Podcasts about Michel Serres

Feminist sound scholar and musician Marie Thompson is a theorist of noise. She has also been one of the key thinkers in integrating the study of sound with the study of affect. Dr. Thompson is Senior Lecturer in Popular Music at the Open University in the UK. She is the author of Beyond Unwanted Sound: Noise, Affect, and Aesthetic Moralism (Bloomsbury, 2017) and the co-editor of Sound, Music, Affect: Theorizing Sonic Experience (Bloomsbury, 2013). She has developed Open University courses on topics such as Dolly Parton and Dub sound systems. Staring around the early 2000s, a number of scholars began to feel there was a tool missing in the toolbox of cultural scholarship. We had plenty of ways to talk about ideology and representation and rhetoric and identity, but what about sensation? How is it that a feeling like joy or panic can sweep through a room without a word being uttered? By what mechanism does a life develop a kind of texture of feeling over time? Affect studies is field interested in these questions, interested in how the world affects us. Words can produce affective states, but affect isn't reducible to words. So, it's easy to see why affect theory has been so attractive to sound and music scholars.  Noise is a notorious concept that means different things different people. In this conversation, Marie Thompson examines noise through the affect theory of Gilles Deleuze and Baruch Spinoza as well as the systems theory of Michel Serres. We'll also talk about her critique of acoustic ecology and a rather public debate she had with sound scholar Christoph Cox.     Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sound-studies

durée : 01:20:14 - Les Nuits de France Culture - par : Albane Penaranda - L'émission "Dialogues" en 1975, avait invité les philosophes Vladimir Jankélévitch et Michel Serres à s'exprimer sur le projet du ministre René Haby de rendre l'enseignement de la philosophie facultatif en Terminale. Tous deux fermement opposés à ce projet ils en donnaient les raisons avec passion. - réalisation : Antoine Larcher - invités : Vladimir Jankélévitch Philosophe (1903-1985); Michel Serres Philosophe

Episode 128 – CleanlinessHow often should you shower to remain ‘clean'? How many times can you re-wear your jeans before they are considered ‘dirty'? In episode 128 of Overthink, Ellie and David take a look at cleanliness. They get into how humans have turned cleanliness into an art, and maybe even an obsession. Why are we so bothered by dirt? What is dirt, anyways? How are notions of dirtiness and cleanliness even into our symbolic systems, including language and religion? And what is up with TikTok's obsession with the Clean Girl Aesthetic? As they tackle these questions, your hosts also explore the historical weaponisation of the concept of cleanliness against marginalised groups, such as queer people and people of color. In the bonus, Ellie and David discuss cleanliness as a social construct, the link between it and isolation, and Michel Serres's ‘excremental theory' of private property.Works Discussed:Bruce Bagemihl, Biological ExuberanceDana Berthold, “Tidy Whiteness: A Genealogy of Race, Purity, and Hygiene”L'Oreal Blackett, “In The “Hygiene Olympics” Black Folks Always Win — But Aren't We Tired?”Mary Douglas, Purity and DangerVirginia Smith, Clean: A History of Personal Hygiene and PuritySupport the showPatreon | patreon.com/overthinkpodcast Website | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail | dearoverthink@gmail.comYouTube | Overthink podcast

We're back with an episode from the vault. Dean is out traveling through the exotic province of Ontario, so this week we're giving you a classic Episode with Marika Rose. You might remember a few weeks back we talked about Angels from the perspective of a weird book by Michel Serres. Well, we decided we couldn't leave the conversation there. We needed an angel expert. So, this week, we're joined by Marika Rose to talk about angels, cyborgs, and her new book, Theology for the End of the World. If you're in the UK, you can preorder Marika's book here: https://scmpress.hymnsam.co.uk/books/9780334060666/theology-for-the-end-of-the-worldYou can get it in late July if you're not in the UK.Also, in the episode, Marika talks about she and her colleagues taking industrial action at the University of Winchester. Support them here: https://www.ucu.org.uk/fightingfund

durée : 00:03:28 - Le Pourquoi du comment : philo - par : Frédéric Worms - Les fondations impressionnent par leur solidité apparente, mais elles sont souvent bâties sur des fragilités. Derrière les légendes fondatrices, comme celle de Rome, Michel Serres rappelle la violence originelle de certains commencements. Pourquoi célébrer des fondations si fragiles ? - réalisation : Riyad Cairat

durée : 01:16:03 - Les Nuits de France Culture - par : Albane Penaranda - Dans le dernier des trois numéros de "Dialogues" diffusés sur France Culture pour le 150e anniversaire de la naissance de Jules Verne, étaient réunis deux spécialistes pour éclairer son œuvre de leurs lumières à la fois littéraires, philosophiques et scientifiques : Michel Butor et Michel Serres. - réalisation : Emily Vallat - invités : Michel Butor Romancier; Michel Serres Philosophe

Cuvée Scène Locale meets Ghettoblaster – EPISODE 3 – Janvier 2025 Ce mois-ci, Sébastien reçoit Laura, de la médiathèque François Mitterrand de Tours-Nord, Cassandra de la médiathèque de Joué-les-Tours et Muriel de la médiathèque Michel Serres de Saint-Avertin. Ces trois médiathécaires sont les oreilles attentives de la scène locale, et proposent en plus du catalogue musical de leurs médiathèques, des animations et […] L'article Cuvée Scène Locale meets Ghettoblaster est apparu en premier sur Radio Campus Tours - 99.5 FM.

Pour commencer l'année, nous avons le plaisir de recevoir François Dosse, qui vient de publier « Michel Serres, la joie de savoir », (Plon. 736 p. 29 €). L'occasion de faire coup double : écouter l'un des analystes les plus affûtés de l'histoire de la pensée, rendre hommage à l'un des intellectuels les plus populaires de notre pays. Michel Serres a réussi cette performance de toucher le grand public tout en accomplissant un fantastique parcours académique. Hélas, comme il arrive tant de fois, le caractère lumineux de ce passionné de rugby, fidèle à son sud-ouest natal, cachait mal des gouffres d'angoisse. François Dosse, avec subtilité, bonne humeur et clarté, nous dresse le portrait d'un homme de bien.

We discuss the four modes of coaching and navigate career growth in expanding / contracting companies with James Birchler. James shares highlights from the recent coaching / mentoring workshop he facilitated, and breaks down how each mode of coaching differs tactically. We also cover the dilemma of linear career/leadership growth vs. exponential company growth, different common communication challenges eng leaders face, why people / organizational challenges are harder than technical issues, and how to prepare for & execute uncomfortable conversations. James also shares his unique journey to technical leadership & how past management roles – even in non-tech spaces – have helped shape his thoughts on coaching & eng leadership today.ABOUT JAMES BIRCHLERJames Birchler is an engineering and product development leader, technical advisor, and an accredited Executive Coach from the UC Berkeley Haas School of Business Executive Coaching Institute.In his coaching practice, James focuses on self-awareness, integrity, accountability, and fostering a growth mindset that supports continuous learning and high performance.He focuses his technical advisory practice on common mechanisms and playbooks required at different phases and inflection points of startup growth and scaling: Hiring and interviewing, product development methodologies including Lean Startup and Agile, operational meeting cadence and communication flow, people management, technical leadership, vision/mission development, alignment, and execution.James implemented the Lean Startup methodologies with Eric Ries at IMVU (literally the first Lean Startup), where his team helped start the DevOps movement by building the infrastructure to ship code to production 50 times a day (which was a lot at the time!) and coining the term “continuous deployment.”He has more than 20 years of experience leading high-performance teams in growth environments, including startups and scaled organizations, including Amazon. He has delivered great consumer software products and implemented product development and innovation processes based on continuous learning and improvement.Presently James advises and coaches Series A+ startups in the US and Europe, and leads innovation practices in hyper-growth areas of last mile delivery technology for Amazon. Previously my roles included VP of Engineering & Operations, VP of Engineering, and Founder at several technology startups including IMVU, Caffeine.tv, SmugMug, iCracked, The Arts Coop, and Letters & Science.You can find James at jamesbirchler.com, LinkedIn, and Substack.SHOW NOTES:Highlights from James' recent coaching & mentoring workshop (2:41)Shared challenges around building trust in eng teams (5:25)The differences between coaching vs. mentoring (7:01)Building trust in order to best support your team members as a manager (9:38)Defining the advising mode of coaching (11:54)How supporting differs from advising (14:29)The story behind James' technical leadership journey (16:55)Transitioning from a PhD program & environmental planning career into tech (20:19)The dilemma of career growth: linear leadership growth vs. exponential company growth (23:53)Why organizational challenges are more complicated than technical puzzles (26:49)Navigating career growth during company contraction from the employee perspective (28:02)Preparing for uncomfortable conversations as a coach / manager (31:50)Strategies for actually having those tough conversations (35:36)Frameworks for helping others identify what they want (37:58)Rapid fire questions (42:44)LINKS AND RESOURCESStop 'Coaching' Your Tech Team (And What To Do Instead) - James' substack post on the four modes of development breaking down the core differences of coaching, advising, mentoring, and supporting roles and explaining how trust is the secret ingredient to all four.jamesbirchler.com - James' website where you can find info about his executive coaching and resources for engineering leaders and founders.How to lead with radical candor | Kim Scott - NYT bestselling author, Kim Scott, has cracked the code on giving valuable feedback in a way that builds genuine relationships, drives results, and creates positive workplaces.What Are People For? - In the twenty-two essays collected here, Wendell Berry conveys a deep concern for the American economic system and the gluttonous American consumer. Berry talks to the reader as one would talk to a next-door neighbor: never preachy, he comes across as someone offering sound advice. In the end, these essays offer rays of hope in an otherwise bleak forecast of America's future. Berry's program presents convincing steps for America's agricultural and cultural survival.New Happy: Getting Happiness Right in a World That's Got It Wrong - Happiness expert Stephanie Harrison draws upon hundreds of studies to offer a life-changing guide to finding the happiness you have been looking for, all based on a decade of research and brought to life with beautiful artwork.Accelerate: Building and Scaling High-Performing Technology Organizations - Through four years of groundbreaking research, Dr. Nicole Forsgren, Jez Humble, and Gene Kim set out to find a way to measure software delivery performance—and what drives it—using rigorous statistical methods. This book presents both the findings and the science behind that research. Readers will discover how to measure the performance of their teams, and what capabilities they should invest in to drive higher performance.Conversations on Science, Culture, and Time: Michel Serres with Bruno Latour - Although elected to the prestigious French Academy in 1990, Michel Serres has long been considered a maverick--a provocative thinker whose prolific writings on culture, science and philosophy have often baffled more than they have enlightened. In these five lively interviews with sociologist Bruno Latour, this increasingly important cultural figure sheds light on the ideas that inspire his highly original, challenging, and transdisciplinary essays.This episode wouldn't have been possible without the help of our incredible production team:Patrick Gallagher - Producer & Co-HostJerry Li - Co-HostNoah Olberding - Associate Producer, Audio & Video Editor https://www.linkedin.com/in/noah-olberding/Dan Overheim - Audio Engineer, Dan's also an avid 3D printer - https://www.bnd3d.com/Ellie Coggins Angus - Copywriter, Check out her other work at https://elliecoggins.com/about/

Rencontre avec Fabrice Midal, philosophe et auteur à succès. Formé à la fois à la philosophie occidentale et au bouddhisme, il est le fondateur de l'École occidentale de méditation Reso. Il a notamment publié Quel bouddhisme pour l'Occident ? (Seuil, 2009), Foutez-vous la paix ! et commencez à vivre (Flammarion 2017), Sauvez votre peau ! Devenez narcissique (Flammarion, 2018), Comment rester serein quand tout s'effondre (Flammarion, 2020). Il est également créateur du podcast Dialogues.

"Michel Serres : la joie de savoir" aux éditions Plon. Entretien avec Jean Petaux.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Il est l'un des philosophes français les plus connu internationnalement. Il enseigne à la Sorbonne et à Standford en Californie. Michel SERRES est notre invité aujourd'hui dans Visages

"La légende des anges" aux éditions Flammarion. Rencontre enregistrée le 8 décembre 1993Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

"Récits d'humanisme" aux éditions Flammarion. Rencontre enregistrée le 23 février 2006.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

"Nouvelles du monde" aux éditions Flammarion. Entretien avec Jean-Marie Planes. Rencontre enregistrée le 24 juin 1997.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

"L'art des ponts" aux éditions Le Pommier. Rencontre enregistrée le 27 novembre 2006.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

"Temps des crises" aux éditions Le Pommier. Entretien avec Patrick Rödel. Rencontre enregistrée le 2 février 2010.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

"La guerre mondiale" aux éditions Le Pommier. Entretien avec Patrick Rödel. Rencontre enregistrée le 10 décembre 2008.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

"Atlas" aux éditions Flammarion. Rencontre enregistrée le 14 décembre 1994.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

"Éloge de la philosophie en langue française" aux éditions Flammarion. Rencontre enregistrée le 15 février 1996.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

This one is deep so see tons of explanatory resources below. The philosophy talk turns to political talk (easier to grok) after about 15 minutes, but the philosophical context adds a lot of richness to the latter conversation. Patricia MacCormack is driving productive tension between philosophy and political action. Her Ahuman Manifesto is strongly recommended, even to those who may take issue with it in principle (anti-natalism! anti-idpol! anti-human!), because it makes a forceful argument for a politics based in empathy and care as applied to everyone and every thing. Core concepts you might not be familiar with:Posthumanism — if you recall, a kind of running theme of the podcast is "posthumanism is kinda sus.” As a philosophical stance, it means an expansion of categories of agency and vitality, thought and creativity, to forces beyond the mere human. Rosi Braidotti (Patricia MacCormack's PhD advisor) was one of the first major forces in this field, and Patricia has written extensively on it as well (see her Posthuman Ethics). In practice, of course, posthumanism gets confused pretty quickly — Reza kicks off the first episode of the pod with a brutal critique that Patricia sustains here: many people tend to use posthumanism to advance a kind of hard anthropocentrism applied to everything, a way of accidentally inflating the human all the way out to the cosmic level. It's likely good to critique anthropocentrism at all scales, but it is a very challenging thing to do in practice without carrying out what Reza calls “inflation”, assigning anthropogenic models to everything from fish to stones to electromagnetism. E.g. "my politics include this rock" turns pretty quickly to "this rock has some vital characteristics I'm imposing upon it through my own human gaze."Transhumanism — kind of reversal of the posthuman project. Think Neuralink, human cloning, or dramatic surgical alterations. Transhumanism is humanism transcended, the human project continues but with greater veracity, constructed to conquer the future. A nice quote, per the Xenofeminist Manifesto (not quite a transhumanist project but also not not one) is "if nature is unjust, change nature." If the human as presently understood is insufficiently capable to handle its futures, change the human, make it live longer, act more efficiently, move faster.Asemiosis — the absence or breakdown of traditional semiotic processes, where signs cease to function within the established systems of meaning. This is what happens when we operate within a superabundance of signs and references on massive scales. Don't worry about this one too much.Potestas to Potentia — lmao ok. Potestas in Spinoza refers to the word “power” as we most often understand it, authority, domination, or control. Power OVER. Potentia, on the other hand, refers to power as an intrinsic capacity or potential within an individual or entity. The, uh, power within… so to speak. (Michel Serres concept of “grace”, that MacCormack refers to occasionally, is similar to potential). It's a nice way to think about power without the coercive connotations.Irigaray “letting be” / Serres “stepping aside” — many people have theorized political inaction as a type of action. Check out Bifo Berardi's latest interview on Acid Horizon where he talks about “defection" so sickkkk. This doesn't mean doing nothing, but rather not doing (opting out).Knowledge — this isn't as hard as it comes across. Patricia is basically attacking the need for us to know each other to help each other, to understand each other in order to have empathy for each other. Why? Well, understanding requires communication, which means that information is moving through protocols (e.g. language, digitization, facial expressions, etc…) that are always already encoded with power.Difference — also not so bad! What is difference? You and I are different! Everything is different. For many postmodern philosophers, you can reverse that statement into “difference is everything.” And once you start to think of difference as constructive stuff, well, the world gets quite interesting. For people like Patricia MacCormack, difference is probably a good thing and forces that move to hide, cloak, or suppress difference are probably bad.Art — not what you think art is in this context, like a "painting" for example. Instead, it's an encounter with the unknown, a way of communicating without understanding (this follows from Maurice Blanchot's theories of art as event, which one can also find in a different but not unrelated way in the writings of Alain Badiou, who believes that art is a specific kind of truth different from scientific truth or political truth).HMU via @dis.integrator if I can help with this one.

Aux côtés de Caroline Le Roy pour la série audio Sous l'oeil des Chercheurs, nous avons plongé dans les pages du livre d'Oliver Hamant, "L'antidote du culte de la performance, la robustesse du vivant". Intrigués par la vision présentée par l'auteur, nous avons cherché à approfondir avec lui ce que signifie réellement "inventer la civilisation de robustesse", en opposition à la culture de la performance, tout en s'inspirant des mécanismes et des principes du monde vivant. Olivier Hamant est Chercheur à l'INRAE, directeur de l'institut Michel Serres et auteur de plusieurs livres. Pour en savoir plus : https://www.ens-lyon.fr/recherche/panorama-de-la-recherche/prix-et-distinctions/olivier-hamant-biologiste-rdp Bonne écoute !

Read the Longform Article on the Blog: https://gettherapybirmingham.com/4777-2/   Navigating Uncertainty, and Finding Meaning in a Fractured World Our era is characterized by the dominance of hyper-rationality and the relentless pursuit of objective truth, production, accomplishment and consumption.  The human psyche finds itself adrift in a sea of fragmented images and disconnected meanings as the previous myths that used to give us purpose are exposed as hollow or erroneous. I see patients everyday that describe this phenomenon but not in these words. It is as if they are saying that they do not know who they are anymore. Not because they have changed but because all of the nodes and references points that used to contextualize their identity are stripped away or have been made foreign and incomprehensible. However the world still looks the same to them, despite its alienating effect. It is not the aesthetics of the world that are different, but the effect that it has on us. Because the world looks the same we feel crazy. Really it is our feelings telling us that the world is crazy even though it looks the same. Effective therapy in the modern world needs to get over its insecurities of feeling or looking crazy. If we don't let ourselves as therapists admit to patients that we also feel in pain, that we also feel crazy from these same forces, then how can therapy do anything but gaslight our patients more. When I see the news I feel like I am on drugs, even though I am stone cold sober. I know that the people on tv do not believe the things they say and are not acting for the reasons that they tell me as a spectator that they are. I am not a politician or a god, I am a therapist. I am as paralyzed against these forces as my patients are and yet I must help them recon with them. I must help them reckon with them even though I do not know how to reckon with them myself. I didn't understand it at first but have come around to the line of W.H. Auden that the Jungian analyst James Hillman liked to quote at the end of his life. “We are lived by forces that we pretend to understand.” -W. H. Auden Auden's line highlights how the frameworks and philosophies we resort to for certainty and order are often little more than self-delusion. The grand meaning-making systems of religion, science, politics, etc. that have risen to such cultural dominance are but feeble attempts to exert control over the ineffable complexities of being. Yet we cling tenaciously to these conceptual constructs, these hyper-real simulations, because the alternative – admitting the primacy of ambiguity, contradiction, and the unfathomable depths propelling our thoughts and actions – is simply too destabilizing. The simulacrum proliferates these hyper-rational facades and simulated realities precisely because they defend against having to confront the “forces we pretend to understand.” The philosopher Jean Baudrillard's concept of the simulacra, or a copy without an original – a realm where simulations and representations have become more “real” than reality itself – aptly captures the sense of alienation and dislocation that pervades contemporary culture. In this world of surfaces and appearances, the depth of human experience is often lost, and the quest for authentic meaning becomes increasingly elusive. Appearance of the Unreal The simulacrum is a conceptual framework proposed by the philosopher and cultural theorist Jean Baudrillard in his book “The Intelligence of Evil or the Lucidity Pact” (2005). It refers to the realm of images and representations that have become detached from reality and taken on a life of their own in contemporary culture. According to Baudrillard, in the postmodern era, images and simulations have become more real than reality itself. Images circulate and multiply, creating a hyper reality that replaces the real world. In this realm, images no longer represent or refer to an external reality but instead become self-referential and self-generating. Some key characteristics of the simulacra as described by Baudrillard: It is a realm of simulacra, where copies and simulations have replaced the original and the authentic. It is a world of appearances and surfaces, where depth and meaning have been lost. It is a realm of fascination and seduction, where images captivate and manipulate the viewer. It is a world of illusion and virtuality, where the boundaries between the real and the imaginary have collapsed. The simulacra describes a semiotic vertigo, a self-referential hall of mirrors in which signifiers endlessly circulate and proliferate, unmoored from any ultimate signified or referent in material reality. It is a world that has become untethered from the symbolic order, that transcendent horizon of meaning and metaphysical grounding which allows a culture to orient human experience within a coherent frame. For Baudrillard, the implications of this unraveling of the symbolic order are profoundly disorienting and alienating. The perpetual bombardment of images and spectacle produces a crisis of meaning and a loss of critical distance. Signs and representations become unhinged from the tangible contexts and embodied human narratives that could imbue them with authenticity and significance. Gilbert Durand's Imaginary Gilbert Durand's concept of the imaginary, as described in his book “The Anthropological Structures of the Imaginary” (1960), can provide valuable insights into the crisis of meaning in the postmodern world. Durand argues that the human imagination is structured by fundamental archetypal patterns that shape our understanding of the world. For Durand, the realm of images, symbols, and myths constitutes the collective imaginary of a culture, providing a symbolic framework through which individuals can navigate the complexities of existence. However, in the postmodern era, the traditional symbols and myths that once anchored the imaginary have been eroded by the forces of secularization, rationalization, and technological change. The result is a fragmentation of the imaginary, a loss of symbolic coherence that leaves individuals adrift in a sea of disconnected images and meanings. Durand suggests that the crisis of meaning in contemporary culture is not merely a matter of intellectual or philosophical confusion, but a profound disruption of the archetypal structures that underpin human experience. The challenge, then, is to reconnect with new symbols and myths that can restore a sense of coherence and purpose. Michel Serres and the Proliferation of Images Michel Serres, in his work, explores the growing influence of images and visual media in contemporary society. He argues that the proliferation of images has created a new kind of environment that shapes our perception, knowledge, and behavior. Serres's perspective highlights the way in which images and simulations have come to dominate contemporary culture. The endless circulation of images creates a sense of information overload and semiotic confusion, making it difficult for individuals to discern what is real and what is illusory. In this context, the task of therapy becomes one of helping patients navigate the world of images, to find ways of grounding their experience in authentic human relationships and chosen, not preprogrammed, narratives. This may involve a critical interrogation of the images and representations that shape our understanding of the world, as well as a renewed emphasis on the importance of symbolic meaning and archetypal structures. The simulacrum is not merely a philosophical or semiotic problem, but a profound existential challenge. It undermines the very foundations of human subjectivity, calling into question the assumptions and beliefs that have traditionally provided a sense of order and purpose to human experience. In this context, the role of therapy becomes one of helping patients to confront the radical uncertainty and ambiguity of the postmodern condition. This may involve a willingness to embrace the inherent contradictions and paradoxes of existence, to find meaning in the midst of chaos and confusion. A Heap of Broken Images in the Waste Land of the Modern The crisis of meaning that haunts the modern age is poignantly evoked in T.S. Eliot's  “The Waste Land.” The poem's fragmented structure and kaleidoscopic imagery reflect the shattered psyche of a post-war generation, struggling to find coherence and purpose in a world that has lost its moral and spiritual bearings. The “heap of broken images” that Eliot describes is a powerful metaphor for the breakdown of the shared cultural narratives and value systems that once provided a sense of unity and direction to human life. This theme is echoed in the work of the Jungian analyst Edward Edinger, who argues that the loss of these collective “containers” of meaning has left individuals increasingly vulnerable to the direct impact of archetypal forces. Cut off from the mediating influence of cultural traditions and communal myths, the modern psyche is exposed to the raw power of the unconscious, leading to a range of psychological disturbances, from neurosis and obsession to psychosis and despair. At the core of the human experience lie archetypal energies, biological drives, unconscious impulses that defy rationalization. The Jungian analyst Edward Edinger highlighted how the breakdown of cultural narratives and societal containers in modernity has left the individual psyche exposed to these primordial currents without adequate symbolic mediation. We are “lived” more by these depths than by the ideological scripts we rehearse on the surface. The totalizing ideological systems and regimes of image-commodification so pervasive in late capitalism can be viewed as anxious attempts to reinstall order and stuff the denied “forces” back into an old and broken symbolic container. But as Auden intuited, and as the desolation of “The Waste Land” gives voice to, such efforts are doomed to fail in reinstating an authentic sense of meaning and rootedness. What is required is a re-enchantment of the world, a resacrilization of existence that can hold the tensions of the rational and irrational, the structured and the chaotic, in productive paradox. Rather than defensive pretense, the goal becomes to live into the mysteries with humility and openness. Only by greeting “the forces we pretend to understand” with vulnerability and courage can we hope to restore the symbolic depths modernity has paved over with hyper-rational simulations and spectacles. The Jungian idea of the tension of the opposites can help us make sense of the dichotomy between the real we we are seeing and the unreal that we are feeling. By trying to pick between these forces we have to pick between either feeling crazy and acting sane or feeling sane and acting crazy. If we are able to feel the truth of both the real an unreal, subjective and objective tension that the cognitive dissonance of the modern era is causing it will become a powerful intuition. This powerful intuition was something harnessed by the theorists and writers mentioned in this essay. It is why their work feels so true even where it might seem on the surface like madness. Such an approach does not abandon logic, analysis and differentiated understanding. Rather, it balances these with an embrace of ambiguity, a readiness to engage the symbolic potencies of the unconscious, myth and the mysteries that exceed rational categorization. The Buddhist notion of the “still point” that so haunts “The Waste Land” evokes this posture of dwelling in the creative spaciousness between conceptual fixities. For Jung, it is only through metabolizing psychic opposition that true depth and wholeness can arise. The reconciliation of conflicts within honors psyche's inexhaustible fertility, rather than defensively walling meaning off within cardboard ideological constructs. Real and Unreal Time Henri Bergson wrote that lived time (durée) is fundamentally different from the spatialized, quantified conception of time in science. He saw duration as a heterogeneous, interpenetrating flow irreducible to discrete instants. Intuition, rather than intellect, is the faculty by which we can grasp this dynamic continuity of consciousness. In Creative Evolution, Bergson proposed that evolution is driven by an élan vital – an immanent, indivisible current of life that flows through all living beings, giving rise to novelty and creative emergence rather than just gradual, continuous adaptation. Totalizing ideologies and the “regimes of image-commodification” in late capitalism are anxious attempts to reinstate a sense of order, but are doomed to fail at providing authentic meaning. What is needed is a re-enchantment and resacralization of the world that can hold the paradoxical tensions between rational and irrational, structured and chaotic. The Jungian notion of the tension of opposites illuminates the dichotomy between the “real” we see and the “unreal” we feel in the modern world. By feeling the truth of both and inhabiting that cognitive dissonance, it can become a powerful intuition – something you argue animates the work of the thinkers and writers you mention. The goal is to dwell in the “creative spaciousness” between conceptual fixities, balancing differentiated understanding with an openness to ambiguity, unconscious symbolism, and mystery. Metabolizing psychic opposition in this way allows for true wholeness to emerge, honoring the psyche's deep generativity. Bergson sits with the same Phenomenon as Eddinger. The modern mind, unmoored from traditional cultural and spiritual structures that once provided symbolic mediation and containment of archetypal energies, is more vulnerable to being overwhelmed by unconscious forces in the wake of traumatic rupture. Rebuilding an authentic relationship to meaning after trauma thus requires recovering a sense of anchoring in the living weave of the world's mystery and hidden coherence beneath the fragmenting onslaught of a hyper-rationalized, dispirited culture. Magic as Real and Unreal Intuition Bergson distinguishes between two forms of religious belief and practice: the “static religion” of closed societies, characterized by conformity to established norms and rituals, and the “dynamic religion” of open societies, driven by the creative impetus of mystical intuition. Within this framework, Bergson sees magic as a primitive form of static religion. He argues that magic arises from an extension of the “logic of solids” – our practical intelligence attuned to manipulating the material world – into the realm of human affairs. Just as we can cause changes in physical objects through our actions, magical thinking assumes that we can influence others and control events through symbolic gestures and incantations. Fabulation, on the other hand, is the human faculty of myth-making and storytelling. For Bergson, fabulation serves a vital social function by creating shared narratives and beliefs that bind communities together. It is a defensive reaction of nature against the dissolving power of intelligence, which, left unchecked, could undermine social cohesion by questioning established norms and practices. While Bergson sees both magic and fabulation as grounded in a kind of “fiction,” he does not dismiss them as mere illusions. Rather, he acknowledges their pragmatic value in structuring human life and experience. However, he also recognizes their limitations and potential dangers, especially when they harden into closed, dogmatic systems that stifle individual creativity and moral progress. In contrast to static religion, Bergson celebrates the dynamic, mystical élan of open religion, which he sees as the highest expression of the creative impulse of life. Mystics, through their intuitive coincidence with the generative source of reality, are able to break through the closed shells of tradition and breathe new vitality into ossified institutions and beliefs.Bergson's perspective on the creative, evolutionary impulse of life (élan vital) and the role of intuition in connecting with this generative force can provide a compelling lens for understanding the impact of trauma on the human psyche. In Bergson's view, intuition is the key to tapping into the dynamic, flowing nature of reality and aligning ourselves with the creative unfolding of life. It allows us to break through the rigid, spatialized categories of the intellect and coincide with the inner durational flux of consciousness and the world. Trauma, however, can be seen as a profound disruption of this intuitive attunement. The overwhelming, often unspeakable nature of traumatic experience can shatter our sense of coherence and continuity, leaving us feeling disconnected from ourselves, others, and the vital currents of life. In this state of fragmentation and dissociation, we may turn to various coping mechanisms and defenses that, while serving a protective function, can also further distract us from the healing power of intuition. For example, we may become rigidly fixated on controlling our environment, engaging in compulsive behaviors, or retreating into numbing addictions – all attempts to manage the chaos and terror of unintegrated traumatic memories. These trauma responses can be seen as a kind of “static religion” writ small – closed, repetitive patterns that provide a sense of familiarity and safety, but at the cost of flexibility, growth, and open engagement with the dynamism of life. They fulfill some of the same functions as the collective myths and rituals Bergson associated with fabulation, but in a constricted, individual way that ultimately keeps us stuck rather than propelling us forward. Moreover, the energy consumed by these trauma adaptations can leave us depleted and less able to access the vitalizing power of intuition. Instead of flowing with the creative impulse of the élan vital, we become caught in stagnant eddies of reactivity and defense. However, just as Bergson saw the potential for dynamic, open religion to renew and transform static, closed systems, healing from trauma involves a return to intuitive attunement and a reintegration with the generative flux of life. This may involve working through and releasing the residual charge of traumatic activation, re-establishing a sense of safety and embodied presence, and cultivating practices that reconnect us with the creative wellsprings of our being. In Jungian psychology, intuition is seen as a function that mediates between the conscious and unconscious realms of the psyche. Conscious intuition involves a deliberate, reflective engagement with the insights and promptings that emerge from our deeper layers of being. It requires an attitude of openness, curiosity, and discernment, as we seek to integrate the wisdom of the unconscious into our conscious understanding and decision-making. Unconscious intuition, on the other hand, operates below the threshold of awareness, influencing our thoughts, feelings, and behaviors in ways that we may not fully comprehend. When we are cut off from a conscious relationship with our intuitive function – as is often the case in the wake of trauma – our unconscious intuitions can become distorted, projected, and misused. This might manifest as projections, where we unconsciously attribute our own disowned qualities or experiences onto others, leading to interpersonal conflicts and misunderstandings. It could also take the form of acting out, where unintegrated traumatic experiences drive us to engage in compulsive, self-destructive behaviors. Or it might express itself through somatization, where the body carries the unresolved trauma that the conscious mind cannot bear. As we develop this more conscious relationship with our unconscious intuition, we can begin to discern the difference between reactive, trauma-based projections and genuine intuitive insights. We can learn to trust and follow the deeper wisdom of our psyche, while also maintaining the boundaries and discernment necessary for healthy functioning. Nietzsche saw logic as a form of insecurity In his writing Friedrich Nietzsche saw clearly that the philosophical  and scientific works  of ultra logical men were not dispassionate, rational examinations of truth, but rather deeply personal confessions that reveal the innermost fears, anxieties, and desires of their authors. He saw the most logical minds greatest works as opportunities to psychoanalyze men who could not see the “forces” that lived through them or the ones they had repressed. Science and philosophy for Nietzsche were merely unconsciously projected psychological struggles onto the world, creating elaborate metaphysical systems and grand narratives that serve to assuage their deepest existential terrors. There is much truth in this. When I have a radically existential patient that tells that “hell is other people” I know that that person is really telling me that they, themselves, feel like they are in hell.Nietzsche viewed science and philosophy as unconscious projections of psychological struggles onto the world. Nietzsche argues that the more a philosophical work presents itself as a purely logical, objective analysis, the more it betrays the underlying psychological desperation and spiritual repression of its creator. The grandiose claims to absolute truth and certainty that characterize much of Western philosophy are, for Nietzsche, simply a manifestation of the philosopher's inability to confront the fundamental chaos, uncertainty, and meaninglessness of existence. By constructing abstract, rationalistic systems that promise to explain and control reality, philosophers seek to impose order and stability on a world that is ultimately beyond their comprehension. In this sense, Nietzsche sees the history of philosophy as a series of  opportunities to eavesdrop while thinkers inadvertently disclose their most intimate fears and longings while claiming to have discovered universal truths. The more a philosopher insists on the logical necessity and objective validity of their system, the more they reveal the intensity of their own psychological needs and the depths of their existential anguish. The quest for absolute knowable truth and certainty is fundamentally misguided. The fragmentation and uncertainty that characterize the modern world are not problems to be solved through the application of reason, but rather the inevitable consequence of the collapse of the illusions and defenses that have sustained human beings throughout history. Nietzsche the Therapist Rather than seeking to impose a pre-existing framework of meaning onto the patient's experience, the therapist must work to help the individual confront and embrace the fundamental groundlessness of knowable and quantifiable existence. By learning to let go of the need for certainty and control, and by cultivating a sense of openness and creativity in the face of the unknown, the patient can begin to discover a more authentic and empowering way of being in the world. Just as philosophers have often unconsciously projected their own fears and desires onto the world, so too may therapists be tempted to impose their own beliefs and values onto their patients. When a patient comes in and says, “hell is other people,” they are really telling the therapist that they, themselves, feel like they are in hell. Ultimately, the task of healing the modern soul requires a willingness to embrace the full complexity and ambiguity of the human condition, to grapple with the shadows and uncertainties that haunt the edges of our awareness. It requires a stance of openness, curiosity, and compassion towards the multiplicity of human experience, and a recognition that our deepest truths often lie beyond the reach of any single theory or perspective. “The aim of therapy is to help the patient come to a point where he can live with uncertainty, without props, without the feeling that he must conform in order to belong. He must learn to live by his own resources, to stand on his own two feet.” -Fritz Perls Walter Benjamin is Shocking Walter Benjamin wrote in his essay “On Some Motifs in Baudelaire,” “The shock experience which the passer-by has in the crowd corresponds to what the worker ‘experiences' at his machine.”  In a world where the constant barrage of stimuli, the ceaseless flow of images and information, and the relentless pace of change have become the norm, the human sensorium is subjected to a perpetual onslaught of “shocks” that threaten to overwhelm our capacity for conscious reflection and meaningful engagement with the world. This ubiquitous experience of shock, for Benjamin, is intimately connected to the phenomenon of trauma. In a world where the protective barriers of tradition, ritual, and collective meaning have been eroded, the psyche is left increasingly vulnerable to the impact of events that exceed its capacity for understanding and assimilation. The result is a profound sense of alienation, disorientation, and fragmentation – a kind of pervasive traumatization of the modern soul. Benjamin's insights into the relationship between shock, trauma, and the technologization of experience have  potential implications for the practice of psychotherapy. They suggest that the task of healing in the modern world must involve more than simply addressing the symptoms of individual psychopathology, but must also grapple with the broader cultural and societal forces that shape the context of psychological suffering. In a world where the protective barriers of tradition, ritual, and collective meaning have been eroded, the psyche is left increasingly vulnerable to the impact of events that exceed its capacity for understanding and assimilation. This results in a profound sense of alienation, disorientation, and fragmentation – a kind of pervasive traumatization of the modern soul. It is all too easy for the psychotherapeutic encounter to reproduce the very conditions that contribute to the traumatization of the self. By creating a space of safety, containment, and reflection, the therapist can help the patient to develop the capacity for what Benjamin calls “contemplative immersion” – a mode of engagement with the world that resists the fragmenting and alienating effects of shock that highly logical psychoeducational or cognitive therapy might cause. For Benjamin, this loss of aura is symptomatic of a broader crisis of experience in modernity. In a world where everything is mediated through the filter of technology and mass media, our capacity for direct, unmediated experience is increasingly eroded. We become passive consumers of a never-ending stream of images and sensations, unable to anchor ourselves in the concrete realities of embodied existence. From this perspective everyone becomes a potential producer and distributor of images. We can become mindful of the images and sensations of our inner world and understand what we have internalized. This allows us to reject the empty images and symbols we still have allegiance to and to choose what we absorb from culture and what images we can create internally for ourselves. For Benjamin, the suffering and trauma of individuals cannot be understood in isolation from the broader social, economic, and political forces that we internalize as inner images that effect our experience of an outer world. Therapists who are informed by Benjamin's ideas may seek to help individuals not only heal from their own traumatic experiences but also to develop a critical consciousness and a sense of agency in the face of collective struggles. This agency in the patient can start with simply acknowledging these realities in therapy as forces that still do effect us. All Watched Over By Machines Of Loving Grace In an era where the dominant paradigm asserts that everything can and should be understood through the lens of rigid science and radical logic, we find ourselves grappling with a profound sense of meaninglessness. The emergence of conspiracy theories like Q Anon can be seen as a manifestation of our unconscious collective yearning for a coherent narrative that explains the invisible forces that shape our lives. In a world where the true levers of power often remain hidden from view, these folk mythologies provide a sense of order and purpose, even if they are ultimately illusory. One way to avoid not only destructive conspiracy theories, but also being manipulated by cults and advertisements, is to bring these hidden needs and pains to the surface of the psyche in therapy. If we make them know to ourselves they will not be able to hijack our emotional systems and manipulate our behavior. Viewing ourselves as purely rational and intellectual beings is what leaves these drives for comprehension, stability, inclusion, importance and purpose ripe for exploitation. Overly cognitive or intellectual therapy can leave these forces dormant as well or worse repress them further beneath the surface of the psyche. As Adam Curtis critiqued in the documentary  “All Watched Over by Machines of Loving Grace,” the notion that humans are merely computers that can be programmed and optimized is a seductive but ultimately flawed worldview. If we think that we are computers then will be driven mad by the dreams within us that cannot find expression through a binary choice. In the face of this existential uncertainty, psychotherapy must evolve to help patients cultivate a different kind of knowledge—one that is rooted in intuition and inner wisdom rather than intellectual mastery. This is not to say that we should abandon empiricism altogether, but rather that we must recognize its limitations and embrace a more humble, open-ended approach to understanding ourselves and the world around us. The poem “All Watched Over by Machines of Loving Grace” by Richard Brautigan, which inspired Curtis's documentary, envisions a future where humans and nature are harmoniously integrated with technology. While the poem's utopian vision may seem naive in retrospect, it speaks to a deep longing for a world in which we are not alienated from ourselves, each other, and the natural world. In the context of psychotherapy, this means helping patients to cultivate a sense of connection and meaning that transcends the narrow confines of intellectual understanding. All Watched Over By Machines Of Loving Grace I like to think (and the sooner the better!) of a cybernetic meadow where mammals and computers live together in mutually programming harmony like pure water touching clear sky. I like to think (right now, please!) of a cybernetic forest filled with pines and electronics where deer stroll peacefully past computers as if they were flowers with spinning blossoms. I like to think (it has to be!) of a cybernetic ecology where we are free of our labors and joined back to nature, returned to our mammal brothers and sisters, and all watched over by machines of loving grace. -Richard Brautigan Re-visioning Psychology James Hillman, a prominent post-Jungian thinker, presented a radical re-envisioning of psychology in his seminal work, “Re-Visioning Psychology” (1975). His main arguments challenged the prevailing assumptions of modern psychology and proposed a new approach rooted in the imagination, mythology, and the archetypal dimensions of the psyche. The “Soul” as Central: Hillman argues for a psychology centered on the “soul,” which he understands not as a religious or metaphysical entity, but as a perspective that deepens and “pathologizes” our engagement with life. He critiques modern psychology for reducing the psyche to the ego and neglecting the imaginative, poetic, and mythic dimensions of experience. Archetypal Psychology: Drawing on Jung's concept of archetypes, Hillman proposes an “archetypal psychology” that sees the psyche as inherently plural and polytheistic. He argues that psychological experiences and symptoms are best understood as expressions of archetypal patterns and images, rather than as personal pathologies to be cured. The Primacy of Image: For Hillman, the image is the primary mode of psychic reality. He emphasizes the need to attend to the autonomous, living images of the psyche – as expressed in dreams, fantasies, and symptoms – rather than reducing them to concepts or interpreting them in literal, personalistic terms. Pathologizing: Hillman challenges the medical model of psychology, which sees psychological distress as a disorder to be eliminated. Instead, he advocates for a “pathologizing” approach that honors the soul's need for depth, complexity, and engagement with the full range of human experience, including suffering and shadow aspects. Psyche as Story: Hillman sees the psyche as inherently narrative and mythic. He argues that we need to engage with the archetypal stories and patterns that shape our lives, rather than trying to “cure” or “solve” them. This involves cultivating a poetic, imaginative sensibility that can embrace paradox, ambiguity, and the unknown. Ecological Sensibility: Hillman's psychology is deeply ecological, recognizing the interdependence of psyche and world. He argues that psychological healing must involve a reconnection with the anima mundi, the soul of the world, and a re-ensouling of our relationship with nature, culture, and the cosmos. Critique of Individualism: Hillman challenges the modern ideal of the autonomous, self-contained individual. He sees the psyche as inherently relational and context-dependent, shaped by the archetypes, myths, and collective patterns of the culture and the wider world. Throughout “Re-Visioning Psychology,” Hillman argues for a psychology that is poetic, imaginative, and soulful, one that can embrace the full complexity and mystery of the human experience. His work has been influential in the fields of depth psychology, ecopsychology, and the humanities, offering a rich and provocative alternative to the dominant paradigms of modern psychology. The days of psychoanalysis, which sought to dissect every aspect of the psyche in an attempt to achieve total comprehension, are indeed over. Instead, mental health professionals must focus on helping patients to be at peace with uncertainty and to develop the resilience and adaptability needed to navigate an ever-changing world. This requires a shift away from the pursuit of mastery and control and towards a more fluid, dynamic understanding of the self and the world. The Post Secular Sacred: In his book “The Spirituality Revolution: The Emergence of Contemporary Spirituality” (2004), David Tacey, an Australian scholar in the fields of spirituality, religion, and depth psychology, presents a compelling argument about the emergence of a “post-secular sacred” in contemporary culture. Tacey observes that while traditional religious institutions and beliefs have declined in the modern West, there has been a simultaneous resurgence of interest in spirituality, particularly among younger generations. He argues that this “spirituality revolution” represents a shift towards a new, post-secular understanding of the sacred that transcends the dichotomy between religious and secular worldviews. Critique of Secular Materialism: Tacey argues that the dominant paradigm of secular materialism, which reduces reality to the objectively measurable and dismisses the spiritual dimension of life, is inadequate for meeting the deep human need for meaning, purpose, and connection. He sees the rise of contemporary spirituality as a response to the existential emptiness and ecological crisis engendered by a purely materialistic worldview. Re-enchantment of the World: Drawing on the work of thinkers such as Carl Jung, Mircea Eliade, and Thomas Berry, Tacey argues for a re-enchantment of our understanding of the world, one that recognizes the presence of the sacred in nature, the cosmos, and the depths of the psyche. He sees this as a necessary corrective to the modern disenchantment of the world, which has led to a sense of alienation, meaninglessness, and ecological destruction. The Sacredness of the Ordinary: Tacey emphasizes the importance of discovering the sacred in the midst of everyday life, rather than solely in the context of religious institutions or transcendent experiences. He argues for a democratization of the sacred, where individuals can cultivate a sense of the numinous in their relationships, work, creativity, and engagement with the natural world. Spirituality as a Developmental Process: Drawing on the work of psychologists such as Jean Piaget and James Fowler, Tacey presents spirituality as a developmental process, one that unfolds in stages from childhood to adulthood. He argues that the emergence of post-secular spirituality represents a new stage in this process, characterized by a more integrative, pluralistic, and ecologically conscious understanding of the sacred. Engaging with the Shadow: Tacey emphasizes the importance of engaging with the shadow aspects of spirituality, such as the potential for spiritual narcissism, escapism, or the abuse of power. He argues for a grounded, embodied spirituality that integrates the light and dark aspects of the psyche and is committed to ethical action in the world. Ongoing Dialogue between Spirituality and Religion: While affirming the value of post-secular spirituality, Tacey also recognizes the ongoing importance of traditional religious traditions as sources of wisdom, community, and ethical guidance. He advocates for a dialogue between contemporary spirituality and religion, one that can lead to a mutual enrichment and transformation. Post-Jungian thinkers who  have advocated for a “post-secular sacred” have argued for a kind of scientific empiricism that is infused with a sense of humility, wonder, and openness to the unknown. This perspective recognizes that there are limits to what we can know and understand, but it also affirms the value of subjective experience and the power of intuition and imagination. In practice, this could lead to new forms of psychoeducation and therapy that emphasize the cultivation of inner wisdom, self-compassion, and a sense of connection to something larger than oneself. Rather than striving to achieve perfect understanding or control, patients would be encouraged to embrace the inherent uncertainty of life and to find meaning and purpose in the present moment. This is no easy task for therapists. To be truly helpful guides on this path, we must have the honesty to admit that we too are adrift in a sea of uncertainty and fragmented narratives. The solid ground of empirical certitudes and secular meaning systems has receded, leaving us to navigate by situational awareness and intuition. Instead, we must develop a new kind of post-secular faith – not in final truths, but in the intuitive process of sense-making itself. We, as therapists,  must be honest with patients, but in doing so we run the risk of seeming stupid, unqualified or crazy. We don't know how to do this as therapists either. We don't have to know how but we have to develop the, perhaps post secular, faith that we can and the intuition to know in which directions to go. We must do all of this in a culture that gives us nothing but uncertainty and heaps of broken images. New Goals for Therapy The goals of psychoanalysis are now waiting and new goals must be determined for psychotherapy. The cognitive revolution has done so much damage putting all emphasis on changing external behavior and putting no emphasis on internal inside or capacity for reflection and the ability to “hold the energy” of being human. One thing that I try and prepare patients for as a psychotherapist is that when they get what they want out of therapy, when their behavior changes are they accomplished some goal, they won't be happy. People don't believe me they tell me how if they could just do this or just do that everything would be better. I have patients that want to get a job, want to move out from living with their parents, want to learn how to be in a relationship, want to attain friendships, a higher salary, any number of things. When they actually do accomplish these goals they realize that the emotions and the hurt and frustration that made these things seem so unattainable are still there even after those things have been attained. My point is that psychotherapy is a process of growth and that when you get what you want you don't feel better because you've grown and you now have a new goal.  We need to deal with the way that we feel and the restlessness that not having the goal creates. These are the tensions that make us human and the real reason that wee are in therapy. Viewing psychotherapy as a means to accomplish something is not going to get us anywhere good. We do  accomplishing things in therapy, quite a few things, but we have forgotten that was not the point. For the postmodern self is indeed “lived by forces we pretend to understand.” The archaic currents of archetypal life perpetually destabilize our rational narratives and identities. Yet these are not obstacles to be mastered, but the very raw material and creative thermals we must learn to surf upon. Therapy becomes an art of presencing the interplay of potencies – metabolizing their inexorable unfoldings with radical lucidity and compassion. Ultimately, the goal of psychotherapy in a post-secular, post-empirical world is not to eliminate suffering or to achieve some kind of final, absolute truth. Rather, it is to help patients develop the capacity to face the unknown with courage, curiosity, and compassion. By embracing a more humble, intuitive approach to mental health, we can help individuals to find meaning and purpose in a world that is always in flux, and to cultivate the resilience and adaptability needed to thrive in an uncertain future. If you are scratching your head that is fine. I don't know how either but I still know that we can. I have a faith that I feel is more real than what my intellect allows. The future has always been a copy without an original. The past is built on copies of the inner images that others have externalized consciously or not. All we can learn is to recognize the images inside and outside ourselves to discard the unreal and find the more than real. Our lives are an interplay of forces and we cannot prevent or defeat that. We can only learn to build behavior and cultural machinery to handle the dynamics of their flow. We are lived by forces that we pretend to understand. At times these forces seem unbearable or impossible to live with, but we must remember also that these forces exist through us and bring that tension into awareness. When I spent time as a patient in psychotherapy I encountered a lot of drowning and swimming metaphors from my therapists. Perhaps the seas are too rough now to teach patients to swim. Perhaps we need to teach patients to sail a boat. Together we can build a culture than can sail ships again. Freud thought he was a mechanic fixing the boat engine in the patients head but it is time to forget all that reductive scientific positivism. We need to remember to breath and remember how to use the wind. The watchers' eyes now give out light. The light's receiver- flower coiled up behind their nosebones changes place. It crawls out through their pupils. The bundled nervy flowers make a circuit be- tween each other. Bolts the color of limes boil forking through the busy air. Their brains are still inside them. But the sundown's made to simmer with a brain that none of them quite have alone. Each one has something like it. Facets of the brain's shelled diamond. The cage-strumming man strings out his carousel of shapes while catgut thrums out slippery chords. And the people watching him are in the circuit of an ancient battery that sleeps behind their eyes. None of them will know how to tell what's happened. But every one will know that it can happen again. They'll variously say: I was a tree. I was a vine that sucked the brasswork. I was an ivy knot that lived on milk of stones. – Michael S Judge, Lyrics of the Crossing References and Further Reading: Baudrillard, J. (2005). The Intelligence of Evil or the Lucidity Pact. Berg Publishers. Benjamin, W. (1969). The Work of Art in the Age of Mechanical Reproduction. In H. Arendt (Ed.), Illuminations. Schocken Books. Brautigan, R. (1967). All Watched Over by Machines of Loving Grace. In All Watched Over by Machines of Loving Grace. The Communication Company. Curtis, A. (2011). All Watched Over by Machines of Loving Grace [Documentary series]. BBC. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliot, T. S. (1922). The Waste Land. Horace Liveright. #eikonosphere #eikon Frankl, V. E. (1959). Man's Search for Meaning. Beacon Press. Jung, C. G. (1968). The Archetypes and the Collective Unconscious (2nd ed.). Princeton University Press. Judge, M. S. (2014). Lyrics of the Crossing. Black Ocean. Nietzsche, F. (1974). The Gay Science (W. Kaufmann, Trans.). Vintage Books. Nietzsche, F. (1989). On the Genealogy of Morals and Ecce Homo (W. Kaufmann & R. J. Hollingdale, Trans.). Vintage Books. Romanyshyn, R. D. (2007). The Wounded Researcher: Research with Soul in Mind. Spring Journal Books. Tacey, D. (2004). The Spirituality Revolution: The Emergence of Contemporary Spirituality. Routledge. Taylor, C. (2007). A Secular Age. Belknap Press of Harvard University Press. Yalom, I. D. (1980). Existential Psychotherapy. Basic Books.  

This week, Charles Stivale and Dan Smith returned to the podcast to discuss a series of lectures Deleuze delivered titled "Painting and the Question of Concepts". They also shared a bit about their experience with the Deleuze Seminars project hosted by Purdue University. Charles' research interests include 19th-century French novels, contemporary critical theory and cultural studies, and writings of Gilles Deleuze and Félix Guattari, as well as serving as co-director, with Prof. Daniel W. Smith, of the Purdue University Deleuze Seminars web site, developing transcriptions and translations of Deleuze's university seminars. Dan Smith is professor of philosophy at Purdue University. He is the author of Essays on Deleuze (Edinburgh 2012) and editor of the Cambridge Companion to Deleuze (2012, with Henry Somers Hall); Deleuze and Ethics (2011, with Nathan Jun); and Gilles Deleuze: Image and Text (2009, with Eugene W. Holland and Charles J. Stivale). He is also the translator, from the French, of books by Gilles Deleuze, Pierre Klossowski, Isabelle Stengers, and Michel Serres. The Deleuze Seminars Website Hosted by Purdue: https://deleuze.cla.purdue.edu/ Support us on Patreon: www.patreon.com/muhh Twitter: @unconscioushh Instagram: @unconscioushh

Wij zijn allemaal parasieten! Bloedzuigers op de huid van de aarde. Een eencellig wezen, een spitsmuis en vooral wij mensen. Alles en iedereen neemt, en geeft er weinig of niets voor terug. Dat is de wereld die de Franse filosoof Michel Serres (1930 – 2019) beschreef in zijn boek De parasiet. Nu, midden in een klimaatcrisis, is het actueler dan ooit. Zijn wij echt allemaal parasieten? En is dat wel zo erg? Luister naar filosofen René ten Bos en Arjen Kleinherenbrink en leer hoe bijzonder en actueel deze klassieker is. En denk ook na over de vraag of er in een parasitaire samenleving plaats is voor dankbaarheid en zelfopoffering. Iedereen parasiet: de samenleving volgens Michel Serres | Lezing en gesprek met filosofen Arjen Kleinherenbrink en René ten Bos Donderdag 25 januari 2024 | 20.00 – 21.30 uur | Collegezalencomplex, Radboud Universiteit Lees het verslag: https://www.ru.nl/radboud-reflects/nieuws/iedereen-parasiet-de-samenleving-volgens-michel-serres-lezing-en-gesprek-met-filosofen-arjen-kleinherenbrink-en-rene-ten-bos Bekijk de video: https://www.youtube.com/watch?v=d81DvgY4IMQ Like deze podcast, abonneer je op dit kanaal en mis niks. Bekijk ook de agenda voor nog meer verdiepende lezingen: www.ru.nl/radboud-reflects/agenda Wil je geen enkele verdiepende lezing missen? Schrijf je dan in voor de nieuwsbrief: www.ru.nl/radboud-reflects/ser…ief-radboud-reflects

These podcasts are some the material given to students taking the module Contracts with Nature, which is part of the MA in the Philosophy of Nature, Information and Technology at Staffordshire University. The MA is delivered by online learning and you can find more information about it here https://bit.ly/3htZNDt or by contacting me directly at d.a.webb@staffs.ac.uk.The podcasts are not general introductions to the work of Serres but rather reproduce notes intended specifically to support the reading we're doing. There's more information on the module in the Podcast Info.  The episodes in this podcast were first available in 2022.  Each year some will be wholly new as the module changes, and others will be updated. 

durée : 00:03:40 - Le Pourquoi du comment : philo - par : Frédéric Worms - *

This week Cooper and Taylor discussed Michel Serres' The Birth of Physics. A discussion centering on flows, vortices, the clinamen and optimal pathways. Support us on Patreon: https://www.patreon.com/muhh Twitter: @unconscioushh

durée : 01:20:12 - Les Nuits de France Culture - par : Albane Penaranda - L'émission "Dialogues" en 1975, avait invité les philosophes Vladimir Jankélévitch et Michel Serres à s'exprimer sur le projet du ministre René Haby de rendre l'enseignement de la philosophie facultatif en Terminale. Tous deux fermement opposés à ce projet ils en donnaient les raisons avec passion. - invités : Vladimir Jankélévitch Philosophe (1903-1985); Michel Serres Philosophe

This article club brings back a group of colleagues for our first article club in quite some time. We are going to be talking about a really interesting paper written by Ben Williams and Mikael Quennerstedt, and the title of that paper is dining with Michel Serres: physical education and an ethics of the parasite. The link to the paper is in the show notes and I highly recommend you read this because it is a very innovatively written paper! As is tradition, the person who picks the article has to give some rationale on WHY they picked the article, so, here's my explanation. First, the title caught my eye, then I read the abstract and it said the paper is written in the format of a six-course meal…and I was like, did I read that right?? The paper talks about outsourcing in PE (which I am interested in) but the way in which it was written, I couldn't look away. I am envious of people who have the skill (and courage) to write like this It is what we need to mix up the reading. I honestly think that if grad students read a paper like this they would see that academic writing doesn't have to fit the same mold over and over again! Full Cite: Williams, B., & Quennerstedt, M. (2023). Dining with Michel Serres: physical education and an ethics of the parasite. Sport, Education and Society, 1-12. --- Support this podcast: https://podcasters.spotify.com/pod/show/pwrhpe/support

Anne Ghesquière reçoit dans Métamorphose Étienne Klein, docteur en philosophie des sciences, physicien et Directeur de recherche sur les sciences de la matière au Commissariat de l'énergie atomique. Organiser, trier, cataloguer, compartimenter, étiqueter... Et si ce qui fonctionne si bien quand il s'agit de mettre de l'ordre dans la vie domestique n'était pas une si bonne habitude lorsqu'il s'agit de la vie des idées ? Et si, au lieu de séparer les spécialités et de découper en secteurs, nous nous amusions à rapprocher les disciplines pour voir quelles étincelles jaillissent ? C'est ce que nous propose Étienne Klein en nous invitant à mettre le nez dehors pour inventer une chimie nouvelle et provoquer des Courts-Circuits. Aujourd'hui, avec lui déambulons, mettons le « nez dehors » comme il dit pour inventer une chimie nouvelle, bâtissons des molécules littéraires à partir d'atome disciplinaires ». De quoi ravir la pensée ! Mais surtout parlons d'intrication quantique entre les Rolling Stones et Albert Einstein. Épisode #409Précédent podcast avec Étienne Klein #344 Etienne Klein : Le goût du vrai Avec Étienne Klein j'aborderai les thèmes suivants (extrait des questions) : Qu'est-ce qu'un court-circuit au niveau de la pensée ?En quoi Michel Serres peut nous aider à décloisonner nos esprits ?Comment concevez-vous l'articulation entre pensée scientifique et pensée philosophique ?Comment la pensée non verbale et le corps nous enseignent ?Qu'est-ce que le “paradoxe de la joie” ? Et comment la cultiver malgré tout ?Vous dressez des passerelles entre la culture populaire et la culture savante et convoquez par exemple dans un même chapitre Einstein et les Rolling Stones : un court-circuit vraiment inattendu !Le hasard, est-il un agent secret du destin ?Pouvez-vous nous parler de Jean Cavaillès, ce “court-circuit étincelant”alliant intelligence et courage ?Qui est mon invité Étienne Klein ? : Étienne Klein est docteur en philosophie des sciences, physicien - Directeur de recherche sur les sciences de la matière au CEA, il préside la commission littérature scientifique et technique du Centre National du Livre. Il est l'auteur de nombreux livres comme récemment Le goût du vrai publié et Courts-Circuits publiés tous deux chez Gallimard.Quelques citations du podcast avec Étienne Klein : "Le fait de savoir qu'on sait des choses et de savoir qu'il y a des choses qu'on ne saura jamais donne à la connaissance un prix particulier.""C'est parce que nous savons que notre existence est tragique que la joie est une sorte d'impératif que rien ne justifie mais que la vie elle-même réclame." (Inspiré par Clément Rosset)Retrouvez Métamorphose Podcast sur Insta & FacebookInscrivez-vous à la Newsletter ici : https://www.metamorphosepodcast.com/Découvrez gratuitement La Roue Métamorphose et les 9 piliers de votre vie !Soutenez la Tribu Métamorphose, devenez actifs !Abonnez-vous à Métamorphose, le podcast qui éveille la conscience sur YouTube / Apple Podcast / Spotify / Deezer / Google Podcasts / CastBoxPhoto DR Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

You might remember a few weeks back we talked about Angels from the perspective of a weird book by Michel Serres. Well, we decided we couldn't leave the conversation there. We needed an angel expert. So, this week, we're joined by Marika Rose to talk about angels, cyborgs, and her new book, Theology for the End of the World. If you're in the UK, you can preorder Marika's book here: https://scmpress.hymnsam.co.uk/books/9780334060666/theology-for-the-end-of-the-worldYou can get it in late July if you're not in the UK.Also, in the episode, Marika talks about she and her colleagues taking industrial action at the University of Winchester. Support them here: https://www.ucu.org.uk/fightingfund Thanks to our monthly supporters John Salcedo Courtney Lashar Austin Gallyer Harrison g Randall Katie Marascio Tyler E. Elias Jacob D Francisco Herrera John Michael Dimitras Jacob S Leigh Elliot Tyler Adair Catherine Harrison Zachary Elicker Kasey Erin Archambeault Mikegrapes Kate Alexander Calderon Alejandro Kritzlof Caleb Strom Shandra Benito Andrew McIntosh Peter Shaw Kerrick Fanning Josh Johnson Jonathan Taylor Jennifer Kunze Damon Pitiroi Trevon Tellor Yroffeiriad Matt Sandra Zadkovic Stephanie Heifner Patrick Sweeney Felicia Aaron Morrison lexiiii Leslie Rodriguez ES Sarah Clark Timothy Trout Kinsey Favre darcie wilder Name Colm Moran Stewart Thomas Lonnie Smith Brendan Fong Kylie Riley gayatri Darren Young Josh Kerley koalatee Tim Luschen Elizabeth Davis Lee Ketch Austin Cyphersmith Ashton Sims Fin Carter Ryan Euverman Tristan Turner Edwin Emily JCF Linzi Stahlecker Matthew Alhonte John Samson Fellows alex zarecki rob Kathryn Bain Stephen Machuga Connor Campbell zane big chungus Jen Jurgens Caitlin Spanjer Collin Majors Victor Williams Daniel Saunders David Huseth Andrew Brian Nowak erol delos santos Aaron Forbis-Stokes Josh Strassman Cal Kielhold Luke Stocking Sara Brian S. Ryan Brady drew k Matthew Darmour-Paul saheemax Adam Burke Peter Pinkney Zambedos Andrew Guthrie Adrian Kevin Hernandez Wilden Dannenberg jessica frances Tucker Clyle Christopher RayAlexander Peter Adourian Dan Meyer Aaron Guro Benjamin Pletcher John Mattessich Caleb Cropper-Russel Tristan Greeno Steve Schiroo Robert Clelland Anastasia Schaadhardt Scott Pfeiffer Terry Craghead Josiah Daniels yames Thaddaeus Groat Elisabeth Wienß Hoss Tripp Fuller Avery Carrie Dez V Danny Zane Guevara Carter Ryan Plas Jofre Jonas Edberg Tom Tilden Jo Jonny Nickname Phil Lembo Matt Roney Stephen McMurtry otherstuffandthings Andrew Ness James Willard Noj Lucas Costello Dónal Emerson Robert Paquette Ashley Contreras Amaryah Shaye CommieChristian.com Frank Dina Mason Shrader Sabrina Luke Nye David Klassen Julia Schimanek Matthew Fisher Michael Vanacore Tom Nielsen Elinor Stephenson Max Bridges Joel Garver SibilantStar Devon Bowers Daniel David Erdman Madeleine E Guekguezian Tim Lewis Logan Daniel Daniel Saunders Big Dong Bill Jared Rouse Stanford McConnehey Dianne Boardman klavvin Angela Ben Molyneux-Hetherington Jared Hobbs Keith Wetzel Nathan Beam, Nazi Destroyer Dillon Moore Renee DeSpain HJ25 Abby Johnson Ibrahím Pedriñán Brando Geoffrey Thompson Some Dude Kevin M.N. Brock Barber Geoff Tock Kaya Oakes Ahar Tom Cannell Stephen Adkison Troy Andrews Andy Reinsch J Martel Andrew VanStee K. Aho Jimmy Melnarik Ian SG Daniel Rogers Caleb Ratzlaff emcanady

Ok, folks, don't get too excited--we are talking about angels, just in the weirdest way possible. This week on the podcast, we're indulging our most basest desires to talk about French philosophy. We're reading through Michel Serres' book Angels: A Modern Myth. Throughout the episode, we talk about metaphysics, messages, the angelic, and the problems of defying humans.   Thanks to our monthly supporters Tyler E. Elias Jacob D Francisco Herrera John Michael Dimitras Jacob S Leigh Elliot Tyler Adair Catherine Harrison Zachary Elicker Kasey Erin Archambeault Mikegrapes Kate Alexander Calderon Alejandro Kritzlof Caleb Strom Shandra Benito Andrew McIntosh Peter Shaw Kerrick Fanning Josh Johnson Jonathan Taylor Jennifer Kunze Damon Pitiroi Trevon Tellor Yroffeiriad Matt Sandra Zadkovic Stephanie Heifner Patrick Sweeney Felicia Aaron Morrison lexiiii Leslie Rodriguez ES Sarah Clark Timothy Trout Kinsey Favre darcie wilder Name Colm Moran Stewart Thomas Lonnie Smith Brendan Fong Kylie Riley gayatri Darren Young Josh Kerley koalatee Tim Luschen Elizabeth Davis Lee Ketch Austin Cyphersmith Ashton Sims Fin Carter Ryan Euverman Tristan Turner Edwin Emily JCF Linzi Stahlecker Matthew Alhonte John Samson Fellows alex zarecki rob Kathryn Bain Stephen Machuga Connor Campbell zane big chungus Jen Jurgens Caitlin Spanjer Collin Majors Victor Williams Daniel Saunders David Huseth Andrew Brian Nowak erol delos santos Aaron Forbis-Stokes Josh Strassman Cal Kielhold Luke Stocking Sara Brian S. Ryan Brady drew k Matthew Darmour-Paul saheemax Adam Burke Peter Pinkney Zambedos Andrew Guthrie Adrian Kevin Hernandez Wilden Dannenberg jessica frances Tucker Clyle Christopher RayAlexander Peter Adourian Dan Meyer Aaron Guro Benjamin Pletcher John Mattessich Caleb Cropper-Russel Tristan Greeno Steve Schiroo Robert Clelland Anastasia Schaadhardt Scott Pfeiffer Terry Craghead Peter Moody Josiah Daniels yames Thaddaeus Groat Elisabeth Wienß Hoss Tripp Fuller Avery Carrie Dez V Danny Zane Guevara Carter Jofre Jonas Edberg Tom Tilden Jo Jonny Nickname Phil Lembo Matt Roney Parker Rybak Stephen McMurtry otherstuffandthings Andrew Ness James Willard Noj Lucas Costello Dónal Emerson Robert Paquette Ashley Contreras Amaryah Shaye CommieChristian.com Frank Dina Mason Shrader Sabrina Luke Nye David Klassen Julia Schimanek Matthew Fisher Michael Vanacore Tom Nielsen Elinor Stephenson Max Bridges Joel Garver SibilantStar Devon Bowers Daniel David Erdman Madeleine E Guekguezian Tim Lewis Logan Daniel Daniel Saunders Big Dong Bill Jared Rouse Stanford McConnehey Dianne Boardman klavvin Angela Ben Molyneux-Hetherington Jared Hobbs Keith Wetzel Nathan Beam, Nazi Destroyer Dillon Moore Renee DeSpain HJ25 Abby Johnson Ibrahím Pedriñán Brando Geoffrey Thompson Some Dude Kevin M.N. Brock Barber Geoff Tock Kaya Oakes Ahar Tom Cannell Stephen Adkison Troy Andrews Andy Reinsch J Martel Andrew VanStee K. Aho Jimmy Melnarik Ian SG Daniel Rogers Caleb Ratzlaff emcanady

durée : 00:57:00 - Les Nuits de France Culture - par : Albane Penaranda - La marche des sciences - Michel Serres, l'enchanteur du monde nouveau (1ère diffusion : 04/12/2014)

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. 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

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/communications

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sound-studies

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. Learn more about your ad choices. Visit megaphone.fm/adchoices

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. Learn more about your ad choices. Visit megaphone.fm/adchoices

Cet épisode est une rediffusion de mon entretien avec Frédéric Lopez. Belle écoute ! ☀️   --- Pour retrouver Frédéric Lopez

In this episode I'm joined by Massimiliano Simons who is Assistant Professor in Philosophy of Technology at Maastricht University. We discuss his book Michel Serres and French Philosophy of Science. --- Become part of the Hermitix community: Hermitix Twitter - https://twitter.com/Hermitixpodcast Support Hermitix: Hermitix Subscription - https://hermitix.net/subscribe/ Patreon - https://www.patreon.com/hermitix Donations: - https://www.paypal.me/hermitixpod Hermitix Merchandise - http://teespring.com/stores/hermitix-2 Bitcoin Donation Address: 3LAGEKBXEuE2pgc4oubExGTWtrKPuXDDLK Ethereum Donation Address: 0x31e2a4a31B8563B8d238eC086daE9B75a00D9E74

durée : 00:57:00 - Les Nuits de France Culture - Par Aurélie Luneau - Avec Michel Serres, Sven Ortoli (Créateur et directeur de la rédaction de "Sciences et vie junior"), Jacques Monod (Biologiste, prix Nobel de médecine en 1965), Michel Authier (Mathématicien, auteur, directeur de la société Trivium), Sven Ortoli et Christiane Frémont - Réalisation Alexandra Malka

durée : 01:35:00 - Les Nuits de France Culture - En 1984, quelques jours après sa disparition, France Culture rendait hommage à Michel Foucault. À travers un judicieux montage d'archives, Jacques Munier proposait quelque chose comme un portrait radiophonique de la pensée du philosophe. En 1984, quelques jours après sa disparition, France Culture rendait hommage à Michel Foucault.  * À travers un judicieux montage d'archives, Jacques Munier proposait quelque chose comme un portrait radiophonique de la pensée du philosophe. On y retrouve Michel Foucault, successivement face à Louis Althusser, à Raymond Aron et, à l'initiative de Raymond Bellour, débattant avec Michel Serres et Gérard Genette.  En écho au titre du troisième volume de l'Histoire de la sexualité de Foucault : Le souci de soi, cette émission était intitulée Le souci de l'autre. Le souci de l'autre : hommage à Michel Foucault, une émission proposée par Jacques Munier le 30 juin 1984. Par Jacques Munier Le souci   de l'autre - Hommage à Michel Foucault  1ère diffusion : 30/06/1984 Archive INA-Radio France

Why do words/media seem to lose its ability to transmit meaning long term? Emmalea Russo is a writer who focuses on mysticism, horror, media studies, and we examine the way micro-movements inevitably end up in the hands of institutions and brands and gamified as commodity. The Vibe Shift is used as one such modern example, as well as Michel Serres concept of The Parasite, St. Augustine and the return to digital nominalism, Byung Chul Han's The Disappearance of Rituals, Joker mythology, and Bahktin's Jubilee. Without the physical structure of the church, Christianity wouldn't have survived. We troubleshoot how immateriality becomes unseated, and some solutions on how culture may once again survive. Think of this as a supplemental episode to the Angelicism01 one. Music contributed by Thomas.

“On savait qu'allait venir le temps des grands procès pour le vivant et que le temps était venu pour les citoyens de se saisir du droit”, Marie Toussaint.    Venez écouter le nouvel épisode de Demain N'attend Pas avec MARIE TOUSSAINT, eurodéputée d'EELV et cofondatrice de NOTRE AFFAIRE A TOUS, association qui utilise le droit comme outil contre le réchauffement climatique. Notre Affaire à Tous, c'est aussi une des associations à l'origine de l'AFFAIRE DU SIECLE.  L'Affaire du Siècle, vous vous en souvenez ? Cette pétition qui a réuni plus de 2.5 millions de signatures en 2018 (la plus grosse pétition jamais signée en France !) et a porté un recours en justice contre l'Etat français pour l'obliger à respecter ses engagements pour le climat.   Le jour où j'interviewais Marie, le 14 octobre dernier, l'Affaire du Siècle gagnait son recours en justice. Pour la 1ère fois, l'Etat était condamné à réparer les dommages causés par son inaction climatique … d'ici 14 mois. Ce jugement va donner un cadre de jeu pour les programmes qui vont s'exprimer lors la campagne présidentielle qui commence... Autant dire que Marie a sablé le champagne avant et après l'interview !  Dans cette conversation passionnante, Marie nous raconte :