Podcast appearances and mentions of Michel Foucault

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

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

En France, environ 29 % de la population se déclare catholique, 10 % musulmane, et 51 % sans religion. Dans cet épisode, Marion Maudet, maîtresse de conférences en sociologie à l'Université Lumière Lyon 2 et au Centre Max Weber, explique quel rôle joue la religion dans les expériences amoureuses et sexuelles des jeunes adultes. Elle met en lumière les tensions entre normes religieuses, sociales, et parcours personnels, ainsi que les différences entre femmes et hommes dans leur rapport au couple et à la sexualité.--Lire la transcription écrite de l'épisode.--

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

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/christian-studies

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

Hello Interactors,From election lies to climate denial, misinformation isn't just about deception — it's about making truth feel unknowable. Fact-checking can't keep up, and trust in institutions is fading. If reality is up for debate, where does that leave us?I wanted to explore this idea of “post-truth” and ways to move beyond it — not by enforcing truth from the top down, but by engaging in inquiry and open dialogue. I examine how truth doesn't have to be imposed but continually rediscovered — shaped through questioning, testing, and refining what we know. If nothing feels certain, how do we rebuild trust in the process of knowing something is true?THE SLOW SLIDE OF FACTUAL FOUNDATIONSThe term "post-truth" was first popularized in the 1990s but took off in 2016. That's when Oxford Dictionaries named it their Word of the Year. Defined as “circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief”, the term reflects a shift in how truth functions in public discourse.Though the concept of truth manipulation is not new, post-truth represents a systemic weakening of shared standards for knowledge-making. Sadly, truth in the eyes of most of the public is no longer determined by factual verification but by ideological alignment and emotional resonance.The erosion of truth infrastructure — once upheld by journalism, education, and government — has destabilized knowledge credibility. Mid-20th-century institutions like The New York Times and the National Science Foundation ensured rigorous verification. But with rising political polarization, digital misinformation, and distrust in authority, these institutions have lost their stabilizing role, leaving truth increasingly contested rather than collectively affirmed.The mid-20th century exposed truth's fragility as propaganda reshaped public perception. Nazi ideology co-opted esoteric myths like the Vril Society, a fictitious occult group inspired by the 1871 novel The Coming Race, which depicted a subterranean master race wielding a powerful life force called "Vril." This myth fed into Nazi racial ideology and SS occult research, prioritizing myth over fact. Later, as German aviation advanced, the Vril myth evolved into UFO conspiracies, claiming secret Nazi technologies stemmed from extraterrestrial contact and Vril energy, fueling rumors of hidden Antarctic bases and breakaway civilizations.Distorted truths have long justified extreme political action, demonstrating how knowledge control sustains authoritarianism. Theodor Adorno and Hannah Arendt, Jewish-German intellectuals who fled the Nazis, later warned that even democracies are vulnerable to propaganda. Adorno (1951) analyzed how mass media manufactures consent, while Arendt (1972) showed how totalitarian regimes rewrite reality to maintain control.Postwar skepticism, civil rights movements, and decolonization fueled academic critiques of traditional, biased historical narratives. By the late 20th century, universities embraced theories questioning the stability of truth, labeled postmodernist, critical, and constructivist.Once considered a pillar of civilization, truth was reframed by French postmodernist philosophers Michel Foucault and Jean Baudrillard as a construct of power. Foucault argued institutions define truth to reinforce authority, while Baudrillard claimed modern society had replaced reality with media-driven illusions. While these ideas exposed existing power dynamics in academic institutions, they also fueled skepticism about objective truth — paving the way for today's post-truth crisis. Australian philosophy professor, Catherine (Cathy) Legg highlights how intellectual and cultural shifts led universities to question their neutrality, reinforcing postmodern critiques that foreground subjectivity, discourse, and power in shaping truth. Over time, this skepticism extended beyond academia, challenging whether any authority could claim objectivity without reinforcing existing power structures.These efforts to deconstruct dominant narratives unintentionally legitimized radical relativism — the idea that all truths hold equal weight, regardless of evidence or logic. This opened the door for "alternative facts", now weaponized by propaganda. What began as a challenge to authoritarian knowledge structures within academia escaped its origins, eroding shared standards of truth. In the post-truth era, misinformation, ideological mythmaking, and conspiracy theories thrive by rejecting objective verification altogether.Historian Naomi Oreskes describes "merchants of doubt" as corporate and political actors who manufacture uncertainty to obstruct policy and sustain truth relativism. By falsely equating expertise with opinion, they create the illusion of debate, delaying action on climate change, public health, and social inequities while eroding trust in science. In this landscape, any opinion can masquerade as fact, undermining those who dedicate their lives to truth-seeking.PIXELS AND MYTHOLOGY SHAPE THE GEOGRAPHYThe erosion of truth infrastructures has accelerated with digital media, which both globalizes misinformation and reinforces localized silos of belief. This was evident during COVID-19, where false claims — such as vaccine microchips — spread widely but took deeper root in communities with preexisting distrust in institutions. While research confirms that misinformation spreads faster than facts, it's still unclear if algorithmic amplification or deeper socio-political distrust are root causes.This ideological shift is strongest in Eastern Europe and parts of the U.S., where institutional distrust and digital subcultures fuel esoteric nationalism. Post-Soviet propaganda, economic instability, and geopolitical tensions have revived alternative knowledge systems in Russia, Poland, and the Balkans, from Slavic paganism to the return of the Vril myth, now fused with the Save Europe movement — a digital blend of racial mysticism, ethnic nostalgia, and reactionary politics.Above ☝️is a compilation of TikTok videos currently being pushed to my 21 year old son. They fuse ordinary, common, and recognizable pop culture imagery with Vril imagery (like UFO's and stealth bombers) and esoteric racist nationalism, religious fundamentalism, and hyper-masculine mythologies. A similar trend appears in post-industrial and rural America, where economic decline, government distrust, and cultural divides sustain conspiratorial thinking, religious fundamentalism, and hyper-masculine mythologies. The alt-right manosphere mirrors Eastern Europe's Vril revival, with figures like Zyzz and Bronze Age Pervert offering visions of lost strength. Both Vril and Save Europe frame empowerment as a return to ethnic or esoteric power (Vril) or militant resistance to diversity (Save Europe), turning myth into a tool of political radicalization.Climate change denial follows these localized patterns, where scientific consensus clashes with economic and cultural narratives. While misinformation spreads globally, belief adoption varies, shaped by economic hardship, institutional trust, and political identity.In coal regions like Appalachia and Poland, skepticism stems from economic survival, with climate policies seen as elitist attacks on jobs. In rural Australia, extreme weather fuels conspiracies about government overreach rather than shifting attitudes toward climate action. Meanwhile, in coastal Louisiana and the Netherlands, where climate impacts are immediate and undeniable, denial is rarer, though myths persist, often deflecting blame from human causes.Just as Vril revivalism, Save Europe, and the MAGA manosphere thrive on post-industrial uncertainty, climate misinformation can also flourish in economically vulnerable regions. Digital platforms fuel a worldview skewed, where scrolling myths and beliefs are spatially glued — a twisted take on 'think globally, act locally,' where fantasy folklore becomes fervent ideology.FINDING TRUTH WITH FRACTURED FACTS…AND FRIENDSThe post-truth era has reshaped how we think about knowledge. The challenge isn't just misinformation but growing distrust in expertise, institutions, and shared reality. In classrooms and research, traditional ways of proving truth often fail when personal belief outweighs evidence. Scholars and educators now seek new ways to communicate knowledge, moving beyond rigid certainty or radical relativism.Professor Legg has turned to the work of 19th-century American philosopher Charles Sanders Peirce, whose ideas about truth feel surprisingly relevant today. Peirce didn't see truth as something fixed or final but as a process — something we work toward through questioning, testing, and refining our understanding over time.His approach, known as pragmatism, emphasizes collaborative inquiry, self-correction, and fallibilism — the idea that no belief is ever beyond revision. In a time when facts are constantly challenged, Peirce's philosophy offers not just a theory of truth, but a process for rebuilding trust in knowledge itself.For those unfamiliar with Peirce and American pragmatism, a process that requires collaborating with truth deniers may seem not only unfun, but counterproductive. But research on deradicalization strategies suggests that confrontational debunking (a failed strategy Democrats continue to adhere to) often backfires. Lecturing skeptics only reinforces belief entrenchment.In the early 1700's Britain was embroiled in the War of Spanish Succession. Political factions spread blatant falsehoods through partisan newspapers. It prompted Jonathan Swift, the author of Gulliver's Travels, to observe in The Art of Political Lying (1710) that"Reasoning will never make a man correct an ill opinion, which by reasoning he never acquired."This is likely where we get the more familiar saying: you can't argue someone out of a belief they didn't reason themselves into. Swift's critique of propaganda and public gullibility foreshadowed modern research on cognitive bias. People rarely abandon deeply held beliefs when confronted with facts.Traditionally, truth is seen as either objectively discoverable (classical empiricism) — like physics — or constructed by discourse and power (postmodernism) — like the Lost Cause myth, which recast the Confederacy as noble rather than pro-slavery. It should be noted that traditional truth also comes about by paying for it. Scientific funding from private sources often dictates which research is legitimized. As Legg observes,“Ironically, such epistemic assurance perhaps rendered educated folk in the modern era overly gullible to the written word as authority, and the resulting ‘fetishisation' of texts in the education sector has arguably led to some of our current problems.”Peirce, however, offered a different path:truth is not a fixed thing, but an eventual process of consensus reached by a community of inquirers.It turns out open-ended dialogue that challenges inconsistencies within a belief system is shown to be a more effective strategy.This process requires time, scrutiny, and open dialogue. None of which are very popular these days! It should be no surprise that in today's fractured knowledge-making landscape of passive acceptance of authority or unchecked personal belief, ideological silos reinforce institutional dogma or blatant misinformation. But Peirce's ‘community of inquiry' model suggests that truth can't be lectured or bought but strengthened through collective reasoning and self-correction.Legg embraces this model because it directly addresses why knowledge crises emerge and how they can be countered. The digital age has resulted in a world where beliefs are reinforced within isolated networks rather than tested against broader inquiry. Trump or Musk can tweet fake news and it spreads to millions around the world instantaneously.During Trump's 2016 campaign, false claims that Pope Francis endorsed him spread faster than legitimate news. Misinformation, revisionist history, and esoteric nationalism thrive in these unchecked spaces.Legg's approach to critical thinking education follows Peirce's philosophy of inquiry. She helps students see knowledge not as fixed truths but as a network of interwoven, evolving understandings — what Peirce called an epistemic cable made up of many small but interconnected fibers. Rather than viewing the flood of online information as overwhelming or deceptive, she encourages students to see it as a resource to be navigated with the right tools and the right intent.To make this practical, she introduces fact-checking strategies used by professionals, teaching students to ask three key questions when evaluating an online source:* Who is behind this information? (Identifying the author's credibility and possible biases)* What is the evidence for their claims? (Assessing whether their argument is supported by verifiable facts)* What do other sources say about these claims? (Cross-referencing to see if the information holds up in a broader context)By practicing these habits, students learn to engage critically with digital content. It strengthens their ability to distinguish reliable knowledge from misinformation rather than simply memorizing facts. It also meets them where they are without judgement of whatever beliefs they may hold at the time of inquiry.If post-truth misinformation reflects a shift in how we construct knowledge, can we ever return to a shared trust in truth — or even a shared reality? As institutional trust erodes, fueled by academic relativism, digital misinformation, and ideological silos, myths like climate denial and Vril revivalism take hold where skepticism runs deep. Digital platforms don't just spread misinformation; they shape belief systems, reinforcing global echo chambers.But is truth lost, or just contested? Peirce saw truth as a process, built through inquiry and self-correction. Legg extends this, arguing that fact-checking alone won't solve post-truth; instead, we need a culture of questioning — where people test their own beliefs rather than being told what's right or wrong.I won't pretend to have the answer. You can tell by my bibliography that I'm a fan of classical empiricism. But I'm also a pragmatic interactionist who believes knowledge is refined through collaborative inquiry. I believe, as Legg does, that to move beyond post-truth isn't about the impossible mission of defeating misinformation — it's about making truth-seeking more compelling than belief. Maybe even fun.What do you think? This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

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

En este video exploramos la relación entre la locura y la creación artística, guiados por las ideas del filósofo Michel Foucault en su obra Historia de la locura en la época clásica. Foucault nos invita a reflexionar sobre cómo la sociedad ha tratado y concebido la locura a lo largo de la historia, especialmente en la transición de la Edad Media a la Modernidad. También analizamos el impacto de la locura en la vida y obra de artistas y escritores excepcionales como el dramaturgo Antonin Artaud, cuya lucha interna se vio reflejada en su revolucionaria propuesta teatral, y dos voces literarias desgarradoras: Alejandra Pizarnik y Sylvia Plath. Ambas, marcadas por su tormentosa relación con la psique y la creación, nos dejaron un legado que sigue siendo un testimonio de cómo el sufrimiento y la locura pueden inspirar algunas de las obras más profundas y complejas del arte y la literatura.

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

Avec Mathias Roux, philosophe. Anders Breivik, le terroriste d'extrême droite norvégien qui a assassiné 77 jeunes en 2011 reçoit 800 lettres d’amour par mois. Il existe un joli mot pour désigner cette passion pour les criminels : “hybristophilie”. Bien sûr, on pourrait considérer ce genre d’héroïsation des tueurs comme un trouble pathologique, mais on peut aussi le voir comme la manifestation extrême d’une fascination largement partagée pour le crime.  Cette attraction repose certes en grande partie sur nos pulsions voyeuristes, mais pour le philosophe Mathias Roux, les vraies affaires criminelles représentent plus que de simples faits divers. Dans “Le goût du crime” (Actes Sud, 2023), l’essai qu’il a coécrit avec son frère Emmanuel Roux, il montre que non seulement ces affaires donnent matière à penser notre époque, mais elles soulèvent de grandes questions philosophiques. Pourquoi les affaires criminelles nous fascinent-elles ? Que nous enseigne l’événement criminel sur la question de la vérité et du mal ? Quelle est la raison du crime ? Un épisode des Idées Larges avec Mathias Roux, philosophe, et Matthieu Béra, sociologue.  Références : - Marcel Proust, "Contre Sainte-Beuve", Gallimard, 1954- Pierre Bourdieu, "Sur la télévision", Liber Éditions, 1996- Roland Barthes, "Essais critiques", Seuil, 1964- Émile Durkheim, "Les règles de la méthode sociologique", la Revue philosophique, 1894- Émile Durkheim, "Leçons de sociologie criminelle", éd. par Matthieu Béra, Flammarion, 2022 (1892-1893)- Michel Foucault, "Du gouvernement des vivants – Cours au Collège de France". 1979-1980, Gallimard, Seuil, 2012 Archives sonores : - RTL INFO - Landru, Fourniret, Dutroux, Abdeslam… ils ont tous reçus des lettres d'amour: comment expliquer cette attirance pour les criminels? - 2022- La Voix du Nord - Il y a cinquante ans éclatait l’affaire de Bruay-en-Artois - 2022- Office national de radiodiffusion télévision française (ORTF) - Meurtre de Brigitte Dewèvre à Bruay-en-Artois - 1972- Global Entertainment Productions GmbH & Company Medien KG - Kevin Bacon, Elisabeth Shue, Josh Brolin - HOLLOW MAN - 2000- AXIS TV - Colloque GYPSY XXII - Pierre-Olivier SUR : Je jure de dire la vérité... - 2022- Federation Entertainment France Télévisions Versus Production What's Up Films - Sambre - Episode 6 - Jean-Xavier de Lestrade - 2023 Musique Générique :« TRAHISON » Musique de Pascal Arbez-Nicolas © Delabel Editions, Artiste : VITALIC,(P) 2005 Citizen Records under Different Recording licence ISRC : BEP010400190,Avec l’aimable autorisation de [PIAS] et Delabel Editions.  Episode vidéo publié le 24 mai 2024 sur arte.tv Autrice Laura Raim Réalisateur Jean Baptiste Mihout Son Alban Lejeune Montage Antoine Dubois Mixage et sound design Jean-Marc Thurier Une co-production UPIAN Margaux Missika, Alexandre Brachet, Auriane Meilhon, Emma Le Jeune, Karolina Mikos avec l'aide de Nancy-Wangue Moussissa ARTE France Unité société et culture

In The Politics of Annihilation: A Genealogy of Genocide (University of Minnesota Press, 2019),Benjamin Meiches takes a novel approach to the study of genocide by analyzing the ways in which ideas, concepts, and understandings about what genocide is and how it is to be prevented have become entrenched politically and intellectually. At the center of this analysis is what Meiches refers to throughout his text as the hegemonic understanding of genocide. Using what Michel Foucault describes as genealogy, Meiches set out to evaluate the process by which the concept of genocide has become intelligible. In doing so, Meiches offers significant evidence in support of many of the emerging critiques of the field of genocide studies. Meiches also inspires reflective and introspective thinking regarding the ways in which genocide scholarship contributes to the maintenance of a hegemonic understanding of genocide. 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

In The Politics of Annihilation: A Genealogy of Genocide (University of Minnesota Press, 2019),Benjamin Meiches takes a novel approach to the study of genocide by analyzing the ways in which ideas, concepts, and understandings about what genocide is and how it is to be prevented have become entrenched politically and intellectually. At the center of this analysis is what Meiches refers to throughout his text as the hegemonic understanding of genocide. Using what Michel Foucault describes as genealogy, Meiches set out to evaluate the process by which the concept of genocide has become intelligible. In doing so, Meiches offers significant evidence in support of many of the emerging critiques of the field of genocide studies. Meiches also inspires reflective and introspective thinking regarding the ways in which genocide scholarship contributes to the maintenance of a hegemonic understanding of genocide. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In The Politics of Annihilation: A Genealogy of Genocide (University of Minnesota Press, 2019),Benjamin Meiches takes a novel approach to the study of genocide by analyzing the ways in which ideas, concepts, and understandings about what genocide is and how it is to be prevented have become entrenched politically and intellectually. At the center of this analysis is what Meiches refers to throughout his text as the hegemonic understanding of genocide. Using what Michel Foucault describes as genealogy, Meiches set out to evaluate the process by which the concept of genocide has become intelligible. In doing so, Meiches offers significant evidence in support of many of the emerging critiques of the field of genocide studies. Meiches also inspires reflective and introspective thinking regarding the ways in which genocide scholarship contributes to the maintenance of a hegemonic understanding of genocide. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

What were the key ideas and influences on Michel Foucault's early career? In The Early Foucault (Polity Press, 2021), Stuart Elden, Professor of Political Theory and Geography at the University of Warwick and author of the Progressive Geographies blog, charts Foucault's formative intellectual years leading up to the publication of the ground-breaking The History of Madness. The book uses a range of new archival material, much of which has been only recently accessible, to show the influence of teachers, mentors, and colleagues, as well as Foucault's practice as an academic and writer during the 1950s and early 1960s. Telling the story of the possible intellectual trajectories, in psychology and philosophy, Foucault might have followed, along with a clear examination of the roots of his later work, the book is essential reading across the humanities and social sciences. Dave O'Brien is Chancellor's Fellow, Cultural and Creative Industries, at the University of Edinburgh's College of Art. 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

What were the key ideas and influences on Michel Foucault's early career? In The Early Foucault (Polity Press, 2021), Stuart Elden, Professor of Political Theory and Geography at the University of Warwick and author of the Progressive Geographies blog, charts Foucault's formative intellectual years leading up to the publication of the ground-breaking The History of Madness. The book uses a range of new archival material, much of which has been only recently accessible, to show the influence of teachers, mentors, and colleagues, as well as Foucault's practice as an academic and writer during the 1950s and early 1960s. Telling the story of the possible intellectual trajectories, in psychology and philosophy, Foucault might have followed, along with a clear examination of the roots of his later work, the book is essential reading across the humanities and social sciences. Dave O'Brien is Chancellor's Fellow, Cultural and Creative Industries, at the University of Edinburgh's College of Art. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

On this episode, J.J. Mull interviews scholar and historian Camille Robcis. In her most recent book, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021), Robcis grapples with the historical, intellectual, psychiatric and psychoanalytic meaning of institutional psychotherapy as articulated at Saint-Alban Hospital in France by exploring the movement's key thinkers, including François Tosquelles, Frantz Fanon, Félix Guattari, and Michel Foucault. Anchored in the history of one hospital, Robcis's study draws on a wide geographic context—revolutionary Spain, occupied France, colonial Algeria, and beyond—and charts the movement's place within a broad political-economic landscape, from fascism to Stalinism to postwar capitalism. J.J. Mull is a poet, training clinician, and graduate student at Smith College School for Social Work currently living in Northampton, MA. He can be reached at jmull@smith.edu. 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

On this episode, J.J. Mull interviews scholar and historian Camille Robcis. In her most recent book, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar France (University of Chicago Press, 2021), Robcis grapples with the historical, intellectual, psychiatric and psychoanalytic meaning of institutional psychotherapy as articulated at Saint-Alban Hospital in France by exploring the movement's key thinkers, including François Tosquelles, Frantz Fanon, Félix Guattari, and Michel Foucault. Anchored in the history of one hospital, Robcis's study draws on a wide geographic context—revolutionary Spain, occupied France, colonial Algeria, and beyond—and charts the movement's place within a broad political-economic landscape, from fascism to Stalinism to postwar capitalism. J.J. Mull is a poet, training clinician, and graduate student at Smith College School for Social Work currently living in Northampton, MA. He can be reached at jmull@smith.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

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.