Podcast appearances and mentions of Michel Foucault

®Sempre più il dibattito intorno all'intelligenza artificiale si polarizza tra entusiasti e pessimisti, adepti e catastrofisti; un dibattito in cui intervengono fisici, matematici, informatici, ma anche sociologi e filosofi. La rivoluzione innescata dalle nuove tecnologie ha un impatto sull'organizzazione del lavoro e sulla democrazia ma investe anche una facoltà propriamente umana: il pensiero. L'ideologia dei BigData sta riducendo la vita collettiva e individuale a un flusso continuo di numeri e dati che dovrebbero dare conto del reale. Ma affidarsi alle megamacchine che cosa implica per la nostra libertà cognitiva? Quello che viene definito il capitalismo di piattaforma e della sorveglianza è una prospettiva inevitabile, o si può modificare il corso del progresso tecnologico? A che cosa stiamo rinunciando quando ci affidiamo all'efficienza dell'intelligenza artificiale? Sono interrogativi che abbiamo posto a un sociologo che da anni si occupa di tecnologia e di capitalismo e dei loro impatti su società e individuo, a una giurista esperta di tecnologia, diritti umani e democrazia, a un ricercatore di filosofia che riflette sul potere degli algoritmi nell'attuale società del controllo partendo dal pensiero di Michel Foucault.Prima emissione: 5 maggio 2025

®Sempre più il dibattito intorno all'intelligenza artificiale si polarizza tra entusiasti e pessimisti, adepti e catastrofisti; un dibattito in cui intervengono fisici, matematici, informatici, ma anche sociologi e filosofi. La rivoluzione innescata dalle nuove tecnologie ha un impatto sull'organizzazione del lavoro e sulla democrazia ma investe anche una facoltà propriamente umana: il pensiero. L'ideologia dei BigData sta riducendo la vita collettiva e individuale a un flusso continuo di numeri e dati che dovrebbero dare conto del reale. Ma affidarsi alle megamacchine che cosa implica per la nostra libertà cognitiva? Quello che viene definito il capitalismo di piattaforma e della sorveglianza è una prospettiva inevitabile, o si può modificare il corso del progresso tecnologico? A che cosa stiamo rinunciando quando ci affidiamo all'efficienza dell'intelligenza artificiale? Sono interrogativi che abbiamo posto a un sociologo che da anni si occupa di tecnologia e di capitalismo e dei loro impatti su società e individuo, a una giurista esperta di tecnologia, diritti umani e democrazia, a un ricercatore di filosofia che riflette sul potere degli algoritmi nell'attuale società del controllo partendo dal pensiero di Michel Foucault.Prima emissione: 5 maggio 2025

Michel Foucault propagierte ein Denken jenseits gesellschaftlich oder wissenschaftlich gesteckter Grenzen und stellte die Mündigkeit des Menschen infrage. Der Philosoph Wolfram Eilenberger spricht mit Jürgen Wiebicke über die Person Foucault und seine Lehre. Von WDR 5.

Bu bölümde, dijital çağın en dönüştürücü kavramlarından biri olan **"Kriptoegemenlik"**i keşfediyoruz. Satoshi Nakamoto'nun merkezi ağlara karşı P2P ağlarının gücüne dair sözlerinden ilham alan bu eşsiz güç, Michel Foucault'nun egemenlik takıntısından uzaklaşma çağrısıyla da yankılanır. Kriptoegemenlik, siberpunk'ların kriptografi araçlarını askeri sırlardan kişisel özgürlük ve ekonomik serbestlik araçlarına dönüştürerek yarattığı, geleneksel siyasi güç, yasa ve şiddet sistemlerini reddeden bir yaklaşımdır.John Perry Barlow'un "Siberuzayın Bağımsızlık Bildirgesi"nde belirtildiği gibi, Kriptoegemenlik, hükümetlerin yetki alanının dışında, bireylerin ekonomik, sosyal ve siyasi haklarını ihlal edilemez bir dijital ortak zenginliğe aktarma yeteneğidir. Bu yeni paradigmada, "kodun kendisi egemendir, istisnası yoktur". Giorgio Agamben'in "tamamen farklı stratejiler" arayışına işaret ettiği gibi, Kriptoegemenlik, Hobbes'un "otorite yasayı yapar" düsturunu tersine çevirerek, "hakikatin meşruiyet sağladığı" yeni bir sosyal sözleşme kurar. Fiziksel gücü sözleşmesel uygulamadan çıkararak, blockchain sistemleri aracılığıyla benzersiz bir egemenlik biçimi yaratılır.Bu, yalnızca bir teknolojik gelişme değil, aynı zamanda siyasi bir praksistir. Walter Benjamin'in "içinde yaşadığımız acil durumun kural olduğunu" belirten düşüncelerine dayanarak, Kriptoegemenlik, küresel faşizm ve yolsuzlukla mücadelede ekonomik gücü temel bir araç olarak görür. Fiat para sistemine ve gözetim mekanizmalarına katılmayı reddederek, bireylerin kendi varlıkları ve gizlilikleri üzerindeki kontrolü geri alması, "gerçek bir olağanüstü hal" yaratır. Bu, devletin ve bankacılık müttefiklerinin "can damarlarını" kesen devrimci bir eylemdir.Kriptoegemenliğin hedefi, şiddet döngülerini tekrarlayan yeni bir egemenlik biçimi yaratmak değil, geleneksel güç yapılarını temelden dışarıda bırakarak günümüze daha uygun, daha iyi bir sistem inşa etmektir. Bu, bireyin seçimiyle egemen kararın alındığı, kriptografik kanıtlarla kendini güvence altına alan bir sistemdir. Gelin, kodun gücüyle şekillenen bu yeni dijital özgürlük çağını ve insanoğlunun yasayla çocukların eski oyuncaklarla oynaması gibi oynayacağı, onları kanonik kullanımlarından sonsuza dek özgürleştireceği geleceği keşfedelim.Kaynak

"Kripto, Hakikat ve İktidar" adlı özel bir podcast bölümüne hoş geldiniz. Bu bölümde, kripto varlıkların askeri birer savaş unsuru olarak gerçek değerini ve bu değerin ekonomik öneminin önüne geçtiğini keşfedeceğiz. Satoshi Nakamoto'nun ideolojisinin devlet kapitalisti bir fanteziden ziyade, açıkça bir kripto-anarşist vizyonu olduğunu anlayacağız.Kriptoyu bir savaş mühimmatı ve garantili mahremiyetin taktiksel organizasyonu için bir siper olarak ele alarak, gerçek gücünün ekonomide değil, savaşta yattığını göreceğiz. Michel Foucault'nun biyo-iktidar merceğinden güç, hukuk ve kriptografi ilişkisini deşifre ederek, kripto sistemlerinin sosyal, ekonomik ve nihayetinde politik gücün tamamen yeni bir biçimini nasıl yarattığını inceleyeceğiz.Bu yeni süper yapının adı "Sifernet". Sifernet, hukuku garanti eden (ve daima şiddetle oluşan) otoriteyi, kendini kirletemeyen veya eylemlerini zorlamak için şiddet kullanamayan bir hakikat sistemiyle değiştiriyor. Blockchain'in hakikat taşıma kapasitesinin devlet otoriterliği üzerindeki üstünlüğünü ve mutabakatla güç inşa etmenin önemini vurgulayarak, Sifernet'in oluşturduğu yeni iktidar biçimini anlamaya çalışacağız.Satoshi'nin, herhangi bir devlet iktidarının ulaşamayacağı tamamen dışarıda bir konumda kalarak yeni bir para biçimi yaratmayı nasıl hedeflediğini, yani "nihai suçu" işlerken aynı zamanda "yeni anlaşmanın ilk vatandaşı" haline nasıl geldiğini ele alacağız. Kimliğini ve fiziksel varlığını dijital alana taşıyarak, şiddetin ve yasal gücün dayanağı olan fiziksel tanımlamanın önüne nasıl geçtiğini göreceğiz.Podcast'te, devletlerin sadece otoritelerinin yasa yapıcı olduğunu (auctoritas, non veritas facit legem) iddia ettiği bir dünyada, kriptonun "hakikatin yasa yapıcı olduğu" (veritas, non auctoritas facit legem) prensibini nasıl tersine çevirdiğini derinlemesine işleyeceğiz. Bu, blockchain'i yeni bir para birimi olmaktan öte, Sifernet'te bulunan yeni bir sosyal sözleşme haline getiren devrimci bir güçtür.Foucault'nun devletin iktidarındaki çatlaklara dair görüşleriyle, devletin aparatlarının tüm gücüne rağmen gerçek güç ilişkilerinin tamamını kapsayamadığını ve devletin zaten var olan diğer güç ilişkileri üzerinden işlediğini analiz edeceğiz. Kripto, kimliği körleştirerek bu negatif güç biçimlerinden nasıl kaçıyor ve aynı zamanda Sifernet aracılığıyla bir alternatif nasıl oluşturuyor. Bu, devletin şiddetle tekelinde tuttuğu güç ilişkilerinin farklı bir kodlamasıyla devrimi temsil ediyor.Bu podcast, devlet emperyalizminin boyunduruğunu atmak ve teknolojik faşizmin gölgesini dağıtmakla kalmayıp, geçmiş siyasi sistemlerin tuzaklarından arınmış, tamamen yeni bir siyasi faaliyet biçimi yaratma olasılığını sunan kriptodaki gücü keşfetmemiz için bir rehber olacak. Çünkü siyasi mesele, yanılsama değil, hakikatin kendisidir.Kaynak

Season 5, Episode 3This week we are joined by Dr Jack Bryne Stothard and Dr Ben Johnson to discuss the life and work of Michel Foucault.Michel Foucault (1926–1984) was a French philosopher, historian, social theorist, and literary critic, widely regarded as one of the most influential thinkers of the 20th century. His work explored the relationship between power, knowledge, and social institutions, and he challenged many traditional ideas about how societies function.Recommendations discussed in this episode:

The French philosopher Michel Foucault though friendship could be one of the most subversive relationships around. Our friends can be the most important people in our lives. But managing friendships can be hard work too. Matthew Sweet is joined by a psychotherapist, a historian, a philosopher, a literary historian, and a film critic to discuss the history, politics, and psychology of friendship.Tiffany Watt Smith is the author of Bad Friend: A Century of Revolutionary Friendships Susie Orbach's books include Between Women: Love, Envy and Competition in Women's Friendships, co-written with Luise Eichenbaum Stephen Shapiro is Professor of American Literature at the University of Warwick Alexander Douglas is Senior Lecturer in Philosophy at the University of St Andrews and author of Against Identity: The Wisdom of Escaping the Self Phuong Le is a film critic whose writing appears in Sight & Sound, The Guardian and elsewhereProducer: Luke Mulhall

durée : 00:58:33 - Le Souffle de la pensée - par : Géraldine Mosna-Savoye - La psychanalyste Laurie Laufer vient nous parler du texte qui est devenue la Bible sur l'ensemble des discours que nous tenons sur le sexe : "La volonté de savoir" de Michel Foucault, qui critique la psychanalyse pour mieux lui rappeler sa nature subversive. - réalisation : Nicolas Berger - invités : Laurie Laufer Psychanalyste française

Marli Huijer spreekt met Bart Geeraedts over de invloedrijke filosoof Michel Foucault. Marli is hoogleraar publieksfilosofie aan de Erasmus Universiteit Rotterdam, voorzitter van de Maand van de filosofie en voormalig Denker des Vaderslands. Ze promoveerde op het denken van Michel Foucault. Foucaults boek Discipline, toezicht en straf gaat over hoe we onszelf ‘disciplineren': ons op een bepaalde manier gedragen als gevolg van internalisering van toezicht en macht. Marli vertelt dat ze methadonarts was, drugsgebruikers registreerde  en ze methadon gaf om overlast te beperken. Ze kwam, geïnspireerd door Foucault, tot het inzicht dat dit een vorm is van disciplinering, en neemt ontslag. In het gesprek gaat Marli verder in op het denken van Foucault. Er komt bijvoorbeeld aan bod: hoe Foucault laat zien dat  het verleden het heden bepaalt, en we de grenzen van het verleden zouden kunnen overschrijven door er anders naar te kijken; hoe het model van het panopticon model is voor een gedisciplineerde samenleving; hoe we de moed kunnen hebben om ‘waar te spreken' (parrhesia) en de grote risico's daarvan; hoe we kunnen zorgen voor het ‘zelf'. Marli Huijer geeft samen met Valerie Granberg een summerschool over Foucault aan de ISVW, die plaatsvindt van 30 juli t/m 3 augustus 2025.

Liberals, particularly classical liberals and libertarians, have too narrow a view of power. They focus on government force, or the threat of government force, and ignore all the other ways power is exercised in society. And the way classical liberals and libertarians imagine the fully autonomous self is at odds with our deep cultural embeddedness and the social construction of our identities, our ways of seeing, and the concepts through which we come to understand ourselves and the world.That's the argument my guest sets out in his new book, which asks classical liberals and libertarians to take seriously the analysis of power, knowledge, and identify set out by the French theorist Michel Foucault. And, as Mark Pennington further argues in Foucault and Liberal Political Economy: Power, Knowledge, and Freedom, taking Foucault seriously strengthens the foundations of liberalism and makes it better able to respond to illiberal critiques.Pennington is Professor of Political Economy and Public Policy in the Department of Political Economy, King's College, University of London, and is Director of the Centre for the Study of Governance and Society.We discuss Foucault's ideas, and introduce them for listeners who know nothing about his theories. And we show how they can point to liberal conclusions, including individual rights and a free market economy. Mark's book is the book I've been wanting someone to write a long time, and it not only doesn't disappoint but is, I think, one of the most import books in the liberal tradition in decades.Join the ReImagining Liberty community and discuss this episode with your fellow listeners.Support the show and get episodes ad-free.Produced by Landry Ayres. Podcast art by Sergio R. M. Duarte. Music by Kevin MacLeod. Hosted on Acast. See acast.com/privacy for more information.

Sunrise in Santa Fe on my recent journeyGood Morning Dear Ones,There certainly is a lot to pray about right now. Today's offering shares:A bit of my spiritual ancestral rootsAn invitation to pray standing, pray and sway with me, in community My Grandmother's hands knitting the world as it unravelsThe history of Mother Mary being moved out to th gardenExploring your name for MaThe Cult of DeathA story of when Sue, our lineage ancestor went to see Amma and more…With love,Shiloh Sophia Lots of upcoming events are happening - come see at www.musea.org“This bio-power was without question an indispensable element in the development of capitalism; the latter would not have been possible without the controlled insertion of bodies into the machinery of production and the adjustment of the phenomena of population to economic processes. But this was not all it required; it also needed the growth of both these factors, their reinforcement as well as their availability and docility; it had to have methods of power capable of optimizing forces, aptitudes, and life in general without at the same time making them more difficult to govern.” Michel FoucaultUnedited TranscriptWe Pray StandingIn the sanctuary of my Ancestors, we pray standing. It's a beautiful thing to see. To look around and see people in their colorful clothing, many of them barefoot. Scarves, babies, little ones, families, nuns. Standing and moving. Moving about the sanctuary. I'm the only one rocking back and forth as I stand. But still, I pray standing. My Ancestors on my father's(Gregory Davis) side are from the Ukraine, so my great grandfather was Ukrainian Orthodox. In the center of the sanctuary is not a cross of death. That came much later when Catholicism split off from Orthodoxy. They moved the cross from the left, which was one of the stations of the story, and put it in the middle and moved the mother and her child on their throne to the left, if you're facing the altar. And then eventually... Many of the churches of the West took Mary outside into the garden and most of them took the baby out of her arms. (A change from life in the center to death in the center)So she went from the center, ruling, to the side watching death of her child and then all the way out to the garden, and then no baby in her arms. Making her pure and virgin, and almost untouchable to women. This evolution of image happens over thousands of years. The French philosopher Michel Foucault talks about this idea of how the image of the feminine and of women changes intentionally. We don't even notice that she's moved from her place in the center. Life in the center. Not death in the center. We've made a cult of death. Not of resurrection. Not of birth. Not of rebirth. But of death itself. Now, I'm not saying that death doesn't come and is a part of our natural cycle of life. But the way that we've been doing it over the past 8,000 years is a colonization, not just of lands and cultures, but of the minds and hearts of the people who have centered ourselves in death.So I pray standing. Because it keeps me awake. It keeps me aware. It keeps me listening as if the soles of my feet have ears. I pray with eyes open, looking around me. Now that I am not in the sanctuary of my ancestors in the way that I once was. I am now facing a stand of trees that have become my cathedral and the birds my choir. While I have chosen not to speak out against the church of my ancestors because they are my blood and I am their blood. Still, I must speak to you from the place where I am, where life, a mother and child, sits at the center of my awareness. In our community, we just call her Ma, ancient root mother tongue.Ma. So today, as I pray standing, swaying, I call on the name of Ma. Ma. Ma, ever-emergent Ma. Let us stand with you in prayer right now. Beings gathered throughout the world right in this moment. praying, standing.And if you are listening, would you pray standing with me? Would you stop your multitasking and all the things that seem more important and just come with me now? Will you imagine with me hundreds, thousands, millions of people praying, standing, swaying and chanting the name Ma. Ma. ma. mama. Long, long ago in a different lineage, our beautiful neighbor Alice Walker brought Sue Hoya Sellers, our art matriarch, to see Amma, the hugging saint, who herself had to break ranks with her tradition in order to do what she does. And certainly that has turned out well. ( Speaking to being a female guru in a culture that has tried hard to only have men, and other allegations)I'm thinking of her, Amma, now because very recently a Native American composer who has lit up my heart, wanted so badly to give me something one day, and she gave me roses from Amma and I sang to her this chant… which I will sing to you now as we pray standing. Just through coming into presence, prayer coming into presence, even if you don't know the names to call or the songs to sing or what to pray about or how to do it just pray with me standing and sway. Sue Hoya Sellers, when she got her hug from Amma, Amma asked her, Who do you call on? What is the name of your goddess, your mother?What a beautiful thing to say, to not insist on a “way”, but say, to whom do you pray? And Sue Hoya Sellers surprised herself by saying the name of Mary. Mary. Mary. Sue was devoted to the goddess and in our time together in the gallery, which was many years and teaching. From 2000 to 2014, so around, 14 years, she came into the place called Sophia, but we held a common ground of Mary, mother of many goddesses along the timeline of goddesses that have been appearing for 40,000 years. So she surprised herself by saying, Mary, indeed, surprised us all. And so Amma gave her this chant, which as we stand praying, I offer to you.Om Shri Mary Ma Om Shri Mary Ma Om Shri Mary Ma Om Shri Mary Ma Om Shri Mary Ma Om Shri Mary Ma. Om. Join me if you choose. Om Shri Mary Ma. Om Shri Mary Ma. Om Shri Mary Ma. Om.("Om Shri" is a combination of two powerful words in Hinduism. "Om" (ॐ) is a sacred syllable representing the universe and ultimate reality, while "Shri" (श्री) is a term of respect, often used as a prefix to deities, revered individuals, or to invoke auspiciousness and prosperity. Together, "Om Shri" can be interpreted as a salutation or invocation to the divine, often used to invite blessings and positive energy) Google Ai AnswerStanding in the place of peace. Standing in the place of our Mother. Singing with you and to you. Tears come to my eyes. My heart slows down from its worried rhythm. My swaying becomes natural to my body. And I enter the sanctuary of community. Because that is what you are. We stand in the quantum commons together.In the space between spaces. Calling on the names we call on. In whatever way that we do. Looking at the trees that you look at. Standing on the good ground where you are. Looking out to the future from the now. Mother of Life, we, your children, are in need of your love.We, your children, do not know the way forward. We feel concerned for the great unfolding. As quickly as we knit it together, our loops are untied. But knit and loop we must. I see my Grandmother's hands crocheting (Eden). I see my grandmother's hands knitting, crocheting a holder for a plant, a ceramic pot that my Aunt (Janet)made.I see my grandmother knitting my pink blanket. She said she hated pink, so she must love me a lot, as she made my pink blanket. I see my Grandmother's hands now in the ancestral world, weaving as it were, trying to tie things back together with beauty as quickly as they become undone.So weave and knit and sew and bake and write and paint and sing. We must. We must. Call upon the names of your sacred knowing. And if you do not know, just stand in the presence of wonder. The poet Rumi says, If you can't pray a real prayer, pray a dry-mouthed prayer, because God accepts counterfeit money as though it were real. Which makes me think of my sister Shannon. who is in need of my prayer at this time. And she never wanted to pray until I told her that. And she said: that, that I can do. And so we prayed. This is a time for prayer shawls.This is a time for eyes open. But this is also a time for gathering yourself into yourself, into the spaces that you consider sanctuary. Sanctuary. Sanctuary. Chosen places to gather. For those of you of many different traditions where you honor Ma, or perhaps you don't, I do not propose the idea of Mary or my tradition. I simply share with you where I'm standing and I'd love to hear where you're standing too. Because in order for us to stand together, it isn't that we isolate what we believe. So that the other people are not offended. No. Our mother Caron said that's not really a community.Mama Cloud said that real community is where I can call upon the names that I call upon. And you can call upon the names that you call upon. And that we can stand in it together without needing to defend or compete. And our many voices raise up in prayer.Because whoever Creator really is when all this comes to completion…any true heart, that calls the name, the energy, the space, the place…Will be heard as something true. It's our hearts that matter right now. So stand with me now. Centering yourself. Swaying and praying, looking out at the rising sun. Breathing, becoming, belonging.I'm encouraging you to pray with me standing for 15 minutes a day. Will you? Just try it. See what happens. It can only be something good. Thank you for this time with me, Circle, Council of Wise Ones. You are loved.Amen. Amen. Amen. Amen.Amen. Amen. Amen. Amen. Amen. given an anyhow praise. In the Black church where I grew up, interwoven with the rest of my practices, we would raise up our hands and we would say, Hallelujah anyhow. It's an anyhow praise. Let's do it now. Hallelujah anyhow. Yes, yes. Hallelujah anyhow. Here we are. Hallelujah anyhow.Let us pray and sway this day.Curate Shiloh Sophia Me one year ago yesterday at the Pyramid of the sun in Mexico. Get full access to Tea with the Muse at teawiththemuse.substack.com/subscribe

In this latest episode of In Theory, Disha Karnad Jani interviews Stephen Legg about his new book, "Spaces of Anticolonialism: Delhi's Urban Governmentalities" (University of Georgia Press, 2025). In the book, Legg provides a study of Indian anti-colonialism in the decades before Independence that foregrounds the spatially-mediated and bottom-up politics of old and New Delhi's poor, its middle classes, and the prominent anti-colonial figures of the Indian National Congress, including especially the women of the anti-colonial movement. He centers the concept of parrhesia (from the later lectures of Michel Foucault) to arrive at an account of the governmentality of anti-colonialism in the years between mass civil disobedience and the Quit India Movement.

I read from foster home to fouling.     Michel Foucault seems like an interesting person. https://en.wikipedia.org/wiki/Michel_Foucault     The word of the episode is "foul brood".     Final Destination 2 https://www.imdb.com/title/tt0309593/     Use my special link https://zen.ai/thedictionary to save 30% off your first month of any Zencastr paid plan.    Create your podcast today! #madeonzencastr     Theme music from Tom Maslowski https://zestysol.com/     Merchandising! https://www.teepublic.com/user/spejampar     "The Dictionary - Letter A" on YouTube "The Dictionary - Letter B" on YouTube "The Dictionary - Letter C" on YouTube "The Dictionary - Letter D" on YouTube "The Dictionary - Letter E" on YouTube "The Dictionary - Letter F" on YouTube     Featured in a Top 10 Dictionary Podcasts list! https://blog.feedspot.com/dictionary_podcasts/     Backwards Talking on YouTube: https://www.youtube.com/playlist?list=PLmIujMwEDbgZUexyR90jaTEEVmAYcCzuq     https://linktr.ee/spejampar dictionarypod@gmail.com https://www.facebook.com/thedictionarypod/ https://www.threads.net/@dictionarypod https://twitter.com/dictionarypod https://www.instagram.com/dictionarypod/ https://www.patreon.com/spejampar https://www.tiktok.com/@spejampar 917-727-5757

Was macht die Macht eigentlich mit dem Körper? In unserer neuen Folge widmen wir uns dem Genre oder, wie wir lernen werden, der Inszenierungstechnik des Body-Horror. Dieser versucht bei den Zuschauerinnen eine Mischung aus Faszination und Ekel zu erregen, indem er dort heranzoomt, wo man normalerweise wegschaut – wo es keucht und fleucht, kriecht und fließt, schleimt und keimt. Drei neuere Filme zeigen uns, wie dieses Spiel mit dem Körper und seinen Säften für feministische Erzählungen eingesetzt wird: Titane von Julia Ducournau, The Substance von Coralie Fargeat und The Ugly Stepsister von Emilie Blichfeldt. Bei der Diskussion dieser „Streifen“ hilft uns der französische Philosoph Michel Foucault zu verstehen, inwiefern Macht und Wissen zusammenwirken, um bestimmte Normen erzeugen, die den Körper disziplinieren und regulieren. Ob wir uns davon am Ende befreien können oder nicht, bleibt genauso offen wie all die Körperöffnungen, in die uns der Body-Horror blicken lässt. Also überwindet eure Abjektion und steigt ein – es wird schlotzig!QuellenDie Zwischentöne zur Veranschaulichung der Lehrinhalte sind Filmtrailern und Interviews entnommen.1. Film4 (2022), Director Julia Ducournau and Cast On Their Award-Winning Film 'Titane', [online] https://www.youtube.com/watch?v=Re-XqplH1Tg&list=WL&index=2&t=21s [24.06.2025].2. Rotten Tomatoes Trailers (2025), The Ugly Stepsister Exclusive Trailer, [online] https://www.youtube.com/watch?v=52C0rqyZKhg [24.06.2025].3. Mubi (2024), THE SUBSTANCE | Official Trailer | In Theaters & On MUBI Now, [online] https://www.youtube.com/watch?v=LNlrGhBpYjc&t=1s [24.06.2025].LiteraturCreed, Barbara (2023): The Monstrous Feminine. Film, Feminism, Psychoanalysis. London & New York: RoutledgeFoucault, Michel (2017): Analytik der Macht, 7. Auflage, Frankfurt am Main: Suhrkamp.Foucault, Michel (2020): Kritik des Regierens. Schriften zur Politik, 4. Auflage, Berlin: Suhrkamp.Foucault, Michel (2022): Überwachen und Strafen. Die Geburt des Gefängnisses, 22. Auflage, Berlin: Suhrkamp.Foucault, Michel (2023): Der Wille zum Wissen. Sexualität und Wahrheit 1, 24. Auflage, Berlin: Suhrkamp.Kristeva, Julia (1980): Powers of Horror. An Essay on Abjection. New York: Columbia University Press.Philosophie Magazin (2019): Michel Foucault. Der Wille zur Wahrheit, Sonderausgabe 12, Berlin: Philosophiemagazin.Sarasin, Philipp (2005): Michel Foucault zur Einführung, Hamburg: Junius. Stopenski, Carina (2022): Exploring Mutilation: Women, Affect, and the Body Horror Genre, https://www.sic-journal.org/Article/Index/684.

durée : 04:51:05 - Les Nuits de France Culture - par : Philippe Garbit - Par Christine Goémé - Avec Daniel Defert, Myriam Revault d'Allonnes, Danielle Rancière, Michelle Perrot, Christian Jambet, Pierre Macherey, Jacques Lagrange, Arlette Farge, François Ewald, Jean-Pierre Vernant, Pierre Hadot - Avec en archives, la voix de Michel Foucault - Réalisation Judith d'Astier - réalisation : Virginie Mourthé

Was bedeutet es „normal“ zu sein? Mit dieser Fragen hat sich der französische Philosoph Michel Foucault beschäftigt. Foucault meint: Die Aufklärung, die uns doch eigentlich befreit hat; sie hat neue Formen der Unterdrückung geschaffen. In der letzten Episode hat Micha erklärt was das mit Begriffen wie der "Biomacht" zu tun hat. In dieser Folge reden Jona und Micha ganz frei und ohne Skript, über die Philosophie Michel Foucaults. Denn es gibt noch jede Menge Redebedarf. Du möchtest mehr über unsere Werbepartner erfahren? **[Hier findest du alle Informationen & Rabatte](https://linktr.ee/philosophietogopodcast)**

durée : 00:45:53 - Les Nuits de France Culture - par : Philippe Garbit - Une quête spirituelle entre ésotérisme, langage, épopée celtique et foi. Avec Raymond Abellio, Jacques Mézel, Michel Foucault, Jean Markale et une lettre d'Henri Petit. Une émission d'archive "Belles lettres – Une littérature d'initiés" (1963) de Roger Vrigny. - réalisation : Virginie Mourthé

This is a free preview of a paid episode. To hear more, visit wisdomofcrowds.liveWhy do artists try so hard to shock the public? Why is Kanye West singing about Hitler? Why are New York artists dabbling with fascism?The novelist and cultural critic Țara Isabella Burton joins Damir Marusic and Santiago Ramos to discuss these questions and more. Last week, Tara published an essay on Wisdom of Crowds titled “The Point of Pissing People Off.” In it, she tries to figure out whether there is something positive at work in transgression and provocation — something good that comes out of shocking art.All three of our conversationalists agree: Kanye is not really being transgressive. But is there a good version of transgression? Tara suggests that we should think about transgression as a genre, with a certain form and structure, that can either succeed or fail. Damir is skeptical of analyzing transgression, and prefers to think of it as a moment of ecstasy. Santiago wonders if transgression is important for self-knowledge, and something valuable for society as a whole.In the course of the conversation, many transgressive works and artists are discussed, among them: Piss Christ; Madonna; Georges Bataille; the Marquis de Sade; and more.In our bonus section for paid subscribers, Damir talks about the difference between analyzing transgressive art and consuming transgressive art, and why he prefers the latter; Damir discusses the difference between the punk rock of his day, where Reagan was the enemy, and the transgressive art today, which hails Trump as a leader; Tara, Santiago, and Damir trade thoughts about the French Revolution; Santiago tries to get Damir to explain what he means when he talks about “the stuff”; they discuss the question of whether love is as powerful as transgression; Damir talks about his favorite part of the Gospels; and Tara talks about kitsch.Required Reading and Listening:* Tara, “The Point of Pissing People Off” (Wisdom of Crowds).* Tara, Strange Rites: New Religions for a Godless World (Amazon).* Tara, Self-Made: Creating Our Identities from Da Vinci to the Kardashians (Amazon).* Damir's discography from his punk rock days (Discogs).* Damir's music with his band, The Miss (Bandcamp).* Kanye West, “Heil Symphony” (Spotify).* “Kanye West's ‘Heil Hitler' Song & Controversy Explained” (Yahoo! Entertainment). * The new Fiume Gallery in New York.* Piss Christ by Andres Serrano (Artchive).* Madonna, “Material Girl” (YouTube).* Michel Foucault, Discipline and Punish (Amazon).* Georges Bataille, Story of the Eye (Amazon).* Gustave Flaubert, Madame Bovary (Amazon).* Leo Tolstoy, Anna Karenina (Amazon).* Previous podcast episode where Damir says, “That's the stuff!” (Wisdom of Crowds).* Something Beautiful for God by Malcolm Muggeridge, a book about Mother Teresa (Amazon).Free preview video:Full video for paid subscribers below:

durée : 04:42:17 - Les Nuits de France Culture - par : Philippe Garbit - Par Christine Goémé - Avec Raymond Bellour, Robert Castel, Daniel Defert, Bruno Karsenti, Jacques Lagrange, Gérard Lebrun, Anne-Marie Lecoq, Pierre Macherey, Jean-Claude Milner, Judith Revel et Severo Sarduy - Avec en archives, la voix de Michel Foucault - Réalisation Judith d'Astier - réalisation : Virginie Mourthé

Wann ist jemand eigentlich krank? Wer entscheidet das überhaupt? Und was bedeutet es „ normal“ zu sein? Mit diesen Fragen hat sich der französische Philosoph Michel Foucault beschäftigt. Foucault meint: Die Aufklärung, die uns doch eigentlich befreit hat; sie hat neue Formen der Unterdrückung geschaffen. In Krankenhäusern, Gefängnissen oder auch Schulen – überall wirken Mächte, die uns formen. Was es mit der „Biomacht" auf sich hat und weshalb Foucaults Kritik an unserer doch so vernünftigen Gesellschaft noch immer hoch aktuell ist – das erfahrt ihr in dieser Episode über einen der einflussreichsten Denker unserer Zeit. Du möchtest mehr über unsere Werbepartner erfahren? **[Hier findest du alle Informationen & Rabatte](https://linktr.ee/philosophietogopodcast)**

¿Por qué el Padre Nuestro ya no dice "perdona nuestras deudas"? ¿Qué poder tiene un rezo bien dicho? En este episodio corto de Biografía Mutante te invito a pensar el rezo como una tecnología del yo, siguiendo a Michel Foucault, y a preguntarnos por qué perdonar deudas puede ser mucho más revolucionario que perdonar ofensas.Si estás en Buenos Aires, el 5 de Junio doy un SHOW EN VIVO sobre antropología, amor y música: https://culturalthames.com.ar/event/21640

In this episode, I analyze the debate between Michel Foucault and Noam Chomsky on human nature, expressing frustrations about their unclear definitions. I discuss Foucault's controversial life and its irony alongside his philosophical influence, while connecting his ideas on power to contemporary ethical dilemmas and societal scrutiny. Engaging with callers, we explore the effects of upbringing on self-worth and the importance of confronting our pasts. I emphasize self-assertiveness and the need to reflect critically on the narratives that shape our lives, encouraging listeners to align their choices with personal values and societal realities.GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025

Join us for an enlightening exploration of Herculine Barbin's remarkable life story. We delve into the compelling memoir of a 19th-century French intersex individual whose experiences continue to resonate with contemporary discussions about gender identity and societal norms.This episode navigates through Barbin's journey from their early life in a convent to their later years in Paris, examining the complex intersections of identity, society, and medical authority in 19th-century France. We'll explore how their story, later brought to light by Michel Foucault, became a crucial text in understanding gender complexity and institutional power.This episode offers valuable insights into historical perspectives on gender and sexuality while highlighting the ongoing relevance of Barbin's experiences to modern discussions of gender identity.----------------------------------------------------------@translessonplan@mariiiwrldMerch:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://trans-lesson-plan.printify.me/products⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Subscribe to our newsletter:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://mailchi.mp/a914d2eca1cf/trans-lesson-plan⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠----------------------------------------------------------References:Barbin, H. (1980a). Herculine Barbin: Being the Recently Discovered Memoirs of a Nineteenth-century French Hermaphrodite. Pantheon.Barbin, H. (1980b). Herculine Barbin: being the recently discovered memoirs of a nineteenth-century French Hermaphrodite. http://ci.nii.ac.jp/ncid/BA03139474Gonzalez-Arnal, S. (2013). Doubting sex: inscriptions, bodies and selves in nineteenth-century hermaphrodite case histories. Journal of Gender Studies, 22(3), 348–349. https://doi.org/10.1080/09589236.2013.824725Herculine Barbin | Legacy Project Chicago. (n.d.). Legacy Project Chicago. https://legacyprojectchicago.org/person/herculine-barbinJaye, L. (2016, November 4). Starry, Starry Night: the short life of Herculine Barbin - Intersex Day. Intersex Day. https://intersexday.org/en/starry-starry-night-herculine-barbin/Lorraine, T. (2018). Ambiguous Bodies/Believable Selves: The case of Herculine Barbin. In Routledge eBooks (pp. 259–272). https://doi.org/10.4324/9781351293525-12Porter, R. J. (1991). Figuration and disfigurement: Herculine Barbin and the autobiography of the body. Prose Studies, 14(2), 122–136. https://doi.org/10.1080/01440359108586436Sharma, Dr. S., Roy, P., University of Kerala, Michel Foucault, & Oscar Panizza. (2019). QUEER AND INTERSEXUALITY THROUGH THE MEMOIR OF HERCULINE BARBIN [Journal-article]. www.TLHjournal.com Literary Herald, 271–273. https://tlhjournal.com/uploads/products/41.parvathy-roy-article.pdf

Sempre più il dibattito intorno all'intelligenza artificiale si polarizza tra entusiasti e pessimisti, adepti e catastrofisti; un dibattito in cui intervengono fisici, matematici, informatici, ma anche sociologi e filosofi. La rivoluzione innescata dalle nuove tecnologie ha un impatto sull'organizzazione del lavoro e sulla democrazia ma investe anche una facoltà propriamente umana: il pensiero. L'ideologia dei BigData sta riducendo la vita collettiva e individuale a un flusso continuo di numeri e dati che dovrebbero dare conto del reale. Ma affidarsi alle megamacchine che cosa implica per la nostra libertà cognitiva? Quello che viene definito il capitalismo di piattaforma e della sorveglianza è una prospettiva inevitabile, o si può modificare il corso del progresso tecnologico? A che cosa stiamo rinunciando quando ci affidiamo all'efficienza dell'intelligenza artificiale? Sono interrogativi che abbiamo posto a un sociologo che da anni si occupa di tecnologia e di capitalismo e dei loro impatti su società e individuo, a una giurista esperta di tecnologia, diritti umani e democrazia, a un ricercatore di filosofia che riflette sul potere degli algoritmi nell'attuale società del controllo partendo dal pensiero di Michel Foucault.

Hello Interactors,This week, the European Space Agency launched a satellite to "weigh" Earth's 1.5 trillion trees. It will give scientists deeper insight into forests and their role in the climate — far beyond surface readings. Pretty cool. And it's coming from Europe.Meanwhile, I learned that the U.S. Secretary of Defense — under Trump — had a makeup room installed in the Pentagon to look better on TV. Also pretty cool, I guess. And very American.The contrast was hard to miss. Even with better data, the U.S. shows little appetite for using geographic insight to actually address climate change. Information is growing. Willpower, not so much.So it was oddly clarifying to read a passage Christopher Hobson posted on Imperfect Notes from a book titled America by a French author — a travelogue of softs. Last week I offered new lenses through which to see the world, I figured I'd try this French pair on — to see America, and the world it effects, as he did.PAPER, POWER, AND PROJECTIONI still have a folded paper map of Seattle in the door of my car. It's a remnant of a time when physical maps reflected the reality before us. You unfolded a map and it innocently offered the physical world on a page. The rest was left to you — including knowing how to fold it up again.But even then, not all maps were neutral or necessarily innocent. Sure, they crowned capitals and trimmed borders, but they could also leave things out or would make certain claims. From empire to colony, from mission to market, maps often arrived not to reflect place, but to declare control of it. Still, we trusted it…even if was an illusion.I learned how to interrogate maps in my undergraduate history of cartography class — taught by the legendary cartographer Waldo Tobler. But even with that knowledge, when I was then taught how to make maps, that interrogation was more absent. I confidently believed I was mediating truth. The lines and symbols I used pointed to substance; they signaled a thing. I traced rivers from existing base maps with a pen on vellum and trusted they existed in the world as sure as the ink on the page. I cut out shading for a choropleth map and believed it told a stable story about population, vegetation, or economics. That trust was embodied in representation — the idea that a sign meant something enduring. That we could believe what maps told us.This is the world of semiotics — the study of how signs create meaning. American philosopher Charles Sanders Peirce offered a sturdy model: a sign (like a map line) refers to an object (the river), and its meaning emerges in interpretation. Meaning, in this view, is relational — but grounded. A stop sign, a national anthem, a border — they meant something because they pointed beyond themselves, to a world we shared.But there are cracks in this seemingly sturdy model.These cracks pose this question: why do we trust signs in the first place? That trust — in maps, in categories, in data — didn't emerge from neutrality. It was built atop agendas.Take the first U.S. census in 1790. It didn't just count — it defined. Categories like “free white persons,” “all other free persons,” and “slaves” weren't neutral. They were political tools, shaping who mattered and by how much. People became variables. Representation became abstraction.Or Carl Linnaeus, the 18th-century Swedish botanist who built the taxonomies we still use: genus, species, kingdom. His system claimed objectivity but was shaped by distance and empire. Linnaeus never left Sweden. He named what he hadn't seen, classified people he'd never met — sorting humans into racial types based on colonial stereotypes. These weren't observations. They were projections based on stereotypes gathered from travelers, missionaries, and imperial officials.Naming replaced knowing. Life was turned into labels. Biology became filing. And once abstracted, it all became governable, measurable, comparable, and, ultimately, manageable.Maps followed suit.What once lived as a symbolic invitation — a drawing of place — became a system of location. I was studying geography at a time (and place) when Geographic Information Systems (GIS) and GIScience was transforming cartography. Maps weren't just about visual representations; they were spatial databases. Rows, columns, attributes, and calculations took the place of lines and shapes on map. Drawing what we saw turned to abstracting what could then be computed so that it could then be visualized, yes, but also managed.Chris Perkins, writing on the philosophy of mapping, argued that digital cartographies didn't just depict the world — they constituted it. The map was no longer a surface to interpret, but a script to execute. As critical geographers Sam Hind and Alex Gekker argue, the modern “mapping impulse” isn't about understanding space — it's about optimizing behavior through it; in a world of GPS and vehicle automation, the map no longer describes the territory, it becomes it. Laura Roberts, writing on film and geography, showed how maps had fused with cinematic logic — where places aren't shown, but performed. Place and navigation became narrative. New York in cinema isn't a place — it's a performance of ambition, alienation, or energy. Geography as mise-en-scène.In other words, the map's loss of innocence wasn't just technical. It was ontological — a shift in the very nature of what maps are and what kind of reality they claim to represent. Geography itself had entered the domain of simulation — not representing space but staging it. You can simulate traveling anywhere in the world, all staged on Google maps. Last summer my son stepped off the train in Edinburgh, Scotland for the first time in his life but knew exactly where he was. He'd learned it driving on simulated streets in a simulated car on XBox. He walked us straight to our lodging.These shifts in reality over centuries weren't necessarily mistakes. They unfolded, emerged, or evolved through the rational tools of modernity — and for a time, they worked. For many, anyway. Especially for those in power, seeking power, or benefitting from it. They enabled trade, governance, development, and especially warfare. But with every shift came this question: at what cost?FROM SIGNS TO SPECTACLEAs early as the early 1900s, Max Weber warned of a world disenchanted by bureaucracy — a society where rationalization would trap the human spirit in what he called an iron cage. By mid-century, thinkers pushed this further.Michel Foucault revealed how systems of knowledge — from medicine to criminal justice — were entangled with systems of power. To classify was to control. To represent was to discipline. Roland Barthes dissected the semiotics of everyday life — showing how ads, recipes, clothing, even professional wrestling were soaked in signs pretending to be natural.Guy Debord, in the 1967 The Society of the Spectacle, argued that late capitalism had fully replaced lived experience with imagery. “The spectacle,” he wrote, “is not a collection of images, but a social relation among people, mediated by images.”Then came Jean Baudrillard — a French sociologist, media theorist, and provocateur — who pushed the critique of representation to its limit. In the 1980s, where others saw distortion, he saw substitution: signs that no longer referred to anything real. Most vividly, in his surreal, gleaming 1986 travelogue America, he described the U.S. not as a place, but as a performance — a projection without depth, still somehow running.Where Foucault showed that knowledge was power, and Debord showed that images replaced life, Baudrillard argued that signs had broken free altogether. A map might once distort or simplify — but it still referred to something real. By the late 20th century, he argued, signs no longer pointed to anything. They pointed only to each other.You didn't just visit Disneyland. You visited the idea of America — manufactured, rehearsed, rendered. You didn't just use money. You used confidence by handing over a credit card — a symbol of wealth that is lighter and moves faster than any gold.In some ways, he was updating a much older insight by another Frenchman. When Alexis de Tocqueville visited America in the 1830s, he wasn't just studying law or government — he was studying performance. He saw how Americans staged democracy, how rituals of voting and speech created the image of a free society even as inequality and exclusion thrived beneath it. Tocqueville wasn't cynical. He simply understood that America believed in its own image — and that belief gave it a kind of sovereign feedback loop.Baudrillard called this condition simulation — when representation becomes self-contained. When the distinction between real and fake no longer matters because everything is performance. Not deception — orchestration.He mapped four stages of this logic:* Faithful representation – A sign reflects a basic reality. A map mirrors the terrain.* Perversion of reality – The sign begins to distort. Think colonial maps as logos or exclusionary zoning.* Pretending to represent – The sign no longer refers to anything but performs as if it does. Disneyland isn't America — it's the fantasy of America. (ironically, a car-free America)* Pure simulation – The sign has no origin or anchor. It floats. Zillow heatmaps, Uber surge zones — maps that don't reflect the world, but determine how you move through it.We don't follow maps as they were once known anymore. We follow interfaces.And not just in apps. Cities themselves are in various stages of simulation. New York still sells itself as a global center. But in a distributed globalized and digitized economy, there is no center — only the perversion of an old reality. Paris subsidizes quaint storefronts not to nourish citizens, but to preserve the perceived image of Paris. Paris pretending to be Paris. Every city has its own marketing campaign. They don't manage infrastructure — they manage perception. The skyline is a product shot. The streetscape is marketing collateral and neighborhoods are optimized for search.Even money plays this game.The U.S. dollar wasn't always king. That title once belonged to the British pound — backed by empire, gold, and industry. After World War II, the dollar took over, pegged to gold under the Bretton Woods convention — a symbol of American postwar power stability…and perversion. It was forged in an opulent, exclusive, hotel in the mountains of New Hampshire. But designed in the style of Spanish Renaissance Revival, it was pretending to be in Spain. Then in 1971, Nixon snapped the dollar's gold tether. The ‘Nixon Shock' allowed the dollar to float — its value now based not on metal, but on trust. It became less a store of value than a vessel of belief. A belief that is being challenged today in ways that recall the instability and fragmentation of the pre-WWII era.And this dollar lives in servers, not Industrial Age iron vaults. It circulates as code, not coin. It underwrites markets, wars, and global finance through momentum alone. And when the pandemic hit, there was no digging into reserves.The Federal Reserve expanded its balance sheet with keystrokes — injecting trillions into the economy through bond purchases, emergency loans, and direct payments. But at the same time, Trump 1.0 showed printing presses rolling, stacks of fresh bills bundled and boxed — a spectacle of liquidity. It was monetary policy as theater. A simulation of control, staged in spreadsheets by the Fed and photo ops by the Executive Branch. Not to reflect value, but to project it. To keep liquidity flowing and to keep the belief intact.This is what Baudrillard meant by simulation. The sign doesn't lie — nor does it tell the truth. It just works — as long as we accept it.MOOD OVER MEANINGReality is getting harder to discern. We believe it to be solid — that it imposes friction. A law has consequences. A price reflects value. A city has limits. These things made sense because they resist us. Because they are real.But maybe that was just the story we told. Maybe it was always more mirage than mirror.Now, the signs don't just point to reality — they also replace it. We live in a world where the image outpaces the institution. Where the copy is smoother than the original. Where AI does the typing. Where meaning doesn't emerge — it arrives prepackaged and pre-viral. It's a kind of seductive deception. It's hyperreality where performance supersedes substance. Presence and posture become authority structured in style.Politics is not immune to this — it's become the main attraction.Trump's first 100 days didn't aim to stabilize or legislate but to signal. Deportation as UFC cage match — staged, brutal, and televised. Tariff wars as a way of branding power — chaos with a catchphrase. Climate retreat cast as perverse theater. Gender redefined and confined by executive memo. Birthright citizenship challenged while sedition pardoned. Even the Gulf of Mexico got renamed. These aren't policies, they're productions.Power isn't passing through law. It's passing through the affect of spectacle and a feed refresh.Baudrillard once wrote that America doesn't govern — it narrates. Trump doesn't manage policy, he manages mood. Like an actor. When America's Secretary of Defense, a former TV personality, has a makeup studio installed inside the Pentagon it's not satire. It's just the simulation, doing what it does best: shining under the lights.But this logic runs deeper than any single figure.Culture no longer unfolds. It reloads. We don't listen to the full album — we lift 10 seconds for TikTok. Music is made for algorithms. Fashion is filtered before it's worn. Selfhood is a brand channel. Identity is something to monetize, signal, or defend — often all at once.The economy floats too. Meme stocks. NFTs. Speculative tokens. These aren't based in value — they're based in velocity. Attention becomes the currency.What matters isn't what's true, but what trends. In hyperreality, reference gives way to rhythm. The point isn't to be accurate. The point is to circulate. We're not being lied to.We're being engaged. And this isn't a bug, it's a feature.Which through a Baudrillard lens is why America — the simulation — persists.He saw it early. Describing strip malls, highways, slogans, themed diners he saw an America that wasn't deep. That was its genius he saw. It was light, fast paced, and projected. Like the movies it so famously exports. It didn't need justification — it just needed repetition.And it's still repeating.Las Vegas is the cathedral of the logic of simulation — a city that no longer bothers pretending. But it's not alone. Every city performs, every nation tries to brand itself. Every policy rollout is scored like a product launch. Reality isn't navigated — it's streamed.And yet since his writing, the mood has shifted. The performance continues, but the music underneath it has changed. The techno-optimism of Baudrillard's ‘80s an ‘90s have curdled. What once felt expansive now feels recursive and worn. It's like a show running long after the audience has gone home. The rager has ended, but Spotify is still loudly streaming through the speakers.“The Kids' Guide to the Internet” (1997), produced by Diamond Entertainment and starring the unnervingly wholesome Jamison family. It captures a moment of pure techno-optimism — when the Internet was new, clean, and family-approved. It's not just a tutorial; it's a time capsule of belief, staged before the dream turned into something else. Before the feed began to feed on us.Trumpism thrives on this terrain. And yet the world is changing around it. Climate shocks, mass displacement, spiraling inequality — the polycrisis has a body count. Countries once anchored to American leadership are squinting hard now, trying to see if there's anything left behind the screen. Adjusting the antenna in hopes of getting a clearer signal. From Latin America to Southeast Asia to Europe, the question grows louder: Can you trust a power that no longer refers to anything outside itself?Maybe Baudrillard and Tocqueville are right — America doesn't point to a deeper truth. It points to itself. Again and again and again. It is the loop. And even now, knowing this, we can't quite stop watching. There's a reason we keep refreshing. Keep scrolling. Keep reacting. The performance persists — not necessarily because we believe in it, but because it's the only script still running.And whether we're horrified or entertained, complicit or exhausted, engaged or ghosted, hired or fired, immigrated or deported, one thing remains strangely true: we keep feeding it. That's the strange power of simulation in an attention economy. It doesn't need conviction. It doesn't need conscience. It just needs attention — enough to keep the momentum alive. The simulation doesn't care if the real breaks down. It just keeps rendering — soft, seamless, and impossible to look away from. Like a dream you didn't choose but can't wake up from.REFERENCESBarthes, R. (1972). Mythologies (A. Lavers, Trans.). Hill and Wang. (Original work published 1957)Baudrillard, J. (1986). America (C. Turner, Trans.). Verso.Debord, G. (1994). The Society of the Spectacle (D. Nicholson-Smith, Trans.). Zone Books. (Original work published 1967)Foucault, M. (1977). Discipline and Punish: The Birth of the Prison (A. Sheridan, Trans.). Vintage Books.Hind, S., & Gekker, A. (2019). On autopilot: Towards a flat ontology of vehicular navigation. In C. Lukinbeal et al. (Eds.), Media's Mapping Impulse. Franz Steiner Verlag.Linnaeus, C. (1735). Systema Naturae (1st ed.). Lugduni Batavorum.Perkins, C. (2009). Philosophy and mapping. In R. Kitchin & N. Thrift (Eds.), International Encyclopedia of Human Geography. Elsevier.Raaphorst, K., Duchhart, I., & van der Knaap, W. (2017). The semiotics of landscape design communication. Landscape Research.Roberts, L. (2008). Cinematic cartography: Movies, maps and the consumption of place. In R. Koeck & L. Roberts (Eds.), Cities in Film: Architecture, Urban Space and the Moving Image. University of Liverpool.Tocqueville, A. de. (2003). Democracy in America (G. Lawrence, Trans., H. Mansfield & D. Winthrop, Eds.). University of Chicago Press. (Original work published 1835)Weber, M. (1958). The Protestant Ethic and the Spirit of Capitalism (T. Parsons, Trans.). Charles Scribner's Sons. (Original work published 1905) This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Jaime García-Iglesias explores the phenomenon of bugchasing from a sociological perspective. And what is bugchasing? According to García-Iglesias, it is the eroticisation of HIV, expressed in many ways: getting pozzed by a detectable giftgiver during bareback sauna sex, masturbating to #poz and #BBBH ('bareback brotherhood') accounts on X, tracing your viral genealogy to Michel Foucault... the possibilities are endless.Link to the article: https://link.springer.com/book/10.1007/978-3-031-11352-9VERY IMPORTANT INFORMATIONJack has published a novel called Tower!Amazon: https://www.amazon.com/Tower-Jack-BC-ebook/dp/B0CM5P9N9M/ref=monarch_sidesheetThe first nine chapters of Tower are available for free here: jackbc.substack.comOur Patreon: www.patreon.com/TheBookClubfromHellJack's Substack: jackbc.substack.comLevi's website: www.levioutloud.comwww.thebookclubfromhell.comJoin our Discord (the best place to interact with us): discord.gg/ZMtDJ9HscrWatch us on YouTube: https://www.youtube.com/channel/UC0n7r1ZTpsUw5exoYxb4aKA/featuredX: @bookclubhell666Jack on X: @supersquat1Levi on X: @optimismlevi

Ondanks de radicale verbetering in armoede, kindersterfte, levensverwachting, welvaart en vrijheden zijn progressieven hun vooruitgangsgeloof kwijtgeraakt. Maar hoe is dit mogelijk? Zijn de zogenoemde ‘hockeystick curves' niet onmiskenbaar bewijs van ons monumentale succes? De vijanden van de vooruitgang waren religieuzen, romantici, fascisten, communisten en anarchisten. Echter, momenteel zijn het de progressieven zelf, meent wetenschapsfilosoof dr. Maarten de Boudry.  Debat Noam Chomsky & Michel Foucault: https://www.youtube.com/watch?v=3wfNl2L0Gf8 (https://www.youtube.com/watch?v=3wfNl2L0Gf8) Stuk Tim Fransen de Correspondent: https://decorrespondent.nl/15310/het-gaat-beter-dan-ooit-roept-de-vooruitgangsdenker-maar-die-overtuiging-is-onjuist-en-vooral-gevaarlijk/be3076e6-6fa4-0d05-3b25-0d1bea36565a (https://decorrespondent.nl/15310/het-gaat-beter-dan-ooit-roept-de-vooruitgangsdenker-maar-die-overtuiging-is-onjuist-en-vooral-gevaarlijk/be3076e6-6fa4-0d05-3b25-0d1bea36565a)

Lawrence Grossberg devotes a section of his book “On the Way to Theory” to the French theorist Michel Foucault's understanding of power. The post Against the Grain – April 23, 2025 appeared first on KPFA.

Who, if anyone, is speaking truth to power these days?In the Season 12 finale of Hotel Bar Sessions, we take a deep dive into Michel Foucault's late lectures on parrhesia, the ancient Greek concept of "fearless speech." But don't be fooled—this isn't a dusty historical exercise. With campuses erupting in protest, free speech weaponized by the powerful, and truth-tellers increasingly under threat, parrhesia has never felt more urgent. What does it mean to speak truth to power today—and who is still brave enough to do it?The HBS co-hosts unpack Foucault's insights with characteristic wit and depth, drawing connections from Socrates to student protestors, from trans youth testifying in state legislatures to comedians canceled by the White House Correspondents' Association. Is free speech still possible in a fractured political landscape? Can parrhesia survive in an age of rhetorical manipulation and moral cowardice? And what's the difference between being “canceled” and actually being in danger?This episode doesn't just explain Foucault's concept of parrhesia—it performs it. If you've ever wondered whether truth-telling still matters in a time of disinformation, performative politics, and rising authoritarianism, this is a conversation you won't want to miss. Tune in for our Season 12 send-off, and stick around to find out who we believe the real parrhesiastes are today.Full episode notes available at this link:https://hotelbarpodcast.com/podcast/episode-177-totalitarianism-with-peg-birmingham-------------------If you enjoy Hotel Bar Sessions podcast, please be sure to subscribe and submit a rating/review! Better yet, you can support this podcast by signing up to be one of our Patrons at patreon.com/hotelbarsessions!Follow us on Twitter/X @hotelbarpodcast, on Blue Sky @hotelbarpodcast.bsky.social, on Facebook, on TikTok, and subscribe to our YouTube channel! 

This is a free preview of a paid episode. To hear more, visit smokeempodcast.substack.comNancy and Sarah are joined by Aaron Gywn — paragon of good will on Twitter/X (follow at x.com/AmericanGwyn), literature professor, and author of numerous works of fiction, including The Cannibal Owl — to discuss a recent viral story in Compact Magazine, “The Vanishing White Male Writer.” We talk about shifts in publishing/culture, the trap of identity, and what great literature can do. Since Gwyn is a Cormac McCarthy expert, we also discuss the controversial 2024 Vanity Fair story about McCarthy and his muse, Augusta Britt.Also discussed:* The lost Pop Rocks episode* St. Louis, cool town* The epic beauty of Larry McMurtry's Lonesome Dove* “Jonathan Franzen is too much with us.”* 2014, the cultural swing year* The Michel Foucault of it all* “Most of publishing is throwing spaghetti at the wall to see if it sticks.”* Nancy needs to go to therapy* Aaron's message for writers: “If you want something, go get it.”* “NICE TITS”* Love and admiration for fiction writer Phil Klay* Male writers trying to “reassure the reader that he is the right sort of white man.”* On not getting over the 2008 death of David Foster Wallace* Butt-chugging Infinite Jest* How Ric Ocasek won Paulina Porizkova* Drakkar Noir makes Sarah horny* How Aaron reacts when caught in the tractor beam of beauty* “I contain multi-tools”* Mary Gaitskill, the honey badger of writersAlso, why Aaron cannot get fired up about anything that happened after 1876, how fiction writing is like ventriloquism, why we're all broken but still deserve love, and much more!

In seinem neuen Essayband arbeitet sich der Salzburger Essayist und Schriftsteller an der Antisemitismusoffenheit vieler Linker ab. Er kritisiert darin nicht nur Postkolonialisten nach dem 7. Oktober, sondern auch Michel Foucault. Gauß, Karl-Markus www.deutschlandfunkkultur.de, Lesart

In seinem neuen Essayband arbeitet sich der Salzburger Essayist und Schriftsteller an der Antisemitismusoffenheit vieler Linker ab. Er kritisiert darin nicht nur Postkolonialisten nach dem 7. Oktober, sondern auch Michel Foucault. Gauß, Karl-Markus www.deutschlandfunkkultur.de, Lesart

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. 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

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. 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

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here.

Peter Brown's fascinating Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton UP, 2014) chronicles the changing conceptions of wealth and treasure in late antiquity and the first centuries of Christianity. For our 2020 series in the rise of money (we also spoke to Thomas Piketty and Christine Desan) Brown related the emergence, in the 3rd and 4th century AD, of striking new ideas about charity and how to include the poor inside a religious community. Brown explains the importance of civic euergetism in the Greek and Roman worldview–i.e. benefaction and charity strictly confined to the good of the city. In early Christianity, this was replaced by compensatory almsgiving by the rich to benefit the lowly poor, or beggars. That notion of the rich being “less likely to enter heaven than a camel going through the eye of a needle”–that, says Brown, “was Jesus at its wildest.” Augustine even preached about almsgiving as “like a traveller's check” that let the rich bank up credit in heaven. But most crucial of all to Brown's argument about changed ideas of wealth is that Christianity initiated the world-transformational notion of corporate identity. Before Oxford, before the East India Company, before IBM, the “managerial Bishop” (Brown's brilliant coinage) is not wealthy in his own right, but is an agent of “impersonal continuity.”.Brown thinks Foucault got this kind of “pastoralism” in Church leaders partially right. But Foucault–“an old fashioned Catholic in many ways” Brown remarks slyly–underestimated the desire of the Christian community to designate a “consumer-driven” church hierarchy in which they can invest. Pressed on the question of resonance to our own day, Brown (as a “good semi-Durkheimian of the Mary Douglas variety”) stresses that “these are almost incommensurable societies.” And he does note an ominous Roman parallel in present-day “personalization of power”–understanding the odious Putin by reading Seneca. Nonetheless, Brown makes clear his enduring admiration for Late Antiquity–compared to classical Greece and perhaps to our own day–because of its “remarkable tolerance for anomaly.” Brown has that too, more power to him! Mentioned in the Episode Peter Brown, Body and Society (1968) Peter Brown,. Augustine of Hippo: A Biography (1968) Peter Brown, The Cult of the Saints (1981) Peter Brown, The Ransom of the Soul (2015) Evelyne Patlagean, Pauvreté économique et pauvreté sociale à Byzance, 4e-7e siè (Economic Poverty and Social Poverty) Augustine, Confessions (c. 400 AD and many other works available here ) Michel Foucault, Security, Territory, Population: Lectures at the Collège de France, 1977–1978 (on priests and the importance of the pastoral or shepherding metaphor) George Lakoff and Michael Johnson, Metaphors We Live By Seneca, Letters from a Stoic Listen and Read Here. Learn more about your ad choices. Visit megaphone.fm/adchoices

This lecture examines the influential debate between philosophers Noam Chomsky and Michel Foucault, focusing on themes of human nature, justice, and power. It begins with Chomsky's argument for an innate biological basis for language acquisition, exploring how humans develop complex linguistic abilities despite limited input. In contrast, Foucault challenges the very concept of human nature, questioning its definitional clarity and arguing that it serves more as a reflection of evolving knowledge than a concrete scientific truth. The discussion oscillates between their contrasting views, dissecting the relationship between language, knowledge, and cognition while critiquing the disconnect between philosophical inquiry and its relevance to society. Ultimately, the lecture calls for clearer definitions in philosophical discussions and emphasizes the responsibility of intellectuals to address the practical needs of the public they serve.GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025

durée : 00:58:31 - Le Souffle de la pensée - par : Géraldine Mosna-Savoye - Le philosophe Frédéric Gros nous parle de l'"Histoire de la folie à l'âge classique", texte qui l'a bouleversé et dans lequel Michel Foucault trace une ligne de crête entre l'exaltation de la raison et l'idéalisation de la folie. Comment appréhender la folie sans l'enfermer dans le pouvoir médical ? - réalisation : Nicolas Berger - invités : Frédéric Gros Philosophe, essayiste, professeur de pensée politique à Sciences-po Paris

durée : 00:58:44 - Avec philosophie - par : Géraldine Mosna-Savoye, Nassim El Kabli - Dans sa préface à l'édition américaine parue en 1977, Michel Foucault décrit L'Anti-Œdipe, écrit après l'échec de Mai-68, comme une "introduction à la vie non fasciste". Que nous enseignent Deleuze et Guattari sur la politique et le capitalisme ? Leurs analyses sont-elles toujours fécondes ? - réalisation : Riyad Cairat - invités : Frédéric Rambeau Maître de conférence au département de philosophie de l'Université Paris 8 Vincennes/Saint-Denis

This lecture discusses the 20th century philosopher and historian of ideas, Pierre Hadot, and focuses on chapter 7 of his book, Philosophy As a Way of Life. He discusses the criticisms Hadot levies against Michel Foucault's views, which center upon his making the self too central a focus in his discussions of philosophical practices as "technologies of the self", and in overlooking important philosophical traditions and schools of antiquity. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Pierre Hadot's Philosophy as a Way of Life - amzn.to/39kPA8Y

durée : 00:58:33 - Le Souffle de la pensée - par : Géraldine Mosna-Savoye - La psychanalyste Laurie Laufer vient nous parler du texte qui est devenue la Bible sur l'ensemble des discours que nous tenons sur le sexe : "La volonté de savoir" de Michel Foucault, qui critique la psychanalyse pour mieux lui rappeler sa nature subversive. - réalisation : Nicolas Berger - invités : Laurie Laufer Psychanalyste française

Political Theorist Davide Panagia (UCLA) has two new books out focusing on the broader themes and ideas of film, aesthetics, and political theory. Sentimental Empiricism: Politics, Philosophy, and Criticism in Postwar France (Fordham University Press) interrogates French history and educational traditions from the Revolution through the postwar period and analyzes the cultural, social, political, and educational parameters that created the space for the French postwar political thinkers. In Sentimental Empiricism, Panagia explores the many directions of critical thought by Jean Wahl, Simone de Beauvoir, Gilbert Simondon, Gilles Deleuze, and Michel Foucault and how these theorists were pushing against, in many ways, the teleological structure as defined by Aristotle two millennia ago. This contrast in thinking is the heart of the book, helping the reader to consider distinctions between the more fixed classical ideas and a contemporary consideration of dispositionality and revisability. The research and broader historical sketch in Sentimental Empiricism leads to the thrust of Intermedialities: Political Theory and Cinematic Experience (Northwestern UP, 2024). In Intermedialities (Northwestern UP, 2024), Panagia continues to explore this concept of the revisability of our understanding of the world, and turns the specific focus to film. Film itself, as a medium and as a conveyor of ideas, is rarely at the center of discussions of politics and power. And yet this is the exact place where humans (audiences) can see movement, which is what we are always observing around us to contribute to how we essentially make sense of the world. Intermedialities compels the intertwining of political theory and the theory of film, with encounters between contemporary aesthetic theorists like Stanley Cavell, Gilles Deleuze, Miriam Hansen, and Jean-Luc Godard and more traditional modern thinkers like David Hume, Ludwig Wittgenstein, and Gilbert Simondon. Intermedialities should be of particular interest to political theorists and political scientists since it posits the importance of understanding and thinking about the life and world around us and how we are all connected to taking in this life as movement. The medium of film, which provides us with concepts, images, imaginaries, and perceptions, contributes to so much of our memory and imagination, but is often dismissed as not “real” politics. Panagia and the theorists with whom he is thinking help to tease out the very political nature of the projection of moving images. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. 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

Political Theorist Davide Panagia (UCLA) has two new books out focusing on the broader themes and ideas of film, aesthetics, and political theory. Sentimental Empiricism: Politics, Philosophy, and Criticism in Postwar France (Fordham University Press) interrogates French history and educational traditions from the Revolution through the postwar period and analyzes the cultural, social, political, and educational parameters that created the space for the French postwar political thinkers. In Sentimental Empiricism, Panagia explores the many directions of critical thought by Jean Wahl, Simone de Beauvoir, Gilbert Simondon, Gilles Deleuze, and Michel Foucault and how these theorists were pushing against, in many ways, the teleological structure as defined by Aristotle two millennia ago. This contrast in thinking is the heart of the book, helping the reader to consider distinctions between the more fixed classical ideas and a contemporary consideration of dispositionality and revisability. The research and broader historical sketch in Sentimental Empiricism leads to the thrust of Intermedialities: Political Theory and Cinematic Experience (Northwestern UP, 2024). In Intermedialities (Northwestern UP, 2024), Panagia continues to explore this concept of the revisability of our understanding of the world, and turns the specific focus to film. Film itself, as a medium and as a conveyor of ideas, is rarely at the center of discussions of politics and power. And yet this is the exact place where humans (audiences) can see movement, which is what we are always observing around us to contribute to how we essentially make sense of the world. Intermedialities compels the intertwining of political theory and the theory of film, with encounters between contemporary aesthetic theorists like Stanley Cavell, Gilles Deleuze, Miriam Hansen, and Jean-Luc Godard and more traditional modern thinkers like David Hume, Ludwig Wittgenstein, and Gilbert Simondon. Intermedialities should be of particular interest to political theorists and political scientists since it posits the importance of understanding and thinking about the life and world around us and how we are all connected to taking in this life as movement. The medium of film, which provides us with concepts, images, imaginaries, and perceptions, contributes to so much of our memory and imagination, but is often dismissed as not “real” politics. Panagia and the theorists with whom he is thinking help to tease out the very political nature of the projection of moving images. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Political Theorist Davide Panagia (UCLA) has two new books out focusing on the broader themes and ideas of film, aesthetics, and political theory. Sentimental Empiricism: Politics, Philosophy, and Criticism in Postwar France (Fordham University Press) interrogates French history and educational traditions from the Revolution through the postwar period and analyzes the cultural, social, political, and educational parameters that created the space for the French postwar political thinkers. In Sentimental Empiricism, Panagia explores the many directions of critical thought by Jean Wahl, Simone de Beauvoir, Gilbert Simondon, Gilles Deleuze, and Michel Foucault and how these theorists were pushing against, in many ways, the teleological structure as defined by Aristotle two millennia ago. This contrast in thinking is the heart of the book, helping the reader to consider distinctions between the more fixed classical ideas and a contemporary consideration of dispositionality and revisability. The research and broader historical sketch in Sentimental Empiricism leads to the thrust of Intermedialities: Political Theory and Cinematic Experience (Northwestern UP, 2024). In Intermedialities (Northwestern UP, 2024), Panagia continues to explore this concept of the revisability of our understanding of the world, and turns the specific focus to film. Film itself, as a medium and as a conveyor of ideas, is rarely at the center of discussions of politics and power. And yet this is the exact place where humans (audiences) can see movement, which is what we are always observing around us to contribute to how we essentially make sense of the world. Intermedialities compels the intertwining of political theory and the theory of film, with encounters between contemporary aesthetic theorists like Stanley Cavell, Gilles Deleuze, Miriam Hansen, and Jean-Luc Godard and more traditional modern thinkers like David Hume, Ludwig Wittgenstein, and Gilbert Simondon. Intermedialities should be of particular interest to political theorists and political scientists since it posits the importance of understanding and thinking about the life and world around us and how we are all connected to taking in this life as movement. The medium of film, which provides us with concepts, images, imaginaries, and perceptions, contributes to so much of our memory and imagination, but is often dismissed as not “real” politics. Panagia and the theorists with whom he is thinking help to tease out the very political nature of the projection of moving images. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/film

Political Theorist Davide Panagia (UCLA) has two new books out focusing on the broader themes and ideas of film, aesthetics, and political theory. Sentimental Empiricism: Politics, Philosophy, and Criticism in Postwar France (Fordham University Press) interrogates French history and educational traditions from the Revolution through the postwar period and analyzes the cultural, social, political, and educational parameters that created the space for the French postwar political thinkers. In Sentimental Empiricism, Panagia explores the many directions of critical thought by Jean Wahl, Simone de Beauvoir, Gilbert Simondon, Gilles Deleuze, and Michel Foucault and how these theorists were pushing against, in many ways, the teleological structure as defined by Aristotle two millennia ago. This contrast in thinking is the heart of the book, helping the reader to consider distinctions between the more fixed classical ideas and a contemporary consideration of dispositionality and revisability. The research and broader historical sketch in Sentimental Empiricism leads to the thrust of Intermedialities: Political Theory and Cinematic Experience (Northwestern UP, 2024). In Intermedialities (Northwestern UP, 2024), Panagia continues to explore this concept of the revisability of our understanding of the world, and turns the specific focus to film. Film itself, as a medium and as a conveyor of ideas, is rarely at the center of discussions of politics and power. And yet this is the exact place where humans (audiences) can see movement, which is what we are always observing around us to contribute to how we essentially make sense of the world. Intermedialities compels the intertwining of political theory and the theory of film, with encounters between contemporary aesthetic theorists like Stanley Cavell, Gilles Deleuze, Miriam Hansen, and Jean-Luc Godard and more traditional modern thinkers like David Hume, Ludwig Wittgenstein, and Gilbert Simondon. Intermedialities should be of particular interest to political theorists and political scientists since it posits the importance of understanding and thinking about the life and world around us and how we are all connected to taking in this life as movement. The medium of film, which provides us with concepts, images, imaginaries, and perceptions, contributes to so much of our memory and imagination, but is often dismissed as not “real” politics. Panagia and the theorists with whom he is thinking help to tease out the very political nature of the projection of moving images. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Political Theorist Davide Panagia (UCLA) has two new books out focusing on the broader themes and ideas of film, aesthetics, and political theory. Sentimental Empiricism: Politics, Philosophy, and Criticism in Postwar France (Fordham University Press) interrogates French history and educational traditions from the Revolution through the postwar period and analyzes the cultural, social, political, and educational parameters that created the space for the French postwar political thinkers. In Sentimental Empiricism, Panagia explores the many directions of critical thought by Jean Wahl, Simone de Beauvoir, Gilbert Simondon, Gilles Deleuze, and Michel Foucault and how these theorists were pushing against, in many ways, the teleological structure as defined by Aristotle two millennia ago. This contrast in thinking is the heart of the book, helping the reader to consider distinctions between the more fixed classical ideas and a contemporary consideration of dispositionality and revisability. The research and broader historical sketch in Sentimental Empiricism leads to the thrust of Intermedialities: Political Theory and Cinematic Experience (Northwestern UP, 2024). In Intermedialities (Northwestern UP, 2024), Panagia continues to explore this concept of the revisability of our understanding of the world, and turns the specific focus to film. Film itself, as a medium and as a conveyor of ideas, is rarely at the center of discussions of politics and power. And yet this is the exact place where humans (audiences) can see movement, which is what we are always observing around us to contribute to how we essentially make sense of the world. Intermedialities compels the intertwining of political theory and the theory of film, with encounters between contemporary aesthetic theorists like Stanley Cavell, Gilles Deleuze, Miriam Hansen, and Jean-Luc Godard and more traditional modern thinkers like David Hume, Ludwig Wittgenstein, and Gilbert Simondon. Intermedialities should be of particular interest to political theorists and political scientists since it posits the importance of understanding and thinking about the life and world around us and how we are all connected to taking in this life as movement. The medium of film, which provides us with concepts, images, imaginaries, and perceptions, contributes to so much of our memory and imagination, but is often dismissed as not “real” politics. Panagia and the theorists with whom he is thinking help to tease out the very political nature of the projection of moving images. Lilly J. Goren is a professor of political science at Carroll University in Waukesha, WI. She is co-editor of The Politics of the Marvel Cinematic Universe (University Press of Kansas, 2022), as well as co-editor of the award winning book, Women and the White House: Gender, Popular Culture, and Presidential Politics (University Press of Kentucky, 2012), Email her comments at lgoren@carrollu.edu or tweet to @gorenlj. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

January's FTMonthly Josh tackles a recent dialogue about LGBTQ+ inclusion in the church between  @SeanMcDowell  and Brandan Robertson, Why a 400 pound woman is suing Lyft and more. "Woke" in this title refers to the fact that people have chastised Sean for having Robertson on by saying things about Robertson like why have a "woke heretic" on your show. It is not intended as pejorative. Notes: Original videos: Andrew Wilson-Brandan Robertson debate: https://www.youtube.com/live/DBx1S_NKLDE?si=OZlUJAU1s_i4yFoD (explicit language) Sean McDowell-Brandan Robertson conversation: https://youtu.be/YXnEb04zXCw?si=7fTXFj5cR4WCpuC_ Sean McDowell-Preston Sprinkle conversation: https://youtu.be/PL0qwjxGoLE?si=60WaMhL2wqxwxJq4 Jordan Peterson admits Jesus is God? - https://youtu.be/Hik6OY-nk4c?si=VGTwKaxzRxRpZeRc Gayle Rubin "Thinking Sex" essay: https://bpb-us-e2.wpmucdn.com/sites.middlebury.edu/dist/2/3378/files/2015/01/Rubin-Thinking-Sex.pdf Michel Foucault on pederasty: https://thecritic.co.uk/issues/april-2021/michel-foucault-the-prophet-of-pederasty/ Michel Foucault petition against age of consent laws: https://en.wikipedia.org/wiki/French_petitions_against_age-of-consent_laws#:~:text=In%20May%201977%2C%20a%20petition,Culture%20during%20the%20program%20Dialogues. Woman sues Lyft: https://nypost.com/2025/01/28/us-news/rapper-dank-demoss-sues-lyft-after-driver-said-she-couldnt-fit-in-his-car/ Discarded IVF Jewelry: https://protestia.com/2025/01/26/this-is-real-grotesque-keepsake-business-turns-discarded-ivf-embryos-into-jewelry/ NOTE: All 3rd party videos are within fair use regulation on news, education and commentary. ➡️ SOCIALS ⬅️ Website: https://freethinkingministries.com Facebook: https://www.facebook.com/FreeThinkInc Instagram: https://www.instagram.com/freethinkinc X: https://x.com/freethinkmin TikTok: https://www.tiktok.com/@freethinkinc #Apologetics #FreeThinking #jordanpeterson #church #debate

Donate to Conversations with Tyler Give Crypto Other Ways to Give In his landmark multi-volume biography of Stalin, Stephen Kotkin shows how totalitarian power worked not just through terror from above, but through millions of everyday decisions from below. Currently a senior fellow at the Hoover Institution after 33 years at Princeton, Kotkin brings both deep archival work and personal experience to his understanding of Soviet life, having lived in Magnitogorsk during the 1980s and seen firsthand how power operates in closed societies. Tyler sat down with Stephen to discuss the state of Russian Buddhism today, how shamanism persists in modern Siberia, whether Siberia might ever break away from Russia, what happened to the science city Akademgorodok, why Soviet obsession with cybernetics wasn't just a mistake, what life was really like in 1980s Magnitogorsk, how modernist urban planning failed there, why Prokofiev returned to the USSR in 1936, what Stalin actually understood about artistic genius, how Stalin's Georgian background influenced him (or not), what Michel Foucault taught him about power, why he risked his tenure case to study Japanese, how his wife's work as a curator opened his eyes to Korean folk art, how he's progressing on the next Stalin volume, and much more. Read a full transcript enhanced with helpful links, or watch the full video. Recorded November 13th, 2024. Other ways to connect Follow us on X and Instagram Follow Tyler on X Sign up for our newsletter Join our Discord Email us: cowenconvos@mercatus.gmu.edu Learn more about Conversations with Tyler and other Mercatus Center podcasts here.