Podcasts about Max Horkheimer

Bienvenidos a un nuevo Spaces en directo. Como si yo fuese el protagonista de Ellos Viven hoy vengo a soltarles una entradilla en forma de arenga. Ponte cómodo y abre tus oídos. ¡Abrelos porque te voy a contar la verdad que no quieren que sepas! Todo este rollo del nihilismo, la gente actuando como niños, obsesionada con memes estúpidos, videos de TikTok y cosas sin importancia vital, no es casualidad. No, no, no. Es un plan orquestado, una red tejida por las élites para mantenernos dormidos, distraídos y sin cuestionar nada. Déjame que te lo explique todo, pieza por pieza, porque esto es más grande de lo que parece. ¡Escucha bien, porque hasta la palabra "nihilista" tiene un trasfondo que te hace pensar quién quiere que pensemos en "nada"! La palabra viene del latín nihil, que significa "nada", puro vacío, la ausencia total de significado. Pero no te engañes, esto no es solo un capricho lingüístico, ¡es una pista de cómo nos han manipulado para abrazar el vacío! El término empezó a tomar forma en el siglo XVIII, pero se puso de moda en el XIX, cuando filósofos, escritores y, sí, ciertas élites comenzaron a jugar con la idea de que nada importa, que no hay verdad, ni Dios, ni propósito. La raíz latina nihil ya se usaba en la Antigua Roma, en textos legales y filosóficos, para hablar de cosas que no existían o carecían de valor. Pero el nihilismo como lo conocemos hoy empezó a gestarse con los pensadores modernos, sobre todo en Europa. Uno de los primeros en darle forma fue Friedrich Nietzsche, el filósofo alemán que en 1880 gritó a los cuatro vientos que "Dios ha muerto" (En Así hablo Zarathustra, 1883). Nietzsche no estaba celebrando, ¡estaba advirtiendo! Decía que sin un sistema de valores (como la religión o la moral tradicional), la humanidad caería en un abismo donde nada tiene sentido, un vacío que llamó nihilismo. Pero aquí viene lo sospechoso: mientras Nietzsche alertaba sobre el peligro, otros parecían encantados con la idea. ¿Quiénes? Los que querían una sociedad sin rumbo, fácil de controlar. El término "nihilista" se popularizó antes de Nietzsche, en Rusia, con los nihilistas rusos de los 1860s, un grupo de intelectuales y revolucionarios que rechazaban toda autoridad: el zar, la iglesia, la familia, todo. El escritor Iván Turguénev los inmortalizó en su novela Padres e hijos (1862), donde describe a un personaje, Bazarov, como un "nihilista" que no cree en nada, solo en la ciencia y la destrucción del viejo orden. Pero, ¿sabes qué? Algunos dicen que estos nihilistas no eran solo rebeldes, sino peones de un juego mayor. Potencias extranjeras y grupos subversivos financiaban ideas radicales para desestabilizar Rusia. ¿Te suena familiar? Es el mismo truco que usan hoy: siembra el caos, haz que la gente crea en "nada", y tendrás un rebaño sin dirección. Y aquí entra la conspiración: la palabra "nihilista" no solo describe a los que no creen en nada, sino que se ha convertido en una herramienta para los que quieren que vivas en el vacío. Fíjate en cómo la cultura moderna, desde Hollywood hasta las redes sociales, glorifica la idea de que "nada importa". ¿Por qué? Porque un nihilista no lucha, no cuestiona, no se organiza. Solo consume, se ríe de memes absurdos y se pierde en la matrix digital. Pero sigamos hablando de la antigua Roma ya que en la actualidad vivimos en un circo moderno, una versión 2.0 del "panem et circenses" de los romanos. En la antigua Roma, los emperadores daban pan y espectáculos para que el pueblo no se revelara. Hoy, las élites globales —los banqueros, los dueños de las Big Tech, los políticos corruptos— hacen lo mismo, pero con esteroides. Nos bombardean con Netflix, tendencias virales, influencers haciendo retos absurdos y realities que no aportan nada. ¿Por qué? Porque mientras estamos pegados al celular viendo un gato bailando o discutiendo sobre el último drama de Twitter, no estamos pensando en los problemas reales: la desigualdad, el control económico, las guerras que financian a escondidas. Esto no es nuevo, ¿sabes? Ya lo decían tipos como Theodor Adorno, un filósofo alemán de la Escuela de Frankfurt, que en los años 40 y 50 escribió sobre la "industria cultural". Este hombre, junto a su colega Max Horkheimer, advirtió que los medios masivos (cine, radio, prensa) no eran solo entretenimiento, sino herramientas para estandarizar el pensamiento y mantener a las masas pasivas. Adorno decía que la cultura pop nos convierte en consumidores obedientes, adictos a lo superficial, mientras las élites manipulan desde las sombras. Y eso fue antes de internet, ¡imagínate ahora con algoritmos que saben exactamente qué mostrarte para mantenerte enganchado! Pero no se queda ahí. Esto va más allá del entretenimiento. Hay una ingeniería social en marcha, un plan deliberado para degradar nuestra cultura y hacernos más tontos, más infantiles. Mira cómo han transformado la educación: menos filosofía, menos historia crítica, menos lógica, y más énfasis en cosas vagas como "habilidades socioemocionales" o en fomentar la cultura del grupo, o lo que es lo mismo, del rebaño. ¿Quién está detrás? Algunos señalan a fundaciones globalistas como la Rockefeller o la Open Society de George Soros, que supuestamente financian cambios curriculares para suavizar las mentes. Y no olvidemos a Hollywood y la música pop: letras vacías, películas que glorifican el hedonismo, la violencia o el individualismo extremo. Todo esto nos empuja a un nihilismo puro: si nada importa, si no hay valores profundos, ¿para qué luchar? Mejor nos quedamos viendo videos de 15 segundos en TikTok, riéndonos de cosas absurdas mientras el mundo se desmorona. Adorno lo vio venir y lo puso en practica con la puesta en marcha de grupos como Los Beatles: él decía que la cultura de masas nos aliena, nos hace olvidar quiénes somos y nos convierte en engranajes de una máquina capitalista que solo beneficia a los de arriba. Y hablando de tecnología, ¡aquí viene lo gordo! Las redes sociales no son un accidente, son armas psicológicas. Los algoritmos de plataformas como Instagram, TikTok o YouTube están diseñados para hackear tu cerebro. ¿Sabías que empresas como Meta contratan a neurocientíficos para perfeccionar sus sistemas? Es verdad, hay estudios, como los de Tristan Harris, exdiseñador de Google, que revelan cómo estas plataformas manipulan la dopamina, el químico del placer, para mantenerte enganchado. Cada "like", cada notificación, cada video absurdo que no puedes parar de ver es parte de un diseño para que no pienses, no reflexiones, no crezcas. Esto crea una sociedad infantil, incapaz de concentrarse más de 10 segundos, obsesionada con lo instantáneo. ¿Y quién controla estas empresas? Los mismos multimillonarios que financian agendas globales, como los de Silicon Valley o el Foro Económico Mundial. ¿Coincidencia? No lo creo. Ahora, conecta los puntos: este nihilismo, esta despreocupación, no es solo cultural, es un declive inducido. Hay teorías que dicen que todo esto forma parte de un plan mayor, algo como el "Nuevo Orden Mundial" o “El Gran Reset". El Foro Económico Mundial, liderado por tipos como Klaus Schwab, habla abiertamente de un "gran reseteo" para cambiar la economía y la sociedad. ¿Y qué mejor manera de controlar a la gente que debilitándola? Destruyen los valores tradicionales —familia, comunidad, religión— y los reemplazan con un individualismo vacío, un "sé tú mismo" que en realidad significa "consume y no pienses". Sin un propósito mayor, la gente cae en el nihilismo, se vuelve cínica, se ríe de todo, y se refugia en cosas absurdas como coleccionar Funko Pops o pelear en redes por tonterías. Esto no es espontáneo, ¡es un diseño! Mi teoría es que hay fuerzas más oscuras, no solo las mal llamadas élites, sino algo espiritual, como una guerra contra el alma humana. Esas elites psicopatas que Pedro Bustamente denomino elites psicopatocraticas. Mira lo que pasó con el arte: antes inspiraba, ahora tenemos "arte contemporáneo" que parece un chiste, como un plátano pegado a una pared vendido por millones. Eso no es arte, es una burla para mantenernos confundidos. En el informe Iron Mountain de 1966 que pidió el presiente Kennedy antes de ser asesinado se explicaba perfectamente como la degradación del arte fue planifica por la CIA, allí se decia: “También resulta instructivo observar que el carácter de la cultura de una sociedad mantiene una estrecha relación con su potencial para hacer la guerra dentro del contexto de su época. No es ningún accidente que la actual "explosión cultural" en los Estados Unidos tenga lugar en una época marcada por un desarrollo inusualmente rápido de la tecnología bélica. Esta relación se reconoce más generalmente de lo que dejaría entrever la literatura especializada en este tema. Por ejemplo, muchos artistas y autores están comenzando a expresar su preocupación acerca de las opciones de creatividad limitadas que prevén en un mundo sin guerras, quellos creen o esperan estará pronto entre nosotros. Actualmente, se están preparando para esta posibilidad realizando experimentaciones sin precedentes con formas carentes de sentido; sus intereses en años recientes se han focalizado crecientemente en diseños abstractos, emociones gratuitas, ocurrencias fortuitas y secuencias sin relación.” Y por si fuera poco, la sobrecarga de información nos ha fracturado. La posverdad, la polarización, las fake news: todo eso es parte del plan. En 2016, Oxford nombró "posverdad" como la palabra del año, describiéndola como un mundo donde los hechos objetivos importan menos que las emociones y las narrativas. ¿Y quién gana con esto? Los que controlan los medios y las plataformas. Si no confías en nada, si todo es un meme, entonces no hay verdad, no hay lucha, solo nihilismo. La gente se cansa, se rinde, y se entretiene con cosas absurdas porque es más fácil que enfrentar un mundo roto. Es como dijo Neil Postman en su libro Divirtiéndonos hasta la muerte (1985): “no nos están esclavizando con cadenas, sino con entretenimiento. Nos están matando con risas.” Entonces, ¿qué tenemos? Un plan maestro: usan los medios para distraernos, la tecnología para adormecernos, la educación para debilitarnos y la cultura para infantilizarnos. Todo para que no levantemos la cabeza y veamos quién mueve los hilos. La educación como decía Bertrand Rusell «estará bien confinada a la clase gobernante y al populacho no se le permitirá saber como estas convicciones fueron generadas«. ¿Los nombres? Algunos señalan a los Rockefeller, los Rothschild, el Foro Económico Mundial, las Big Tech. Yo sostengo que es más grande, que hay poderes que ni conocemos. Pero la prueba está a la vista: una sociedad nihilista, obsesionada con lo absurdo, que no sabe ni quién es Theodor Adorno ni por qué su advertencia sobre la cultura de masas es más relevante que nunca. Despierta, ¡esto no es un juego! Si quieres pruebas, mira las redes, busca los documentos filtrados de fundaciones globalistas publicados por Maria Desiluminate, Nuevo Desorden Mundial, o Desmontando a Babylon, o lee a Adorno, a Orwell, a Bertrand Ruseel o a Postman. Todo está ahí, pero tienes que querer verlo. ¡Despertad, porque nos tienen distraídos como marionetas en su circo! Las élites, desde los días de Adorno y su Escuela de Frankfurt hasta los titanes de Silicon Valley, han tejido un plan maestro: usar la industria cultural, los algoritmos dopamínicos y la posverdad para sumirnos en un nihilismo vacío. Nos inundan con entretenimientos absurdos —memes, TikToks, dramas de redes— para mantenernos infantiles, despreocupados y ciegos ante su control. La palabra "nihilista", nacida del latín nihil y moldeada por los rebeldes rusos y Nietzsche, es su arma secreta: nos convierten en creyentes de la "nada", mientras ellos mueven los hilos del poder desde las sombras. ………………………………………………………………………………………. ¡Agarraos porque os voy a contar una verdad oculta que los poderosos no quieren que sepais! Los sabateanos y el frankismo son la clave para entender cómo el mundo se sumió en el caos nihilista que vivimos hoy. Los sabateanos o sabateos son los discípulos del autoproclamado mesías judío Shabtai Tzvi, nacido en el imperio otomano, el cual se convirtió al Islam en 1666…¿bonita fecha, no creéis? Son partidarios de la Cábala y del Zohar y afirman la existencia de una ley oculta y secreta, los sabateos interpretaron la conversión de su líder como un mandamiento para practicar una religión oculta y secreta. Un tipo que en el siglo XVII se autoproclamó Mesías y dijo que la redención llegaba rompiendo todas las reglas. ¿Cumplir la Torá? ¡Pff, para qué! Él y sus seguidores sabateanos creían que el pecado era el camino a la salvación, una movida que ya olía a rebelión contra todo lo sagrado. Cuando Tzvi se convirtió al islam bajo presión otomana, sus seguidores más fieles, los Dönmeh, se volvieron criptojudíos, viviendo una doble vida mientras planeaban en las sombras. Esto no es teoría, ¡es historia pura que podéis rastrear! Luego aparece Jacob Frank, el verdadero cerebro maquiavélico. Este tipo, en el siglo XVIII, llevó el sabateanismo a otro nivel, diciendo que era el sucesor de Tzvi. Frank no solo quería romper las reglas, quería destruirlas por completo. Su lema era que el mundo debía caer en una "saturación de pecado" para forzar la llegada del Mesías. ¿Rituales raros? Claro, como esa movida en Lanškroun en 1756, donde sus seguidores bailaban alrededor de una mujer semidesnuda, diciendo que era la Shekhinah. Este es un término hebreo que viene de la raíz shajan ("habitar") y, en el judaísmo, se refiere a la presencia divina de Dios en el mundo, o a que una persona esta habitada por un espíritu, vamos que esta poseída. ¡Pura locura! Frank y sus frankistas se convirtieron al cristianismo en masa, pero no te engañes, era una fachada. En secreto, seguían con sus creencias locas, infiltrándose en la sociedad europea como una red oculta. Si cruzamos el charco hasta España y tenemos un siglo antes a los alumbrados, una secta mística del siglo XVI que también olía a subversión. Estos tipos, que surgieron alrededor de 1511 en Castilla, creían en un contacto directo con Dios a través de éxtasis y visiones, despreciando los sacramentos y la autoridad de la Iglesia. Decían que, al estar "iluminados" por Dios, no podían pecar, sin importar lo que hicieran. ¿Os suena familiar? Su idea de "dejamiento" (entregarse pasivamente a Dios) se parece mucho a la transgresión deliberada de Tzvi. La Inquisición los persiguió a muerte, encarcelando a líderes como Isabel de la Cruz y Pedro Ruiz de Alcaraz en 1524, porque veían en ellos un peligro herético con tintes protestantes. Pero, ¿y si los alumbrados eran un eco temprano de la misma mentalidad antinomiana que Tzvi predicaría después? ¡Es como si alguien estuviera sembrando la semilla de la rebelión espiritual en distintos frentes! Y aquí entra el jesuitismo, la gran pieza que conecta todo en esta conspiración. La Compañía de Jesús, fundada en 1540 por Ignacio de Loyola, se creó para ser la vanguardia de la Contrarreforma, combatiendo herejías como el protestantismo y, sí, los alumbrados. Pero esperad, ¡aquí hay algo turbio! Los jesuitas eran famosos por su disciplina, su infiltración en las élites y su "obediencia ciega", algo que algunos conspiranoicos dicen que se parece sospechosamente a las tácticas de los Dönmeh sabateanos, que se colaban en otras religiones mientras mantenían sus creencias secretas. Es famoso el tema de la monista secreta, un texto que habla de las técnicas de infiltración que usaban y usan los jesuitas. Donde esta permitido hacer cualquier maldad con tal de salirse con la suya. Curiosamente, Ignacio de Loyola fue investigado por la Inquisición en 1527 por posible simpatía con los alumbrados, aunque salió libre. ¿Coincidencia? ¡Yo digo que no! Quizás los jesuitas, mientras combatían herejías, aprendieron un par de trucos de los alumbrados sobre manipulación y control espiritual, usándolos para su propia agenda de poder. Ahora, aquí viene lo gordo: esta idea de "redención a través del pecado" es el germen del nihilismo que hoy nos tiene atrapados. Frank no solo quería romper las leyes judías, sino TODAS las leyes morales. ¿Os suena familiar? ¡Es el eco de Nietzsche gritando que "Dios ha muerto"! La filosofía de Nietzsche, con su rechazo a los valores tradicionales y su idea de que no hay verdad absoluta, no salió de la nada. Bebió directo de esa fuente envenenada del frankismo, que decía que destruir el orden moral era el camino a la libertad. Los frankistas, con su desprecio por el Talmud y las normas, fueron los primeros en decir que nada importa, que todo vale si sirve al "gran plan". ¡Eso es nihilismo puro, amigos! Y no creais que esto se quedó en el siglo XVIII. Los frankistas, con sus conversiones falsas al cristianismo, se metieron en las élites de Europa. Hay quienes dicen que familias poderosas, incluso en América, tienen raíces frankistas. ¿Nombres como Brandeis o Frankfurter te dicen algo? No es casualidad. Estos tipos sembraron las semillas de una ideología que destruye cualquier sentido de propósito, dejando un vacío que hoy llamamos nihilismo moderno. Desde el marxismo cultural hasta los movimientos que promueven el caos moral, todo tiene el ADN de esa "involución" que Frank predicaba. No era una regresión biológica, ¡era un plan para sumir al mundo en la anarquía espiritual! Lo más loco es cómo lo hicieron: los frankistas no solo querían pecar, querían que el mundo entero se hundiera en el pecado. Frank decía que el caos moral forzaría la redención, pero, ¿y si la redención nunca llega? Lo que queda es un mundo donde nadie cree en nada, donde los valores se derrumban. Eso es exactamente lo que Nietzsche teorizó después, y lo que hoy vemos en la cultura: un vacío donde todo es relativo, donde no hay bien ni mal. El solipsismo satanista que impera por todas partes. Los frankistas, con sus rituales y su infiltración, fueron los arquitectos de esta mentalidad. No lo digo yo, ¡lo dicen los hechos históricos! No es ninguna sorpresa que el frankismo tuviera hasta 50,000 seguidores en su momento, muchos en Polonia, donde se mezclaron con la nobleza católica. Desde ahí, su influencia se extendió como un virus. Si queréis pruebas, leed los primeros trabajos de Gershom Scholem, que destripó el sabateanismo y mostró cómo sus ideas eran una bomba de relojería. La evolución del estudio de Scholem sobre el sabbateanismo sirve como prueba de la creciente reticencia de Scholem y otros muchos a criticar el proyecto sionista tras el Holocausto y la Segunda Guerra Mundial y de su giro gradual desde la marginalidad hacia convicciones políticas más dominantes. En resumen, los sabateanos y Frank armaron el escenario para el nihilismo actual. Su plan de "redención a través del pecado" no era misticismo inocente, era una declaración de guerra contra los valores. Nietzsche solo tomó el testigo y lo gritó más alto. Hoy, cuando ves una sociedad que no cree en nada, que celebra la transgresión por la transgresión, estás viendo el legado de Frank y sus locos. ¡Despierta, que el nihilismo no es casualidad, es un plan que lleva siglos en marcha! ………………………………………………………………………………………. ¡Y hasta aquí el podcast de hoy, amigos! Hemos desentrañado cómo las distracciones modernas y la infantilización de la sociedad nos mantienen en una danza perpetua de entretenimiento vacío, lejos de la verdad incómoda. Como decía Orwell, “el pueblo que elige corruptos, impostores, ladrones y traidores no es víctima, sino cómplice”. Y en la misma línea, Russell nos advertía que “la mayoría de las personas preferirían morir antes que pensar; de hecho, muchas lo hacen”. Así que, mientras el mundo nos lanza notificaciones y pantallas para anestesiarnos, recordad: despertad, cuestionad, pensad. Pero, claro, si todo esto os parece demasiado... ¡hoy no, mañana! ………………………………………………………………………………………. Conductor del programa UTP Ramón Valero @tecn_preocupado Canal en Telegram @UnTecnicoPreocupado Un técnico Preocupado un FP2 IVOOX UTP http://cutt.ly/dzhhGrf BLOG http://cutt.ly/dzhh2LX Ayúdame desde mi Crowfunding aquí https://cutt.ly/W0DsPVq Invitados ………………………………………………………………………………………. Enlaces citados en el podcast: AYUDA A TRAVÉS DE LA COMPRA DE MIS LIBROS https://tecnicopreocupado.com/2024/11/16/ayuda-a-traves-de-la-compra-de-mis-libros/ MIRANDO HACIA ATRÁS VI: ANTICIPÁNDONOS A HG WELLS CUARTA PARTE https://tecnicopreocupado.com/2020/01/31/mirando-hacia-atras-vi-anticipandonos-a-hg-wells-cuarta-parte/ LA PEDAGOGÍA WALDORF CREADA POR STEINER, LA NEW AGE Y EL LUCIFERANISMO https://tecnicopreocupado.com/2018/04/02/la-pedagogia-waldorf-creada-por-steiner-la-new-age-y-el-luciferanismo/ APRENDER DEL PASADO PARA VALERNOS EN EL FUTURO https://tecnicopreocupado.com/2014/05/17/aprender-del-pasado-para-valernos-en-el-futuro/ DESTRUCCIÓN DE LA FAMILIA Y LOS VALORES https://tecnicopreocupado.com/2018/07/10/destruccion-de-la-familia-y-los-valores/ DESTRUCCIÓN DE LA FAMILIA Y LOS VALORES. 2ª PARTE https://tecnicopreocupado.com/2019/01/14/destruccion-de-la-familia-y-los-valores-2a-parte/ ………………………………………………………………………………………. Música utilizada en este podcast: Tema inicial Heros Epílogo Mañana - Los Iberos https://youtu.be/uVa-Yi07ZYk?feature=shared

The chat bot flashes its elipsis at the bottom of the screen. What is it thinking, what does it want from you, what do you want from it? Beneath those pixels lies a sea of mined data and lightning storms of electricity heating up servers in barren deserts. What will it find for you in the past labor of the generations? According to a stunning new article in Rolling Stone, it will find whatever the fuck makes you feel like a god—incuding all the NewAge pablum it has scarfed down—because oops, ChatGPT released a model that is just too sycophantic. But as we break down today, the AI nonsensient flattery machine is designed to hook you into the regurgitative process of self-seduction. Is this a new spiritual delusion, or more of the same? And what does that kind and agreeable bot conceal? Show Notes People Are Losing Loved Ones to AI-Fueled Spiritual Fantasies Chatgpt induced psychosis ChatGPT And Generative AI Innovations Are Creating Sustainability Havoc  LLM Can Be A Dangerous Persuader You'll Be Astonished How Much Power It Takes to Generate a Single AI Image  A bottle of water per email: the hidden environmental costs of using AI chatbots Intelligent Computing: The Latest Advances, Challenges, and Future  AI Data Centers Pose Regulatory Challenge, Jeopardizing Climate Goals AI, Climate, and Regulation: From Data Centers to the AI Act  AI could impact 40 per cent of jobs worldwide in the next decade, UN agency warns The Future of Jobs Report 2025 History's Magic Mirror: America's Economic Crisis and the Weimar Republic of Pre-Nazi Germany The Great Filter: A possible solution to the Fermi Paradox  Academic Publisher Sells Authors' Work to Microsoft for AI Training Address of the Holy Father to the College of Cardinals (10 May 2025) | LEO XIV  Capitalism's Fascistic Tendencies — McGowan  McGowan, Todd. 2016. Capitalism and Desire: The Psychic Cost of Free Markets. Columbia University Press. Adorno, Theodor W., and Max Horkheimer. 1997. Dialectic of Enlightenment. Verso. Learn more about your ad choices. Visit megaphone.fm/adchoices

Max Horkheimer dachte in den 1930er- und 40er-Jahren intensiv über den Kapitalismus nach, aus dem sich der Faschismus entwickeln konnte. In seinem kurzen Text „Die Rackets und der Geist“, der eigentlich der Aufschlag für ein größeres Forschungsprogramm werden sollte, setzt er sich mit Banden- bzw. Clan-Strukturen auseinander, die so dominant werden können, dass sie alles beherrschen und letztlich sowohl den marktwirtschaftlichen Liberalismus wie auch das Recht außer Kraft setzen. Wenn wir heute die Herrschaftsstrukturen in Russland, Ungarn oder zunehmend auch in den USA betrachten, scheint Horkheimers Charakterisierung der Racket-Herrschaft wieder zuzutreffen. Allerdings birgt dieser Begriff auch Probleme, da er oftmals unscharf bleibt. Zugleich will Horkheimer die Herrschaft des Rackets als eine grundsätzliche Eigenschaft von Herrschaft betrachten, die nicht nur unter einem Monopolkapitalismus zum Vorschein tritt. In der neuen Folge von „Wohlstand für Alle“ sprechen Ole Nymoen und Wolfgang M. Schmitt über die Rackets der Vergangenheit und Gegenwart. Literatur: Bertolt Brecht: Der aufhaltsame Aufstieg des Arturo Ui, Suhrkamp. Thorsten Fuchshuber über den Racket-Begriff: https://www.ca-ira.net/thorsten-fuchshuber-ueber-rackets-als-struktur-in-der-neuen-iz3w/. Max Horkheimer: „Die Rackets und der Geist.“ In: Gesammelte Schriften, Band 12, S. Fischer, S. 287–291. „Handelsblatt“-Interview mit Katharina Pistor: https://www.handelsblatt.com/politik/international/usa-fuer-trump-und-musk-sind-universitaeten-parasiten-die-auf-der-staatskasse-liegen/100123600.html Termine: Ole und Wolfgang sind am 18.05. in Trier: http://www.museumsstadt-trier.de/downloads/Museumstag_2025_Leporello.pdf Ole ist am 19. 05. in Trier, um über sein Kriegsbuch zu sprechen: https://www.instagram.com/p/DJn9D7Iqv5m/?hl=de Wolfgang ist am 20.05. in Bremen: https://www.uni-bremen.de/fileadmin/user_upload/fachbereiche/fb10/fb10/pdf/PlakatGastvortrag_Schmitt.pdf Wolfgang ist am 21.05. in Erlangen: https://www.gew-bayern.de/aktuelles/detailseite/durch-die-linse-des-profits-hollywoods-kapitalismuskritik Unsere Zusatzinhalte könnt ihr bei Apple Podcasts, Steady und Patreon hören. Vielen Dank! Apple Podcasts: https://podcasts.apple.com/de/podcast/wohlstand-f%C3%BCr-alle/id1476402723 Patreon: https://www.patreon.com/oleundwolfgang Steady: https://steadyhq.com/de/oleundwolfgang/about

„Kultur heute schlägt alles mit Ähnlichkeit. Film, Radio, Magazine machen ein System aus. Jede Sparte ist einstimmig in sich und alle zusammen“, schreiben Max Horkheimer und Theodor W. Adorno im Kulturindustrie-Kapitel in der „Dialektik der Aufklärung“. Wo manche Pluralisierung und Buntheit erkennen wollen, sehen die Philosophen der Frankfurter Schule eine große Vereinheitlichung innerhalb des Monopolkapitalismus am Werk, die konformes Denken und Autoritätshörigkeit produziert. Die Freizeitgestaltung unterscheidet sich nicht mehr wesentlich von der Arbeitszeit. Im Akkord wird konsumiert und produziert. Auch der Unterschied zwischen einer Ware und Kulturerzeugnissen verschwimmt, wenn alles käuflich wird. Im Zeitalter von algorithmischer Sortierung, von Spotify-Playlisten und KI-generierter Kunst lohnt es sich, das Kapitel aus dem Klassiker der Kritischen Theorie noch einmal zu lesen. In der neuen Folge von „Wohlstand für Alle“ sprechen Ole Nymoen und Wolfgang M. Schmitt über die Kulturindustrie der Vergangenheit und Gegenwart. Literatur: Max Horkheimer, Theodor W. Adorno: Dialektik der Aufklärung. Philosophische Fragmente, S. Fischer. Liz Pelly: Mood Machine. The Rise of Spotify and the Costs of the Perfect Playlist, Hodder & Stoughton. Tim Wu: The Master Switch. The Rise and Fall of Information Empires, Vintage Reprint. Unsere Zusatzinhalte könnt ihr bei Apple Podcasts, Steady und Patreon hören. Vielen Dank! Apple Podcasts: https://podcasts.apple.com/de/podcast/wohlstand-f%C3%BCr-alle/id1476402723 Patreon: https://www.patreon.com/oleundwolfgang Steady: https://steadyhq.com/de/oleundwolfgang/about Veranstaltungen: Wir sind am 3. Mai in Zürich: https://www.millers.ch/spielplan/detail/jean-philippe-kindler-2186 Wir sind am 5. Mai in Stuttgart: https://theaterhaus.reservix.de/p/reservix/event/2318654

In his new book, Dr. Carl Trueman writes, “The very rhetoric and concepts of critical theory, the other, intersectionality, and their like have become influential tools of wielding power rather than dismantling it. And so—as Frankfurt School members Max Horkheimer and Theodor Adorno themselves would no doubt point out—things have become their opposite; the liberator has become the tyrant, the tools of freedom have become the weapons of oppression.” Perhaps Goethe's Mephistopheles captures critical theory best when he uttered to Faust, “I am the spirit that negates.” Join me and Dr. Carl Trueman as we discuss the philosophy and the danger of critical theory in his new book To Change All Worlds: Critical Theory from Marx to Marcuse. Stay up-to-date with the latest episodes of the Evangelization & Culture Podcast biweekly on WordOnFire.org, on YouTube, or wherever you get your podcasts. You can get more content like this in the quarterly print journal of the Word on Fire Institute, Evangelization & Culture.

In this episode of Truth Tribe, I review Carl Trueman's newest book, "To Change All Worlds: Critical Theory from Marx to Marcuse." His magisterial 2020 volume, "The Rise and Triumph of the Modern Self," established him as an insightful, rigorous, and incisive analyst who writes lucidly about complex ideas and places them into a Christian context. He then followed up this book with a smaller summary volume, which added new material, which was called "Strange New World," which was published in 2022. His newest effort addresses in more depth elements taken up in that previous work, or actually those two previous works, the nature of Critical Theory and its influence in contemporary culture. Although critical race theory has its roots in critical theory, Truman does not say much about critical race theory. We are again in his debt for an in depth analysis, rich in original source research and pertinent for understanding contemporary cultural and political currents. Hegel was right in at least one thing: to understand an age, you must understand its philosophy, and as Christians, we must expose it and counter it with biblical truth. Truman, patiently and non polemically, explains critical theory. To do so, he explores the philosophies of major figures such as Hegel, Karl Marx, and Sigmund Freud, and culturally significant thinkers from the German Frankfurt school such as Herbert Marcuse and Max Horkheimer. He also consults Neo-Marxist thinkers such as John Lucas and Karl Koch and the Neo-Freudian Wilhelm Reich as a historian. Truman's aim is more elucidation than reputation, and he exposes difficult ideas in readable prose—no mean feat. However, he is wisely critical of critical theory to summarize and review a book that explores several dense thinkers, and their significance is challenging. I'd rather teach it than review it. However, several salient ideas emerge, which I will discuss here. Douglas Groothuis, Ph.D., is Distinguished University Research Professor of Apologetics and Christian Worldview at Cornerstone University and the author of twenty books, including Beyond the Wager: The Christian Brilliance of Blaise Pascal (InterVarsity, 2024). Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Auf den ersten Blick scheint der Faschismus der große Gegenpol zum Liberalismus zu sein. Die Frankfurter Schule sieht dies anders: Max Horkheimer beschreibt im Jahr 1939 in seinem Essay „Die Juden und Europa“, wie aus dem Liberalismus der Faschismus erwachsen konnte. In seinem berühmten Text findet sich auch der bekannte Satz: „Wer aber vom Kapitalismus nicht reden will, sollte auch vom Faschismus schweigen.“ Keineswegs ist die Marktwirtschaft mit ihren Konkurrenzverhältnissen das Gegenteil von autokratischer Staatsmacht, vielmehr erleben wir, wie in der Krise der Staat als ideeller Gesamtkapitalist die kapitalistische Wirtschaft lenkt, um die Profite der Kapitalisten abzusichern. Juden, die in den Jahrzehnten zuvor vom Liberalismus und dessen Toleranz profitierten, werden, wenn der Staatskapitalismus regiert, zu den ersten Opfern. Horkheimers Text, der an manchen Stellen Lenin recht nahekommt, ist immer noch wegweisend, weil er liberale Illusionen entlarvt und die Gewalt des Kapitalismus klar benennt. Mehr dazu von Ole Nymoen und Wolfgang M. Schmitt in der neuen Folge von „Wohlstand für Alle“. Literatur: Max Horkheimer: Die Juden und Europa, in: Ders.: Gesammelte Schriften. Bd. IV. Schriften 1936 – 1941, S. Fischer. Unsere Zusatzinhalte könnt ihr bei Apple Podcasts, Steady und Patreon hören. Vielen Dank! Apple Podcasts: https://podcasts.apple.com/de/podcast/wohlstand-f%C3%BCr-alle/id1476402723 Patreon: https://www.patreon.com/oleundwolfgang Steady: https://steadyhq.com/de/oleundwolfgang/about Unser Kinderbuch namens "Die kleinen Holzdiebe" ist nun erschienen! Alle Informationen findet ihr unter: https://www.suhrkamp.de/buch/die-kleinen-holzdiebe-und-das-raetsel-des-juggernaut-t-9783458644774 Ihr könnt uns unterstützen - herzlichen Dank! Paypal: https://www.paypal.me/oleundwolfgang Konto: Wolfgang M. Schmitt, Ole Nymoen Betreff: Wohlstand fuer Alle IBAN: DE67 5745 0120 0130 7996 12 BIC: MALADE51NWD Social Media: Instagram: Unser gemeinsamer Kanal: https://www.instagram.com/oleundwolfgang/ Ole: https://www.instagram.com/ole.nymoen/ Wolfgang: https://www.instagram.com/wolfgangmschmitt/ TikTok: https://www.tiktok.com/@oleundwolfgang Twitter: Unser gemeinsamer Kanal: https://twitter.com/OleUndWolfgang Ole: twitter.com/nymoen_ole Wolfgang: twitter.com/SchmittJunior Die gesamte WfA-Literaturliste: https://wohlstand-fuer-alle.netlify.app

Gibrán y Christian se reúnen para analizar un escrito de Max Horkheimer, autor fundamental para la tradición de la Teoría Crítica, llamado "Autoridad y Familia en la actualidad" de 1949. Texto, que representa una continuación de un estudio publicado en 1936, reflexiona la importancia y el rol de la familia en la sociedad capitalista. ¿Cómo entender su integración y por ende funcionamiento? ¿Puede ser aún un espacio utópico que no se rige por la lógica del mercado? #teoriacrítica #horkheimer #escueladefrankfurt

We are joined by philosopher and Marxist intellectual Gabriel Rockhill to discuss the relevance and importance of the recently translated work, Western Marxism (Monthly Review Press, 2024) by Domenico Losurdo. In this discussion, we analyze Losurdo's book with a focus on extracting the most seminal insights and lessons from the text. We discuss the various Western Marxist thinkers that are critiqued in the text, from Michel Foucault, Hannah Arendt, Max Horkheimer, to Theodor Adorno and others. We discuss how this text can promote a shift in the western Marxist left in today's time and why it is hitting a nerve. Learn more about Western Marxism by Losurdo please visit (https://monthlyreview.org/product/western-marxism/).  Dr. Gabriel Rockhill is the Founding Director of the Critical Theory Workshop / Atelier de Théorie Critique, Professor of Philosophy and Global Interdisciplinary Studies at Villanova University, and the author or editor of ten books, as well as numerous scholarly and general public articles. He is also the Associate Director of Cultural Studies at Villanova University, Research Associate at the Laboratoire d'anthropologie politique – LAP (EHESS, Paris), one of the editors-in-chief of the World Marxist Review, and co-editor of the book series AIM–Anti-Imperialist Marxism.

Eine Vorstellung meines Buch "Wirklickeitserschließendes Sollen", das 2023 im Verlag Karl Alber erschienen ist. Es enthält neun Aufsätze, in denen ich im Gespräch mit Philosophen wie Thomas Nagel, Jürgen Habermas, Max Horkheimer, Joseph Ratzinger oder Anselm von Canterbury u.a. zeige, wie die im Gewissen vollzogene Erkenntnis des Guten uns zur Erkenntnis Gottes führt, wenn wir nur konsequent genug jene Erkenntnis zu Ende denken. Hier gehts zum Buch: https://www.nomos-shop.de/de/p/wirklichkeitserschliessendes-sollen-gr-978-3-495-99511-2

Como foi possível a barbárie do século XX? Em Dialética do esclarecimento, Theodor Adorno e Max Horkheimer tentam responder a esta questão e afirmam que o regresso não é algo externo em oposição ao esclarecimento, mas que está contido em seu núcleo. Inscreva-se gratuitamente em nossa newsletter: ⁠⁠https://filosofiavermelha.org/index.php/newsletter/⁠⁠ Curso "Introdução à filosofia - dos pré-socráticos a Sartre": ⁠https://www.udemy.com/course/introducao-a-filosofia-dos-pre-socraticos-a-sartre/?couponCode=FD4925B9DC891D61BEF7⁠ Curso "Crítica da religião: Feuerbach, Nietzsche e Freud": ⁠https://www.udemy.com/course/critica-da-religiao-feuerbach-nietzsche-e-freud/?couponCode=2DF6981ECC92A3C91F6A⁠ Curso "A filosofia de Karl Marx - uma introdução": ⁠https://www.udemy.com/course/a-filosofia-de-karl-marx-uma-introducao/?couponCode=A487EE31D1D797D2B5C8⁠⁠⁠ Apoia.se: seja um de nossos apoiadores e mantenha este trabalho no ar: ⁠⁠⁠https://apoia.se/filosofiavermelha⁠⁠⁠ Nossa chave PIX: filosofiavermelha@gmail.com Adquira meu livro: ⁠⁠⁠https://www.almarevolucionaria.com/product-page/pr%C3%A9-venda-duvidar-de-tudo-ensaios-sobre-filosofia-e-psican%C3%A1lise⁠⁠⁠ Meu site: ⁠⁠⁠https://www.filosofiaepsicanalise.org⁠⁠⁠ Clube de leitura: ⁠⁠⁠https://www.youtube.com/watch?v=WWEjNgKjqqI⁠⁠⁠ Neste episódio oferecemos uma visão panorâmica desta obra, abordando apenas alguns de seus temas a fim de que você saiba do que a obra trata e esteja melhor preparado para a sua leitura. Inicialmente vamos mostrar como o texto surgiu e qual o seu principal objetivo. Em seguida falaremos sobre a relação entre barbárie e esclarecimento, para depois mencionar brevemente a questão do mito de Odisseu e da regressão do indivíduo, e finalizaremos com uma seção um pouco mais longa sobre a indústria cultural.

We examine Losurdo's criticism of western Marxism in relation to anticolonial revolution following the Second World War. We discuss Walter Benjamin's "Theses on the Philosophy of History," Max Horkheimer's Authoritarian State, Althusser's antihumanist turn, Sartre's Critique of Dialectical Reason, Adorno's Nietzschean pessimism, and Tronti's workerism. We discuss how Losurdo pinpoints an aversion to the anticolonial revolution in the Marxist theories that are generated by these thinkers. We discuss the merits of Losurdo's polemic, where it hits the mark and where it falls short. Please join us at https://www.patreon.com/torsiongroups. 

„Gesellschaftliche Veränderungs- und soziale Verlustängste, garniert mit Verschwörungsfantasien“: das sei bis heute – und heute neuerlich in besonderem Maße – die politisch-soziale Grundkonstellation der „Mitte“, schreibt der deutsche Soziologe Stephan Lessenich im 2018 veröffentlichten Sammelband „Die Mitte als Kampfzone“. Stephan Lessenich leitet derzeit das Frankfurter Institut für Sozialforschung, das unter Max Horkheimer und Theodor W. Adorno als „Frankfurter Schule“ berühmt wurde. Andrea Hauer hat ihn via Internettelefon zu einem Gespräch gebeten. Die „Mitte“ sei ein „unbestimmter“ und „inklusiver“ Begriff, meint Soziologe Lessenich; damit könne man suggerieren, was in Industrieländern mit Kapitalismus und Bürgertum gleichgesetzt wird: Wohlstand, Leistungsbereitschaft, Sicherheit, Stabilität. Zugleich sei die „Mitte“ ein „exklusiver“ Begriff, da von einem „Rand“ ausgegangen wird.

Zionism, and the project of ethnic cleansing and colonial settlement in historic Palestine, is often rightly compared to other projects of European colonialism. But in a recent essay for Parapraxis, my guest Jake Romm argues that Zionism not only has been influenced by the European imperial project, but that it has also been massively shaped by anti-semitism, and that in its recapitulation of anti-semitic stereotypes, and even anti-semitic practice, it makes sense to view Zionism as a species of anti-semitism itself. We talked about how Jake came to this view via Max Horkheimer and Theodor Adorno's The Dialectic of Enlightenment, why he thinks Zionism has always been bent on the destruction of the Palestinian people and could never be content with merely exploiting Palestinian labour. And we also talked about the extreme machismo of Israeli society, and how October 7th was experienced as an emasculating event. Finally, we talked about Israel's likely turn to a permanent occupation of Gaza - and the possibility of the creation of new Israeli settlements in the territory.

İsrail ile LGBT yayılmacılığının ortak yanlarını düşününce ve parçaları birleştirdikçe dehşete düştüm. Eşcinsellik dayatması ile İsrail işgalciliği; dünyanın geri kalanını yok sayma psikopatlığını benzer yöntemlerle sahneliyorlar. ‘Eşcinsellik ve İsrail ne alaka' diyenler olacaktır. Sakince okuyun lütfen. Paris'te, Olimpiyat Oyunları açılışına damga vuran LGBT propagandası rezilliğini organize eden Thomas Jolly'nin Yahudi olması sadece bir detay. Pedofili ile ensest dâhil her türlü cinsel sapıklığı normal sayan, kitapları dünyada milyonlar satan felsefeci Judith Butler da Yahudi mesela. Hatta Amerika'daki eğitim-öğretimi 70'lerde kadim terbiyeden arındırıp, sapkın akımların önünü açan; Erich From, Jurgen Habermas ve Max Horkheimer da ünlü Yahudi düşünürler. Bir tarafta hiçbir kural-kaide tanımayan Siyonist düşüncenin inşa ettiği işgalci ve katil İsrail… Diğer tarafta, normal olan her şeye karşı anormalliği dayatan LGBT ideolojisi… Her ikisi de yok edici, düzen bozucu. Her ikisi de yaşamları tarumar ediyor. Çıkış noktaları benzer. Gördük ki LGBT ideolojisi de Siyonizm gibi günümüz dünyasının dokunulmazlık zırhına büründürüldü. Nasıl ki Yahudiler, 1908'den sonra Filistin'de sistematik yerleşim politikası benimsedi ve köyleri işgal ederek kendi kendilerine yerleşimci statüsü kazandırıp 1948'de İsrail'i kurdular. Eşcinseller de 1960'larda Amerika'da ayrımcılığa karşı ayaklanmalar başlatıp, Avrupa ülkeleri ve ABD'de LGBT haklarını hızla kazandılar. Bugünün dünyasında İsrail'i eleştirmek antisemitizm sayılıyor. Eşcinselliği hastalık veya sapkın görmek de nefret suçu sayılıyor. Bugün Filistinlilerin yaşadıkları evler, herhangi bir Yahudi tarafından ellerinden alınabiliyor ve bu işgale kimseler ‘dur' demiyor. İsrail de bu sistematiği hukuken destekliyor. Birçok Batılı ülkede de eşcinseller, kendilerinin doğurmadıkları ve asla doğuramayacakları çocukları yasal olarak evlat edinebiliyorlar. Benzerlikler o kadar fazla ki. Bir yanda çocukların ve gençlerin cinsiyetlerini yok etmeyi gaye edinen LGBT sistematiği, diğer yanda Gazze'deki bir anneyi, bir genci ve bir bebeği öldürmek için tüm gücünü kullanan terör devleti İsrail. Siyonist üstenci düşünce Gazze'deki soykırımıyla tüm insanlığı açıkça hedef aldı. LGBT dayatmacılığı ise nesillerin devamını yumuşak soykırım modeli ile kesmek için tüm dünyayı adım adım kuşatıyor. Siyonist düşünce ‘Goyimleri', yani Yahudiler dışındaki tüm halkları kendileri için zararsız hale getirmeyi amaçlıyor. LGBT ideolojisi de eşcinsel yaşam biçimiyle aile kurumunu devreden çıkarıyor. Üreme durursa soykırım da tamamlanmış olacak. Nüfus artışının düşmesi, eşcinsel birlikteliklerin artması ya da yalnız yaşamın yaygınlaşmasına bakılırsa başarılı oluyorlar.

Even philosophers need downtime. In episode 106 of Overthink, Ellie and David take a break and chase down fun's place in today's world — from its aesthetic opposition to the highbrow realm of beauty, to its peculiar absence from philosophical discourse. What role does fun play in the good life? How does fun relate to art, play, and ritual? Can you really have fun by yourself? And what happens when the lines blur between the fun and the political?Check out the episode's extended cut here!Works DiscussedTheodor W. Adorno and Max Horkheimer, Dialectic of EnlightenmentRey Chow, The Age of the World TargetErna Fergusson, Dancing GodsMichel Foucault, The History of MadnessPierre Hadot, Philosophy as a Way of Life: Spiritual Exercises from Plato to FoucaultJohan Huizinga, Homo LudensImmanuel Kant, Critique of the Power of JudgmentLawrence W. Levine, Highbrow/LowbrowAlan McKee, Fun!: What Entertainment Tells Us About Living a Good LifeDavid Peña-Guzmán and Rebekah Spera, "The philosophical personality"Jen D'Angelo & Mariana Uribe, Mamma Mia! But DifferentPatreon | patreon.com/overthinkpodcast Website | overthinkpodcast.com Instagram & Twitter | @overthink_pod Email |  dearoverthink@gmail.com YouTube | Overthink podcastSupport the Show.

„Dokonale osvícená země září ve znamení triumfálního neštěstí.“ Tak zní jedna z nejslavnější vět z Dialektiky osvícenství. Jde o programový spis tzv. Frankfurtské školy, který sepsali Theodor Adorno a Max Horkheimer v americkém exilu poté, co z Evropy uprchli před nacisty. Kniha se stala inspiračním zdrojem pro každou novou generaci myslitelů hlásící se k této tradici. K té čtvrté se řadí i jedna z nejvýznamnějších německých myslitelek současnosti Eva von Redecker. Ta svou knihou Revoluce pro život sepsala cosi, co můžeme v nadsázce označit za Dialektiku osvícenství pro 21. století. Podobně jako Adorno a Horkheimer si všímá i Eva von Redecker, že žijeme v systému, který zvěcňuje člověka a oduševňuje věci. Německá filozofka odmítá stejně jako její ideoví předchůdci kapitalistický sklon proměnit vše existující v prostor těžby. Eva von Redecker v tom spatřuje dvojí problém. Jednak je člověk odcizen sám sobě i druhým. Těžíme sebe sama stejně jako těžíme půdu: mnohdy se živíme různými doplňky i medikamenty ne proto, že jsme nemocní, ale proto, že potřebujeme být výkonnější. Výsledkem je vysílení západního člověka patrný na nárůstu psychických poruch. Druhý problém tkví v tom, že důraz na konzum nás činí nesvobodnými. Když konzumujeme, vybíráme z předem daných možností, aniž bychom se my sami pojímali jako tvůrci těchto možností. Jenže jednání, jež je podstatou lidství, může vzejít jen z pocitu sounáležitosti. I to ze současné společnosti mizí. Neplatí „miluj bližního svého“, ale „eliminuj bližního svého“. Jenže bez druhého, bez jeho navazování na mé konání nelze jednat: jednání je určeno výchozí pluralitou. Co s tím? A jsme skutečně v takto bezvýchodné situaci? Eva von Redecker užila v titulu své knihy pojem revoluce. Nemíní tím přitom žádné světodějné gesto, hovoří o revoluci pro život, která „sází méně na zlom a více na opakování“. Hovoří o „nové rutině a nových vzorcích jednání“. Ale víme, jak by taková rutina nové vzorce chování mohly vypadat? Kapitoly I. Jaká revoluce? [Začátek až 14.10] II. „Kdo zná fyzikální zákony, tomu se bude lépe kydat.“ [14:10–21:40] III. Co je kritická teorie? [21:40–35:57] IV. V zajetí fantomové držby [35:57–44:44] V. Flexibilita! Pohotovost k akci! Odolnost! [44:44–55:30] VI. Co dál? Pandemie jako první střípek pozitivní utopie? [55:30–závěr]

In this episode we talk with professor Jason Josephson-Storm about the concept of Disenchantment, why it's an important and influential concept, and why it is also a pervasive myth.  The Dialectic of Enlightenment by Max Horkheimer and Theodor W. Adorno Max Weber The Golden Bough by James Frazer  Deadly Words by by Jeanne Favret-Saada Our coverage of the homunculus - way back in episode 53! Learn more about your ad choices. Visit megaphone.fm/adchoices

Nous sommes en 1784, année de la publication d'un ouvrage qui sera intitulé en français « Qu'est-ce que les Lumières ? ». Il est signé Emmanuel Kant. Le philosophe allemand y écrit : "Les Lumières, c'est la sortie de l'homme hors de l'état de tutelle dont il est lui-même responsable. L'état de tutelle est l'incapacité de se servir de son entendement sans la conduite d'un autre [...] Sapere Aude ! Aie le courage de te servir de ton propre entendement ! Voilà la devise des Lumières." Quatre ans plus tard, dans la « Critique de la raison pratique » du même Kant, on peut lire : "Agis de telle sorte que la maxime de ta volonté puisse être érigée en loi morale universelle." Près de cent cinquante ans plus tard, deux autres philosophes allemands, Theodor Adorno et Max Horkheimer, notent dans leur ouvrage « Dialectique de la raison » : « Ce qui est en cause, ce n'est pas la conservation du passé, mais la réalisation des espoirs du passé (…) La critique à laquelle sont soumises les Lumières tend à préparer un concept positif de ces Lumières qui puisse les libérer des rets dans lesquels les tient la domination aveugle. » Alors comment défendre les Lumières aujourd'hui ? Leur idéal d'émancipation a-t-il encore un sens ? Quelles sont les Lumières du vingt-et-unième siècle ? Invitée: Corine Pelluchon, philosophe, professeure à l'Université Gustave-Eiffel. Autrice de « Les Lumières à l'âge du vivant » Editions du Seuil. Sujets traités : Emmanuel Kant, lumières, Philosophe, morale, Theodor Adorno, Max Horkheimer, Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be : https://auvio.rtbf.be/emission/5936 Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

Exir, Toby and Jackson join for a discussion on the (in)famous Frankfurt School. They discuss the history of the Institute for Social Research from its founding as a think tank for the study of the workers' movement, through the turn to critical theory and empirical social research in the 1930s, its flight to America in the wake of the Nazis' rise to power, and its return to Germany after the Second World War. Focusing in on Max Horkheimer, Theodor Adorno, and Herbert Marcuse, they use the trajectory of these thinkers and the Institute to consider questions of how intellectuals should relate to political movements, the relationship between theory and empirical research, and the possibility and desirability of intellectual independence. They also discuss some of the key ideas of the Frankfurt School, including the critique of instrumental reason, the concept of the totally administered society, and Marcuse's development of psychoanalytic ideas.

Part 2 (The Backroom), on The Possibility of Overcoming Myth is available exclusively on Patreon for 1Dime Patrons: https://www.patreon.com/OneDime This week's episode is all about the Frankfurt School of Critical Theory and the classic book "Dialectic of Enlightenment" By Theodor Adorno and Max Horkheimer. For this installment of 1Dime Radio, I am joined by Mike Watson, a professor, writer, and co-founder of Revol Press. We discuss the significance of 'Dialectic of the Enlightenment' and break down its key themes, not just focusing on the famous "Culture Industry" essay but also the other crucial parts of myth, The Odyssey, the concept of Enlightenment, Science, Reason, Technology, and the domination of nature. Our conversation delves into the pervasive influence of Enlightenment thinking on modern society, critiquing its tendency towards rationalization and its paradoxical return to myth. We explore Adorno's concepts of identity thinking, mythical thinking, and "negative dialectics." Revol Press: http://www.revolpress.com/ Follow me on Twitter: ⁠⁠⁠https://twitter.com/1DimeOfficial⁠⁠⁠ Read more with Speechify: ⁠⁠⁠⁠https://speechify.com/?source=fb-for-mobile&via=1Dime⁠⁠ Be sure to give 1Dime Radio a 5-star rating if you get value out of these podcasts!

Immanuel Kant (1724-1804) nos desafia a deixar o que ele chama de “período da menoridade intelectual”. Ele afirma que somos responsáveis por nossa menoridade intelectual quando esta é causada não por uma deficiência da razão, mas por falta de coragem e determinação de usar sua própria razão sem ser guiado por outros. O lema do Iluminismo, para Kant, traduz-se como: “Ouse saber! Tenha coragem de usar sua própria razão!”.Curso "Introdução à filosofia - dos pré-socráticos a Sartre": https://www.udemy.com/course/introducao-a-filosofia-dos-pre-socraticos-a-sartre/?referralCode=51CAB762A412100AFD38Curso "A filosofia de Karl Marx - uma introdução": https://www.udemy.com/course/a-filosofia-de-karl-marx-uma-introducao/?referralCode=D0A85790C60A2D047A37Clube de leitura: https://www.youtube.com/watch?v=WWEjNgKjqqIApoia.se: seja um de nossos apoiadores e mantenha este trabalho no ar: https://apoia.se/filosofiavermelhaNossa chave PIX: filosofiavermelha@gmail.comAdquira meu livro: https://www.almarevolucionaria.com/product-page/pr%C3%A9-venda-duvidar-de-tudo-ensaios-sobre-filosofia-e-psican%C3%A1liseMeu site: https://www.filosofiaepsicanalise.orgGrande parte da humanidade prefere ser guiada por outros a ser livre no pensamento, e isso por duas razões: preguiça e covardia. A maioria, mesmo sendo politicamente livre, prefere permanecer sob tutela intelectual, surgindo então os aproveitadores para se tornarem os mentores da maioria. Fazendo já uma comparação com o nosso tempo, estes hoje seriam vários tipos de coaches e de influencers.Neste episódio apresentaremos inicialmente uma breve biografia de Kant e depois falaremos sobre as principais ideias de seu breve texto intitulado Resposta à pergunta: o que é o esclarecimento?, Encerraremos então com algumas observações críticas de Theodor Adorno e Max Horkheimer sobre a questão do esclarecimento no mundo de hoje. Hosted on Acast. See acast.com/privacy for more information.

Seja bem-vindo ao Conversas de Ateliê! Na mesa temos Bia Martins, Paulo Henrique Martins, André Magnelli e Lucas Faial Soneghet. Nesse episódio discutimos o conceito "indústria cultural", sua relevância e atualidade. O conceito foi cunhado por Theodor Adorno e Max Horkheimer no livro Dialética do Esclarecimento, para descrever o sistema de produção de bens culturais no capitalismo monopolista de meados do século XX. Segundo os teóricos críticos, o modo de produção capitalista haveria tomado a cultura de tal modo a suprimir suas funções e expressões históricas. No lugar, encontra-se um complexo de mídias (TV e rádio na época) que pela oferta de bens culturais inócuos e padronizados suprime as potencialidades da experiência humana e assim a possibilidade de emancipação. A cultura torna-se uma indústria: produção de mercadorias intercambiáveis e superficiais visando o lucro. Na era da internet e das redes sociais, com o avanço das tecnologias de informação e comunicação e demais transformações no ambiente cultural, nos perguntamos: esse conceito ainda é relevante? O que podemos dizer sobre a cultura hoje sob a ótica das divisões entre cultura erudita e popular, cultura de elite e de massa, que se encontravam na teoria crítica? Há monopólio ou oligopólio na indústria cultural em sua versão digital? Ainda há espaço para uma crítica dos bens culturais e da cultura? Na surpresa na mesa, André Magnelli continua nosso papo cultural com um exemplar da música popular brasileira. Tópicos discutidos: Indústria Cultural; Cultura; Capitalismo; Música. Vamos conversar? No Youtube: https://youtu.be/OvZcqCFxbfE Torne-se sócio-apoiador do Ateliê Clube: https://www.catarse.me/atelie_de_humanidades O que é o Conversas de Ateliê? O Conversas de Ateliê, o novo programa do República de Ideias, podcast do Ateliê de Humanidades, faz o encontro dos nossos colaboradores com todos os que nos apoiam. Em cada episódio, temos uma conversa sobre um tema emergente do momento e uma questão de interesse geral, alternando nossas perspectivas em um diálogo intelectual, agradável e acessível. No final de cada programa, há uma Surpresa na Mesa. Um convidado trará algo (uma reflexão, poesia, música, obra de arte etc.) para nossa conversa, sem que saibamos o quê… Mais informações: https://ateliedehumanidades.com/2023/03/08/conversas-de-atelie-um-programa-do-republica-de-ideias/

"Kultur heute schlägt alles mit Ähnlichkeit", schrieben Theodor W. Adorno und Max Horkheimer in ihrem berühmten Kulturindustriekapitel in der Dialektik der Aufklärung von 1944. Doch ist dieses Diktum in unserer "Gesellschaft der Singularitäten" noch aktuell? Inwiefern ist Kultur überhaupt Träger von Ideologie und lässt sich als solche kritisieren? Wolfgang M. Schmitt knüpft mit seiner Filmanalysen an diese Fragen an und hat in unzähligen Videos die Ideologiekritik praktisch erneuert. Schmitt analysiert sowohl den populären Film von "Paw Patrol" bis "Avengers", als auch die großen Klassiker von Truffaut bis Scorsese. Seit Kurzem kann man seine Analysen auch als Buch erwerben. Mit Matthias Ubl spricht er bei Jacobin Talks über Ideologie, Kunst und die Notwendigkeit des Lesens.

Dr. Jerome Corsi digs deeply into Max Horkheimer and Theodore Adorno, who despised capitalism and the "enlightenment morality." The two men canonized the Marquis de Sade, celebrating him in their own collaborative works, and advocated the abandonment of objective classical values for a more self-centered inhibition-releasing cultural direction. Dr. Corsi takes a critical look at Horkheimer's and Adorno's worldview and influence on modern Neo-Marxist theory.Today's The Truth Central features commentary from Dr. Corsi's new book: The Truth About Neo-Marxism, Cultural Maoism and Anarchy. Pick up your copy today on Amazon: https://www.thetruthcentral.com/the-truth-about-neo-marxism-cultural-maoism-and-anarchy-exposing-woke-insanity-in-the-age-of-disinformation/Get your FREE copy of Dr. Corsi's new book with Swiss America CEO Dean Heskin, How the Coming Global Crash Will Create a Historic Gold Rush by calling: 800-519-6268Follow Dr. Jerome Corsi on Twitter: @corsijerome1Our website: https://www.thetruthcentral.comOur link to where to get the Marco Polo 650-Page Book on the Hunter Biden laptop & Biden family crimes free online: https://www.thetruthcentral.com/marco-polo-publishes-650-page-book-on-hunter-biden-laptop-biden-family-crimes-available-free-online/Our Sponsors:MyVital https://www.thetruthcentral.com/myvitalc-ess60-in-organic-olive-oil/ Swiss America: https://www.swissamerica.com/offer/CorsiRMP.php The MacMillan Agency: https://www.thetruthcentral.com/the-macmillan-agency/ Pro Rapid Review: https://prorrt.com/thetruthcentralmembers/Become a supporter of this podcast: https://www.spreaker.com/podcast/the-truth-central-with-dr-jerome-corsi--5810661/support.

Why is Star Wars so popular? What were the material conditions that set the first film, A New Hope, up for success in 1977? What can a Marxist critique help us understand about the film?In this episode, Marcelle leads Hannah through a conversation about one of her favorite franchises by first taking a close look at George Lucas's politics and the state of Hollywood in the 1970s. Marcelle and Hannah then think through the movie's seemingly progressive narrative — and the way it's been co-opted by people of all political views. Pulling on the work of Theodor Adorno and Max Horkheimer, Marcelle offers a Marxist reading of the film's lasting legacy and asks: what is conservative about the film? How does the film work to undermine and/or reinforce the ideology of repressive state apparatuses?If you like our show, please share it with family and friends! Word-of-mouth is the primary way we reach new listeners who are interested in feminist materialist critique, pop culture and laughing at and from within *the discourse.* Share the show today!***Material Girls is a new show that aims to make sense of the zeitgeist through materialist critique* and critical theory! Each episode looks at a unique object of study (something popular now or from back in the day) and over the course of three distinct segments, Hannah and Marcelle apply their academic expertise to the topic at hand.We'll be back in two weeks for another episode, but until then, be sure to check out all the bonus content we have on our Patreon at Patreon.com/ohwitchplease. You can learn more about the show at ohwitchplease.ca and on our instagram at instagram.com/ohwitchplease! Want more from us? Check out our website ohwitchplease.ca.*Materialist Critique is, at its simplest possible level, a form of cultural critique – that is, scholarly engagement with a cultural text of some kind – that is interested in modes of production, moments of reception, and the historical and ideological contexts for both. Materialist critique is really interested in the question of why a particular cultural work or practice emerged at a particular moment. Music Credits:“Shopping Mall”: by Jay Arner and Jessica Delisle ©2020Used by permission. All rights reserved. As recorded by Auto Syndicate on the album “Bongo Dance”. Hosted on Acast. See acast.com/privacy for more information.

Why is Star Wars so popular? What were the material conditions that set the first film, A New Hope, up for success in 1977? What can a Marxist critique help us understand about the film?In this episode, Marcelle leads Hannah through a conversation about one of her favorite franchises by first taking a close look at George Lucas's politics and the state of Hollywood in the 1970s. Marcelle and Hannah then think through the movie's seemingly progressive narrative — and the way it's been co-opted by people of all political views. Pulling on the work of Theodor Adorno and Max Horkheimer, Marcelle offers a Marxist reading of the film's lasting legacy and asks: what is conservative about the film? How does the film work to undermine and/or reinforce the ideology of repressive state apparatuses?If you like our show, please share it with family and friends! Word-of-mouth is the primary way we reach new listeners who are interested in feminist materialist critique, pop culture and laughing at and from within *the discourse.* Share the show today!***Material Girls is a new show that aims to make sense of the zeitgeist through materialist critique* and critical theory! Each episode looks at a unique object of study (something popular now or from back in the day) and over the course of three distinct segments, Hannah and Marcelle apply their academic expertise to the topic at hand.We'll be back in two weeks for another episode, but until then, be sure to check out all the bonus content we have on our Patreon at Patreon.com/ohwitchplease. You can learn more about the show at ohwitchplease.ca and on our instagram at instagram.com/ohwitchplease! Want more from us? Check out our website ohwitchplease.ca.*Materialist Critique is, at its simplest possible level, a form of cultural critique – that is, scholarly engagement with a cultural text of some kind – that is interested in modes of production, moments of reception, and the historical and ideological contexts for both. Materialist critique is really interested in the question of why a particular cultural work or practice emerged at a particular moment. Music Credits:“Shopping Mall”: by Jay Arner and Jessica Delisle ©2020Used by permission. All rights reserved. As recorded by Auto Syndicate on the album “Bongo Dance”. Hosted on Acast. See acast.com/privacy for more information.

O que é realmente "marxismo cultural?" Neste primeiro review, o prof. Ricardo aborda alguns pontos da Escola de Frankfurt, dando destaque especial para a obra de Max Horkheimer.

Have you ever thought, "dang, I just got out of work and I already dread going back tomorrow!"? Most of us have, and in response we did something to make ourselves feel better, something to take the edge off: we treated ourselves to an ice cream cone or binge watched our favorite Netflix series. That's the norm of 21st Century capitalism. Today's episode is about America's drug problem, but I take a route through a number of related topics including capitalism, leisure time, the "culture industry" (a term coined by Theodor Adorno and Max Horkheimer), and Marx's alienation.I also cover some theory from Friedrich Nietzsche, Theo Adorno, Max Horkheimer, Herbert Marcuse and Karl Marx. Intro from Office SpaceSupport the show

Henrike Kohpeiß zu bürgerlicher Kälte als Selbstimmunisierung des Bürgertums.   Shownotes Henrike Kohpeiß (Freie Universität Berlin): https://www.sfb-affective-societies.de/teilprojekte/B/B05/team_b05/kohpeiss/index.html Henrike auf Twitter: https://twitter.com/H_Kohpeiss Kohpeiß, Henrike. 2023. Bürgerliche Kälte - Affekt und koloniale Subjektivität. Philosophie und Kritik. Frankfurt / New York: Campus Verlag.: https://www.campus.de/buecher-campus-verlag/wissenschaft/philosophie/buergerliche_kaelte-17482.html   Weitere Shownotes Theodor Adorno: https://monoskop.org/Theodor_Adorno Max Horkheimer: https://monoskop.org/Max_Horkheimer Adorno, Theodor W., und Max Horkheimer. 2022 [1947]. Dialektik der Aufklärung. Fischer Verlag, Berlin: https://www.fischerverlage.de/buch/max-horkheimer-theodor-w-adorno-dialektik-der-aufklaerung-9783103971521 Lemke, Thomas. 2021. The Government of Things - Foucault and the New Materialisms. New York: NYU Press.: https://nyupress.org/9781479829934/the-government-of-things/ Jonas Bens: https://www.polsoz.fu-berlin.de/ethnologie/personen/wiss_mitarb_u_koord_aus_drittmitteln/bens/index.html Letzte Generation –Bürger*innenrat: https://letztegeneration.org/gesellschaftsrat/ Hannah Arendt: https://monoskop.org/Hannah_Arendt Das neue Berlin – Podcast: https://dasneue.berlin/ „Rammstein-Vorwürfe: Lindemann und die Drübersteher“ - Özge İnan: https://www.freitag.de/autoren/oezge-inan/rammstein-vorwuerfe-lindemann-und-die-druebersteher Ruth Wilson Gilmore (City University of New York): https://www.gc.cuny.edu/people/ruth-wilson-gilmore Helmut, Plessner. 2022. Grenzen der Gemeinschaft. Eine Kritik des sozialen Radikalismus. Suhrkamp Verlag, 8. Auflage.: https://www.suhrkamp.de/buch/helmuth-plessner-grenzen-der-gemeinschaft-t-9783518291405 van Dyk, Silke & Haubner, Tine. 2021. Community-Kapitalismus. Hamburger Edition: https://www.hamburger-edition.de/buecher-e-books/artikel-detail/community-kapitalismus/d/2649/ Denise Ferreira da Silva und Valentina Desideri (The Sensing Salon): https://www.thesensingsalon.org/about   Boltanski, Luc und Ève Chiapello. 2006. Der neue Geist des Kapitalismus. Köln: Huber von Halem Verlag: https://www.halem-verlag.de/der-neue-geist-des-kapitalismus/ Automatisierte Transkriptionen von allen Future Histories Episoden, erstellt duch ybaumy (danke!): https://github.com/autonompost/podcasts-transcriptions/tree/main/podcasts/futurehistories/transcripts Thematisch angrenzende Future Histories Episoden S02E51 | Silvia Federici on Progress, Reproduction and Commoning: https://www.futurehistories.today/episoden-blog/s02/e51-silvia-federici-on-progress-reproduction-and-commoning/ S02E39 | Daniel Loick zu Freiheit, Souveränität und Recht ohne Gewalt: https://www.futurehistories.today/episoden-blog/s02/e39-daniel-loick-zu-freiheit-souveraenitaet-und-recht-ohne-gewalt/ S02E36 | Thomas Lemke zum Regieren der Dinge: https://www.futurehistories.today/episoden-blog/s02/e36-thomas-lemke-zum-regieren-der-dinge/ S02E13 | Tine Haubner und Silke van Dyk zu Community-Kapitalismus: https://www.futurehistories.today/episoden-blog/s02/e13-tine-haubner-und-silke-van-dyk-zu-community-kapitalismus/   Wenn euch Future Histories gefällt, dann erwägt doch bitte eine Unterstützung auf Patreon: https://www.patreon.com/join/FutureHistories? Schreibt mir unter office@futurehistories.today  Diskutiert mit auf Twitter (#FutureHistories): https://twitter.com/FutureHpodcast auf Mastodon: https://mstdn.social/@FutureHistories oder auf Reddit: https://www.reddit.com/r/FutureHistories/ www.futurehistories.today   Keywords: #HenrikeKohpeiss, #JanGroos, #FutureHistories, #Podcast, #Interview, #bürgerlicheKälte, #kolonialeSubjektivität, #kritischeTheorie, #Odysseus, #Horkheimer, #Adorno, #Subjekt, #Aufklärung, #gesellschaftlicheSubjektivität, #liberalesSubjekt, #Affekt, #affektiveGesellschaften, #Vernunft, #befreiteGesellschaft, #Selbstbestimmung, #Gemeinschaft   

In this episode, the Editor-in-Chief of the German Platypus Review, Tobias Rochlitz, sits down with Platypus members Stefan H, Jan BH, and our co-host Lisa M, all of whom contributed to the content of the special PR issue on Gender, to discuss an reflect upon the interview with Koschka Linkerhand, Tove Soiland and the panel discussion 'Gender and the Left‘ with Platypus member Stefan H, Roswitha Scholz and Sara Rukaj. They talk about how the ideas of the New Left survived and continued in the Millennial Left generation, the Heideggerian aspect of Lacan and about the Millennial Left's focus on so-called “Materialism”. German-language Platypus Review #23: https://platypus1917.org/wp-content/uploads/ausgabe_23.pdf Interview with Koschka Linkerhand: https://platypus1917.org/2023/01/19/interview_linkerhand/ Interview with Tove Soiland: https://platypus1917.org/2023/01/19/interview_soiland/ Panel: Gender and the Left with Roswitha Scholz, Sara Rukaj and Stefan Hain: https://platypus1917.org/2023/07/01/gender-and-the-left/ [German: https://platypus1917.org/2023/01/19/gender_podium/ ] References: Gary Mucciaroni, Sherry Wolf, Kenyon Farrow, and Greg Gabrellas (2010): Which way forward for sexual liberation? https://platypus1917.org/2011/02/01/which-way-forward-for-sexual-liberation/ Roxanne Baker, Judith Shapiro, and Sarah McDonald (2018): Marxism and feminism https://platypus1917.org/2018/05/04/marxism-and-feminism/ Cornelia Möser, Lucy Parker, Ursula Jensen, and Joy McReady (2015): Women: the Longest Revolution https://platypus1917.org/2016/03/07/women-longest-revolution-frankfurt/ David Faes (2018): Transgender liberation? A movement whose time has passed https://platypus1917.org/2018/11/02/transgender-liberation-a-movement-whose-time-has-passed/ Stefan Hain and Andreas Wintersperger (2021): Psychoanalysis and Marxism https://platypus1917.org/2022/07/03/psychoanalysis-and-marxism/ Max Horkheimer (1926–31): “The Little Man and the Philosophy of Freedom,” in Dämmerung https://platypus1917.org/wp-content/uploads/readings/horkheimer_dawnex.pdf Original soundtracks by Tamas Vilaghy Editing work by Michael Woodson Design by Max Hörügel

Verschwörungsmythen, Naturausbeutung, Faschismus - alles Phänomene, die Max Horkheimer umtrieben. Er war einer der Köpfe der Frankfurter Schule und trotz aller Ablehnung von Utopien ein Visionär einer besseren Welt. Vor 50 Jahren starb er.Spittler, Christophwww.deutschlandfunkkultur.de, Zeitfragen. FeatureDirekter Link zur Audiodatei

Sei es in den Sozialwissenschaften, Lesekreisen oder Zeitungsfeuilletons: obwohl sein Denken wenig mit aktuellen akademischen Diskursen vereinbar scheint, bleibt Theodor W. Adorno nach wie vor präsent, wird studiert, zitiert und kritisiert. Iris Dankemeyer und Hannah Schmidt-Ott gehen der Frage nach, worin die Anziehungskraft seiner Schriften besteht. Es geht um den Reiz von existenziellem Pathos, Gänsehaut als ästhetische Kategorie, das gern missverstandene Verhältnis zu Max Horkheimer, Lektürefreuden und Adornos Kritik am Berghain.Iris Dankemeyer ist Vertretungsprofessorin an der Hochschule für Angewandte Wissenschaften in Hamburg und hat sich ihrer Dissertation intensiv mit den musikalischen Schriften Adornos befasst.Hannah Schmidt-Ott ist Redakteurin beim sozialwissenschaftlichen Fachforum Soziopolis und der Zeitschrift Mittelweg 36.Literatur:Iris Dankemeyer: Die Erotik des Ohrs. Musikalische Erfahrung und Emanzipation nach Adorno, Edition Tiamat 2020.Iris Dankemeyer: Die Gewalt der Musik. Zur Genese gesellschaftlichen Gehorsams, in: Theodora Becker / Andreas Franze / Jakob Hayner (Hg.), Grenzsteine. Zur Kritik der Gewalt, Edition Text + Kritik 2016.Theodor W. Adorno: Ästhetische Theorie, hg. von Gretel Adorno und Rolf Tiedemann, Suhrkamp 1973.Theodor W. Adorno: Offener Brief an Max Horkheimer, online unter: https://www.zeit.de/1965/07/offener-brief-an-max-horkheimerTheodor W. Adorno: Zur Genese der Dummheit, in: Max Horkheimer / Theodor W. Adorno: Dialektik der Aufklärung. Philosophische Fragmente,Suhrkamp 1981.Kontakt: podcast@his-online.de Hosted on Acast. See acast.com/privacy for more information.

In 1954 Adorno wrote, "if one were to condense what the ideology of mass culture comes down to into a single sentence, one would have to represent it with the parodic statement: “become what you are.” Adorno offered a series of important lectures on the concept of ideology with Max Horkheimer in the wake of the Second World War. They argued against the liberal sociologists such as Mannheim and Weber's conceptions of ideology, and they also called for a new Marxist understanding of ideology. In this episode, we discuss the history of the concept of ideology up to Adorno's important intervention. This conversation is based on a newly translated article "Contribution to the Theory of Ideology" by Adorno and translated by our guest Jacob Bard-Rosenberg. Dr. Rosenberg has recently completed a Ph.D. on Adorno and Benjamin on memory, forgetting and dreams. You can download his dissertation here. To read Rosenberg's review of Adorno's article on ideology, please go here.

Christian is an economist whose work can help answer the question: how might economics become an 'emancipatory' social science? Christian holds a PhD in economics, is a professor at the University of Lausanne in Switzerland, a former advisor to the alternative bank of Switzerland, and was a long-time researcher at the Belgian National Science Foundation. He's the author of Critical Political Economy and Full-Spectrum Economics, among other books on political economy with an existential and ecological focus. As an economist unafraid to venture into questions around spirituality, or the evolution of consciousness, his works are highly interdisciplinary, including a fusion of Ken Wilber's integral philosophy with post-neoclassical economics, and a dialogue between Max Horkheimer and Friedrich Hayek. Our conversation is about emancipatory social science. What is it, and how might economics move in its direction. More broadly, we cover: What emancipation means in the context of social science What Ken Wilber's philosophy can bring to economics Christian's loving critique of complexity economics The idea of a society's "critical spirit", which functions as a parallel to price signals The role that greater variety can play in changing the course of the economy as a complex system And the role that actual policies, like a basic income, or a job guarantee, or empowering people to work fewer hours, might play in making that kind of deep existential variety, variety in our forms of life, actually viable Enjoy!

O Estante BSM da semana, discute o livro “A Escola de Frankfurt e o início da Nova Esquerda”, do escritor e historiador Cristián Rodrigo Iturralde. O autor da obra procurou mapear e explicar de forma precisa as principais teses oriundas do Instituto de Pesquisa Social, mais conhecido como Escola de Frankfurt. Dessa forma, o autor do livro, analisa as ideias de renomados intelectuais do instituto, como Max Horkheimer, Theodor Adorno, Erich Fromm, Herbert Marcuse e Walter Benjamin. Além disso, Cristián Rodrigo Iturralde, constata a inovação da esquerda a partir desses pensadores e a maneira pela qual a cultura tornou-se tão importante, sendo na atualidade, o principal meio revolucionário. O impacto e o peso das teses frankfurtianas fomentaram a ideologia de gênero, o feminismo radical, o politicamente correto, a liberdade sexual, a destruição da família e da autoridade, entre outros. Na visão do autor, é o primeiro think tank organizado do marxismo não ortodoxo, cujo papel, foi determinante para os triunfos da nova esquerda. Acesse livrariabsm.com.br e aproveite as promoções. Esse programa só é possível graças aos assinantes do bsm.news. Torne-se você também um assinante.

Kim talks with Pardis about Theodor Adorno's concept of the autonomous work of art, as articulated in his Aesthetic Theory, and The Dialectic of Enlightenment (with help from Max Horkheimer). Pardis Dabashi is an assistant professor of English at the University of Nevada, Reno, where she specializes in 20th-Century literature and Film studies. Starbucks Christmas Blend is one of her many guilty pleasures. Adorno would be upset. Image source: Witches dancing in forest, in the Compedium Maleficarum of Francesco Mario Guazzo, published in 1608. Available on Wikimedia Commons. 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

Taking cues from Walter Benjamin's fragmentary writings on literary-historical method, Late Colonial Sublime: Neo-Epics and the End of Romanticism (Northwestern UP, 2018) re-constellates the dialectic of Enlightenment across a wide imperial geography, with special focus on the fashioning of neo-epics in Hindi and Urdu literary cultures in British India. Working through the limits of both Marxism and postcolonial critique, this book forges an innovative approach to the question of late romanticism and grounds categories such as the sublime within the dynamic of commodification. While G. S. Sahota takes canonical European critics such as Theodor Adorno and Max Horkheimer to the outskirts of empire, he reads Indian writers such as Muhammad Iqbal and Jayashankar Prasad in light of the expansion of instrumental rationality and the neotraditional critiques of the West it spurred at the onset of decolonization. By bringing together distinct literary canons—both metropolitan and colonial, hegemonic and subaltern, Western and Eastern, all of which took shape upon the common realities of imperial capitalism—Late Colonial Sublime takes an original dialectical approach. It experiments with fragments, parallaxes, and constellational form to explore the aporias of modernity as well as the possible futures they may signal in our midst. A bold intervention into contemporary debates that synthesizes a wealth of sources, this book will interest readers and scholars in world literature, critical theory, postcolonial criticism, and South Asian studies. G.S. Sahota is associate professor of Literature at UC Santa Cruz, where he holds the Aurora chair in Sikh and Punjab Studies. His first book, Late Colonial Sublime: Neo-Epics and the End of Romanticism (Northwestern University Press, 2018), was awarded the Modern Language Initiative Grant of the Mellon Foundation. He is currently undertaking research toward two separate books (Transposed Minds: Indo-German Cultural Exchange and a Critique of Identity, and The Name of Reason: Sikhism, Secularism, and a Future Philosophy), pursuing a photography project on the gurdwaras of California, composing fragmentary thought-images, and learning Italian. Saronik Bosu (@SaronikB on Twitter) is a doctoral candidate in English at New York University. He is writing his dissertation on literary rhetoric and economic thought. He co-hosts the podcast High Theory and is a co-founder of the Postcolonial Anthropocene Research Network. 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

Kim talks with Pardis about Theodor Adorno's concept of the autonomous work of art, as articulated in his Aesthetic Theory, and The Dialectic of Enlightenment (with help from Max Horkheimer). Pardis Dabashi is an assistant professor of English at the University of Nevada, Reno, where she specializes in 20th-Century literature and Film studies. Starbucks Christmas Blend is one of her many guilty pleasures. Adorno would be upset. Image source: Witches dancing in forest, in the Compedium Maleficarum of Francesco Mario Guazzo, published in 1608. Available on Wikimedia Commons. Learn more about your ad choices. Visit megaphone.fm/adchoices

Taking cues from Walter Benjamin's fragmentary writings on literary-historical method, Late Colonial Sublime: Neo-Epics and the End of Romanticism (Northwestern UP, 2018) re-constellates the dialectic of Enlightenment across a wide imperial geography, with special focus on the fashioning of neo-epics in Hindi and Urdu literary cultures in British India. Working through the limits of both Marxism and postcolonial critique, this book forges an innovative approach to the question of late romanticism and grounds categories such as the sublime within the dynamic of commodification. While G. S. Sahota takes canonical European critics such as Theodor Adorno and Max Horkheimer to the outskirts of empire, he reads Indian writers such as Muhammad Iqbal and Jayashankar Prasad in light of the expansion of instrumental rationality and the neotraditional critiques of the West it spurred at the onset of decolonization. By bringing together distinct literary canons—both metropolitan and colonial, hegemonic and subaltern, Western and Eastern, all of which took shape upon the common realities of imperial capitalism—Late Colonial Sublime takes an original dialectical approach. It experiments with fragments, parallaxes, and constellational form to explore the aporias of modernity as well as the possible futures they may signal in our midst. A bold intervention into contemporary debates that synthesizes a wealth of sources, this book will interest readers and scholars in world literature, critical theory, postcolonial criticism, and South Asian studies. G.S. Sahota is associate professor of Literature at UC Santa Cruz, where he holds the Aurora chair in Sikh and Punjab Studies. His first book, Late Colonial Sublime: Neo-Epics and the End of Romanticism (Northwestern University Press, 2018), was awarded the Modern Language Initiative Grant of the Mellon Foundation. He is currently undertaking research toward two separate books (Transposed Minds: Indo-German Cultural Exchange and a Critique of Identity, and The Name of Reason: Sikhism, Secularism, and a Future Philosophy), pursuing a photography project on the gurdwaras of California, composing fragmentary thought-images, and learning Italian. Saronik Bosu (@SaronikB on Twitter) is a doctoral candidate in English at New York University. He is writing his dissertation on literary rhetoric and economic thought. He co-hosts the podcast High Theory and is a co-founder of the Postcolonial Anthropocene Research Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Kim talks with Pardis about Theodor Adorno's concept of the autonomous work of art, as articulated in his Aesthetic Theory, and The Dialectic of Enlightenment (with help from Max Horkheimer). Pardis Dabashi is an assistant professor of English at the University of Nevada, Reno, where she specializes in 20th-Century literature and Film studies. Starbucks Christmas Blend is one of her many guilty pleasures. Adorno would be upset. Image source: Witches dancing in forest, in the Compedium Maleficarum of Francesco Mario Guazzo, published in 1608. Available on Wikimedia Commons. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Kim talks with Pardis about Theodor Adorno's concept of the autonomous work of art, as articulated in his Aesthetic Theory, and The Dialectic of Enlightenment (with help from Max Horkheimer). Pardis Dabashi is an assistant professor of English at the University of Nevada, Reno, where she specializes in 20th-Century literature and Film studies. Starbucks Christmas Blend is one of her many guilty pleasures. Adorno would be upset. Image source: Witches dancing in forest, in the Compedium Maleficarum of Francesco Mario Guazzo, published in 1608. Available on Wikimedia Commons. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Taking cues from Walter Benjamin's fragmentary writings on literary-historical method, Late Colonial Sublime: Neo-Epics and the End of Romanticism (Northwestern UP, 2018) re-constellates the dialectic of Enlightenment across a wide imperial geography, with special focus on the fashioning of neo-epics in Hindi and Urdu literary cultures in British India. Working through the limits of both Marxism and postcolonial critique, this book forges an innovative approach to the question of late romanticism and grounds categories such as the sublime within the dynamic of commodification. While G. S. Sahota takes canonical European critics such as Theodor Adorno and Max Horkheimer to the outskirts of empire, he reads Indian writers such as Muhammad Iqbal and Jayashankar Prasad in light of the expansion of instrumental rationality and the neotraditional critiques of the West it spurred at the onset of decolonization. By bringing together distinct literary canons—both metropolitan and colonial, hegemonic and subaltern, Western and Eastern, all of which took shape upon the common realities of imperial capitalism—Late Colonial Sublime takes an original dialectical approach. It experiments with fragments, parallaxes, and constellational form to explore the aporias of modernity as well as the possible futures they may signal in our midst. A bold intervention into contemporary debates that synthesizes a wealth of sources, this book will interest readers and scholars in world literature, critical theory, postcolonial criticism, and South Asian studies. G.S. Sahota is associate professor of Literature at UC Santa Cruz, where he holds the Aurora chair in Sikh and Punjab Studies. His first book, Late Colonial Sublime: Neo-Epics and the End of Romanticism (Northwestern University Press, 2018), was awarded the Modern Language Initiative Grant of the Mellon Foundation. He is currently undertaking research toward two separate books (Transposed Minds: Indo-German Cultural Exchange and a Critique of Identity, and The Name of Reason: Sikhism, Secularism, and a Future Philosophy), pursuing a photography project on the gurdwaras of California, composing fragmentary thought-images, and learning Italian. Saronik Bosu (@SaronikB on Twitter) is a doctoral candidate in English at New York University. He is writing his dissertation on literary rhetoric and economic thought. He co-hosts the podcast High Theory and is a co-founder of the Postcolonial Anthropocene Research Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Taking cues from Walter Benjamin's fragmentary writings on literary-historical method, Late Colonial Sublime: Neo-Epics and the End of Romanticism (Northwestern UP, 2018) re-constellates the dialectic of Enlightenment across a wide imperial geography, with special focus on the fashioning of neo-epics in Hindi and Urdu literary cultures in British India. Working through the limits of both Marxism and postcolonial critique, this book forges an innovative approach to the question of late romanticism and grounds categories such as the sublime within the dynamic of commodification. While G. S. Sahota takes canonical European critics such as Theodor Adorno and Max Horkheimer to the outskirts of empire, he reads Indian writers such as Muhammad Iqbal and Jayashankar Prasad in light of the expansion of instrumental rationality and the neotraditional critiques of the West it spurred at the onset of decolonization. By bringing together distinct literary canons—both metropolitan and colonial, hegemonic and subaltern, Western and Eastern, all of which took shape upon the common realities of imperial capitalism—Late Colonial Sublime takes an original dialectical approach. It experiments with fragments, parallaxes, and constellational form to explore the aporias of modernity as well as the possible futures they may signal in our midst. A bold intervention into contemporary debates that synthesizes a wealth of sources, this book will interest readers and scholars in world literature, critical theory, postcolonial criticism, and South Asian studies. G.S. Sahota is associate professor of Literature at UC Santa Cruz, where he holds the Aurora chair in Sikh and Punjab Studies. His first book, Late Colonial Sublime: Neo-Epics and the End of Romanticism (Northwestern University Press, 2018), was awarded the Modern Language Initiative Grant of the Mellon Foundation. He is currently undertaking research toward two separate books (Transposed Minds: Indo-German Cultural Exchange and a Critique of Identity, and The Name of Reason: Sikhism, Secularism, and a Future Philosophy), pursuing a photography project on the gurdwaras of California, composing fragmentary thought-images, and learning Italian. Saronik Bosu (@SaronikB on Twitter) is a doctoral candidate in English at New York University. He is writing his dissertation on literary rhetoric and economic thought. He co-hosts the podcast High Theory and is a co-founder of the Postcolonial Anthropocene Research Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Kim talks with Pardis about Theodor Adorno's concept of the autonomous work of art, as articulated in his Aesthetic Theory, and The Dialectic of Enlightenment (with help from Max Horkheimer). Pardis Dabashi is an assistant professor of English at the University of Nevada, Reno, where she specializes in 20th-Century literature and Film studies. Starbucks Christmas Blend is one of her many guilty pleasures. Adorno would be upset. Image source: Witches dancing in forest, in the Compedium Maleficarum of Francesco Mario Guazzo, published in 1608. Available on Wikimedia Commons. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

Taking cues from Walter Benjamin's fragmentary writings on literary-historical method, Late Colonial Sublime: Neo-Epics and the End of Romanticism (Northwestern UP, 2018) re-constellates the dialectic of Enlightenment across a wide imperial geography, with special focus on the fashioning of neo-epics in Hindi and Urdu literary cultures in British India. Working through the limits of both Marxism and postcolonial critique, this book forges an innovative approach to the question of late romanticism and grounds categories such as the sublime within the dynamic of commodification. While G. S. Sahota takes canonical European critics such as Theodor Adorno and Max Horkheimer to the outskirts of empire, he reads Indian writers such as Muhammad Iqbal and Jayashankar Prasad in light of the expansion of instrumental rationality and the neotraditional critiques of the West it spurred at the onset of decolonization. By bringing together distinct literary canons—both metropolitan and colonial, hegemonic and subaltern, Western and Eastern, all of which took shape upon the common realities of imperial capitalism—Late Colonial Sublime takes an original dialectical approach. It experiments with fragments, parallaxes, and constellational form to explore the aporias of modernity as well as the possible futures they may signal in our midst. A bold intervention into contemporary debates that synthesizes a wealth of sources, this book will interest readers and scholars in world literature, critical theory, postcolonial criticism, and South Asian studies. G.S. Sahota is associate professor of Literature at UC Santa Cruz, where he holds the Aurora chair in Sikh and Punjab Studies. His first book, Late Colonial Sublime: Neo-Epics and the End of Romanticism (Northwestern University Press, 2018), was awarded the Modern Language Initiative Grant of the Mellon Foundation. He is currently undertaking research toward two separate books (Transposed Minds: Indo-German Cultural Exchange and a Critique of Identity, and The Name of Reason: Sikhism, Secularism, and a Future Philosophy), pursuing a photography project on the gurdwaras of California, composing fragmentary thought-images, and learning Italian. Saronik Bosu (@SaronikB on Twitter) is a doctoral candidate in English at New York University. He is writing his dissertation on literary rhetoric and economic thought. He co-hosts the podcast High Theory and is a co-founder of the Postcolonial Anthropocene Research Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

In this episode, I present Adorno and Horkheimer's notion of pseudo-individualism. If you want to support me, you can do that with these links: Patreon: https://www.patreon.com/theoryandphilosophy paypal.me/theoryphilosophy Twitter: @DavidGuignion IG: @theory_and_philosophy

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Max Horkheimer, (born February 14, 1895, Stuttgart, Germany—died July 7, 1973, Nürnberg), was a German philosopher who, as director of the Institute for Social Research(1930–41; 1950–58), developed an original interdisciplinary movement, known as critical theory, that combined Marxist-oriented political philosophy with social and cultural analysis informed by empirical research.Horkheimer studied philosophy at the University of Frankfurt, where he received his Ph.D. degree in 1922. In 1930, after four years as lecturer in social philosophy at Frankfurt, he was named director of the university's newly founded Institute for Social Research. Under his leadership, the institute attracted an extraordinarily talented array of philosophers and social scientists—including Theodor Adorno (1903–69), Eric Fromm (1900–80), Leo Löwenthal (1900–93), Herbert Marcuse (1898–1979), and Franz Neumann (1900–54)—who (along with Horkheimer) came to be known collectively as the Frankfurt School. Horkheimer also served as editor of the institute's literary organ, Zeitschrift für Sozialforschung (“Journal for Social Research”), which published pathbreaking studies in political philosophy and cultural analysis from 1932 to 1941.The institute's first study in this vein, “Authority and the Family,” was still incomplete when the Nazi seizure of power forced most members of the institute to flee Germany in 1933. Horkheimer moved to New York City, where he reestablished the institute and its journal at Columbia University. Throughout the remainder of the decade, he sought to keep the flame of critical theory burning by writing a number of programmatic essays for the Zeitschrift. Among the most influential of these works was “Traditional and Critical Theory” (1937), in which he contrasted what he considered the socially conformist orientation of traditional political philosophy and social science with the brand of critical Marxism favoured by the institute. According to Horkheimer, the traditional approaches are content to describe existing social institutions more or less as they are, and their analyses thus have the indirect effect of legitimating repressive and unjust social practices as natural or objective. By contrast, critical theory, through its detailed understanding of the larger historical and social context in which these institutions function, would expose the system's false claims to legitimacy, justice, and truth.In 1941 the institute, which had been beset by financial troubles, was effectively dissolved, and Horkheimer moved to Los Angeles. There he collaborated with Adorno on an influential study, Dialectic of Enlightenment (1947), which traced the rise of fascism and other forms of totalitarianism to the Enlightenment notion of “instrumental” reason. The work's pessimism reflects the defeats that progressive European social movements had suffered since the early 1930s. A more accessible version of the book's argument also appeared in 1947 under the title The Eclipse of Reason. In 1950 Horkheimer returned to Frankfurt, where he reestablished the institute and ultimately became rector of the university. His later work displays his enduring fascination with the German philosopher Arthur Schopenhauer (1788–1860) and the philosophy of religion. Horkheimer felt that Schopenhauer's pessimistic social philosophy more faithfully reflected the lost prospects for utopia than did the more optimistic social theories of the postwar period.From https://www.britannica.com/biography/Max-Horkheimer. For more information about Max Horkheimer:Previously on The Quarantine Tapes:Carolin Emcke about Horkheimer, at 25:30: https://quarantine-tapes.simplecast.com/episodes/the-quarantine-tapes-060-carolin-emcke“Max Horkheimer”: https://plato.stanford.edu/entries/horkheimer/Towards a New Manifesto: https://www.versobooks.com/books/2679-towards-a-new-manifesto

In this episode we talk about Adorno and Horkheimer's Dialectic of Enlightenment, focusing on their notion of reason as abstractive domination and their understanding of the culture industry as a means of producing mass complicity with the machinations of capital. The good news is that we've got a much better sense of humor than either of them, so it's not as miserable as all that might sound. The bad news is we're not sure if they're wrong to be so pessimistic. We also drag a fair bit of popular culture, admit we still love it, and call out the podcast form itself. But you don't need to worry: your media consumption habits are good. You're fine. You're one of the ones who gets it, definitely.This is just a small clip from the full episode, which is available to patrons: patreon.com/leftofphilosophyReferences:Theodor Adorno and Max Horkheimer, Dialectic of Enlightenment, trans. Edmund Jephcott (Stanford: Stanford University Press, 2002).Theodor Adorno, "Free Time", in Critical Models (New York: Columbia University Press, 2005).Music: Vintage Memories by Schematist | schematist.bandcamp.com

This episode is a recording of The Coming Tsunami live seminar, where Dr. Mark Turman and Dr. Jim Denison discussed the origins of Critical Race Theory and the “five lanes” of how Christians should respond. They closed by addressing questions from the audience.    First, Mark and Jim discuss the context and summary of Dr. Denison's new book, The Coming Tsunami (available to order now). They point out the need for Christians to understand the culture and the time we live in. Jim's designation of four earthquakes helps us understand the rising cultural backlash against Christianity.    As they narrow in their discussion to focus on Critical Race Theory (CRT), they consider the formation of Critical Theory by examining Max Horkheimer and Karl Marx. While Marx argued that oppressed and oppressor economic classes of people define society, Horkheimer expanded that vision by arguing that oppressed and oppressor distinctions exist in every area of life and in every institution. CRT comprises those ideas but is applied more narrowly to America and race.    After they establish a solid understanding of CRT, they consider the good and the bad in it. In regards to Marxism, Jim discusses his time in communist Cuba and the consequences that ideas have. Some of the principles of CRT are opposed to the Bible, and some are not.    We can consider CRT a box of ideas that we must sort through with discernment. For instance, contrary to the Bible, Marxism and CRT argue that there is no personal sin or individual responsibility. CRT is right to point out that racial inequalities still exist and are pervasive to this day. While many social issues persist in America, Christians are stepping up to improve people's lives and fight against inequities.    They then conclude by extrapolating the five lanes of personal application of CRT according to Dr. Denison:  Does systemic racism exist? Yes, and Jim discusses some evidence supporting this point.  Does racism (prejudice) exist in my life? We need to examine ourselves for the potential of this sin and include accountability partners if we can. Do I need to give personal reparations to those I've harmed? Certainly, just as Zaccheus gave reparations to all those he stole from. If we're convicted to right the wrongs of our personal prejudice, we absolutely should. Do I need to give cultural reparations for those being harmed? No. The Bible only holds individuals guilty for their own sins. Do I need to give cultural reparations to those who have been harmed? No, again for the same reasons as above.    After this, Jim answered three questions from the live, online audience.    “How Can Christians best work against the misapplication of CRT in current debates and in current public places?” Jim and Mark respond from various angles.  “Which earthquake does Dr. Denison consider the most imminent?” To which Jim responds by discussing the Equality Act and the ramifications of the second earthquake, that biblical morality is intolerant. “Is it important to share this coming tsunami with non-believing friends?” While Jim believes that this message is critical to changing the tide, the book is for Christians, first and foremost. It wasn't written to convince non-believers, but to warn believers.    Instead of being warriors in the culture, we need to be missionaries, speaking the truth in love, and using our influence to spread the good news. That will lead to revival and change the tide.    P.S. Jim's most pivotal book to date, The Coming Tsunami, is now available on Kindle, hardcover, and audible. As of writing these show notes, it has risen to #4 in Christian social issues on Amazon. Order yours today!   Resources and further reading: “Can We Still Reason Together?” – Robert P. George, “Continuing Change in U.S. Views on Sex and Marriage” – Gallup Polls “A Threat to Ministry in Canada” – The Gospel Coalition “Critical Race Theory: Plundering the Egyptians or Worshiping Ba'al?” – Bruce Ashford