Podcasts about marx

Breht sits down with philosopher Colin Bodayle for a wide-ranging exploration of Hegel's Phenomenology of Spirit, one of the most influential and notoriously difficult works in modern philosophy. Together they unpack Hegel's account of consciousness, contradiction, freedom, recognition, history, and the dialectical movement through which human beings come to understand themselves and the world. Along the way, the conversation traces Hegel's immense influence on Marx and considers why his philosophy remains so important for anyone trying to think seriously about liberation, social transformation, and the development of human consciousness. ---------------------------------------------------------- Check out our Summer RLR Merch HERE Learn more about Rev Left HERE Check out Unlearning Capitalism for more political educational resources  

"There is nothing theorizable or interesting about death," Tom Krell says 30 minutes into his appearance on my podcast about death. He's speaking precisely. By "death," he means what he's learned of it from watching those close to him die. The annihilation of self. The finality of it. What he's not doing is dismissing the topic. Tom earned his PhD in philosophy, metaphysics specifically, so it makes sense he's intentional and unsparing with his words. But he also makes this beautiful music.Under the name How to Dress Well, his art-damaged R&B soundtracked my bike rides the summer before my coma in 2014. Since then, his music has grown deeper and more promiscuous. He incorporates metal, noise, and field recordings on tracks with lyrics about the hegemony of realism and intergenerational trauma. But it's all wrapped around a spine of primal, haunting melody. In our conversation, Tom tells me how important it is for him to use direct language to discuss philosophical ideas. And that is what he's doing with his music. He piles layers of sound and meaning onto melodies to bury the ideas and feelings deep. I'm still listening.This episode also includes the fun of Tom claiming Hegel, Heidegger, and Marx are easy to grasp and the rare TIYA exclusive! Here it is: Tom plans to call the new How to Dress Well album "Glow Palimpsest No Hell."We talk about: working on philosophy in piecemeal while touring, writing about your own work, Gaspar Noe's Climax, exoteric vs. esoteric, his version of the "terribly stupid" movie Memento, consciousness as Hegelian "picture thinking," metaphysical cope.This Is Your Afterlife is made possible by listeners like you on Patreon. Support the show & get bonus episodes by subscribing to TIYA After Dark:https://www.patreon.com/thisisyourafterlifeFollow How to Dress Well:https://howtodresswell.substack.com/https://instagram.com/howtodresswell/https://twitter.com/HowToDressWellListen to (and buy!) I Am Toward You. It's really very good:https://howtodresswellmusic.bandcamp.com/album/i-am-toward-youFollow TIYA, share your thoughts:https://thisisyourafterlife.com/https://www.instagram.com/thisisyourafterlife/thisisdavemaher@gmail.comMusic by TIYA house band Lake Mary:https://lakemary.bandcamp.com/https://www.instagram.com/chaz.prymek/Artwork by Matt Sage:https://www.instagram.com/matthewjsage/

Today On The Eric Metaxas Show, Pastor Erwin Lutzer joins Eric to discuss his new book Marx and Moody: Two Contemporaries, Two Gospels, Two Tombstones. Lutzer explores Karl Marx's writings about Satan, hell, revolution, religion, family, private property, and the ideas behind the Communist Manifesto. He contrasts Marx with evangelist D.L. Moody, whose Christian preaching reached enormous audiences in Britain and America, and examines why the battle between Marxism and Christianity remains relevant today.⭐ ORDER NOW:Revolution: The Birth of the Greatest Nation in the History of the World

Who had the most lasting impact on Europe? Marx? Napoleon? Darwin? Einstein? Or was it Martin Luther?

We check back into Room Service, this time putting the spotlight on listener comments about the much-debated 1938 Marx adaptation of the Broadway hit. We rethink the film's restrained version of the team, missed opportunities, and which brother surprisingly fares best. It's a lively back-and-forth featuring defenses, complaints, fresh observations and some wonderfully specific nitpicking. By the end, Room Service may not have won everyone over, but it certainly gives us plenty to argue about.

The roots of the sexual revolution go much farther back than the cultural upheaval of the 60’s and 70’s. On In The Market with Janet Parshall this week, Historian Carl Trueman traced its roots from Romanticism through Nietzsche, Marx and others. China continues to be the rumbling threat behind the beneath our feet and Bill Gertz once again helped us understand why we ignore that threat to our national peril. He addressed what happened with the coronavirus in 2018 and what led a Pentagon official to offer his praise to the nation. Financial expert Sean Castle shared his biblically based insight into planning and investing and planning for the future. Lawrence Reed joined us to share the story of God’s providential hand in establishing this nation and the revolutionary ideas of liberty, faith and personal responsibility that have sustained it for these 250 years. Once again, we are using God’s straight stick of truth to examine some of the most challenging headlines of the week.Become a Parshall Partner: http://moodyradio.org/donateto/inthemarket/partnersSee omnystudio.com/listener for privacy information.

A Caxirola nasceu cercada de tudo o que costuma dar aparência de sucesso a uma ideia: Copa do Mundo, celebridade, governo, FIFA, sustentabilidade e uma projeção de 50 milhões de unidades vendidas. Faltou descobrir se alguém realmente queria comprar aquilo. A partir desse fracasso, o episódio mergulha na Lei de Say para separar produção de criação de valor, mostra por que “a oferta cria sua própria demanda” é uma simplificação enganosa e acompanha a discussão até Hayek e Keynes. No fim, a Caxirola ajuda a revelar quem dá a palavra final numa economia: o consumidor.Host: Luciano Pires - @lucianopires – lucianopires.com.br Takeaways• Produzir alguma coisa não significa necessariamente criar riqueza: valor depende de alguém considerar útil aquilo que foi produzido.• A Lei de Say não afirma que qualquer produto encontrará compradores, mas que a capacidade de consumir nasce, em última instância, da produção.• Say e Keynes observam lados diferentes do problema: um mostra a origem do poder de compra; o outro explica como uma economia pode travar quando renda, confiança e investimento recuam. CapítulosA Caxirola e o sucesso que parecia inevitávelO que Jean-Baptiste Say realmente queria dizerProduzir não é apenas fabricarO consumidor entra na reuniãoQuando o mercado diz nãoMalthus, Marx e a dúvida sobre a demandaKeynes e a economia que pode travarÀs vezes você fabrica uma CaxirolaLinks relevantes• Mundo Café Brasil: https://mundocafebrasil.com• Livraria Café Brasil: https://livrariacafebrasil.com.brSee omnystudio.com/listener for privacy information.

It's a Mattjority Report Thursday On today's program: A woman who worked as a substitute teacher in the Beverly Hills School District files a lawsuit after getting fired for an anti-Trump post on her personal social media. A West Point climate professor was fired for refusing to deny climate change. No one hates free speech more than conservatives. Shahed Ezaydi, award-winning freelance writer, former editor at Bustle UK and former staff writer at Stylist Magazine joins Emma for a pretaped interview about her book: "The Othered Woman: How White Feminism Harms Muslim Women." In the Fun Half: The family of Alex Pretti, a man who was shot in the back 10 times by ICE Agents for filming a protest, are interviewed by ABC News where they say that no one from DHS or the Trump Administration has reached out to them. Pretti's father says that they were more interested in vilifying their son then pursuing justice. Investigative reporter Kyle Clark looks into Victor Marx, the GOP gubernatorial candidate in Colorado, who has been selling "merch" that includes meetings with him as a way to skirt campaign finance rules. The money generated from merch sales has been traced to an LLC operating out of Wyoming and owned by Marx. Shane Gillis expresses frustrations with his fans who were upset with him for supporting Medicare for All. Bill Gates goes on CNN to pontificate in that classis obnoxious Silicon Valley way about the future of AI. Michigan Attorney General Dana Nessel says she was Jewish before she was a member of the Democratic party and if Israel becomes the litmus test, then she will leave the party. All that and more. To connect and organize with your local ICE rapid response team visit ICERRT.com The Congress switchboard number is (202) 224-3121. You can use this number to connect with either the U.S. Senate or the House of Representatives. Follow us on TikTok here: https://www.tiktok.com/@majorityreportfm Check us out on Twitch here: https://www.twitch.tv/themajorityreport Find our Rumble stream here: https://rumble.com/user/majorityreport Check out our alt YouTube channel here: https://www.youtube.com/majorityreportlive Gift a Majority Report subscription here: https://fans.fm/majority/gift Subscribe to the AM Quickie newsletter here: https://am-quickie.ghost.io/ Join the Majority Report Discord! https://majoritydiscord.com/ Get all your MR merch at our store: https://shop.majorityreportradio.com/ Get the free Majority Report App!: https://majority.fm/app Go to https://JustCoffee.coop and use coupon code majority to get 10% off your purchase Check out today's sponsors: SUNSET LAKE CBD: Head to SunsetLakeCBD.com and use the code HERBAL26 to save 25% on the new Sunset Lake Farms Herbal Tinctures now through September 1st at 11:59 ᴾᴹ ET. Please fill out this form to request Bryan to come to your town to do stand-up comedy @SamSeder @EmmaVigeland @MattLech On Instagram: @MrBryanVokey Check out Matt's show, Left Reckoning, on YouTube, and subscribe on Patreon! https://www.patreon.com/leftreckoning Check out Matt Binder's YouTube channel: https://www.youtube.com/mattbinder Subscribe to Brandon's YouTube channel: https://ww.youtube.com/Th3Discourse Check out Ava Raiza's music here: https:/www.youtube.com/@avaraiza

This episode is a wake-up call for the Republican Party, and it's not just about one person or one issue - it's about the party's values and its willingness to hold its own members accountable.The speaker takes on a Facebook comment from a listener who criticized him for not being critical enough of Democrats, but the speaker argues that he's actually been holding Republicans accountable for their actions, and that's what's really missing from the party. He shares a story about a Republican candidate who's been accused of running his supporters' money through a secret company in Wyoming, and the speaker questions whether the party will defend its own members when they're caught doing something wrong.The conversation touches on the importance of holding elected officials accountable, the dangers of tribalism, and the need for the Republican Party to stand up for what's right, even if it's not popular. The speaker also shares a personal story about being vilified for speaking out against wrongdoing, and how that experience taught him the importance of being a voice for truth and accountability.If you're tired of seeing the Republican Party lose elections because it's too afraid to hold its own members accountable, tune in to this episode to hear the speaker's passionate argument for why it's time for a change.See omnystudio.com/listener for privacy information.

Hour 3 for 8/26/26 Drew begins the hour talking about the new Stanley Rother movie (1:43) and then talks about socialism (4:28). Dr. Paul Kengor joins the conversation (17:26). Other topics include idealism (21:21), Western Civilization not in colleges (25:27), Marx's views and the Bible (27:39), Marx and Satan (35:53), and experience of living in Cuba with communism (48:31) Resources: Stanley Rother movie: https://www.fathomentertainment.com/releases/american-martyr-the-stanley-rother-story/?utm_source=relevant+radio&utm_medium=radio&utm_campaign=theatrical+release+ Dan Lipinski article on socialism: https://firstthings.com/the-spiritual-appeal-of-democratic-socialism/ JPII encyclical on Capitalism: https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html Pope Leo XIII encyclical on Catholic Social teaching: https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html The Devil and Karl Marx:https://tanbooks.com/products/books/the-devil-and-karl-marx-communisms-long-march-of-death-deception-and-infiltration/ https://spectator.org/hasan-piker-and-the-democrats-who-embrace-his-violent-rhetoric/

How did the world arrive at its current, disorienting state of identity politics, and how should the church respond? Historian Carl R. Trueman joins us to show how influences ranging from traditional institutions to technology and pornography moved modern culture toward an era of “expressive individualism.” Investigating philosophies from the Romantics, Nietzsche, Marx, Wilde, Freud, and the New Left, he will outline the history of Western thought to the distinctly sexual direction of present-day identity politics and explain the modern implications of these ideas on religion, free speech, and personal identity. Become a Parshall Partner: http://moodyradio.org/donateto/inthemarket/partnersSee omnystudio.com/listener for privacy information.

Excerpts from a speech by Anne Hathaway are making the rounds in both leftist and conservative circles, and I was asked to do a response video. In this episode, I break down all of the problems with Hathaway's statements, the dangerous ideologies behind her nice-sounding words, and equip you with the information and arguments you need to combat this nice-sounding but deeply evil and destructive ideology. There are big things happening at Blaze, and we'd love for you to join us. You can join now at https://Get.BlazeTV.com/Nick and use promo code “NICK” to get $20 off! SPONSOR: Human Coalition For just $26, you can create a life-saving moment for a mother and her baby. Human Coalition reaches women before the abortion industry does, right when they're scared and searching for a way out, and connects them to free ultrasounds, real resources, and a Continuum of Care that stays with them until they're stable. More than 36,000 women have already chosen life, and over a million more moms still need to be reached. Give $26 and be her lifeline at https://www.humancoalition.org/freitas ----- SPONSOR: Alliance Defending Freedom Alliance Defending Freedom defends your God-given rights in courtrooms across America, winning critical cases for free speech, religious freedom, the sanctity of life, and parental rights, even at the U.S. Supreme Court. For a limited time, your gift is matched by a special grant while matching funds last, so it makes twice the impact. Have your gift matched while funds last. Text NICK to 83848, or give at https://www.JoinADF.com/Nick ----- GET YOUR MERCH HERE: https://shop.nickjfreitas.com/ BECOME A MEMBER OF THE IC: https://NickJFreitas.com Instagram: https://www.instagram.com/nickjfreitas/ Facebook: https://www.facebook.com/NickFreitasVA Twitter: https://twitter.com/NickJFreitas YouTube: https://www.youtube.com/@Nickjfreitas TikTok: https://www.tiktok.com/@nickjfreitas3.0 00:00 – Answering the Hathaway speech that keeps resurfacing 01:29 – "It takes zero courage to love you" 06:46 – Why she keeps calling everything a myth 10:33 – Her central claim, and why it's backwards 14:37 – The seatbelt ad that explains the whole thing 16:54 – Reading the whiteness checklist out loud 19:59 – Where these ideas actually came from 25:26 – Would she give this speech in Tehran? 28:55 – The Marxist turn, and her $80 million 32:26 – She's asking for the Christian framework she rejects 35:45 – "Love is love" is not a definition 40:23 – Freud, Marx, and where this ideology comes from 48:24 – Not love, but a revolutionary agenda Learn more about your ad choices. Visit megaphone.fm/adchoices

Why do we need a nuclear family? What actually determines the difference between a boy and a girl? These feel like brand-new questions, but the ideas that make them askable were actually seeded four hundred years ago. Dr. Jordan Cooper joins us to trace them back to their source.ABOUT THE EPISODE: Lutheran theologian and pastor Dr. Cooper walks Josh through the philosophical roots of the modern progressive mind and the broader philosophy of the left: Descartes and Cartesian doubt, Kant's Copernican Revolution, Hume's empiricism and skepticism, Hobbes's social contract theory, and Thomas Paine's radical individualism, the intellectual scaffolding beneath everything from critical theory to postmodernism. It's the same scaffolding underneath the questions above. Once Hume argues that even something as basic as cause and effect is just an assumption rather than a certainty, and Kant argues that categories like space and time are imposed by the mind rather than discovered in the world, the door opens to treating categories like family and gender the same way: not given, but constructed, and open to being remade.Dr. Cooper's book Makers of the Modern Mind grew out of years doing campus ministry at Cornell, watching students absorb progressive assumptions and secular philosophy they'd never actually examined. Drawing on his background in Lutheran theology and Christian apologetics, this conversation is a guided tour through where those assumptions came from, and why the question underneath almost all of them, in philosophy, politics, and the modern culture wars alike, is simply: what is a human being?0:00 – Introduction1:14 – Dr. Jordan Cooper2:45 – Lutheran Branding Problem4:21 – Makers of the Modern Mind10:23 – Union With Christ Doctrine16:30 – Descartes' Cogito Ergo Sum26:38 – Kant's Copernican Revolution31:33 – David Hume's Skepticism42:35 – Thomas Paine & Liberalism51:21 – Right Vs Left Liberalism56:52 – Applying Philosophy TodayABOUT THE GUEST:

Matthew traces the concept of wetiko — a Cree figure for a cannibal spirit whose hunger grows with what it consumes — from its original anticolonial and anti-imperialist meaning in Jack Forbes's 1992 book Columbus and Other Cannibals, through Derrick Jensen's anti-civilization lense, Ladha and Kirk's 2016 application to neoliberal capitalism, Paul Levy's syncretic New Age elaboration, and finally to Bernhard Guenther and Laura Matsue's QAnon-adjacent version.  Wetiko's metaphysical framing, inherited from Forbes's explicit rejection of Marxist materialism, left the concept open to spiritual recuperation by the right. He proposes a different application: reading wetiko through David Harvey's "capital surplus absorption problem," compound growth's insatiable hunger for profitable outlets. Show Notes Columbus and Other Cannibals (Jack D. Forbes) — Internet Archive  Derrick Jensen interview, "The Left has never been against civilization" — Platypus Affiliated Society  Exorcising Wetiko — Journal of Futures Studies  Seeing Wetiko: On Capitalism, Mind Viruses, and Antidotes for a World in Transition — Kosmos Journal  Dispelling Wetiko — Chaucer's Books Wetiko: Healing the Mind-Virus That Plagues Our World — Simon & Schuster  Undreaming Wetiko — Book Soup  Wetiko: Healing The Mind-Virus That Plagues Our World — Paul Levy | TCM #62 — YouTube  Divide & Conquer and the Wetiko Mind Virus | TCM #35 — veilofreality.com  The Cosmic Matrix — Apple Podcasts Bernhard Guenther, Author — Piercing the Veil of Reality  Interview: David Harvey — Exploring the Logic of Capital — Socialist Review  The Enigma of Capital and the Crises of Capitalism — reviewed by Ed Rooksby, Marx & Philosophy Review of Books  The 'New' Imperialism: Accumulation by Dispossession — David Harvey, Socialist Register Learn more about your ad choices. Visit megaphone.fm/adchoices

durée : 00:58:05 - Avec philosophie - par : Géraldine Muhlmann - Sur le sujet du labeur, et des douleurs qu'il suscite, aliénation, revenu insuffisant, Arendt discute avec Marx. Et si Arendt était finalement une des très rares philosophes à avoir pris au sérieux cette part de nos vies qui sera peut-être toujours pénible, à savoir le "labeur" ? - équipe : Anna Pheulpin, Carla Michel, Corinne Amar, Nicolas Berger, Nassim El Kabli, Luna Hadjla Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

In a candid conversation, the speaker shares their thoughts on the recent behavior of Republican gubernatorial candidate Victor Marx, who has been declining invitations to debate his opponents, including a recent one from Club twenty, a group of twenty-two counties in western Colorado. This episode delves into the implications of Marx's decision and its potential impact on the Republican Party's brand and its chances of winning in the Western Slope.The speaker discusses how Marx's behavior is a departure from the party's tradition of nominating candidates who engage in debates and take questions from moderators, citing the examples of past Republican winners who have successfully debated Democrats. The speaker also highlights the importance of Club twenty, which has been a crucial event for Democrats running for statewide office, and how Marx's absence sends a message to the party's base and voters.The conversation touches on the idea that Marx's decision may be hurting the party's brand and its ability to win in the Western Slope, where Republicans should be competitive. The speaker also notes that Marx's strong base is not growing, and he has not added any votes in the region since declining the Club twenty invitation. This has led to questions about the party's nomination process and whether it has chosen a candidate who is willing to engage with voters and the media.If you're interested in learning more about this topic and the implications of Marx's decision, tune in to this episode to hear the speaker's thoughts on the matter and what it means for the future of the Republican Party in Colorado.See omnystudio.com/listener for privacy information.

In this episode of the Explaining History Podcast, we step back from the specific history of Congo to examine the broader theoretical framework of neocolonialism – and how the decline of formal empire prepared the ground for the neoliberal revolution.Drawing on thinkers from Marx and Lenin to J.A. Hobson and Rosa Luxemburg, we explore the purpose of empire from the perspective of capital: the pursuit of cheap resources, cheap labour, and captive markets. Britain's transformation from a middling European kingdom to a global superpower was built on the extraction of wealth from its colonies – from the opium trade with China to the slave‑based sugar and cotton economies to the systematic deindustrialisation of India.But what happens when empire becomes unsustainable? In India, the British lost control of the Indian Army in 1946, and with it, their ability to monopolise armed force. By the 1950s and 60s, most of Britain's African colonies were gone. Yet the flow of wealth from the Global South to the City of London did not stop. It continued through neocolonialism – debt, the Bretton Woods institutions, corporate infiltration, and support for pliant regimes.And then came neoliberalism. As the returns from empire declined, capitalist elites in the Global North turned inward, cannibalising their own societies through privatisation, the erosion of welfare states, and the breaking of organised labour. The neoliberal revolution was, in part, a response to the crisis of empire – a way to maintain elite wealth and power when the old imperial structures could no longer deliver.We also consider the explicitly colonial and eugenic thinking of some neoliberal architects, and the destructive consequences of imposing market logic on societies with no history of it. From the mass unemployment of Thatcher's Britain to the ongoing exploitation of Africa, the arc of capital bends towards extraction – and the people always pay the price.Topics covered:Marxist and liberal theories of imperialism (Hobson, Lenin, Luxemburg)Britain's transition from formal empire to neocolonialismThe loss of control over the Indian Army in 1946The Bretton Woods institutions and the weaponisation of debtNeoliberalism as a response to the decline of empireThe cannibalisation of Western welfare statesThe role of organised labour and the defeat of the minersThe eugenic and colonial thinking of neoliberal theoristsIf you enjoy the podcast, please consider supporting us – we are migrating from Patreon to Substack. Details in the show notes.Explaining History helps you understand the 20th Century through critical conversations and expert interviews. We connect the past to the present. If you enjoy the show, please subscribe and share.▸ Support the Show & Get Exclusive ContentBecome a Patron: patreon.com/explaininghistory▸ Join the Community & Continue the ConversationFacebook Group: facebook.com/groups/ExplainingHistoryPodcastSubstack: theexplaininghistorypodcast.substack.com▸ Read Articles & Go DeeperWebsite: explaininghistory.org Hosted on Acast. See acast.com/privacy for more information.

In a shocking exposé, this episode delves into the world of government-funded transportation programs and the questionable motives behind them. The speaker takes aim at Douglas County's Link on Demand program, a free ride-sharing service that's been touted as a success story, but may not be as altruistic as it seems.The program, which has been funded by a combination of local, state, and federal dollars, has been praised for its efficiency and effectiveness in providing transportation to residents of Douglas County. However, the speaker raises some red flags about the program's true intentions and the way it's being marketed to the public. By highlighting the program's lack of transparency and the fact that it's being used by those who don't necessarily need it, the speaker challenges the notion that this is a genuine public service.The discussion also touches on the broader implications of government-funded programs and how they can sometimes prioritize the interests of a select few over the needs of the many. The speaker argues that the market should be allowed to work, rather than relying on taxpayer dollars to subsidize services that are already being provided by private companies like Uber and Lyft.If you're curious about the inner workings of government-funded programs and how they can sometimes be used to benefit the few at the expense of the many, tune in to this episode to hear the speaker's take on the issue.See omnystudio.com/listener for privacy information.

When Stuck in the '80s was just getting started, we somehow convinced Adam Curry to talk to us. This was our second-ever celebrity interview, and Curry came armed with exactly the kind of stories we hoped an MTV VJ would have. Madonna. Sebastian Bach. Moscow. Richard Marx. And that's just for starters. In this classic Stuck in the '80s interview, former MTV VJ Adam Curry takes us behind the scenes of Music Television during its glory years and shares some wonderfully strange stories from life at the center of '80s and early '90s pop culture. Adam Curry and the Glory Days of MTV Curry joined MTV in 1987, arriving when the network was still one of the most powerful forces in music. For young fans, MTV VJs had one of the greatest jobs imaginable. They introduced videos, interviewed rock stars, traveled the world and seemingly had unlimited access to the artists the rest of us only saw on television. Curry became one of the network's most recognizable personalities, hosting Headbangers Ball and other MTV programs while interviewing some of the biggest stars in music. And occasionally things got weird. Adam Curry, Sebastian Bach and Red Square One of Curry's more surreal MTV adventures involved traveling to the Soviet Union and visiting Red Square in Moscow with Skid Row singer Sebastian Bach. Just consider that sentence for a moment. An MTV VJ and the lead singer of Skid Row wandering around Moscow as the Cold War was winding down. The '80s really did produce some strange combinations. Curry takes us inside that adventure and recalls what it was like experiencing a historic moment while working for a network that had become synonymous with American youth culture. Appearing With Madonna in Truth or Dare Curry also found himself in the orbit of Madonna, eventually appearing in her 1991 documentary Madonna: Truth or Dare. Yes, 1991 is technically outside our jurisdiction. We're allowing it. The landmark documentary offered an unusually intimate look at Madonna during her Blond Ambition tour, and Curry shares the story of how he ended up making an appearance. Adam Curry vs. Richard Marx And then there's Richard Marx. Curry and Marx had a very public disagreement — the kind of feud that was considerably harder to conduct before social media gave celebrities the ability to argue with each other 24 hours a day. What started it? How serious did it get? And what happened when the MTV VJ and the “Right Here Waiting” singer found themselves on opposite sides of a very public fight? Curry tells the story. From MTV VJ to Podcasting Pioneer There's another reason this interview holds a special place in Stuck in the '80s history. By the time we talked with Curry, he had become one of the key figures in the early development of podcasting. That made him a particularly appropriate guest for a little podcast that had only recently begun trying to figure out this strange new medium itself. Nearly two decades later, we're still here. So is podcasting. And we're still amazed that for our second celebrity interview, we got an MTV VJ to tell us about hanging out in Red Square with Sebastian Bach. We probably should have quit while we were ahead. Join the Stuck in the '80s Patreon Want more classic interviews, bonus content and other trips back into our favorite decade? Join the Stuck in the '80s Patreon and help us keep the show going. Join Us on The '80s Cruise Want to spend a week surrounded by '80s music, stars and fellow fans? Join Stuck in the '80s aboard The '80s Cruise for live music, trivia, podcasts and plenty of other decade-inspired fun at sea. Use promo code STUCK when booking to receive $250 in onboard credit. No trip to Red Square required. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

 Chris Markowski discusses various pressing issues including the implications of ESG ratings on companies like SpaceX, the rise of socialism in American politics, and the current state of the UK political landscape. He reflects on the legacy of Karl Marx and the modern discontent among youth, emphasizing the importance of hard work in achieving success. Markowski critiques economic sanctions and the role of teachers' unions in education policy, ultimately calling for a reevaluation of these systems to foster financial freedom and personal responsibility.

En 1935 nació Elvis Presley y se estrenó Una noche en la ópera, de los hermanos Marx. La película seguro que les suena porque contiene una de las escenas más hilarantes de la historia del cine

Cajun karate black belt, ex-marine, gun disarm master, demon hunter, pedophile hunter, and Colorado gubernatorial candidate, Victor Marx (no relation), has a storied past that's details have evolved with him over the years leading to, at times, more questions than answers. Was he a state champion trumpet player? Did he kill a man at 7 years old? And just how many demons has he exorcised? Today Travis breaks down Marx's claims and as the stories get stranger, Julian and Jake also slowly break down until they grind to a halt on the side of the interstate. Later we are joined by the investigations editor for The American Prospect and senior fellow at the American Economic Liberties Project, Maureen Tkacik. Her June investigation, “Onward Christian Soldier,” examines Marx's purported rescue work, the ministry and political networks surrounding him, and the making of his “hardcore pastor” persona. Onward Christian Soldier - The American Prospect https://prospect.org/2026/06/30/onward-christian-soldier-victor-marx-colorado/ Subscribe for $5 a month to get all the premium episodes: www.patreon.com/qaa Check out our new podcast series network Cursed Media! All episodes of Spectral Voyager Season 2 are out now! Binge the entirety of Truly Tradly Deeply by Annie Kelly and Megan Kelly as well as Science in Transition by Liv Agar and Spencer Barrows: cursedmedia.net Produced by Liv Agar & Corey Klotz. Theme by Nick Sena. Additional music by Pontus Berghe and Jake Rockatansky. Theme Vocals by THEY/LIVE (instagram.com/theyylivve / sptfy.com/QrDm). Cover Art by Pedro Correa: (pedrocorrea.com) qaapodcast.com QAA was known as the QAnon Anonymous podcast.

9 Hours and 15 MinutesPG-13Thomas777 is a revisionist historian and a fiction writer.This is the final 9 episodes of the Continental Philosophy series with Thomas777. He covers Kant, Sombart, Husserl, Wolfgang Smith, Marx and the Frankfurt School.Thomas' SubstackRadio Free Chicago - T777 and J BurdenThomas777 MerchandiseThomas' Book "Steelstorm Pt. 1"Thomas' Book "Steelstorm Pt. 2"Thomas on TwitterThomas' CashApp - $7homas777Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

In part two of our deep dive into China (and part four of our socialist organization series), we break down how Mao attempted to dialectically sublate a national front and a united front. We explore the structural inclusion of the "patriotic national bourgeoisie" into the block of four classes (symbolized by the stars on the Chinese flag) and contrast it with classical Soviet developmental theory and orthodox Marxism.We also dive into:- The historical debate between Chen Duxiu, Li Dazhao, Lenin, and Trotsky.- Why modern "Hoxhaists" and Left Communists consider New Democracy to be revisionist.- The evolution of class structures under Deng Xiaoping and Jiang Zemin's "Three Represents" doctrine (allowing billionaires into the Party).- The reality of modern China's development: Is it a transitioning socialist project, or an hyper-competent form of state capitalism and developmental liberalism?Don't forget to like, subscribe, and hit the notification bell for Episode 5, where we pivot to National Frontism and National Bolshevism.Journal ArticlesDirlik, A. (1970). The ideological foundations of the Chinese Revolution. Journal of Contemporary History, 5(3), 39–54.Dittmer, L. (1977). Line struggle: Notes on its organizational context and theoretical development. Modern China, 3(3), 303–312.Fogel, J. A. (1980). Ai Siqi, establishment intellectual by Joshua A. Fogel. Modern China, 6(1), 23–47.Hammond, E. R. (1978). Marxism and the mass line [Doctoral dissertation, University of California, Berkeley]. ProQuest Dissertations and Theses Global.Korolev, A. (2017). De-ideologized mass line, regime responsiveness, and state-society relations. China Review, 17(2), 7–36.Lyman, S. V. (1970). The Chinese Communist Party in the United Front, 1937–1945 [Doctoral dissertation, University of California, Berkeley]. ProQuest Dissertations and Theses Global.Mazur, M. G. (1995). The United Front of the 1940s: A social and cultural perspective. Modern China, 21(4), 431–456.Selden, M. (1971). The Yenan Way in revolutionary China. The China Quarterly, (45), 263–294.Steiner, H. A. (1951). Current mass line tactics in Communist China. The Annals of the American Academy of Political and Social Science, 277(1), 422–436.Teiwes, F. C. (1978). The origins of rectification: Inner-party purgation in the 1930s. The China Quarterly, (74), 181–201.Tokuda, N. (1971). The mass line during the Yenan period. The China Quarterly, (47), 1–18.Townsend, J. R. (1967). Political participation in Communist China. University of California Press.Womack, B. (1980). The phase of de-Maoization in China. China Report, 16(1), 7–21.Womack, B. (1991). Mao Zedong and the sinification of Marxism. The China Quarterly, (126), 1–15.Young, G. (1980). On New Democracy and the transition to socialism. Modern China, 6(1), 3–22.Books & Primary SourcesCoble, P. M. (2023). The collapse of Nationalist China: How Chiang Kai-shek lost China's civil war. Cambridge University Press.Elbaum, M. (2018). Revolution in the air: Sixties radicals turn to Lenin, Mao and Che. Verso Books.Hirata, K. (2024). Making Mao's steelworks: Industrial Manchuria and the transnational origins of Chinese socialism. Cambridge University Press.Karl, R. E. (2010). Mao Zedong and China in the twentieth-century world: A concise history. Duke University Press.Li, H. (2024). Fighting on the cultural front: U.S.-China relations in the Cold War. Columbia University Press.Lin, C. (2019). Mass line. In C. Sorace, I. Franceschini, & N. Loubere (Eds.), Afterlives of Chinese Communism: Political concepts from Mao to Xi (p. 122). ANU Press.Lovell, J. (2019). Maoism: A global history. Knopf Doubleday Publishing Group.Lowe, D. M. (1966). The function of "China" in Marx, Lenin, and Mao. University of California Press.Mao, Z. (1940). On New Democracy. Marxists Internet Archive.Mao, Z. (1977). A critique of Soviet economics. Monthly Review Press.Moufawad-Paul, J. (2016). Continuity and rupture: Philosophy in the Maoist terrain. Zero Books.Schram, S. R. (Ed.). (2005). Mao's road to power: Revolutionary writings 1912–1949: Vol. VII. New Democracy, 1939–1941. M.E. Sharpe.Zheng, Q. (Ed.). (2020). An ideological history of the Communist Party of China (Vol. 2) (L. Sun & S. Bryant, Trans.). Royal Collins Publishing Group.Send us Fan Mail Musis by Bitterlake, Used with Permission, all rights to BitterlakeSupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf, DRV, Kenneth McKee, JY Chan, Matthew Monahan, Parzival, Adriel Mixon, Buddy Roark, Daniel Petrovic,Julian, Drea, Free Beer 

Join the Conversation at 303-477-5600 or text 307-200-8222. Monday-Friday, 3 pm-6 pm MT. https://RushToReason.com HOUR 1 AI Gold Rush, College Chaos, and America's Next Workforce Revolution. Step inside the AI gold rush, where billions flood into data centers, and the scramble for electricity, water, and infrastructure ignites fierce political battles. John Rush, Andy Peth, and America's Money Answer Man Jordan Goodman unpack how this tech arms race with China could transform how Americans work, invest, and compete. From robots in farming to the future of the skilled trades, discover whether technology will spark new opportunity or wipe out entire industries. The debate gets real about the growing gap between open jobs and a workforce facing soaring college costs and vanishing interest in hands-on careers. Corporate America is shaking as a wave of mergers and AI-driven startups crash onto the scene. With China pouring resources into the same race, is this the dawn of a revolution even bigger than the Internet? Timestamps 1:19 — Jordan Goodman — America's Money Answer Man HOUR 2 Colorado GOP Showdown: Power Struggles and the Battle for the Party's Soul Power plays, public feuds, and accusations fly as John Rush and Andy Peth expose the escalating battle for control of the Colorado GOP. From party bylaws and free speech wars to the heated question: Can Republicans ever win statewide while locked in civil war? No campaign tactic escapes scrutiny. Marx's fundraising, debate strategy, and even his place as the nominee come under the microscope—all while John and Andy lay out the stakes for the party's future. The hour crescendos with the ultimate question: Will Republicans unite, or will inner turmoil doom their chances? Hear why the opt-out controversy, Greg Lopez's rogue campaign, and whispers of replacing Marx could decide Colorado's political future. HOUR 3 Prophecy, Power, and Political Crossroads: Faith, Accountability, and Colorado's GOP Crisis The hour launches with filmmaker Matthew Thayer's gripping look at modern prophecy and whether anyone can truly hear the voice of God. Thayer's documentary, featuring one of Charlie Kirk's last unseen interviews, dares to question political prophecies and reveals why real faith means facing hard truths, not just predicting the future. Next, Mark Meckler of Convention of States tackles government accountability: Will Anthony Fauci ever face consequences? How far should states go to rein in federal power? The conversation dives deep into term limits, balanced budgets, and the controversial reforms some say are the only way to save Social Security. The show wraps with a return to Colorado's high-stakes governor's race. Will Greg Lopez's outsider campaign make real waves, or will the party rally behind Marx in time to win big or risk losing it all in November? Timestamps 1:13 — Matthew Thayer — https://canyouhearmenowfilm.com 22:13 — Mark Meckler — https://conventionofstates.com

Join the Conversation at 303-477-5600 or text 307-200-8222. Monday-Friday, 3 pm-6 pm MT. https://RushToReason.com HOUR 1 AI Gold Rush, College Chaos, and America's Next Workforce Revolution. Step inside the AI gold rush, where billions flood into data centers, and the scramble for electricity, water, and infrastructure ignites fierce political battles. John Rush, Andy Peth, and America's Money Answer Man Jordan Goodman unpack how this tech arms race with China could transform how Americans work, invest, and compete. From robots in farming to the future of the skilled trades, discover whether technology will spark new opportunity or wipe out entire industries. The debate gets real about the growing gap between open jobs and a workforce facing soaring college costs and vanishing interest in hands-on careers. Corporate America is shaking as a wave of mergers and AI-driven startups crash onto the scene. With China pouring resources into the same race, is this the dawn of a revolution even bigger than the Internet? Timestamps 1:19 — Jordan Goodman — America's Money Answer Man HOUR 2 Colorado GOP Showdown: Power Struggles and the Battle for the Party's Soul Power plays, public feuds, and accusations fly as John Rush and Andy Peth expose the escalating battle for control of the Colorado GOP. From party bylaws and free speech wars to the heated question: Can Republicans ever win statewide while locked in civil war? No campaign tactic escapes scrutiny. Marx's fundraising, debate strategy, and even his place as the nominee come under the microscope—all while John and Andy lay out the stakes for the party's future. The hour crescendos with the ultimate question: Will Republicans unite, or will inner turmoil doom their chances? Hear why the opt-out controversy, Greg Lopez's rogue campaign, and whispers of replacing Marx could decide Colorado's political future. HOUR 3 Prophecy, Power, and Political Crossroads: Faith, Accountability, and Colorado's GOP Crisis The hour launches with filmmaker Matthew Thayer's gripping look at modern prophecy and whether anyone can truly hear the voice of God. Thayer's documentary, featuring one of Charlie Kirk's last unseen interviews, dares to question political prophecies and reveals why real faith means facing hard truths, not just predicting the future. Next, Mark Meckler of Convention of States tackles government accountability: Will Anthony Fauci ever face consequences? How far should states go to rein in federal power? The conversation dives deep into term limits, balanced budgets, and the controversial reforms some say are the only way to save Social Security. The show wraps with a return to Colorado's high-stakes governor's race. Will Greg Lopez's outsider campaign make real waves, or will the party rally behind Marx in time to win big or risk losing it all in November? Timestamps 1:13 — Matthew Thayer — https://canyouhearmenowfilm.com 22:13 — Mark Meckler — https://conventionofstates.com

Join the Conversation at 303-477-5600 or text 307-200-8222. Monday-Friday, 3 pm-6 pm MT. https://RushToReason.com HOUR 1 AI Gold Rush, College Chaos, and America's Next Workforce Revolution. Step inside the AI gold rush, where billions flood into data centers, and the scramble for electricity, water, and infrastructure ignites fierce political battles. John Rush, Andy Peth, and America's Money Answer Man Jordan Goodman unpack how this tech arms race with China could transform how Americans work, invest, and compete. From robots in farming to the future of the skilled trades, discover whether technology will spark new opportunity or wipe out entire industries. The debate gets real about the growing gap between open jobs and a workforce facing soaring college costs and vanishing interest in hands-on careers. Corporate America is shaking as a wave of mergers and AI-driven startups crash onto the scene. With China pouring resources into the same race, is this the dawn of a revolution even bigger than the Internet? Timestamps 1:19 — Jordan Goodman — America's Money Answer Man HOUR 2 Colorado GOP Showdown: Power Struggles and the Battle for the Party's Soul Power plays, public feuds, and accusations fly as John Rush and Andy Peth expose the escalating battle for control of the Colorado GOP. From party bylaws and free speech wars to the heated question: Can Republicans ever win statewide while locked in civil war? No campaign tactic escapes scrutiny. Marx's fundraising, debate strategy, and even his place as the nominee come under the microscope—all while John and Andy lay out the stakes for the party's future. The hour crescendos with the ultimate question: Will Republicans unite, or will inner turmoil doom their chances? Hear why the opt-out controversy, Greg Lopez's rogue campaign, and whispers of replacing Marx could decide Colorado's political future. HOUR 3 Prophecy, Power, and Political Crossroads: Faith, Accountability, and Colorado's GOP Crisis The hour launches with filmmaker Matthew Thayer's gripping look at modern prophecy and whether anyone can truly hear the voice of God. Thayer's documentary, featuring one of Charlie Kirk's last unseen interviews, dares to question political prophecies and reveals why real faith means facing hard truths, not just predicting the future. Next, Mark Meckler of Convention of States tackles government accountability: Will Anthony Fauci ever face consequences? How far should states go to rein in federal power? The conversation dives deep into term limits, balanced budgets, and the controversial reforms some say are the only way to save Social Security. The show wraps with a return to Colorado's high-stakes governor's race. Will Greg Lopez's outsider campaign make real waves, or will the party rally behind Marx in time to win big or risk losing it all in November? Timestamps 1:13 — Matthew Thayer — https://canyouhearmenowfilm.com 22:13 — Mark Meckler — https://conventionofstates.com

Neither/Nor podcast · recorded 22 June 2026Andrew Milward is an independent philosopher who, like me, came to philosophy through literature. For me it was a search for texts treating what matters in life and how to live it, which led me away from logic and towards Tolstoy at university. For Andrew it was Orwell's 1984 in his early 20s: reading it as a critique of the Soviet Union led him to the Russian Revolution, then Marx, Hegel, and eventually Plato and the pre-Socratics. He too has followed his interests without the constraints, or the support, of any institution. We met on Mastodon, of all places; he's now a regular in my London writing group, First Few Books. We spend the conversation on two of his works.The Absent World (2017)It starts from a question: how can we think and speak about things we can't see? We talk about cities neither of us is standing in, essays neither of us is holding. Andrew names a gap between sense (everything belonging to language — speech, writing, thought) and referent (what language points at, whether that's another piece of language, a physical thing, or a mix of the two). Language generalises: it leaves out whatever isn't needed to communicate, and the gap widens the further the referent slips out of view.At one end of the spectrum there's no gap at all — in logic and mathematics, sense is self-referential, pointing at its own necessity rather than any outside object. At the other end Andrew creates a concept he calls depth: sense at its greatest possible distance from a referent, one that takes in everything. The payoff isn't only philosophical. Depth should stop us flattening a person or a group into a conceptual label.Wittgenstein and Deleuze (2025)Here he sets out the method behind the essays and describes a non-epistemic philosophy. We usually recognise only two kinds: the epistemic kind that builds knowledge, and the sceptical kind that tears it down. He wants a third, which does neither. From Wittgenstein he takes “Don't think, but look!” (Philosophical Investigations §66) — turning vision on our own thinking, with no attempt to grasp a hidden reality. From Deleuze he takes concept creation. The combination is the point: Wittgenstein alone left his early attempts flat, and the Deleuzian side was needed to build concepts that change thought. Depth is one of them — a fabrication that lives in language and claims to discover nothing out there.Toward the end we find the overlap with Neither/Nor. My paper's oscillation — loosen concepts through perception, then reform them into something usable — pairs with Andrew's Wittgensteinian looking and Deleuzian creation. His sense/real duality maps onto my conceptual/experiential distinction: internal linguistic thought, external physical world. Both call for practices on each side — a life of thought and ideas, and a skilful embodied engagement with the physicality of living.Andrew closes with a case for abstraction. Our abstract concepts don't belong to a Platonic heaven, but their universal form lets them move fluidly in thought, and follow the path belonging to the idea itself. Each reader still has to apply it to a reality of their own.Mentioned: Steinbeck, Of Mice and Men · Ellison, Invisible Man · Styron, Sophie's Choice · Heller, Catch-22 · Orwell, 1984 · Marx · Hegel · the pre-Socratics · Plato, Republic · Nietzsche, The Gay Science · Kierkegaard · Frege · Lacan · Wittgenstein, Tractatus and Philosophical Investigations · Kripke, Naming and Necessity · Deleuze, Difference and Repetition and (with Guattari) What Is Philosophy? · Parmenides · Kant · Sextus Empiricus · Pyrrho · BadiouLinksAndrew's essays and books: andrewmilward.netSupport the podcast: PatreonThe Neither/Nor paper (Kam & Granic, 2026): Nature / Humanities and Social Sciences Communications

One of the biggest stories of this election cycle is the emergence, for the first time in a long time, of socialism as a force on the national stage. Inspired perhaps by Alexandria Ocasio-Cortez and Zohran Mamdani, D.S.A. candidates are running in congressional and state-level races all over the country. But some of those candidates, David Remnick thinks, talk more like F.D.R. Democrats than like students of Marx. How socialist is democratic socialism, and how does it square with the future of the Democratic Party? Remnick talks with a co-chair of the D.S.A., Megan Romer, who recently went viral for a lightning round of questions pitched at her on Fox News. Romer defends controversial D.S.A. positions on workers' ownership of the means of production, U.S. support of Israel, the war in Ukraine, and defunding the police.   Further reading:  “Will Left-Wing Democrats Reinvent the Party or Hurt Its Chances in November?,” by Isaac Chotiner “Which Way Should the Democratic Party Go Now?,” by Benjamin Wallace-Wells “An Idea for Democrats to Keep It Together in 2028,” by Bill McKibben “Can Zohran Mamdani Sway the Commie Corridor's ‘Civil War'?,” by Naaman Zhou “The Woman Who Made the Machine That Made Zohran Mamdani,” by Molly Fischer The Political Scene draws on the reporting and analysis found in The New Yorker for lively conversations about the big questions in American politics. Join the magazine's writers and editors as they put into context the latest news—about elections, the economy, the White House, the Supreme Court, and much more. New episodes are available three times a week.  Learn more about your ad choices. Visit podcastchoices.com/adchoices

John Bellamy Foster reflects on the enduring relevance of Einstein's “Why Socialism?” in this fourth segment of our series on ecology and materialism. Marx's foundations of ecological materialism are blended with the work of natural scientists and the Greek philosopher Epicurus. Socialism, as a transformational project whose intellectual birthplace is materialism, had to be forcefully defended by Albert Einstein, the preeminent scientist of the 20th century. Bellamy Foster, discussing his Introduction to Einstein's essay, explains the importance of Einstein's contribution in the postwar context and into the present.

durée : 00:30:46 - Entendez-vous l'éco ? - Avec l'entrée dans la modernité, la notion de travail devient omniprésente. Mais Hannah Arendt estime que les économistes comme Smith ou Marx oublient son caractère laborieux. Une invisibilisation que dénoncent aussi les féministes, auxquelles Arendt ne s'est pourtant jamais associée. Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

Host Scott Rettberg speaks with Aarhus University Associate Professor Christian Ulrik Andersen about autonomous AI imaging and his co-authored book, Objects of Interest and Necessity. They examine how fringe user communities, micro-models, and platforms like Civitai, AI Horde, and Hugging Face challenge big-tech dominance in generative AI. The conversation also delves into "minor tech" strategies, alternative infrastructures, and the role of digital art in rethinking our political and cultural relationship to technology.References Andersen, C. U., & Cox, G. (2017). The Metainterface: The Art ofPlatforms Cities and Clouds. MIT Press.https://mitpress.mit.edu/9780262038133/the-metainterface/Andersen,C. U., Milev, N., & Velasco, P. (2024). Objects of Interest and Necessity:A Tour Guide to Autonomous AI Imaging. Digital Aesthetics Research Center /Centre for Advanced Visualization and Interaction (CAVI).https://darc.au.dk/publications/darc-booksDeleuze,G., & Guattari, F. (1986). Kafka: Toward a Minor Literature (D. Polan, Trans.).University of Minnesota Press.https://www.upress.umn.edu/9780816615155/kafka/LAION(Large-scale AI Open Network). (2021). Open-Source Datasets and MachineLearning Infrastructure. LAION.https://laion.ai/Marx,L. U.(2020). The Small File Media Festival. Simon Fraser University Schoolfor the Contemporary Arts.https://smallfile.ca/Pamuk,O. (2012). TheMuseum of Innocence. Vintage Books.https://www.orhanpamuk.net/book.aspx?id=96&lng=engRombach, R., Blattmann, A., Lorenz, D., Esser, P.,& Ommer, B. (2022). High-Resolution Image Synthesis with Latent Diffusion Models. Proceedings of the IEEE/CVFConference on Computer Vision and Pattern Recognition (CVPR), 10684–10695.https://arxiv.org/abs/2112.10752

"Feminism is Marxism with extra steps — take out the capitalist, slot in men, with even less evidence than Marx had." Brian and Alison watch Julia Long's Battle of Ideas talk arguing that trans women are the real manosphere, and that she is being pushed out of the movement she helped build. Also: what happens when the framework you spent fifty years building gets applied to you by someone else, why the pornography argument keeps arriving without a connecting sentence, the domestic violence figures nobody reads past the first line, and a frontier on Venus. "None of this has any grounding. It's somebody's drunken ramblings on a napkin. Some woman had a dream once and woke up really upset at her husband." Support the show: feedthebadger.com/support Send us a message: feedthebadger.com/justthetip Join the community: badgernation.online

James Lindsay led the 2018 Grievance Studies Affair, a hoax so effective it got a chapter of Mein Kampf rewritten as feminist theory accepted into a peer-reviewed journal. Since then he's built New Discourses around defining the woke formula of critical theory plus Leninist tactics, and how the formula appears on the left and the right. In this conversation, Lindsay traces "woke" back through Lenin's vanguard model and a 1937 Nazi corporate law that literally invented the word "stakeholder," then applies the same framework to Tucker Carlson, breaking down why he meets every box on the definition. James connects totalitarian ideology to clinical narcissism, explains why government incentive structures guarantee corruption regardless of who's in charge, and shares firsthand accounts from parents whose teenage sons are being radicalized into neo-Nazi forums. The conversation closes on JD Vance and his documented ties to post-liberal, Catholic integralist thinkers. Lindsay's  books: The Marxification of Education  Cynical Theories: How Activist Scholarship Made Everything About Race, Gender, and Identity - and Why This Harms Everybody Race Marxism Timestamps: 03:07 Who is James Lindsay: anti-totalitarian researcher 04:18 The Grievance Studies Affair, explained 07:08 Cynical Theories and writing from a left-wing perspective on purpose 10:42 Defining "woke" begins 12:06 Critical theory's roots, back to Marx 13:53 The two components of woke: critical theory + Leninist behavior 19:20 Woke left vs. woke right, and the "Animal Farm" stakeholder model 25:33 The Nazi Shareholder Act of 1937 — the real birth of "stakeholder" 29:54 Do people actually understand this system? 31:17 Why everyone should listen to people who escaped communism 32:08 Totalitarianism as institutionalized narcissism 35:25 Why government incentive structures guarantee corruption 40:15 Bill Gates and the "Messiah complex" 43:01 Marx's Communist Manifesto, reread through narcissism 45:16 What happened to Tucker Carlson? 46:09 The case for why Tucker Carlson is "woke right" 50:15 Tucker's 2019 shift and Elizabeth Warren's Accountable Capitalism Act 53:06 How much of Tucker's audience is bots? 54:00 How much real power does Tucker actually have? 58:13 Hitler's "My Secret Book" and the targeting of youth 59:59 Parents' stories: kids radicalized into neo-Nazi forums 1:03:48 Where does JD Vance fall in the "woke right"? 1:05:53 Patrick Deneen's Regime Change and replacing the Constitution 1:06:16 Catholic integralism and Vance's economic worldview 1:08:42 The Iran MOU controversy and the operation against Vance

The special episode of the Turning Tides podcast is the audio only version of a video posted on our YouTube channel located here: https://www.youtube.com/watch?v=IuoOYVtdq-w This episode covers the role of socialists and communists in preserving the union and ending enslavement across the c0untry. Specifically, I use the example of August Willich, a Union Civil War general who was also a communist who believed Marx was too conservative.

One of the biggest stories of this election cycle is the emergence, for the first time in a long time, of socialism as a force on the national stage. Inspired perhaps by Alexandria Ocasio-Cortez and Zohran Mamdani, D.S.A. candidates are running in congressional and state-level races all over the country. But some of those candidates, David Remnick thinks, talk more like F.D.R. Democrats than like students of Marx. How socialist is democratic socialism, and how does it square with the future of the Democratic Party? Remnick talks with a co-chair of the D.S.A., Megan Romer, who recently went viral for a lightning round of questions pitched at her on Fox News. Romer defends controversial D.S.A. positions on workers' ownership of the means of production, U.S. support of Israel, the war in Ukraine, and defunding the police.   Further reading:  “Will Left-Wing Democrats Reinvent the Party or Hurt Its Chances in November?,” by Isaac Chotiner “Which Way Should the Democratic Party Go Now?,” by Benjamin Wallace-Wells “An Idea for Democrats to Keep It Together in 2028,” by Bill McKibben “Can Zohran Mamdani Sway the Commie Corridor's ‘Civil War'?,” by Naaman Zhou “The Woman Who Made the Machine That Made Zohran Mamdani,” by Molly Fischer   New episodes of The New Yorker Radio Hour drop every Tuesday and Friday. Join host David Remnick as he discusses the latest in politics, news, and current events in conversation with political leaders, newsmakers, innovators, New Yorker staff writers, authors, actors, and musicians. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Vince Fakhoury Horn speakswith Rima Vesely-Flad about The Fire Inside: The Dharma of James Baldwin and Audre Lorde—the silence she found in her own Buddhist community when she began writing about Palestine, Baldwin and Lorde's distinction between hatred that corrodes and rage that comes from the examined life, and the question they keep returning to: how to feel it all without causing more harm.Vince Horn: So, Rima, great to see you.I've been really loving getting to know you as a person and also your work. I've been reading your book. Unfortunately, I also spilled water on my copy, so it is a little... If you see me struggling to flip through the pages, that's ‘cause we had a bit of an accident here. But I've really enjoyed reading your work. Can't wait to get into it with you. Thank you so much for your time.Rima Vesely-Flad: Yeah. Thank you, Vince. It's been great to get to know you, too. We're so close. Amazing. Amazing.Vince Horn: Yes, and it's amazing as adults, we can carve out the time to hang out. So that's sometimes the hardest part. I feel like being in middle age is, like, making time to spend with cool people, so appreciate your time.Rima Vesely-Flad: Me too.Vince Horn: So let's talk about your new book. This is The Fire Inside: The Dharma of James Baldwin and Audre Lorde. Of course, before reading this book, I was familiar with you and your work. But it really struck me that you were writing in this book, like from the very beginning, you're writing about Palestine and Israel, which is not something I see many Buddhists really writing about or talking about in America.So it stands out just the fact that you're even talking about this subject. And then on top of that, you're bringing to bear these beautiful Dharma teachings and wisdom teachings from the Black tradition of James Baldwin and Audre Lorde, bringing them to bear on this topic in the first chapter of the book, which I thought was quite courageous.And I really appreciate it, you know, as someone who has Palestinian family members and people in the West Bank I care about. So just on a personal level, really am grateful that you centered this in your writing. And I thought maybe we could start with that first chapter if you're up for it.Rima Vesely-Flad: Absolutely. It was actually the very last chapter I wrote. I wrote this book of course over several years, but as I was concluding in real time, the genocide was taking place, and I just found myself absolutely in a state of grief and rage and was really politically active around it in ways that I hadn't been in quite some time.Like feeling very pushed to speak out and to contact the Biden administration and representatives, people here in North Carolina who might or might not speak in Congress, and just found that I needed ways to speak out, and this is my community. The people who self-identify as Buddhist claim these traditions, these lineages, these practices, these schools of thought, and yet there was so much silence, and I felt really compelled to speak into that silence. And I know that's something that you feel and understand in a deep way. And then also, I'm not by any stretch the first Black activist or academic or thought leader to make the connections between oppression of people of African descent whose ancestors were enslaved and people who are in a state of survival as their land is being taken in real time. So all of those connections were very present, and yet in the Buddhist world, there was so much silence, so much evasion or even erasure of what's taking place. And it felt like it wasn't separate from my practice, and I had to speak.Even though at the time I hadn't even visited the West Bank. I since have, but at the time I was thinking and writing and observing and feeling from afar.Vince Horn: Yeah. Okay. I didn't realize you'd gone to the West Bank. Wow, we'll have to talk about that sometime. Yeah, there's early on in the book, there's a quote here that's really echoing what you just shared.I thought I'd share this ‘cause it really moved me quite a bit. You said, “I, like many Black Americans, like Southwest Asian and North African Buddhists, observe that violent oppression of Palestinians can never bring safety and security to Jewish Israelis. And as a Buddhist practitioner, it's important for me to speak out against the violence sanctioned by my government, my tax dollars.The policies of the US government do not represent my commitments. I'm horrified by the massacres in Gaza day after day, by the constant terrorizing of Palestinians in the West Bank. I think daily of Baldwin's words, ‘You don't know what's happening on the other side of the wall because you don't want to know.'”Rima Vesely-Flad: Wow. Even just hearing Baldwin's words in that context again, it really brings me chills. And so prescient, right? So prescient in terms of just anticipating how much more extensive... At the time actually that Baldwin visited, there wasn't a formal occupation, although there was theft of land. But this— that was 1961, and then the wall— right now the walls, the checkpoints, the just sheer magnitude of aggression and violence. Like Baldwin anticipated that, and then the myopia in Israel and in the United States.Vince Horn: Yeah. I think at the same time though as I read through your writing on this, I was really also struck that you're really trying to hold multiple realities here at once.You know, both holding the suffering of the Palestinians and the apartheid state that you're describing. At the same time, you have a lot of, as I do, Jewish friends and people that you care about who may not be able to hold that reality in the same way or who are struggling to in some cases. Who...and you treat that with real compassion I think in your writing and in your words. As I try to, you know, my best. And it's, of course, important to differentiate between Jewish identity and Israeli identity, which is often, you know, merged intentionally by the State of Israel.And for many people it's the way they're inculturated. It seems like that was kind of an unconscious merger in a lot of folks' identity. At least I've noticed that with close friends and even students in the last few years where we've had conversations around this. There's been real tension.And anyway, I appreciate that you're holding it with compassion, both realities here, not trying to sort of demonize Israelis or Jewish people. And really being aware of the antisemitism that this whole issue is also bringing about. Or it's... I'm not sure if it's bringing about or giving excuse to people to be bigoted.So I think it's cool the way that you're trying to weave those different things. And I guess I'm curious if you could say a bit about how you're taking that approach or why that's important to you.Rima Vesely-Flad: Yes. I start off the book talking about a relationship I had with a, I would say a mama bear, a mother figure who claimed herself, who self-identified as my godmother, and she was born in France to a very well-known filmmaker who had the opportunity for asylum in the United States, and he and his wife were granted this opportunity to flee, but were told they couldn't take their daughter, who was my godmother Via–Vince Horn: Wow.Rima Vesely-Flad: –was sent to a convent in France. So a Jewish girl sent to a Catholic institution, and she was blamed for the war and has suffered horrific antisemitic abuse. And it scarred her indefinitely. When she came to the United States, she took off the first part of her name, just called herself Via.She died of cancer many years later, and the wounds of that period were still quite evident at the time. I just remember, I have such extraordinary memories of her and what she suffered. And so part of my compassion and empathy, which is real, is that this nation state we call Israel was founded as ostensibly a refuge for people like Via and her parents.And this is a nation state founded upon theft of land. And what it meant practically is that 750,000 Palestinians were driven from their ancestral lands, and they and their descendants still to date live in refugee camps, which I was able to visit when I went to the West Bank. These are no longer tents.They're now concrete buildings, but stacked very high, very crowded, very narrow passages for walking, no play space for children. One of the refugee camps I visited in Bethlehem has an entryway that consists of keys welded into an arc, and these are the keys for return. People still possess the keys to their homes they were driven from 75 years ago. So to recognize the terror that took place during the Holocaust in Europe, and then to recognize the consequent suffering that was inflicted upon Palestinians, I think is not simple. Yes, safety, but one thing Baldwin says that stays with me over and over is that Palestinians should not pay for the sins of Europeans.Europeans committed the genocide, the Holocaust, and Palestinians should not have had to pay for that and should not have been driven from their lands to establish what is supposed to be a state of safety. And yet the atrocities being committed by this government and other governments, not saying that this very right-wing government is the only government that has committed atrocities against Palestinians. To say that this is a state of safety for people whose ancestors were exposed to the horrors of the Holocaust is, I think, to be very myopic, very limited. And part of what I'm trying to wrestle with is such deep confusion, like a deep state of confusion of how, if your ancestors have experienced the Holocaust, could you inflict this upon another peoples?So that's some of what I wrestle with in this first chapter is just like—Vince Horn: Yes.Rima Vesely-Flad: —what? And I'm not the only one. Like Ta-Nehisi Coates starts off his book talking about the— the book is called The Message. And he starts off his book saying like, “I just don't get it.” And I feel that too. I just don't get it. But then also, I don't understand this claim to sacred land, and that's part of what's happening with the atrocities in the West Bank in real time. And you know, all of us know it has escalated dramatically in the past few weeks.Vince Horn: Yes.Rima Vesely-Flad: Like even worse than when I was there. And when I was there, that's when the farmers during harvest, the Palestinian farmers during the olive harvest were being terrorized.Vince Horn: Yes.Rima Vesely-Flad: Including many Jewish activists, similarly from the United States and from Israel were being terrorized, all of them. Everyone who was in the fields trying to harvest the olives.Vince Horn: Right.Rima Vesely-Flad: That was happening in October, but now it has escalated dramatically in a city called Nablus and its surrounds.Vince Horn: Yes.Rima Vesely-Flad: I actually went to Nablus. That was one of the places we spent some time.Vince Horn: Yeah. That's where my cousin is based. So yes. Oh, yeah. And I've heard that as well from her. So that's, in recent, like week or two, her house was broken into by the IDF and they destroyed one of the walls and were calling out for someone who they have no idea who it is.Yeah. And just, you know, like that's becoming more just kind of more standard. Like that's just happening all over the place. Yeah.Rima Vesely-Flad: It's becoming normalized.Vince Horn: Normalized, yeah, exactly.Rima Vesely-Flad: That aggression. Yes, so much. And one of the things I just sat with when I went, you know, I was in Jerusalem initially.There is coexistence. It's, you know, people are not separate. They are coexisting in real time. And yet, when I went to the West Bank and, you know, it's like I just don't understand. Jewish refugees were given 51% of the land by initially Britain and the United Nations then in 1948, 1947, 1948.Drove out Palestinians from their ancestral villages into refugee camps. Why do they want more? And one of the things I realized is that the West Bank consists or has many holy sites, both for Palestinians who practice Islam and for Jewish peoples who see these sites also as their holy sites. So I was based in a city called Al-Halil, and there's a mosque there that's called the Tomb of the Patriarchs, and that is one of the holy sites also for Jewish practitioners, people who are adherents.They have built settlements on top of Palestinian buildings, especially in the old village. So I saw all of this actually arrive just as there was an incursion of young people from these settlements into the city of Al-Khalil, which is also called Hebron. In any case, that claim to holy space in the sense, the idea, the narrative that God gave it to a certain peoples who are chosen and therefore all of the land is theirs, something I don't understand. And I have some real hatred— with regards to the atrocities taking place. And I feel that part of my practice is to really own that and feel that in my body, and then to work with it in such a way that it doesn't come out and get directed towards people.But I can feel that. And so part of what it means for me to claim these practices, like you, I'm in the Insight Diaspora, so we likely know many of the same practices. But part of it is working effectively with the body so much so that it's not targeted, it doesn't come out in random ways and cause further harm.But it's a hard practice, and some of what you see in that chapter or read is that muscle being flexed of like, how do I feel without it coming out in a way that causes harm? That is part of the wrestling. That is part of the practice.Vince Horn: Yes. And it's one that I noticed, like in my own training, I didn't get a lot of tools for that in the insight tradition because hatred was sort of like something we're trying to transcend or, you know, like notice and then counteract.That was usually the frame around hatred. It wasn't something like you can actually feel this anger and really feel rage. Like although sometimes people would, I think, give lip service to that, it never felt to me like a culture where people were actually doing that.And so I was just sort of repressing all this rage and sort of like carrying on. And now I realize that the wisdom of what you're saying is like, if you repressed all that rage it goes inward, it goes outward. It is not constructive. It's not generative. It's not healing. It's just kind of like a time bomb ticking.Rima Vesely-Flad: Yeah I think that's so wise. It causes anxiety and depression. It needs a place to land, and part of what I think we're meant to do with this work is cultivate that place to land, but do it in a way that's skillful so that we're not creating more harm. And I don't think that... is harmful, but I think it, when it's not effectively worked with, it does come out sideways, and then it can inadvertently or maybe—Vince Horn: Intentionally even.Rima Vesely-Flad: —intentionally create that. But I think part of it also is recognizing it, giving it space to be named—Vince Horn: Yes.Rima Vesely-Flad: —and legitimizing it. Like, it is a just rage. And hatred— actually Baldwin and Lorde both talk about hatred as corrosive. They talk about how it does actually impact us in ways that are not useful, and it does need to be worked with skillfully.But rage, they both say, comes from the examined life. It comes from legitimate and clear observation of patterns of oppression taking place and experienced in real time. And so that's energy that can be used, that can be directed in fruitful ways. And I think that distinction is really important, and it did inform my own experience of hatred.Of like, “Oh, it's here. How do I work with it in a way that doesn't corrode my spirit or it doesn't corrode relationships that matter to me?”Vince Horn: Yeah. I love what you're saying there. It seems like conflating hatred and rage would be one mistake there, to think like, “Oh, I shouldn't be experiencing this anger or this rage because somehow it's a sign that I'm, like, in this corrosive state of hatred.”But like, oh, it's real, and it's arising in response to something real. Like, I had never seen this quote from James Baldwin about how being a Black American means living with rage all the time everywhere, and that hit me so hard. I'm like, yeah, that's what it feels like as a Palestinian right now. I feel that and have always felt that.I didn't know that's what I was feeling for so many decades. But now that it's out in the open and it's like, oh yeah, like it's just this constant sense of rage at being constantly policed. You know, having your tone of voice policed, your words. Not being able to be a certain kind of emotive or, you know, loud.Like, all these things that are culturally, like what I grew up with. This was like the way that our family was. Like, it's not okay in this larger kind of white culture to display these kinds of things. And so you just like, you gotta tamp it down.Rima Vesely-Flad: And, you know, Foucault would say we learn to police ourselves to discipline ourselves. And I think part of our work then, in terms of recovery, is to name the ways that we self-oppress.Vince Horn: Yes.Rima Vesely-Flad: I would say that's a huge, huge part of my practice, ongoing.Vince Horn: Yes. That makes so much sense because it is, like you're saying, it's internalized.Like, I— yeah, it's like I only need to get a few social signals before I start to realize, ‘cause I'm a socially intelligent being, like we all are. Like, oh, like, this is not okay. And if I continue to do this, there's gonna be kind of repercussions. And I think the bravery and the courage to do it anyway, and to deal with those repercussions, like, that seems to be where your work lives here, and it's a hard place to live.Rima Vesely-Flad: It is hard, yes. I mean, one of the things I also talk about in this book more broadly is that I grew up in a family where I wasn't wanted. My birth was not welcome, and that was something I knew from a very early age. So I learned to adapt. I learned all of these ways of trying to be wanted, trying to be claimed, being exceptional.Vince Horn: Yes.Rima Vesely-Flad: So the idea that I would self-exile is, like, anathema. And that's where I start talking. And part of the way I use Audre Lorde's work in this first chapter in particular is to say, she calls us out, saying, “We must speak remembering we were never meant to survive.” But for me to speak in ways that might be confrontational or perceived as offensive is a very hard edge.But to self-silence is also to betray myself and my people. And that's the edge, right? To speak and to risk exile for someone like me, who has been exiled just because of the way I appeared in the world with dark skin, dark eyes, dark hair, curly hair. And then also to adapt in so many ways that I recognize a level of self-betrayal or a betrayal of the people to whom I'm accountable.And I do consider my people are people of African descent who have been oppressed because of their embodiment in this particular context, which has shunned people of African descent as unworthy, as less intelligent. Has seen a kind of embodiment as inferior. We come up against that. I came up against that in my own family.Vince Horn: Yes.Rima Vesely-Flad: It's a hard edge, and I think part of the work is to actually not be so alone, to find our people, to find people with whom we feel mirrored. That's also hard work, but it has come over time. I have found community, and that matters. And I think part of this work of sangha, which I think in our lineage is not so prioritized—Vince Horn: Right.Rima Vesely-Flad: —but if we take it on intentionally, we can truly honor it as one of the three jewels. Part of our work is really investing in sangha, even when it feels scary or even when it feels like, wow, I have to be held accountable for things that I say that might actually really harm somebody else. But to keep doing that work and to ask for that feedback and that accountability.Vince Horn: Yeah, that strikes me as so true, and I understand why sangha isn't prioritized when you have such an individualistic kind of culture of, you know, meditative achievement and self-work. It's like, oh yeah, well, of course if we're all just focusing on ourselves together, we're not gonna be focused on the bonds that connect us.And yeah, I found that to be a limitation really for many years now in that community. And sort of what drove me to like explore relational practices and other things that felt like they kind of help soften those boundaries and begin to kind of get a felt sense for like what interbeing feels like in real time.It's like this is what it actually is like to be connected to someone or to disconnect or to lose myself in someone else's perspective. I guess I wanted to honor too that like you're talking about all the reasons that one could not speak out even if there's injustice and one wants to speak out on behalf of people they care about and are identified with.That on top of the racial dimension of this, there's also imagine the gendered dimension of this for you as well. Like I see with my wife and other women I know who are raised in a more kind of gendered female way. Like it's just speaking up in general is hard to do. Or it's not something that's encouraged or, you know, people don't have...they're not offered that same level of training often when they're in a female body. So I guess I'm curious like is that also part of what you've had to work with in addition to the racial dimension of this?Rima Vesely-Flad: That's a really good question. I think initially, yes.Like, I was raised to watch and serve and people please. And that's how I got my goods, as my therapist would say. Like, I felt wanted when I—Vince Horn: Right.Rima Vesely-Flad: —gave people what they wanted, and I think that is a very, very gendered experience. I cleaned the house at an early age. I took care of my younger brother.I was with a single mother who worked a lot, so I held things together in the family home. And yes, I think that is a highly gendered experience that I've carried into adulthood. I think I have patterns that I'm still trying to work with around serving and adapting, people pleasing and what have you.I do also feel like there's some corrective, if you will, by becoming an academic. I think in my line of work, having jumped through a thousand hoops, I did three master's degrees, I did a PhD, I learned how to cite research and ask questions and back up and demonstrate. You see it in this book, right?Actually, the book initially was an academic book where I just took on Baldwin and Lorde and tried to show how they illuminate these incredibly important and timeless teachings that we now associate with Buddhism or call Buddhist. And I had a friend and a mentor, Ruth King, say, “Actually, we need your practice in this book.We need this to not just be through the third person, but we actually need your voice in this book,” which was really important and also incredibly hard. But part of why I felt I could take it on is that I was in a world in which I was expected to speak and facilitate, and I think there was a training not necessarily in the broader environment to which you're pointing, but in an academic environment where standing up and giving a talk or a lecture or doing Q&A on the spot was something I learned how to do.So in that way, I think there's more of a sense of, oh, I have this. I can do this. And that feels more, I would say, naturalized, for lack of a better word, just because it's been two decades of doing this so explicitly. And I've loved the academy, you know, being with people who read thick books.And I'm the kind of person, I'll walk into a store and I'll look at the endnotes before I look at the introduction, just ‘cause I wanna know who's cited and, you know, what research are they relying on? And like, who has informed this work? That matters to me even more so than the title or even the introduction.I wanna just know who, what school of thought is this author drawing upon. And I love being with people who also operate in that way. And I have this funny story of being a consultant for a book project for a friend of mine, and we were all taken out to Portland. It was my first time in Portland, and you know, beautiful city.And we hung out and talked and conversed and worked through these chapters, and then we sat in the hot tub and discussed Foucault. And, you know, it's just so, for me, natural to be in an environment where something like that is really fun. And that is, I think, a part of learning how to speak. I think the harder part, and this goes back to the gender question, is having been a Black girl in a white family and trying to figure out how to survive in such hostility.So yes, I do think that's both racialized and gendered kind of experience.Vince Horn: Yeah. Okay. Yeah, makes sense. I hadn't considered the training in academia would be such a sharp training. But it makes sense, yeah, that you'd sort of be expected to be able to receive critique and offer it and speak and debate.Yeah, that... I could see that both being kind of traumatizing and a very good training at the same time.Yeah. I appreciate it so much that you did bring your story into this book as well, because I feel like at least for me as a reader, it gives me something personally to connect with where I can sort of see, like, how the universal becomes personal, you know, in a way. Where it's like all these things that you're describing, and Baldwin and Lorde are describing, like, they make sense to me and I understand it.But then when you describe, you know, your experience of coming up with your grandparents and the specific ways, like not having your picture hanging up with the rest of your cousins, for instance. Like, that specific experience and the way that you shared it just made... It made all of the abstract universal stuff real for me in a way, you know, that I think it sticks with me, and it's like it lands in my heart, you know, in a way that is transformative.So I suspect that's probably true for others as well. So thank you for sharing that.Rima Vesely-Flad: Yeah, I would say that was hard in a way that academic citations and reading for ideas, making arguments is not so hard. Like, it actually comes very naturally. But the harder work of communicating the harm that was done and how I received it, and certainly because I was raised knowing them, my grandparents' rejection of me based on my skin color in particular was, it was deeply traumatizing, and I still work with some of my patterns of adapting, ways that still do not serve me.And then too, and this is something I'm more present with, is my experience of being abandoned by my father. Actually, yesterday was his birthday, August 2nd, also James Baldwin's birthday, and I found myself honoring James Baldwin, and having a really hard time honoring my father, who I had not seen at the time that he passed away for more than 40 years. And I also feel that, and the disconnection not just from him, but also my lineage. And a big part of this book is actually not attempting to reconcile with my grandparents or the members of my family that are still very overtly racist, and there are many, but actually to find my father's people and to cultivate a sense of lineage and belonging through my father's people who came from the Mississippi Delta.My grandmother moved north during the Great Migration, and I am in touch with those family members who descended from her. She's now deceased, but, and my father is also deceased. But to have some sense of connection and being claimed, to have visited the graves of my great-grandparents, in a certain way it's not full circle, but it is a sense of return, and by that I mean return to ancestors, biological ancestors who I now know the names of and have a place to go and now developing relationships with in terms of a broader family system. And those are folks who have claimed me.I, about a month ago, maybe just about three weeks ago, got to talk to the matriarch of my father's family, one of, uh, his youngest... Uh, not my father, I'm sorry. My great-grandparents, their lineage. I was able to speak to one of their youngest daughters, my great-aunt who turned 100 last December.Vince Horn: Wow.Rima Vesely-Flad: Who's now about 100 and a half, and I just think, wow, how amazing to have met her. That she knows my name, that I had some time with her, that she still wants to speak to me on the phone. That she sees me as a way to connect to her sister, my grandmother, who's, as mentioned, deceased. Sometimes I think that healing process is not attempting to reconcile with the people who have denied or rejected your existence, but to find people who claim you and who want to be part of you.I think that also speaks to this broader political environment. It's not about getting accepted by the people who have ideas of your inferiority. It's not about proving that you are, in fact, worthy of X, Y, and Z, but it's actually about claiming and developing and cultivating your own spaces. And I'll say this in a personal way, not so much about being accepted by a dominant white culture community, as much as cultivating the spaces that do feel supportive, in which I am mirrored.And I feel like both Audre Lorde and James Baldwin were oriented that way as well. Like Audre Lorde was part of the second generation women's movement, and they weren't, like, trying to fit into some stereotype of women. They created their own communities, and they had relationships with one another. She was a self-defined lesbian, and was with a community of women who honored their own sexuality and their gender, and who sought a kind of alternative to the broader dominant culture. I think that is so important. And Baldwin, as a gay man too, was oriented towards honoring his own sexuality and creating communities that essentially I don't want to use the word affirmed in, like, a tidy way, but just said, like, all of you, every part of you is welcome here.Vince Horn: Yes.Rima Vesely-Flad: And so I do think that is incumbent upon us as well, not to look for acceptance, not to be claimed, but rather to invest in communities that we want to be part of.Vince Horn: Yeah. So it's like you're getting your belonging needs met by creating or finding the kind of community that you can be yourself there and not have to be constantly seeking external validation from a culture that's not going to validate you, or probably not for the next few decades at least. Rima Vesely-Flad: We could even say that within our insight lineages.Vince Horn: Yeah, absolutely. I guess that's the need for diasporas is rooted there. You know, finding... I remember the early community of people I hung out with were mostly people that were unabashedly interested in, like, mastering the states and stages of the path, which is a weird thing to say now ‘cause that's not where I am at all.But yeah, it was like a subculture of people who were like, “Yeah, we're really interested in hardcore meditation.” And that wasn't the scene in the insight tradition. It was more like healing and kind of long-term retreat. So yeah, I can absolutely relate to what you're saying. I'm curious to go back a little to the part of the book where you talk about karma.Because this is, I think this is an area where I've always struggled with early Buddhist teachings. And I remember the first class I took at Naropa on the first turning with Judith Simmer-Brown. We really explored karma in depth there, and it became clear to me, like the early Buddhist vision of karma was very individualistic.It was like you are the cause of— it was primarily putting everything back onto the individual. So I thought it was interesting when you're trying to bridge that with collective understanding of karma as well, and seemed like you're trying to hold both the individual and collective perspectives together, like not kind of falling into one or the other.But I always found early Buddhism was like collapsed straight into the individual perspective. So I'm curious, like how do you work with... Is that true from your point of view and from, you know, your scholarship? And like how do you then work with a tradition that seems to be, I don't know, hyper individualistic when there are also deep teachings on interdependence and interbeing you can find in the tradition as well, though I haven't found them as prominently in the early Buddhist tradition.Rima Vesely-Flad: I think that's true. I mean, the sutta that I rely on at the beginning of the chapter, which I can put into the chat if that's helpful, is one of the few that explicitly says, oh, and there are other causes and conditions for suffering, and I actually, I'll read that.Vince Horn: That's cool. So it is there.Rima Vesely-Flad: Yeah. It's, so it's an early Buddhist teaching or sutta, the Moliyasivaka Sutta, and it says, “Bile, phlegm, and also wind.” So our bodies, what's around us, “imbalance and climate too—”Vince Horn: Wow.Rima Vesely-Flad: —”carelessness and assault, with karma result as the eighth.”And it's saying these are all reasons for suffering. But it's true. It's one of the few suttas that explicitly acknowledges causes and conditions as sources of suffering. Where I delve into collective karma is, it's true, I found it less in early Buddhism, more in Mahayana Buddhism, the focus on language actually.The fact that we come of age as very small beings and learn language, and our language is collective. We are learning certain meanings along with certain phrases, and that is collectively formed, and that is a part of our thoughts. That is something that a number of scholars within the Mahayana Buddhist lineage talk about in many very complex texts over actually several centuries.So it is to say that we find that less in early Buddhism, but we do find that, and it's with that analysis in mind that I talk about the fact that we are shaped by the collective, and also that we have agency.Some of the gleanings I have towards how we might employ karma in a very constructive way come from postmodern thinkers who claim Buddhism, but who are also broadly read with thinkers such as Marx, thinkers such as Foucault, and, you know, people who are making connections in ways that, of course, are very far removed from early Buddhism.But one of the things that is drawn out by now a wide range of postmodern Buddhist scholars, so people who both practice Buddhism and are scholars of Buddhist teachings, is that we have agency. We're not simply beholden to actions of the past or even the collective, that we actually can practice and cultivate our thoughts, cultivate our words, cultivate our actions in a way that allows us to break free of patterns that are harmful or do not serve us. So that's where I go with that chapter on karma.Vince Horn: Yeah.Rima Vesely-Flad: Wanting to say we inherit so much, and we do. We inherit language. We also inherit culture. We inherit ways of thinking, and it's hard to see that because we swim in the waters even as we are inheriting them, yet there is some capacity for agency.Vince Horn: Yes.Rima Vesely-Flad: And that is what we can do. And maybe that's the emphasis in early Buddhism, is that we can work on our minds. We can free our minds from these oppressive patterns.Vince Horn: Yes. Yeah, and that makes so much sense in the context of, like, Indian caste system and the emergence of this, like, other way of living that's kind of outside of that caste system.I mean, it seems like such a powerful move to claim agency when you're in a culture that's, like, so determined by birth and status.Rima Vesely-Flad: Yes.Vince Horn: And then now, but in 21st century America, it feels like in some ways that view prevents moving forward to me with some of the deep learnings that the postmodern theorists have offered us over the last decades, you know, around the way that power gets calcified and ossified in systems, you know, that we're embedded in, in cultures that we are raised in.You know, having grown up here in the rural South, you know, this is a lot of what I've reflected on when it's come to reading works like yours and looking at racialization. Is like how I can't separate myself out from the place that I came up in. And I can see even with a Palestinian mixed racial household, like I was in a sea of white Southern Baptist Christians mostly.And, like, it had a huge effect on the way I talked and the things I thought were acceptable to say or to think. And, you know, I can even see the ways that I was always... I was trying to bridge the gaps with folks who are different because my grandfather moved into the part of town where the only Black folks in the entire county lived.There were two students in my high school who were Black. They were both... We rode on the bus together. I was quite close friends with one person. And it's like growing up in the small little mini minority space I remember trying to make connections with folks and sometimes just like really messing up and not because of that inculturation.I remember one time I wanted to share this story, which I've never shared before. Which I think it... I want to meet you in your vulnerability here because you shared so much in the book. But I remember a friend of mine had a friend over, young Black girl, and she was, I forget her name, but she came over.We were hanging out and getting to know each other. And I remember this thing that I said to her as a... Really, my intention was to try to connect. And I said, sometimes me and my family, we're also called “sand,” and then I used the N word. And this was my— and I said it totally smiling, you know, like really assuming this would bridge some gap between us, and that she would see, like, I'm like her.But the impact that it had was totally the opposite. You know, it's like, it really bothered her. She was crying later. My friends were like, “What the heck is wrong with you? Why did you say that?” And I was like, oh my gosh. And it was just such a rude awakening to the reality of race, and I could see that even as an older adult, you know, asking people where they're from to try to connect, when I appear as white, has this impact of really causing people to feel paranoid or feel like I'm coming at them in a way that's racially biased.You know, where I'm trying to, like, figure out where they're from ‘cause they're not from around here, you know, and stuff like that. And I could see how even being well-intentioned when you're trying to connect across difference, it's very easy to, because of ignorance, to really harm people. And I can see that in the community of white Buddhist practitioners, you know, where a lot of very smart and well-intentioned people, as they engage with this work, like, we struggle to figure out how to do that in a way that's not perpetuating harm on a racial basis.It seems safer to just not talk about it sometimes. And I can see that this is a real problem. Like, it prevents learning and it prevents people from being able to kind of see their own conditioning and kind of acknowledge like, oh, this is really ugly. You know, it's really ugly that I thought it was okay to just, like, use that language and that it wouldn't have that kind of impact.Like, I thought for some reason it was neutral.Rima Vesely-Flad: Yeah. Yeah, that, I think that does speak to what we were just talking about with regards to karma and language and how we are socialized, how we inherit so much, and how even a word that has been weaponized with such vitriol and hatred over centuries in real time is still like a brick at the body.Like, it can land and it's almost... Yeah, I could even feel, like your reference to it, just how it landed, ‘cause it's still such a powerful word, and it does point to the fact that we do exist in conditions of such hatred and violence, that we are landed upon all the time, and we have to figure out, like, how to acknowledge that in ways that don't take us under or, frankly, if this is wanted on all sides, create rupture so that there can't be a way forward to acknowledge the weight of what's taken place.And I think for people who have had that hatred— and again, I'm thinking of both Baldwin and Lorde speaking to this with such clarity and self-empathy. For that hatred to be received over and over, especially in early years, but not exclusively in early years, and to have ways to acknowledge it and to come out of it, I think is something that we are all called to do.And to maybe to, and I say this with real tenderness, ‘cause I am still learning and asking for feedback all the time. With some tenderness to, if you notice that something has been, that some harm has taken place, that something has caused rupture, or if you're told that by other people to go in, not with some sense of defensiveness or a sense of needing to explain yourself, or even needing to clarify your intention, but to come in and to say with real humility, “I'm sorry, and I want to know what this is for you, and it matters to me that your inner being, that your wellbeing is cared for.”That's what matters. And actually, I had a moment a couple of weeks ago, not even quite that long, where I said something quite offensive to a friend of mine, and I noticed. I just— you know, noticed by reading facial expressions, and this is part of our work too, right? To observe. And so I asked, and was able to receive some feedback and to really hear it.And I think something that I struggle with, and I imagine for you, Vince, this is real as well, is we both are parenting young kiddos. You have an 11-year-old, I have a 10-year-old, about to be 11. We are really busy. We're running households, and I think some of what I come up against in my own work is, where is the time to do that inner work of reflecting, processing, synthesizing how we might have created harm, returning to the relationship?Like, where is the time to really do that? And that is something I'm sitting with, is if I have said something or not said something and it has created harm, where is the space to process that? And so this practice of sitting every day, of taking refuge, creating a kind of consistent place to land every day, I think that is some of the work as well, is to have a place where we can receive ourselves and how we are working with that harm that we have imputed upon someone else.And that's a big part of the practice as well for me, is just to create that level of consistency. And to feel into that remorse, to feel into that regret, to feel how it lands with us, and to hope that we might be able to convey that and to be received. And we don't always know. We can put ourselves out there.We may not be received, but just to have that sincerity of approach and to not make it about us, but to really focus on how it has landed for the other person, and then in our own practice to do our work. I think that, for me anyway, has been a way forward. Not that I could write a rule book or some set of instructions. I would not say that. But, you know, I take real guidance from Audre Lorde who said, like, “It's on me to see my heel print on another woman's face.” I have to do my own work even if I do self-identify as someone who has had that level of systemic and interpersonal harm coming at me.I'm also in a place where I can oppress other people. I'm doing real harm for other people. And it's not one or the other. It's not simplistic, but it involves a level, I think, of spiritual and emotional maturity to really see that for ourselves and to be open to whatever has arisen and whatever harm has been done, and then to be accountable, to put ourselves in a position of being accountable to a group or to another person it is really hard work. Really very hard work.Vince Horn: Yeah. Yeah. At the same time, I mean, I can see that's the only way to gain in wisdom is to be able to do that work and then be like, “Oh, yeah, now I know better. You know, I know a little better how to engage or be with folks in a way that's not gonna cause as much harm.It's going to, you know, support others.” So yeah, thank you for talking to me today and for exploring this with us here in the Insight Diaspora. I wanted to mention, too, that you're very generously offering up sort of in-depth content around this for sanghas and other communities and leaders that are kind of interested in bringing this work into their communities.I don't know if you wanted to mention that for those that are listening and might want to reach out to you and explore that.Rima Vesely-Flad: Oh, yes. And I can put... I have a couple of things I want to put in the chat, but I can put my website in, and the bottom of the page are these offerings. Yeah, so—Vince Horn: Please.Rima Vesely-Flad: I have recorded a number of Dharma talks, eight Dharma talks with two practices based on the book. And the hope is that this is a self-guided course, but the hope is that people can both listen and then practice. And the hope is in community that actually that can happen. And still trying to figure out exactly how to essentially package all of that.But at the moment, people can register for a self-guided course and listen to Dharma talks, some of which come from the book and are somewhat expanded, and some of which come from other work I've done. So there's one called The Dharma of James Baldwin and Audre Lorde, and then there are three that will be offered live with a good friend of mine, Rashid Hughes, who has put together a practice he refers to as rest.He is a lovely human. He's done restorative justice work for a long time. He also has a Master of Divinity degree and leads a sangha in DC. And so Rashid will offer practice spaces live, and I will record Dharma talks. The next one is called Buddhism and Black Liberation. That comes from a book I published in 2022.And then there will be one offered in January called The Discipline of Liberation, and I think that's my next project. I'm just starting to get my head around it, but it's informed and guided by the writings of bell hooks.And then there will be one that actually points to exactly what we were just talking about with regards to harm and conflict and how to work with it internally and how to be in community, and I think a lot of us don't have that training, and I'm still someone, even now, who if I receive something in a hard way, I will go to my cushion before I'll go to another person.And maybe that's okay, except if I don't ever get off the cushion and go to that person, that's not okay. So really trying to, this is in real time, also trying to learn, like, how to have these harder conversations and do repair. That's really what I'm pointing to, how to do repair effectively so that there isn't only rupture, but there's a relationship that's sustained. So there will be one self-guided course. It will open in about a month on Tuesday, September 1st, and then three live classes with my friend Rashid, and starting in October, and then in 2027, two classes. And my hope is that we start to create some spaces that are trainings and also collective spaces where we can be guided, especially by, in my case, I'm thinking of Black thinkers, although always in conversation with other lineages, but really wanting to bring the wisdom of Black thinkers to the center of Dharma practice.Vince Horn: Yeah.Rima Vesely-Flad: Palestinian voices as well. I am really invested in that, too. And a friend, Kareem Gandoor, refers to Palestinian dharma, and I think, yes, that really resonates with me.Vince Horn: So yeah, Kareem. I know Kareem. Good stuff. Yeah, I've recently just connected with Mohsen Mawdawi, who is the president of Buddhist Association at Columbia.I think— didn't you do your grad work at Columbia?Rima Vesely-Flad: I did one of those degrees there. Uh-huh. In the same program he was in, yeah.Vince Horn: Uh-huh. Yeah. And it's been so nice to connect with fellow Palestinian Buddhists. All five of us are now connected. So I feel a lot of solidarity with the work that you're doing, and the way that you're centering the wisdom of Black teachers in the Buddhist lineage, bringing that to bear.So thank you so much for that work. I hope you continue doing it for a long time.Rima Vesely-Flad: Well, thank you. It does feel like the right work, and I feel so grateful to be able to do it long term. I mean, that's I think where I'm going here. Actually, being able to work... I'm gonna put my website into the chat.Being able to organize some of these classes is an attempt to make this work more sustainable, in addition to being like it both informs the next project and is an outgrowth of the current project. Get full access to Buddhist Geeks at www.buddhistgeeks.org/subscribe

Subsumption in Kant, Hegel and Marx: From the Critique of Reason to the Critique of Society is the latest book from Dr Andres Saenz De Sicilia, an Assistant Professor of Philosophy at Northeastern University London. Andres' excellent title, published with Brill and released in soft cover with Haymarket Books late last year, is an in-depth exploration of the concept of subsumption as it appears in the works of three great thinkers, and the relevance of the paradigm for modern critical theory. In this book, Andres traces the concept of subsumption through Kant, Hegel, and Marx, in both its philosophical dimensions and its relevance to critical social theory. Andres examines the utilisation of subsumption as a conceptual framework whereby a particular is brought under a universal, up to the complex and dynamic operations of subsumption in modern-day capitalism, as a system that subsumes human life under the logic of value. As Andres illustrates through the intricate and careful argument in the book, following the use of subsumption in the work of these key theorists not only offers a new perspective to understand these thinkers, but helps articulate a historically-focused and robust framework to investigate the mechanisms of capitalist power. Of particular interest perhaps from a political economy perspective is Andres' investigation of Marx's journey through subsumption within the pages of Subsumption in Kant, Hegel and Marx, and also how the theoretical framework of subsumption helps us understand production and social reproduction under capitalism. Elliot Dolan-Evans is a sessional lecturer and tutor in law at Monash University and RMIT. His research investigates the political economy of global capitalism, forms of international governance, and questions of war and peace. His first book, Making War Safe for Capitalism: The World Bank, IMF and the Conflict in Ukraine, is now out with Bristol University Press. 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

Subsumption in Kant, Hegel and Marx: From the Critique of Reason to the Critique of Society is the latest book from Dr Andres Saenz De Sicilia, an Assistant Professor of Philosophy at Northeastern University London. Andres' excellent title, published with Brill and released in soft cover with Haymarket Books late last year, is an in-depth exploration of the concept of subsumption as it appears in the works of three great thinkers, and the relevance of the paradigm for modern critical theory. In this book, Andres traces the concept of subsumption through Kant, Hegel, and Marx, in both its philosophical dimensions and its relevance to critical social theory. Andres examines the utilisation of subsumption as a conceptual framework whereby a particular is brought under a universal, up to the complex and dynamic operations of subsumption in modern-day capitalism, as a system that subsumes human life under the logic of value. As Andres illustrates through the intricate and careful argument in the book, following the use of subsumption in the work of these key theorists not only offers a new perspective to understand these thinkers, but helps articulate a historically-focused and robust framework to investigate the mechanisms of capitalist power. Of particular interest perhaps from a political economy perspective is Andres' investigation of Marx's journey through subsumption within the pages of Subsumption in Kant, Hegel and Marx, and also how the theoretical framework of subsumption helps us understand production and social reproduction under capitalism. Elliot Dolan-Evans is a sessional lecturer and tutor in law at Monash University and RMIT. His research investigates the political economy of global capitalism, forms of international governance, and questions of war and peace. His first book, Making War Safe for Capitalism: The World Bank, IMF and the Conflict in Ukraine, is now out with Bristol University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Subsumption in Kant, Hegel and Marx: From the Critique of Reason to the Critique of Society is the latest book from Dr Andres Saenz De Sicilia, an Assistant Professor of Philosophy at Northeastern University London. Andres' excellent title, published with Brill and released in soft cover with Haymarket Books late last year, is an in-depth exploration of the concept of subsumption as it appears in the works of three great thinkers, and the relevance of the paradigm for modern critical theory. In this book, Andres traces the concept of subsumption through Kant, Hegel, and Marx, in both its philosophical dimensions and its relevance to critical social theory. Andres examines the utilisation of subsumption as a conceptual framework whereby a particular is brought under a universal, up to the complex and dynamic operations of subsumption in modern-day capitalism, as a system that subsumes human life under the logic of value. As Andres illustrates through the intricate and careful argument in the book, following the use of subsumption in the work of these key theorists not only offers a new perspective to understand these thinkers, but helps articulate a historically-focused and robust framework to investigate the mechanisms of capitalist power. Of particular interest perhaps from a political economy perspective is Andres' investigation of Marx's journey through subsumption within the pages of Subsumption in Kant, Hegel and Marx, and also how the theoretical framework of subsumption helps us understand production and social reproduction under capitalism. Elliot Dolan-Evans is a sessional lecturer and tutor in law at Monash University and RMIT. His research investigates the political economy of global capitalism, forms of international governance, and questions of war and peace. His first book, Making War Safe for Capitalism: The World Bank, IMF and the Conflict in Ukraine, is now out with Bristol University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Welcome back to Impact Theory, where we dive deep into the minds shaping the future. In this episode, host Tom Bilyeu sits down with renowned economist Steve Keen, known for his heterodox and often controversial takes on modern economics. Together, they explore the fragile state of Western economies, the rise of China as a manufacturing powerhouse, and the fundamental forces behind economic booms and busts.Steve Keen challenges mainstream economic thought, dissecting the role of private debt, the dangers of an over-financialized system, and why traditional models often miss the mark when it comes to predicting crises like the 2008 financial meltdown. The conversation also delves into Marx's misunderstood contributions, the necessity of balancing capitalism with strategic government intervention, and why the current AI investment frenzy might be setting the stage for the next big downturn.If you've ever wondered why wages feel stagnant, how real value is created, or what lessons America can glean from China's blend of pragmatism and state-led growth, this is an episode you don't want to miss. Get ready for an unfiltered look at the global economy and what needs to change to build a more resilient future.Sign up for my AI Masterclass: https://tombilyeu.com/ai-masterclass?utm_campaign=TBS-Livestream&utm_source=youtube&utm_medium=social Check us out wherever you get your podcasts:Spotify:https://open.spotify.com/show/1nARKz2vTIOb7gC9dusE4b?si=a8daffd2bf1f48fdApple: https://podcasts.apple.com/us/podcast/tom-bilyeus-impact-theory/id1191775648Do you need my help STARTING a business? Join me here inside ZERO TO FOUNDER: (https://tombilyeu.com/zero-to-founder)Get the exact systems, mindset shifts, and principles that built a $1B brand delivered straight to your inbox every week. Subscribe for free (https://tombilyeu.com)Check out our Video game - Project Kyzen: (https://projectkyzen.io/)Catch Me Streaming on Twitch - (https://twitch.tv/tombilyeu)Link to IT discord: https://discord.gg/TZKJ2etPbTTom's Favorite Things List: https://amzn.to/41Ftt7eFor Business inquiries: connect@impacttheory.comFOLLOW TOM:Instagram: https://www.instagram.com/tombilyeu/Twitter: https://twitter.com/tombilyeuYouTube: https://www.youtube.com/@TomBilyeuQuince: Free shipping and 365-day returns at https://quince.com/impactpodWhatnot: Download the Whatnot app today and get free shipping on your first order.Monarch Money: Start your free trial and get 50% off your first year of total money clarity at https://monarchmoney.yt.link/QxOLEVx or code TB50 for 50% Off Monarch Core tier.ATT Business: Switch to AT&T Business at business.att.comKetone IQ: Visit https://ketone.com/IMPACT for 30% OFF your subscription orderShopify: Sign up for your one-dollar-per-month trial period at https://shopify.com/impactSurfshark: Go to https://surfshark.com/TOMB or use code TOMB at checkout to get 4 extra months of Surfshark! See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this third segment of a series on ecology and materialism, John Bellamy Foster concludes that across different societies, starting from ancient China, the Hellenistic world, and India, there is a parallelism of class struggles. They involve notions of self-consciousness through production in relation with nature, human freedom, solidarity, and substantive equality. Common to them is a praxis that combines Epicurus's philosophy of enough and reciprocity with Marx's emphasis on production and transformation. Lynn Fries interviews John Bellamy Foster on GPEnewsdocs.

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In Part 2, John Bellamy Foster debunks the misconception that socialism and materialism had no role in the development of ecological analysis. His research shows that socialist transformation involves the transformation of human relations with nature, and that the modern ecological movement grew out of Marx's analysis of the dialectics of society and nature. And there again, the Epicurean strand carries right through. Lynn Fries interviews John Bellamy Foster on GPEnewsdocs.

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Episode 400 of RevolutionZ assesses Classical Marxism are a conceptual framework for guiding political activism. A revolutionary theory can feel powerful precisely because it is big, elegant, and confident. The problem is, big and elegant or not, what does the theory help with or hinder when you try to use it on Monday morning. This episode takes a hard look at classical Marxism as a practical guide for organizers, and lays out why its standard “core toolbox” often misses, inadequately understands, or even denies many things that actually drive people: racism, sexism, authority, fear, dignity, identity, the everyday pressures that shape consciousness and behavior, and even the dynamics of class relations and class struggle. The episode walks through nine specific weaknesses that many Sixties New Leftists felt as the Seventies unfoded, from abstractions that work better on decades than on daily movement decisions, to thin accounts of organizational dynamics, bureaucracy, violence, and severe discipline. We  dig into how classical dialectics over-focuses on one dominant contradiction and trains attention away from smaller-scale relations and the stubborn persistence of stability. If you've ever watched a movement mechanically repeat worn out arguments, rhetorically polarize, and turn theory into a loyalty test, we seek the conceptual foundations that make or at the least permit that to happen. The episode then turns to human nature and psychology and argues that you can't build effective revolutionary strategy without a usable theory of consciousness formation, motivation, and subjectivity. Claims that “material interest automatically produces revolutionary consciousness” is a dangerous over-simplified shortcut that misses why that often doesn't happen much less why sometimes the reverse occurs so that, for example, workers become reactionary or blind to attacks on their own interests. We discuss as well modern reactionary politics, confirmation bias, and the question that won't go away: What kind of updated left political theory can be both complex enough to be true and clear and concise enough to be usable by real people in real world time conflicted and crisis-moved situations? Please, if you disagree with what this episode--and the past few--present, please leave a critical comment, or write a rebuttal, or at least send me an email. Am I mired in a flawed past, or is advocacy of Marxism Leninism mired in a flawed past? For that matter, what would you put in a modern organizing toolbox that classical Marxist's leave out of theirs? Would your inclusions prevent or propel familiar Leninist and Bolshevik tendencies? Support the show

In this episode, we begin our new series on modernity with a discussion of Marshall Berman's 1982 book All That Is Solid Melts Into Air: The Experience of Modernity. Some of the questions we will tackle in this series will address the substance of modernity, whether modernity is singular or multiple, the relationship of art to modernization, and whether modernity is better understood as a rupture from the past or a development out of it. Berman, for his part, argues that modernity has always been about development through contradictions. We moderns bear witness to the constant dissolution of the traditions, political forms, and social mores of the past in the name of the production of the new. However, Berman thinks the 20th century has lost touch with the essentially contradictory nature of modernity by becoming either dogmatic enthusiasts of creative destruction or resolute pessimists who see nothing but degradation in modern life. He returns us to the 19th century where artists and thinkers such as Goethe, Marx, and Baudelaire had a more vivid and sensitive appreciation of the contradictory demands of modern development. We discuss Berman's ultimately hopeful account of modern experience, its relation to urban life, and why any future politics must reckon with people's desire for stability. Get ready to ride the wave of modernity (it's not like you have a choice)! This is just a short teaser of the full episode. To hear the rest, please subscribe to us on Patreon:patreon.com/leftofphilosophyReferences:Marshall Berman, All That Is Solid Melts Into Air: The Experience of Modernity (New York: Verso, 2010).Perry Anderson, “Modernity and Revolution”, New Left Review I/144 (1984): 96-113.Music:“Vintage Memories” by Schematist | schematist.bandcamp.com“My Space” by Overu | https://get.slip.stream/KqmvAN

Today, we spotlight two new Marx releases that are a feast for the eyes: Richard S. Greene's book, "Marx Madvertising", overflowing with ads, stills, and promotional artwork, then (at 43:56) Andrew Murchie's fascinating new 3D conversion of "Animal Crackers"—available on disc or as a download, complete with a commentary by your favorite podcast hosts. We talk with both creators about how these passion projects came to life and what fans can expect. We also explore how modern tools are helping preserve—and even reimagine—Marx history, from restoring fragile artwork to bringing the Brothers (even Zeppo) into three dimensions. Plus, we announce a giveaway in which you can win a copy of "Animal Crackers 3D".

In this unlocked patreon episode Breht traces and explains a subterranean philosophical lineage running from Spinoza through Hegel to Marx and Louis Althusser. Beginning with Spinoza's conception of God or Nature as a single, immanent Substance, he explores how Hegel transforms Substance into a self-developing Subject, how Marx grounds the dialectic in material social life and class struggle, and how Althusser attempts to remove the final hidden Subject from Marxist theory. Along the way, he examines the concept of immanent critique, Kant's transcendental idealism, Hegel's master-slave dialectic, Marx's materialist transformation of idealism, and Althusser's concepts of overdetermination, interpellation, theoretical anti-humanism, and history as a "process without a Subject." What emerges is an ongoing struggle over immanence, contradiction, human agency, and whether history possesses either a sovereign author or a guaranteed destination. Listen to these related episodes to learn more: Economics and Philosophical manuscripts of 1844 Louis Althusser: Ideology and Ideological State Apparatuses The Nature of All Things: Spinoza's Philosophical Odyssey Intro to German Idealism: Kant, Fichte, Schelling, & Hegel Hegelian Dialectics: Contradiction, Marxism, & the Freudian Unconscious   Check out our new merch designs and support the show HERE Learn more here: https://revleftradio.com/

In this unlocked patreon episode Breht traces and explains a subterranean philosophical lineage running from Spinoza through Hegel to Marx and Louis Althusser. Beginning with Spinoza's conception of God or Nature as a single, immanent Substance, he explores how Hegel transforms Substance into a self-developing Subject, how Marx grounds the dialectic in material social life and class struggle, and how Althusser attempts to remove the final hidden Subject from Marxist theory. Along the way, he examines the concept of immanent critique, Kant's transcendental idealism, Hegel's master-slave dialectic, Marx's materialist transformation of idealism, and Althusser's concepts of overdetermination, interpellation, theoretical anti-humanism, and history as a "process without a Subject." What emerges is an ongoing struggle over immanence, contradiction, human agency, and whether history possesses either a sovereign author or a guaranteed destination. Listen to these related episodes to learn more: Economics and Philosophical manuscripts of 1844 Louis Althusser: Ideology and Ideological State Apparatuses The Nature of All Things: Spinoza's Philosophical Odyssey Intro to German Idealism: Kant, Fichte, Schelling, & Hegel Hegelian Dialectics: Contradiction, Marxism, & the Freudian Unconscious   Check out our new merch designs and support the show HERE Learn more here: https://revleftradio.com/