megalithic monuments, consisting of large upright stones supporting a massive horizontal capstone, have puzzled and intrigued researchers and visitors alike for centuries. While their exact purpose remains a subject of debate, many scholars believe that portal tombs played a crucial role in the emergence of the concept of sacred space and the demarcation of the secular and the divine. Mircea Eliade. In his seminal work, "The Sacred and the Profane," Eliade argues that the creation of sacred space is a fundamental aspect of human religiosity, serving to distinguish the realm of the divine from the ordinary world of everyday existence. He suggests that the construction of portal tombs and other megalithic structures in the Neolithic period represents an early attempt to create a liminal space between the sacred and the secular, a threshold where humans could encounter the numinous and connect with the spiritual realm. Remember that this was the advent of the most basic technology, or as Slotedijik might label it, anthropotechnics. The idea that sacred and secular space could even be separated was itself a technological invention, or rather made possible because of one. Anthropotechnics refers to the various practices, techniques, and systems humans use to shape, train, and improve themselves. It encompasses the methods by which humans attempt to modify their biological, psychological, and social conditions. The Nature of Architecture and Its Fundamental Role in Human Life Architecture, at its core, is more than merely the design and construction of buildings. It is a profound expression of human creativity, culture, and our relationship with the world around us. Throughout history, scholars and theorists have sought to unravel the fundamental nature of architecture and its impact on the human experience. By examining various theories and perspectives, we can gain a deeper understanding of the role that architecture plays in shaping our lives and the societies in which we live. One of the most influential thinkers to explore the essence of architecture was the philosopher Hannah Arendt. In her work, Arendt emphasized the importance of the built environment in creating a sense of stability, permanence, and shared experience in human life. She argued that architecture serves as a tangible manifestation of the human capacity for creation and the desire to establish a lasting presence in the world. Arendt's ideas highlight the fundamental role that architecture plays in providing a physical framework for human existence. By creating spaces that endure over time, architecture allows us to anchor ourselves in the world and develop a sense of belonging and continuity. It serves as a backdrop against which the drama of human life unfolds, shaping our experiences, memories, and interactions with others. Other theorists, such as Martin Heidegger and Gaston Bachelard, have explored the philosophical and psychological dimensions of architecture. Heidegger, in his essay "Building Dwelling Thinking," argued that the act of building is intimately connected to the human experience of dwelling in the world. He suggested that architecture is not merely a matter of creating functional structures, but rather a means of establishing a meaningful relationship between individuals and their environment. Bachelard, in his book "The Poetics of Space," delved into the emotional and imaginative aspects of architecture. He explored how different spaces, such as homes, attics, and basements, evoke specific feelings and memories, shaping our inner lives and sense of self. Bachelard's ideas highlight the powerful psychological impact that architecture can have on individuals, serving as a catalyst for introspection, creativity, and self-discovery. From a sociological perspective, theorists like Henri Lefebvre and Michel Foucault have examined the ways in which architecture reflects and reinforces power structures and social hierarchies. Lefebvre, in his book "The Production of Space," argued that architecture is not merely a neutral container for human activity, but rather a product of social, political, and economic forces. He suggested that the design and organization of space can perpetuate inequality, segregation, and control, shaping the way individuals and communities interact with one another. Foucault, in his work on disciplinary institutions such as prisons and hospitals, explored how architecture can be used as a tool for surveillance, regulation, and the exercise of power. His ideas highlight the potential for architecture to serve as an instrument of social control, influencing behavior and shaping the lives of those who inhabit or interact with the built environment. By engaging with the diverse theories and perspectives on architecture, we can develop a more nuanced understanding of its role in shaping the human experience. From the philosophical insights of Arendt and Heidegger to the psychological explorations of Bachelard and the sociological critiques of Lefebvre and Foucault, each perspective offers a unique lens through which to examine the essence of architecture and its impact on our lives. As we continue to grapple with the challenges of an increasingly urbanized and globalized world, the study of architecture and its fundamental nature becomes more important than ever. By unlocking the secrets of this ancient and enduring art form, we may find new ways to create spaces that nurture the human spirit, foster connection and belonging, and shape a built environment that truly reflects our highest values and aspirations. Violet's Encounter with the Dolmen It is a common misconception to think of children as blank slates, mere tabula rasas upon which culture and experience inscribe themselves. In truth, children are born with the same primal unconscious that has been part of the human psyche since prehistory. They are simply closer to this wellspring of archetypes, instincts, and imaginative potentials than most adults, who have learned to distance themselves from it through the construction of a rational, bounded ego. While I talked to the archaeologist on site of the Dolmen de Menga, I saw the that these rituals and symbols are still alive in the unconscious of modern children just as they were in the stone age. I looked at the ground to see that Violet was instinctually making a little Dolmen out of dirt. My daughter Violet's recent fear of the dark illustrates this innate connection to the primal unconscious. When she wakes up afraid in the middle of the night, I try to reassure her by explaining that the shadows that loom in the darkness are nothing more than parts of herself that she does not yet know how to understand yet or integrate. They are manifestations of the unknown, the numinous, the archetypal - all those aspects of the psyche that can be terrifying in their raw power and otherness, but that also hold the keys to creativity, transformation, and growth. Violet intuitively understands this link between fear and creativity. She has begun using the very things that frighten her as inspiration for her storytelling and artwork, transmuting her nighttime terrors into imaginative narratives and symbols. This process of turning the raw materials of the unconscious into concrete expressions is a perfect microcosm of the way in which art and architecture have always functioned for humans - as ways of both channeling and containing the primal energies that surge within us. When Violet walked through the Dolmen de Menga and listened to the archaeologist's explanations of how it was built, something in her immediately responded with recognition and understanding. The dolmen's construction - the careful arrangement of massive stones to create an enduring sacred space - made intuitive sense to her in a way that it might not for an adult more removed from the primal architect within. I see this same impulse in Violet whenever we go to the park and she asks me where she can build something that will last forever. Her structures made of sticks and stones by the riverbank, where the groundskeepers will not disturb them, are her way of creating something permanent and visible - her own small monuments to the human drive to make a mark on the world and to shape our environment into a reflection of our inner reality. By exploring the origins of architecture in monuments like the Dolmen de Menga, we can gain insight into the universal human impulse to create meaning, order, and beauty in the built environment. The megalithic structures of the Neolithic period represent some of the earliest and most impressive examples of human creativity and ingenuity applied to the shaping of space and the creation of enduring cultural landmarks. Moreover, studying the astronomical alignments and symbolic significance of ancient monuments can shed light on the fundamental human desire to connect with the larger cosmos and to find our place within the grand cycles of nature and the universe. The incorporation of celestial events into the design and use of structures like the Dolmen de Menga reflects a profound awareness of the interconnectedness of human life with the wider world, a theme that continues to resonate in the art and architecture of cultures throughout history. [caption id="attachment_5361" align="alignnone" width="2560"] Here is my explorer buddy[/caption] Bibliography Arendt, H. (1958). The Human Condition. University of Chicago Press. Bachelard, G. (1994). The Poetics of Space. Beacon Press. Belmonte, J. A., & Hoskin, M. (2002). Reflejo del cosmos: atlas de arqueoastronomía del Mediterráneo antiguo. Equipo Sirius. Criado-Boado, F., & Villoch-Vázquez, V. (2000). Monumentalizing landscape: from present perception to the past meaning of Galician megalithism (north-west Iberian Peninsula). European Journal of Archaeology, 3(2), 188-216. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliade, M. (1959). The Sacred and the Profane: The Nature of Religion. Harcourt, Brace & World. Foucault, M. (1975). Discipline and Punish: The Birth of the Prison. Vintage Books. Heidegger, M. (1971). Building Dwelling Thinking. In Poetry, Language, Thought. Harper & Row. Jung, C. G. (1968). The Archetypes and the Collective Unconscious. Princeton University Press. Lefebvre, H. (1991). The Production of Space. Blackwell. Lewis-Williams, D., & Dowson, T. A. (1988). The signs of all times: entoptic phenomena in Upper Palaeolithic art. Current Anthropology, 29(2), 201-245. Márquez-Romero, J. E., & Jiménez-Jáimez, V. (2010). Prehistoric Enclosures in Southern Iberia (Andalusia): La Loma Del Real Tesoro (Seville, Spain) and Its Resources. Proceedings of the Prehistoric Society, 76, 357-374. Neumann, E. (1954). The Origins and History of Consciousness. Princeton University Press. Rappenglueck, M. A. (1998). Palaeolithic Shamanistic Cosmography: How Is the Famous Rock Picture in the Shaft of the Lascaux Grotto to be Decoded?. Artepreistorica, 5, 43-75. Ruggles, C. L. (2015). Handbook of Archaeoastronomy and Ethnoastronomy. Springer. Sloterdijk, P. (2011). Bubbles: Spheres Volume I: Microspherology. Semiotext(e). Sloterdijk, P. (2014). Globes: Spheres Volume II: Macrospherology. Semiotext(e). Sloterdijk, P. (2016). Foams: Spheres Volume III: Plural Spherology. Semiotext(e). Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Aldine Publishing Company. Winkelman, M. (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. Praeger. Further Reading: Belmonte, J. A. (1999). Las leyes del cielo: astronomía y civilizaciones antiguas. Temas de Hoy. Bradley, R. (1998). The Significance of Monuments: On the Shaping of Human Experience in Neolithic and Bronze Age Europe. Routledge. Devereux, P. (2001). The Sacred Place: The Ancient Origins of Holy and Mystical Sites. Cassell & Co. Gimbutas, M. (1989). The Language of the Goddess. Harper & Row. Harding, A. F. (2003). European Societies in the Bronze Age. Cambridge University Press. Hoskin, M. (2001). Tombs, Temples and Their Orientations: A New Perspective on Mediterranean Prehistory. Ocarina Books. Ingold, T. (2000). The Perception of the Environment: Essays on Livelihood, Dwelling and Skill. Routledge. Norberg-Schulz, C. (1980). Genius Loci: Towards a Phenomenology of Architecture. Rizzoli. Renfrew, C., & Bahn, P. (2016). Archaeology: Theories, Methods, and Practice. Thames & Hudson. Scarre, C. (2002). Monuments and Landscape in Atlantic Europe: Perception and Society During the Neolithic and Early Bronze Age. Routledge. Sherratt, A. (1995). Instruments of Conversion? The Role of Megaliths in the Mesolithic/Neolithic Transition in Northwest Europe. Oxford Journal of Archaeology, 14(3), 245-260. Tilley, C. (1994). A Phenomenology of Landscape: Places, Paths and Monuments. Berg. Tilley, C. (2010). Interpreting Landscapes: Geologies, Topographies, Identities. Left Coast Press. Twohig, E. S. (1981). The Megalithic Art of Western Europe. Clarendon Press. Watkins, A. (1925). The Old Straight Track: Its Mounds, Beacons, Moats, Sites, and Mark Stones. Methuen. Whittle, A. (1996). Europe in the Neolithic: The Creation of New Worlds. Cambridge University Press. Wilson, P. J. (1988). The Domestication of the Human Species. Yale University Press. Zubrow, E. B. W. (1994). Cognitive Archaeology Reconsidered. In The Ancient Mind: Elements of Cognitive Archaeology. Cambridge University Press. Zvelebil, M. (1986). Hunters in Transition: Mesolithic Societies of Temperate Eurasia and Their Transition to Farming. Cambridge University Press. Zvelebil, M., & Jordan, P. (1999). Hunter-Fisher-Gatherer Ritual Landscapes: Spatial Organisation, Social Structure and Ideology Among Hunter-Gatherers of Northern Europe and Western Siberia. Archaeopress.

The fundamentals of phenomenology with an in-depth look at how we experience consciousness. Edmund Husserl's ideas, including the lifeworld concept and intentionality in philosophy. Learn about Martin Heidegger's Dasein and being-in-the-world, and dive into Jean-Paul Sartre's existentialism and Simone de Beauvoir's feminist theory. Understand perception with Merleau-Ponty and the role of intersubjectivity in phenomenology. Emmanuel Levinas' ethics, temporal awareness, and space and spatiality in philosophy. Language and hermeneutics with Hans-Georg Gadamer, the neurophenomenology approach, and feminist phenomenology. Examine Iris Marion Young's gender analysis and aesthetics with phenomenological art.Become a supporter of this podcast: https://www.spreaker.com/podcast/philosophy-acquired--5939304/support.

To try to understand David Goggins, should we turn to psychology or sociology? What about psychoanalysis or critical social theory, e.g. Jacques Lacan vs. Pierre Bourdieu? Before we can even get there, we first have to situate critical social theory as between or beyond Marxism and phenomenology. That means some recap of Edmund Husserl and Martin Heidegger will be necessary. All of the above thinkers are some of the most complex, difficult, and profound of all time. They all have something utterly essential to gift the field of underground theory. If you feel overwhelmed at any point, just remember, STAY HARD!   ABOUT: Theory Underground is a research, publishing, and lecture institute. TU exists to develop the concept of timenergy in the context of critical social theory (CST). CST is the umbrella over critical media theory (CMT), critical doxology and timenergy (CDT), critique of libidinal economy (CLE), critique of political economy (CPE), critique of gender and sex (CGS), and critique of psychiatry and therapism (CPT), critique of science and religion (CSR), and many more. To get basically situated in this field you will have to know a handful of important figures from a bunch of areas of the humanities and social sciences. That would be a lot of work for you if not for the fact that Dave, Ann, and Mikey are consolidating hundreds of thousands of hours of effort into a pirate TV-radio-press that goes on tours and throws conferences and shit like that… It's a crazyfun experiment, and you can enjoy a ton of the content here for free.  GET INVOLVED or SUPPORT  Join live sessions and unlock past courses and forums on the TU Discord by becoming a member via the monthly subscription! It's the hands-down best way to get the most out of the content if you are excited to learn the field and become a thinker in the milieu: https://theoryunderground.com/products/tu-subscription-tiers Pledge support to the production of the free content on YouTube and Podcast https://www.patreon.com/TheoryUnderground Fund the publishing work via the TU Substack, where original works by the TU writers is featured alongside original works by Slavoj Zizek, Todd McGowan, Chris Cutrone, Nina Power, Alenka Zupancic, et al. https://theoryunderground.substack.com/ Get TU books at a discount: https://theoryunderground.com/publications ABOUT / CREDITS / LINKS Missed a course at Theory Underground? Wrong! Courses at Theory Underground are available after the fact on demand via the membership. https://theoryunderground.com/courses If you want to help TU in a totally gratuitous way, or support, here is a way to buy something concrete and immediately useful https://www.amazon.com/hz/wishlist/ls/2MAWFYUJQIM58? Buy Dave and Ann a coffee date: 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 and get occasional updates or thoughts via the Instagram : https://www.instagram.com/theory_underground 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          

***SPECIAL NOTE: Our giveaway has been extended until Friday, May 10! See the details to enter in our "One Year of Clairannoyance" episode (two episodes before this one)! You can also still submit for our Time Capsule project (directions are also in the show notes of our "One Year of Clairannoyance" episode). ******************ABOUT THIS EPISODE: Hesitation is such a common yet fleeting feeling, often occurring mere moments before an ultimate decision. This instinctive pause is intertwined with moral choices, offering us a moment to confirm where we stand on the spectrum of good and bad, right and wrong. Hesitation can be the difference between cautious wisdom and paralyzing fear, as it taps into your primitive flight/fight/freeze response, often exacerbated by anxiety. Søren Kierkegaard described anxiety as “the dizziness of freedom,” capturing how existential freedom and responsibility can lead to hesitation or paralysis in making significant life decisions. Meanwhile, Martin Heidegger's notion of resoluteness — the act of being true to oneself by overcoming hesitation to act authentically — serves as an antidote to the paralysis hesitation can induce. If you listened to our April and May astrology forecasts, you know that old patterns are coming to a head right now while we adjust to the wave of new energies coming in. Under the influence of new possibilities and life directions on the horizon, hesitation is a natural part of the process, giving us the space to align our intentions with our actions as we navigate moral and existential choices.What's making you hesitate right now? Do you feel like a dork for hesitating? (We apologize in advance for the amount of times we say dork in this episode.)Resources Mentioned In This EpisodeBook: "The Concept of Anxiety" by Søren KierkegaardBook: "Being and Time" by Martin HeideggerBook: "Blink: The Power of Thinking Without Thinking" by Malcom Gladwell******************P.S. Rate us 5 stars please and leave us a review! It helps so much!P.P.S. Get Ryan's new astrology calendar BizmosCEO which includes tons of additional membership perks!******************Additional Resources:Clairannoyance InstagramClairannoyance TikTokClairannoyance WebsiteMegan's InstagramMegan's TikTokMegan's WebsiteRyan's InstagramRyan's TikTokRyan's Website

“Existentialism is a form of philosophical inquiry that explores the issue of human existence.[1][2] Existentialist philosophers explore questions related to the meaning, purpose, and value of human existence. Common concepts in existentialist thought include existential crisis, dread, and anxiety in the face of an absurd world and free will, as well as authenticity, courage, and virtue.[3] Existentialism is associated with several 19th- and 20th-century European philosophers who shared an emphasis on the human subject, despite often profound differences in thought.[4][2][5] Among the earliest figures associated with existentialism are philosophers Søren Kierkegaard, Friedrich Nietzsche and novelist Fyodor Dostoevsky, all of whom critiqued rationalism and concerned themselves with the problem of meaning. In the 20th century, prominent existentialist thinkers included Jean-Paul Sartre, Albert Camus, Martin Heidegger, Simone de Beauvoir, Karl Jaspers, Gabriel Marcel, and Paul Tillich. Many existentialists considered traditional systematic or academic philosophies, in style and content, to be too abstract and removed from concrete human experience.[6][7] A primary virtue in existentialist thought is authenticity.[8] Existentialism would influence many disciplines outside of philosophy, including theology, drama, art, literature, and psychology.[9] Existentialist philosophy encompasses a range of perspectives, but it shares certain underlying concepts. Among these, a central tenet of existentialism is that personal freedom, individual responsibility, and deliberate choice are essential to the pursuit of self-discovery and the determination of life's meaning.[10]” -Wikipedia. --- Support this podcast: https://podcasters.spotify.com/pod/show/antonio-myers4/support

We're not at home. We live in a world that doesn't sustain or support the deepest needs of our hearts. Martin Heidegger (a fascist sympathizer) and Karl Marx (the father of Communism) were very different, prominent thinkers; yet, they both agreed that we can't understand the human condition without the concept of alienation. Of course, that immediately raises the question, why wouldn't we feel at home here?  The prophet Jeremiah gives us a lot of insight: 1) why we long for a home, 2) how we can get home, and 3) what life there will be like. This sermon was preached by Dr. Timothy Keller at Redeemer Presbyterian Church on September 28, 2003. Series: The Necessity of Belief. Scripture: Jeremiah 31:10-17; 31-34. Today's podcast is brought to you by Gospel in Life, the site for all sermons, books, study guides and resources from Timothy Keller and Redeemer Presbyterian Church. If you've enjoyed listening to this podcast and would like to support the ongoing efforts of this ministry, you can do so by visiting https://gospelinlife.com/give and making a one-time or recurring donation.

In what way is beef in UFOs religious-like? Is there evidence for collective visions of these objects and entities, or rather for their objective reality? In what way could the experience have elements of both? In this episode we have the ever more mainstream story of UFO experiences to assess; Not necessarily the important questions around the existence of the phenomenon, which the office of the US director of National Intelligence confirmed in an official 2021 report that they were, in fact, a ‘population of objects' (see show notes below)- but rather the belief in the phenomenon, in 2008 polled at around %37 of Americans, but by no means confined to the US. This widespread belief, along with less ridiculed beliefs bolstered by the high probability of extraterrestrial civilisations more advanced than our own existing out there in the cosmos, has had a huge sociological and cultural influence on western society. So in this episode I want to put into a sociological context all of this quasi-religious belief; understand the role of our perception of technology; get our heads around a rare example of a modern myth forming in real time; look at the ways a phenomenon can be both physical and psychological at the same time; and examine various scientific, academic and even philosophical doors into this confounding phenomena that no matter how much the sceptics deny, just won't go away. So when we study belief we have to turn to a religious studies specialist, and who better to call on than Professor of Religious studies at the University of North Carolina, Diana Pasulka. She's also the author of 3 books, “Heaven Can Wait”, a book about purgatory, “American Cosmic” on scientists who believe in UFO's, and her new 2023 book “Encounters” on multi-disciplinary academic approaches to the UFO phenomenon and experiences with non-human intelligence. Don't forget listeners, that we talk about all the science in more detail with Stanford medical School's immunologist, pathologist and inventor Garry Nolan in this series so check that out too. What we discuss:00:00 Intro.13:08 Meaningful events propel people towards religious belief.21:30 Heidegger's warning about underestimating the influence of technology on our culture.27:00 Plato's “Allegory of the Cave” - A just government and the control of information.34:40 Nietzsche, the risk of assigning causal power for synchronicities to higher powers.44:00 Perspective change: The creation of a modern myth, to a real physical phenomenon.45:50 Looking for UFO crash parts in the desert with Garry Nolan, taken blindfolded by a Space Force scientist.49:00 The ‘Antenna' hypothesis: the brain as a receiver and transmitter.56:00 Physical data analysed by top scientists, and government “management” of information.01:01:00 Where the physical and non-physical meet: idealism or VR hypotheses.01:05:00 Humans may be a sophisticated type of biotechnology.01:06:00 The use of intuition protocols to find technological solutions: intention and visualisation.01:11:30 New Encounters book: a “reorientation”.01:14:00 Iya Whitely: validating pilots experiences. Diana Pasulka, “Encounters”. https://g.co/kgs/tFfG3Mx Diana Pasulka, “American Cosmic”. https://g.co/kgs/MbQ1tXQ Office of the Director of National Intelligence Assessment on UAP, June 2021, John L. Ratcliffe https://www.dni.gov/files/ODNI/documents/assessments/Prelimary-Assessment-UAP-20210625.pdf Martin Heidegger essay, “The Question Concerning Technology” https://g.co/kgs/ed5JVEW Iya Whitely “Trusting and Learning from Pilots”, Lecture at the SOL Foundation symposium at the Nolan Lab at Stanford Medical School https://www.youtube.com/watch?v=HR09GHQ5AwA Beyond UFOs: The Science of Consciousness & Contact with Non Human Intelligence - Rey hernandez et al. https://www.amazon.com/Beyond-UFOs-Science-Consciousness-Intelligence/dp/1721088652

Derek's children are addicted to YouTube Kids and Andy thinks it's all connected to the work of Byung-Chul Han and Martin Heidegger. YouTube along with other social media, are vapid reflections of us that don't call us further into our own being, and that's the problem.  Andy and Derek discuss. Be sure to grab Andy's book "When Church Stops Working" along with his other books on Amazon or, better yet, your local bookstore. Special thanks to Baker Publishing for sponsoring our podcast.

This is my discussion in its entirety of The Shield of Achilles from the Technology & Nihilism series on my website (AthensCorner.com).  The purpose of this discussion is to reveal the teaching in Homer's Iliad on this thing we call "technology."  This is particularly important for us because of the way in which we tend to mistakenly believe that the most urgent questions concerning our own technology are unique to us today because of Modern science.  This mistaken belief leads us further to mistakenly think that our most urgent questions of technology today are only, or best, approached by way of their different treatments in the various recent postmodern philosophers and sociologists.  In contrast to all that, through a very meticulous reading of key passages throughout the entirety of Homer's Iliad I demonstrate the way in which Homer provides us with a very rich teaching on the very meaning of this thing we call technology in the life of man, along with its possibly great advantages and its possibly great perils, even and especially concerning the proper relationship between man and the divine.  Throughout the discussion I include numerous and in-depth relationships between the themes that Homer has his finger on the pulse of and how those same themes arise in later definitive thinkers of the Western intellectual tradition, such as Plato, Aristotle, John Locke, Nietzsche, Ernst Jünger, and Martin Heidegger.  Among the comparisons and contrasts with these later thinkers, a few of the most important themes I go into great detail about in this discussion are the following:1. The philosophical meaning of natural rights and just how complicated they can become upon careful analysis.2. The similarities and differences between poetry and philosophy, and how they each respectively go about inquiring into the meaning of the good life as well as offering guidance, if not answers, to it.3. The philosophical significance of mathematics as it arises in our ability to make distinctions between the most basic (but definitive!) concepts we all use in the necessary ordering of human life as such and, in particular, any understanding of political community that is to be flourishing.

In the first decades of the 20th century the Japanese philosopher Kitaro Nishida sent students to Europe and America to see what they could discover about Western philosophy. Keiji Nishitani went to Freiburg to study under Martin Heidegger, and became one of the leading figures in the Kyoto School, a project of synthesis that tried to read the Japanese intellectual tradition through the lens of European philosophy and vice versa. These thinkers took ideas from Christian mysticism, German idealism and Phenomenology, and combined them with an interest in direct experience shaped by Japanese Zen and other forms of Buddhism. But it was work carried out in Japan in the 1930s, in a society becoming increasingly militaristic and tending towards fascism. Chris Harding discusses the Kyoto School and its legacy with James Heisig, Professor Emeritus at Nanzan University, Graham Parkes, Professorial Research Fellow in Philosophy at the University of Vienna, Raquel Bouso, Senior Lecturer in Philosophy at Universitat Pompeu Fabra, Barcelona, and Takeshi Morisato, Lecturer in Non-Western Philosophy at the University of Edinburgh.Producer: Luke Mulhall

Martin Heidegger is widely viewed as one of the most significant philosophers of the 20th century. His 1927 book Being & Time took issue with the entire Western intellectual tradition since Aristotle and suggested a new beginning for philosophy, which has been widely influential in philosophy and beyond. But Heidegger was a card-carrying member of the Nazi party, and there is considerable evidence that he held anti-Semitic views. What is the relationship between the Epochal work, and the opinions and actions of the man? Matthew Sweet discusses, with Maximilian de Gaynesford, Professor of Philosophy at the University of Reading, Peter Osborne, Professor of Philosophy at Kingston University, Daniel Herskowitz, British Academy Postdoctoral Fellow in Theology at the University of Oxford, and Donatella Di Cesare, Professor of Philosophy at Sapienza Universita di Roma.Producer: Luke Mulhall

This week Coop and Taylor investigate Martin Heidegger's The Question Concerning Technology. Support us on Patreon: https://www.patreon.com/muhh Twitter: @unconscioushh

Sean KB from the Antifada joins Jason and Varn for a new series that examines the work of right wing thinkers. This week they are discussing  the first chapter of  Alexander Dugin's, 'The Fourth Political Theory' to break down and understand why people from all over the political spectrum are influenced by this seminal work of post-fascist thought. **This is a 30m preview of a 2.5 hour long episode**Support the show

In this episode, I cover chapters five and six from Part 2 of Martin Heidegger's "Being and Time." Episode Breakdown: Episode 1: (Introduction) Foreword and Chapter One Episode 2: (Introduction) Chapter Two Episode 3: (Part One) Chapters One and Two Episode 4: (Part One) Chapters Three and Four Episode 5: (Part One) Chapters Five and Six Episode 6: (Part Two) Chapters One and Two Episode 7: (Part Two) Chapters Three and Four Episode 8: (Part Two) Chapters Five and Six If you want to support me, you can do that with these links: Patreon: https://www.patreon.com/theoryandphilosophy paypal.me/theoryphilosophy Twitter: @DavidGuignion TikTok: theoryphilosophy IG: @theory_and_philosophy