Podcasts about nietzsche

“When a man or woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty; then they shall confess their sin which they have done: and he shall make restitution for this trespass in full.” So reads chapter 5 from the book of Numbers. Repentance is on the Jewish mind these days. The time between Rosh Hashanah and Yom Kippur is called the Ten Days of Teshuva—the Ten Days of Repentance—and during it observant Jews engage in prayer and penitence. What is repentance? How does it operate? What's actually happening in the mind of the penitent? Daniel Rynhold is dean of the Bernard Revel Graduate School of Jewish Studies and professor of Jewish philosophy at Yeshiva University. He has thought and written much about repentance and sees it as a way to illustrate some of the most interesting contrasts between medieval and modern philosophers. Joining Mosaic editor Jonathan Silver here to discuss the subject, he focuses on three major thinkers, two from within the Jewish tradition and one outside of it. The first is Rabbeinu Yonah, the 13th-century author of the rabbinic work The Gates of Repentance. The second is Joseph B. Soloveitchik, known as the Rav, who was perhaps the central intellectual figure of post-war Modern Orthodoxy. The third is the German philosopher Friedrich Nietzsche, a famous critic of the Enlightenment, of liberalism, and of modernity. The last two are the focus of his book, written with Michael Harris, Nietzsche, Soloveitchik, and Contemporary Jewish Philosophy, published in 2018 by Cambridge University Press. Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

How and why you should pick an authentic Catholic College with Jordan Almanzer, from Kolbe Academy, joining Trending with Timmerie (2:53)  Can Catholics donate organs?  (13:16)  Why St. John Paul II says philosophers Freud, Marx, and Nietzsche are wrong about the human person – Theology of the Body series.  (27:00) Raising bossy little girls with Catholic principles. (44:00) Timmerie's favorite books. (48:15) Resources mentioned :  Theology of the Body Series – Episode 1  https://relevantradio.com/2023/07/theology-of-the-body-in-the-beginning-special-podcast-highlight/  A link for Advanced Medical Directives  https://dioceseofraleigh.org/sites/default/files/inline-files/AD-Final-2017-Zarama-2.pdf  Another link for Advanced Medical Directives https://www.cathdal.org/Form-STMS_Advance_Directive_July_2015.pdf  Newman guide https://t.co/iN2CbnZ0A3 Kolbe Academy https://t.co/tBQxmhuY2k- 

John Gray is one of the UK's most important and influential political thinkers. Sceptical of ideas about progress and the perfectibility of human nature, he is an arch critic of liberalism, believing that history moves in cycles rather than inexorably towards a better future. For this episode of Intelligence Squared he is joined by David Runciman, a political scientist known for his clear analysis of modern political complexities. Together they explore the themes of Gray's new book The New Leviathans: Thoughts After Liberalism, which looks at the world of the 2020s through the prism of the great 17th-century philosopher Thomas Hobbes, famous for saying that without government, life would be ‘solitary, poor, nasty, brutish, and short. Traversing 20th-century Russia, India and China, and referencing thinkers from Nietzsche and Hegel to Pinker and Fukuyama, Gray shares his realist vision for what the future may hold and explains how, in a world of absurdity, meaning can be found not in grandiose ideas but in more modest ethics. We'd love to hear your feedback and what you think we should talk about next, who we should have on and what our future debates should be.  Send us an email or voice note with your thoughts to podcasts@intelligencesquared.com or Tweet us @intelligence2.  And if you'd like to support our mission to foster honest debate and compelling conversations, as well as ad-free podcasts, exclusive bonus content, early access and much more, become a supporter of Intelligence Squared. Just visit intelligencesquared.com/membership to find out more.  Learn more about your ad choices. Visit megaphone.fm/adchoices

This week, Ali tells Ash about Jim Morrison, the controversial lead singer of The Doors who died at the young age of... you guessed it, 27. You heard about him last week when he allegedly grabbed fellow 27 Club member Janis Joplin by the hair and she hit him over the head with a bottle of Southern Comfort. He was also known as The King of Orgasmic Rock and The Lizard King. His dad had a hand in starting the Vietnam war and he was a big fan of Nietzsche. Jim Morrison is a wild ride.-Join us for as little as $5 a month on Patreon!-We'd love to see you in our Discord, come hang out!-We have really fun merch, go take a look!-Follow us on Instagram and Twitter!-Research assistance by Kesha Epperson.-Audio editing by Tina Lukic.-Sources:https://www.rollingstone.com/music/music-news/the-rolling-stone-interview-jim-morrison-73308/https://www.biography.com/musicians/jim-morrisonhttps://youtu.be/cf0WtrvYd9Qhttps://youtu.be/EQfr-BtcDIIhttps://www.washingtonpost.com/archive/lifestyle/1980/07/17/the-jim-morrison-story-behind-closed-doors/2b44aa3d-9442-4140-b7b3-c2e4a873a751/https://allthatsinteresting.com/jim-morrison-deathThis show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/4523794/advertisement

Are you ready for an intellectual adventure? We're taking our podcast out of the studio, right into the heart of San Francisco's Dolores Park. We engaged with the public, handed out cards, and sparked some enlightening conversations. We even managed to record an impromptu episode right in the park. How's that for a breath of fresh air? So, grab your headphones and let's get started.Picture this: the sun is shining, the breeze is cool and we're deep in discussion about Nietzsche, Darwin, and Kierkegaard. We're tackling practicality in philosophy and challenging the concept of 'bottom-up bailouts'. Do you think the least powerful people should receive the highest benefit of a bailout? We do, and we're not afraid to say why. Also, what about a commercial real estate bailout, or the undeniable benefits of working from home? We cover it all, and even dip our toes into the enigmatic world of conspiracy theories.In this episode, we dive headfirst into the deep end of disaster capitalism and discuss its impact on our economic systems. We consider how the wealthy can insulate themselves from pandemics, and how they often profit from crises. But what if we flipped the script? What if, instead of bolstering the wealthy, we focused on the least powerful and offered bottom-up bailouts? We explore these ideas and more. We challenge popular thoughts, suggest innovative solutions, and discuss how we might create a more resilient and equitable economy. This episode is sure to leave you mulling over big ideas and questioning the world around you. So, tune in, get comfortable, and let's have a conversation.Help these new solutions spread by ... Subscribing wherever you listen to podcasts Leaving a 5-star review Sharing your favorite solution with your friends and network (this makes a BIG difference) Comments? Feedback? Questions? Solutions? Message us! We will do a mailbag episode.Email: solutionsfromthemultiverse@gmail.comAdam: @ajbraus - braus@hey.comScot: @scotmaupinadambraus.com (Link to Adam's projects and books)The Perfect Show (Scot's solo podcast)The Numey (inflation-free currency) Thanks to Jonah Burns for the SFM music.

This episode covers the entirety of Peoples and Fatherlands, chapter eight of Beyond Good and Evil. Nietzsche considers the character of the Germans, that of the French and the English, and the Jews. He attacks nationalism and anti-semitism, and reiterates his vision for a new European future in which all nationalities give way to a single Europe. Patriotism, or “fatherlandishness”, even though it is something Nietzsche finds understandable, is analyzed as a symptom of weakness and a thing to be overcome. Episode art is Portrait of Chancellor Otto von Bismark by Franz von Lenbach

What is an individual? This video covers Pierre Klossowski's concepts of the impulse and the phantasm as it relates to the notion of individuality. Also covered is Nietzsche's theory of forces or drives.Support the podcast:Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastZer0 Books and Repeater Media Patreon: https://www.patreon.com/zer0repeaterMerch: http://www.crit-drip.comOrder: 'Anti-Oculus: A Philosophy of Escape': https://repeaterbooks.com/product/the-philosophers-tarot/Order 'The Philosopher's Tarot': https://repeaterbooks.com/product/the-philosophers-tarot/Subscribe to us on Apple Podcasts: https://tinyurl.com/169wvvhiHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Revolting Bodies (Will's Blog): https://revoltingbodies.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/Support the show

durée : 00:04:34 - La chronique de Clara Dupont-Monod - par : Clara Dupont-Monod - .La sœur de Nietzsche était tellement flippante qu'elle fait l'objet d'un roman signé Guy Boley, "A ma sœur et unique". Pendant 45 ans, ça a été l'amour entre le philosophe et sa sœur. Puis en 1875, tout bascule.

“Those who cannot understand how to put their thoughts on ice should not enter into the heat of debate.” - Nietzsche / just as fire is hidden in wood - the Paramatma is hidden in the material elements / yoga is a practice of seeing God in everything / Paramatma puts us under a spell - we forget our own identities and argue incessantly without ever reaching a conclusion / Nyaya's 3 types of debate / Daniel Dennett's 4 steps to arguing intelligently SB 6.4.27-31

“Those who cannot understand how to put their thoughts on ice should not enter into the heat of debate.” - Nietzsche / just as fire is hidden in wood - the Paramatma is hidden in the material elements / yoga is a practice of seeing God in everything / Paramatma puts us under a spell - we forget our own identities and argue incessantly without ever reaching a conclusion / Nyaya's 3 types of debate / Daniel Dennett's 4 steps to arguing intelligently SB 6.4.27-31

Vernon W. Cisney returns to the show to begin our foray into the work of Pierre Klossowski's "Living Currency". We discuss the importance of Nietzsche's theory of drives as a precursor to Klossowski's thought and the challenge of French Communism and post-structuralism to the figure of bourgeois individuality.  We also discuss the influence of Klossowski's work on other French thinkers including Deleuze & Guattari and Foucault.Support the podcast:Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastZer0 Books and Repeater Media Patreon: https://www.patreon.com/zer0repeaterMerch: http://www.crit-drip.comOrder 'The Philosopher's Tarot': https://repeaterbooks.com/product/the-philosophers-tarot/Subscribe to us on Apple Podcasts: https://tinyurl.com/169wvvhiHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Revolting Bodies (Will's Blog): https://revoltingbodies.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/Support the show

An explanation of Friedrich Nietzsche's "On the Three Metamorphoses" from Thus Spoke Zarathustra.   References: Friedrich Nietzsche, The Portable Nietzsche. Translated by Walter Kaufman. Published by the Penguin Group in 1954. Copyright 1982. Novel ⁠⁠⁠The Man Who Killed God⁠⁠⁠ Merch Links ⁠⁠⁠⁠⁠⁠⁠⁠⁠ITA Coffee Cup⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠ITA T-Shirt⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠ITA Tank Top ⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠ITA Bottle Opener⁠⁠⁠⁠ Outro provided by Brock Tanya

When was the last time you really considered some deep philosophical questions? Questions like: Why does suffering happen? Is there anything wrong with being selfish? Does morality come from within or outside ourselves? In this episode (part 2), Danny and Randy ask and answer additional thought-provoking philosophical questions.   Philosophical Question List used in this episode: 240 Thought-Provoking Philosophical Questions [Sorted By Category] - Homeschool Adventure Subscribe to ESP's YouTube Channel! Thanks for listening!  Do you have a question you want answered in a future episode? If so, send your question to: existentialstoic@protonmail.com  Seeking Your Insight... (google.com)

Friedrich Nietzsche famously said “GOD IS DEAD” which is a phrase commonly misused and misrepresented. It essentially meant, during his time, that with advancing science there would be less adherence to God's order and more demand for rigid, totalitarian systems created by man. Fyodor Dostoevsky suggested the same thing, and both men posited correctly the trend toward authoritarianism decades before communism overthrew Russia. They believed that a political and spiritual danger therefore existed and that the results would be brutality far exceeding religion, monarchy, and paganism. Nietzsche suggested that a ‘higher person' would need to evolve with their own new sense of moral rights and wrongs. Jordan Peterson points out that this is not the full solution since there is in some sense a sort of morality and value that is not confined to subjective classifications. This is where fundamentalist conservative types, who believe there are limits to man's power, and progressive liberal ideologies, who believe God is flawed, greatly differ. In fact, it is the GOD IS FLAWED argument that is more dangerous than the DEAD one, mostly because a flawed God can be paraded around as a symbol of imperfection which the cults of ideology can fix and replace: this is progressivism and technocracy today. Such viewpoints demand total obedience in order to create a new world and better man, which is not so dissimilar to the Nazi idea of a Master Race, or the Jewish idea of a Chosen People. But imperfection is perfection, as it is the beauty of individualism rather than collectivization - see the Japanese concept of Wabi Sabi. Suggesting that there is a way to reach utopia, or earthly heaven, let alone that there is only one road to utopia, is incredibly dangerous. It is predicated on class wars of various kinds, from wealth to race and so on. It erects barriers to achievement, responsibility, discipline, logic, and it prevents people from attaining self sufficiency. It makes people reliant. It is a system founded on sloth, pride, greed, lust, envy, gluttony, and wrath, if you ask questions. It suggests that power, wealth, sex, etc., are owed to the individual by birth and that there is no need for thought, responsibility, work, and the like. It leads to eugenics and genocide, because when one isolated group (whites, blacks, jews, etc.,) can be blamed for personal internal problems, any and all means can be justified to eliminate that group.This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/5328407/advertisement

Jash Dholani writes great threads about a variety of thinkers and books. We talk about his Hindu frame of reference and his Nietzsche lovin' mind. Follow him here: https://twitter.com/oldbooksguy https://oldbooksguy.substack.com/ Support this channel: https://www.paypal.me/benjaminboyce https://cash.app/$benjaminaboyce https://www.buymeacoffee.com/benjaminaboyce --- Send in a voice message: https://podcasters.spotify.com/pod/show/calmversations/message Support this podcast: https://podcasters.spotify.com/pod/show/calmversations/support

Dave and Mikey interview Slavoj Žižek for the Theory Underground book TOUR launch in Boise, Idaho. They asked him questions about drive vs. desire and the ethics of psychoanalysis in relation to addiction and serial killers; Nick Land, Baudrillard, and Compact Mag / Nina Power. We get into the politics of universality, our critique of working class identity politics, and underground theory itself!After the interview the Theory Underground 2023 Tour Crew talks about the two publications, which you can order from Amazon, or for a reduced price, at theory-underground.com/store The video closes with presentations from two of the Underground Theory contributors presenting on their chapters: Elton L.K. on The Vampire Castle is PMC (Mark Fisher meets Barbara Ehrenreich), and Bryan Weeks on his more poetic work that deals with the Idea of the University, the state's need for legibility (James Scott), and in-operability (Giorgio Agamben).Purchase Underground Theory and TIMENERGY: Why You Have No Time or Energy on Amazon, or if you're local to the U.S. you can order it at a discount from https://theory-underground.com/store/More about the presenters:Bryan Weeks earned a B.A. in English & Creative Writing from the University of Washington in 2013 and M.A. in Education from Boise State University in 2022 where his research focused on the intersection of critical discourses in the Philosophy of education, particularly deschooling and democratization in public education. He teaches English at an alternative high school and leads reading and writing groups in philosophy, literature, and poetry for adults in Boise, ID where he lives with his wife and son. In 2023 he co-taught a course at Theory Underground based on Karl Jaspers' work The Idea of the University. Elton LK was introduced to Kierkegaard and Nietzsche by a friend at age 21 after graduating from a trade school. Eight years later he graduated from Lewis & Clark College in Portland, Oregon with a philosophy degree. In 2012 Elton formed the Dead Parrot Philosophical Society, a book club outside of the academy that discusses everything from Plato to Žižek. The Dead Parrots meet monthly to this day. Since high school Elton has been politically engaged, but Occupy was a major turning point. He did not join his first political organization until 2018: the Democratic Socialists of America. In January 2020 he started an in-person Socialist Night School as a part of his local DSA chapter. In 2023 he co-taught a course at Theory Underground called Professional Managerial Class Consciousness and Ideology.Michael Downs is an independent researcher and author of the philosophy and critical theory blog The Dangerous Maybe. He has earned a graduate certificate from The New Centre for Research and Practice and was the recipient of the Outstanding Graduate Essay at the 2018 International Žižek Conference in Athens, Georgia. Michael is currently studying with Todd McGowan with a special focus on the work of Slavoj Žižek. In 2023 Michael taught a course at Theory Underground on Žižek's For They Know Not What They Do, and in October he teaches an introductory course to the philosophy of Nick Land.If Theory Underground has helped you see that text to speech technologies are a useful way of supplementing one's reading while living a busy life, if you want to be able to listen to PDFs for yourself, then Speechify is recommended.Use the below link and Theory Underground gets credit! https://share.speechify.com/mzwBHEBFollow Theory Underground on Duolingo: https://invite.duolingo.com/BDHTZTB5C...See Theory Underground memes here: https://www.instagram.com/theory_unde... https://tiktok.com/@theory_undergroundMissed a course at Theory Underground? Wrong! Courses at Theory Underground are available after the fact on demand. https://theory-underground.com/coursesDave's first book, Waypoint, is available for free at Theory Underground in blog and audio formats. https://theory-underground.com/waypoint/ ^There you can also purchase the text for significantly cheaper than it is on Amazon.

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

In this episode, Xavier Bonilla has a dialogue with Hugo Drochon about Nietzsche's political thought. They talk about why Nietzsche's political thought has been ignored, Nietzsche's great politics, Nietzsche's emphasis on culture, Plato and political philosophy, and how to build a culture. They also talk about philosophy of state, democracy, slavery, caste systems, Nietzsche's politics in modernity, and many other topics. Hugo Drochon is a political theorist and historian. He has his PhD from Cambridge and completed his postdoctoral fellowship there as well. He has also had fellowships at Yale, Princeton, and Royal Historical Society. His main interests are in Nietzsche's politics, democratic theory, and liberalism. He is the author of, Nietzsche's Great Politics. Website: https://www.hugodrochon.com/Twitter: @hdrochon This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit convergingdialogues.substack.com

This week we're joined by ex-professional cyclist turned philosopher-author, James Hibbard, to chat about his book, The Art of Cycling: Philosophy, meaning, and a life on two wheels. It's a sort of memoir-cum-meditation – a bit like Zen and the Art of Motorcycle Maintenance – taking the form of a cycling road trip interspliced with tales of James's racing career and musings through the lens of philosophers such as Nietzsche and Plato. Here, our James talks to James about the sport we all love so much, what it really is, why do we do actually do it, and – the scariest question of all – is there even any point? The Art of Cycling: Philosophy, meaning, and a life on two wheels is published by Pegasus Books, buy it now on Amazon.Interview starts at 5:22.-------------Did you know Cyclist is also stunning monthly magazine? And if you subscribe now you'll receive a FREE set of EKOÏ sunglasses worth £75!Subscribe at: store.cyclist.co.uk/cycpod-------------This episode is supported by H.V.M.N, the creators of Ketone-IQ.We hear a lot about ketones in the pro peloton, but what are they?According to the experts H.V.M.N, ketones are a natural source of fuel for your body. When stored carbs are depleted, your body starts to convert fat into ketones. Studies show that ketones are 28% more efficient than glucose, making them a super-efficient fuel source for the brain and the body.These benefits led H.V.M.N to create Ketone-IQ: a drinkable ketone designed to support energy, focus and endurance.Developed alongside the U.S. military, Ketone-IQ is one of the most powerful ketone supplements on the market. It's designed to elevate your ketone levels for up to 4 hours – much longer than other products. Plus, it's vegan, caffeine free, and compliant with the World Anti-Doping Agency's guidelines. That's a major win for athletes.Ketone-IQ Shots are the best way to get your ketones on the go. They're portable, convenient, and fit perfectly in your pocket during a ride or a race.You can save 30% on Ketone-IQ using the promo code CYCLIST at https://hvmn.com/CYCLISTTo learn more about achieving your ultimate metabolic potential, subscribe to H.V.M.N's podcast 'Health Via Modern Nutrition with Dr. Latt Mansor' on iTunes, Spotify, and YouTube. See hvmn.com for more details Hosted on Acast. See acast.com/privacy for more information.

A leader is a doer…but that doesn't mean they're always doing. In fact, if a leader is always doing, chances are they'll end up doing the wrong thing. Because they haven't taken enough time to think and study, question and prepare.---And in today's Ask Daily Stoic, Ryan answers questions from US Marines after a talk he gave at the 29 Palms Marine Corps Air/Ground Combat Center. The topics that they touch on include how to practice Stoicism with your closest family members, balancing the ego that it takes to want to do something great with the tenants of Stoicism, his thoughts on Nietzsche's assertion that human beings have a will to power, and more.

A fascinating discussion with someone with an unusual perspective for modern times. Vivienne joins me while we go over the remainder of aphorisms from Beyond Good & Evil, section 7, Our Virtues: the ones concerning women. This is a topic that is incredibly complex and has often been handled without nuance by modern readers: either by those who criticize Nietzsche as a misogynist, or those who celebrate him as a representative of chauvinistic masculinity. I have always treated this issue as something on the peripheries of my concern with Nietzsche, first and foremost because his ideas never resonated with me, he says they are only "his" truths, and finally because I think it will divide and alienate people. Nevertheless, we have never shied away from the reactionary ideas of Nietzsche's, and have never tried to hide the truth when it comes to Nietzsche's uncomfortable beliefs. Perhaps that very discomfort is something beneficial, as the willingness to explore these strange, wicked, questionable questions can help us to learn a great deal about ourselves, and why we believe in the unchallenged values of modern life. Even for those who are stalwartly in the camp of the equality of the sexes, perhaps there is something to be gained from exploring Nietzsche's arguments. In this episode, Vivienne helps me with something I've always striven for: to be to articulate the perspective of those from ages and moralities that are not my own. I think she goes a good job of providing a steelman for Nietzsche's views on women here, in terms I hadn't heard before. Vivienne's podcast: https://podcasters.spotify.com/pod/vivienne-magdalen Episode art: Nicholas Roerich - The Mother Of The World, 1924

This week Cooper and Taylor read two of Deleuze's essays on Nietzsche, Nomad Thought and Nietzsche and St. Paul, Lawrence and John of Patmos. We largely focused on nomad thought and spent time discussing decoded flows and more. Support us on Patreon: https://www.patreon.com/muhh Twitter: @unconscioushh

When was the last time you really considered some deep philosophical questions? Questions like: Why does suffering happen? Is there anything wrong with being selfish? Does morality come from within or outside ourselves? In this episode, Danny and Randy ask and answer some thought-provoking philosophical questions.   Philosophical Question List used in this episode: 240 Thought-Provoking Philosophical Questions [Sorted By Category] - Homeschool Adventure Subscribe to ESP's YouTube Channel! Thanks for listening!  Do you have a question you want answered in a future episode? If so, send your question to: existentialstoic@protonmail.com  Seeking Your Insight... (google.com)

Friedrich Nietzsche and a guy named Bronze Age Pervert want to return to the Bronze Age of Greek civilization to reinvigorate our culture with abundant vitality. The trouble is, Greek paganism, like all paganism, lacks the vitality they so desire. The life force they want can't fulfill their desires. What can? Susannah Black Roberts, Senior Editor of Plough and Mere Orthodoxy, joins the show to discuss her essay, The Birth of Comedy, which offers a critique of this view. We discuss Nietzsche's misreading of Homer's Odyssey and how Jesus' words to St. Peter about the Gates of Hades are misunderstood by Christians today. Follow Susannah on X (formerly Twitter) @suzania The Birth of Comedy: https://mereorthodoxy.com/the-birth-of-comedy Mere Orthodoxy: https://mereorthodoxy.com/ Plough: https://www.plough.com/en Susannah also wrote a fairy tale! The Good People: https://kirkcenter.org/essays/the-good-people/ ************************************************************************************************************* Follow me on Twitter @AaronIrber Donate to my Patreon - I Might Believe in Faeries https://www.patreon.com/imightbelieveinfaeries Like my Facebook page - I Might Believe in Faeries Battle Of The Creek by Alexander Nakarada | https://www.serpentsoundstudios.com Music promoted by https://www.free-stock-music.com Attribution 4.0 International (CC BY 4.0) https://creativecommons.org/licenses/by/4.0/ Logo Art by Linnea Kisby *************************************************************************************************************

As Sam is still away, we've dug out one our favourite podcasts from the archives. Back in 2019 Sam spoke to the historian Tom Holland, about his book Dominion: The Making of the Western Mind. The book, though as Tom remarks, you might not know it from the cover, is essentially a history of Christianity and an account of the myriad ways – many of them invisible to us – that it has shaped and continues to shape Western culture. It's a book and an argument that takes us from Ancient Babylon to Harvey Weinstein's hotel room, draws in the Beatles and the Nazis, and orbits around two giant figures: St Paul and Nietzsche. Is there a single discernible, distinctive Christian way of thinking? Is secularism Christianity by other means? And are our modern-day culture wars between alt-righters and woke progressives a post-Christian phenomenon or, as Tom argues, essentially a civil war between two Christian sects? 

As Sam is still away, we've dug out one our favourite podcasts from the archives. Back in 2019 Sam spoke to the historian Tom Holland, about his book Dominion: The Making of the Western Mind. The book, though as Tom remarks, you might not know it from the cover, is essentially a history of Christianity and an account of the myriad ways – many of them invisible to us – that it has shaped and continues to shape Western culture. It's a book and an argument that takes us from Ancient Babylon to Harvey Weinstein's hotel room, draws in the Beatles and the Nazis, and orbits around two giant figures: St Paul and Nietzsche. Is there a single discernible, distinctive Christian way of thinking? Is secularism Christianity by other means? And are our modern-day culture wars between alt-righters and woke progressives a post-Christian phenomenon or, as Tom argues, essentially a civil war between two Christian sects? 

My unnecessarily long review of the cultural meaning of Barbenheimer.

Part 2 of a two part series on Deleuze's monograph on Nietzsche, Nietzsche and Philosophy. This episode will cover chapter 4 through the end of the book. Part One: https://soundcloud.com/podcast-co-coopercherry/deleuze-nietzsche-and-philosophy-pt-1?si=9cfb13b906bd45d6bab147d5689a2869&utm_source=clipboard&utm_medium=text&utm_campaign=social_sharing Support us on Patreon: https://www.patreon.com/muhh Twitter: @unconscioushh

Nietzsche famously claimed that God is dead. What does it mean to have faith? What is the purpose of belief? In this episode, Danny and Randy discuss faith, god, religion, and whether god is dead.  Subscribe to ESP's YouTube Channel! Thanks for listening!  Do you have a question you want answered in a future episode? If so, send your question to: existentialstoic@protonmail.com  Seeking Your Insight... (google.com)

In this series of videos, we will highlight key themes from Gilles Deleuze's 1962 text 'Nietzsche & Philosophy'. This video covers the preface addressed to the translator, Hugh Tomlinson. In this section of the text, Deleuze outlines some of the key themes which preside over his interpretation: Deleuze's novel approach to Nietzsche's "theory of forces", the will to power, and the eternal return. Also, Deleuze cites Nietzsche as a key figure in overturning the traditional or dogmatic "image of thought" of Western philosophy.From August of 2023 until the end of the year, Acid Horizon is hosting reading group on 'Nietzsche & Philosophy'. Navigate to our Patreon page to find out more.Support the podcast:Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcastZer0 Books and Repeater Media Patreon: https://www.patreon.com/zer0repeaterMerch: http://www.crit-drip.comOrder 'The Philosopher's Tarot': https://repeaterbooks.com/product/the-philosophers-tarot/Subscribe to us on Apple Podcasts: https://tinyurl.com/169wvvhiHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Revolting Bodies (Will's Blog): https://revoltingbodies.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/Support the show

Hlustaðu í fullri lengd á þennan þátt og ótal annarra inni á www.patreon.com/skodanabraedur - lengd þáttar þar inni: 01:45 klst. Sérstakur þáttur Skoðanabræðra um heimspekinginn Friedrich Nietszche. Hræðir það þig? Þá þarftu að hlusta, þá verður þú að hlusta! Þetta er noob-friendly. Við förum lauslega yfir ævi Nietszche og kynnum helstu hugmyndir. Unnið er útfrá grein Vilhjálms Árnasonar: „Við rætur mannlegs siðferðis: Siðagagnrýni og heilræði Friedrich Nietszche“.

Layman meets with Dr. Cadell Last to talk about a new philosophy anthology that Cadell co-edited with O.G. Rose, and to which Layman contributed as well: Abyssal Arrows: Spiritual Leadership Inspired by Thus Spoke Zarathustra. Through a review of a number of the essays in this volume, they explore the potential meanings and implications of the notion of Übermensch, especially in our times; the shamanic and tantric dimensions of Nietzsche's thought; the dynamics and scope of Nietzschean education; the relevance of Nietzschean spiritual transformation and leadership in a time of AI and VR; the importance of family and childhood, often missed by revolutionary humanist and transhumanist movements; and much more. Cadell Last, Ph.D., is a philosopher with an interest in anthropology and psychoanalysis, the creator of Philosophy Portal, and the author of Global Brain Singularity; Sex, Masculinity, God; Systems and Subjects; and Enter the Alien.

In The Gay Science, Friedrich Nietzsche tells “The Parable of the Madman.” In it, a madman lights a lantern in the early morning, runs to the marketplace, and declares, “God is dead.” Nietzsche's point was that though Enlightenment philosophers had embraced atheism, they had not yet realized the huge implications. So, Nietzsche told them, via a rant from the Madman, which ends when he bursts into church buildings and asks, “What after all are these churches now if they are not the tombs and sepulchers of God?”  In 2023 in America, that last question feels uncomfortably relevant, even for those of us who know God is alive and well. U.S. church membership, as a percentage of the population, is now at a record low—down more than 20 points in the twenty-first century.   For years, this statistic could be attributed mostly to the decline of mainline Protestantism, a once dominant force in American life that is now a kind of hospice for graying liberal theology. However, recent news that the Southern Baptist Convention, America's largest Protestant denomination, lost half a million members last year makes clear that decline is no longer just a mainline problem.   Evangelicals, as a share of the population, have sunk to pre-1980s levels while the religiously unaffiliated have swelled to nearly a third of the population. Ryan Burge, a statistician and co-author of a forthcoming book entitled The Great Dechurching, calls the emptying of pews and the rise of the unaffiliated “the most significant shift in American society over the last thirty years.”  It is significant for reasons most Americans probably don't yet realize. Like the people in Nietzsche's parable, secular observers may shrug off or even celebrate America's “great dechurching.” But a less religiously observant society is, statistically, a much worse place to live. As Jake Meador wrote in his review of The Great Dechurching at The Atlantic, this change is “bad news” for America as a whole, because,   "Participation in a religious community generally correlates with better health outcomes and longer life, higher financial generosity, and  more stable families—all of which are desperately needed in a nation with rising rates of loneliness, mental illness, and alcohol and drug dependency."  Faith, particularly Christian faith, is an irreplaceable force for good in society. Its decline will leave America less healthy, less charitable, less connected, and less capable of dealing with major social ills without government intervention. Evidence suggests it already has.  At the same time, it is essential to remember that these benefits are byproducts of faith, not the main point. Anyone who hopes to halt and reverse church decline must remember what that main point is.   It's not to entertain people, as Carl Trueman reminded us recently in WORLD. For example, services with a Toy Story or Star Wars theme (I wish I were making these examples up) neither attract serious seekers nor make true disciples. Therapeutic appeals about how Christian principles can supplement or enrich otherwise complete lives also miss the point. Counterintuitively, part of the trend of decline may be churches that ask too little of those who darken their doors.    The authors of The Great Dechurching suggest that low expectations of those in the pews and widely embraced individualist assumptions have led to fewer and fewer Americans finding time for church. If Christianity is merely a kind of hobby or weekly pep talk designed to enhance psychological wellbeing or career success, then we can find better stuff on YouTube or Spotify. Why make time for this type of church every week?  But what if Christianity is a way of life, the thing it's all about. What if it demands our allegiance? What if following Christ restructures our priorities and pursuits, our beliefs and our behavior—including career, family, and even personal identity?  Everything else in our society directs our gaze inward, to ourselves, our feelings, our priorities, and our problems—as if every individual is the center of his or her own universe. Churches that accept and even participate in this idolatry may be leading millions away from Christianity, not by demanding everything of them but by demanding nothing.   Those who are happy or indifferent about the decline of American churches are beginning to get glimpses of what an America without Christian influence will look like. It can and will get worse. For 2,000 years, the knowledge and fear of a transcendent God, not helpful social programs, has built and filled churches. If the magnitude of that claim is forgotten or even obscured, our churches will indeed become sepulchers—but not for God, who lives and reigns forever and ever. They will become memorials of the squandered heritage of a once deeply, but no longer, Christian nation.   This Breakpoint was co-authored by Shane Morris. For more resources to live like a Christian in this cultural moment, go to breakpoint.org. 

This part of the text is a re-evaluation of what morality is, or can be, for the philosopher of the future. Nietzsche is a bit sneaky here, by implying the free spirit, or philosopher of the future, to be admirable from the perspective of our own moral intuition. Nevertheless, he throws us some curveballs here and there as the chapter continues, and Nietzsche attempts to lyrically portray the paradoxical task of both accepting fate, and actively shaping one's character. Episode art is Narcissus (1594–1596) by Caravaggio.

Why is it that all societies throughout human history have been plagued by and confronted with universal guilt? That is to say that guilt, which can be defined as the result of violating a moral law that God has put in place, is cross-cultural. But many today suppress their guilt. How can Christians effectively preach the Gospel to a generation that refuses to recognize or even acknowledge its own guilt and depravity? In this midweek podcast episode, CrossExamined Apologist Team (CAT) member, author, and pastor, Dr. Bobby Conway, joins Frank to discuss his doctoral thesis--the implications of guilt and how guilt is in itself an apologetic for the existence of the Christian God. During the interview, Bobby talks about his recent shift from the One Minute Apologist to Christianity Still Makes Sense and also shares how his personal experiences with drug use, alcoholism, and promiscuity as a teenager ultimately led him to faith in Christ. He and Frank answer questions like: How do we know that universal guilt exists and what is the best explanation for its existence? What did philosophers like Nietzsche and Freud believe about guilt? What is the solution for those who struggle with false guilt? What is the distinction between guilt and shame? How does the Gospel offer hope for people who are burdened with guilt and shame?   Legalizing sin has made it extremely convenient to try and ignore all of the guilt that normally follows sinful behavior. But what happens when the consequences of those actions begin to manifest and unfold in the future? Will this lead our culture to further immorality, rebellion and self-righteousness, or to repentance and redemption through the cross of Jesus Christ? By the end of the episode, Frank and Bobby will help listeners discover how universal guilt (although inconvenient), is a gift from God when properly embraced through the lens of the Gospel. To view the entire VIDEO PODCAST be sure to join our CrossExamined private community. It's the perfect place to jump into some great discussions with like-minded Christians while simultaneously providing financial support for our ministry. You can also SUPPORT THE PODCAST HERE. Bobby's website: https://www.christianitystillmakessense.com/

If you enjoyed this episode, please consider becoming a paid subscriber here on Substack to help us sustain Good Distinctions!Sins Against the Respect for the Reputation of PersonsStatements made about public figures are a dime a dozen. Individuals like Pope Francis who are known throughout the world garner certain reputations. Often, these reputations are an amalgamation of rash judgment, detraction, or calumny. In today's examination, I want to investigate the rather loaded question: is Pope Francis in favor of socialism and/or globalism? For some, this seems like a forgone conclusion and for others the sentiment is preposterous. I hope to shed a bit of light on the subject by sifting through the defining socialism and globalism, looking at Church teaching on the subject, and reviewing some statements by Pope Francis. Maybe then we will get a bit closer to understanding the mind of the Roman Pontiff on the topic.However, first I want to look briefly at these three sins against respect for the reputation of persons. The Catechism of the Catholic Church states, “Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury (CCC 2477).” So, what are rash judgments, detraction, and calumny?Rash JudgmentsIf we call into question the moral standing of another without sufficient foundation, we are guilty of the sin of rash judgment. We do not even have to be fully convinced of our neighbor's fault for the sin of rash judgment to be present. Avoiding rash judgment requires care and practice. When we encounter the thoughts, words, and deeds of another, we should attempt to interpret them in a favorable way. St. Ignatius of Loyola writes:“Every good Christian ought to be more ready to give a favorable interpretation to another's statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved (St. Ignatius of Loyola, Spiritual Exercises, 22).”DetractionDetraction is the sin of disclosing another's faults and failings to persons who did not know them without an objectively valid reason for doing so, to use the wording of the Catechism (cf. CCC 2477). Notice here that detraction seems to presume that the faults of failings of the other person are actually present. However, we need to take care not to share these faults and failings with an objectively valid reason. CalumnyFinally, calumny is the sin of harming the reputation of another by providing remarks which are contrary to the truth. When this happens, it invites others to make false judgments about the person being discussed. The problem with both detraction and calumny is that they “destroy the reputation and honor of one's neighbor (CCC 2479).” Actions like these are vices opposed to the virtues of justice and charity.Why Bring Up These Three Sins?There is no shortage of armchair theologians interpreting the thoughts, words, and deeds of Pope Francis in an unfavorable way. This is the sin of rash judgment. I myself have been guilty of this sin in regards to the pope several years ago, and I repent of it. Likewise, there are things which are sincerely problematic surrounding the Francis pontificate and the person of Pope Francis in the past ten years. Not all of these personal conversations needed to be brought out to the public forum, especially not in the way that they were. For example, the many letters of Archbishop Vigano would constitute, in my mind, consistent detraction against the Holy Father. Many of these letters also seem to fit the bill for calumny as well. And, of course, there is widespread calumny against the pope, as I am sure there has been against every pope in history. Folks do love to gossip. It is an unfortunate side effect of the Fall and our concupiscence. So, how does this apply to today's topic? I am going to try to avoid rash judgment, detraction, and calumny as I investigate the subject matter today. I hope by giving a model for reading the Pontiff charitably, all of us will be inspired to do likewise in the future. With that all being said, let us now turn our attention to socialism and globalism.What are Socialism and Globalism? Are they Related?When you say the word “socialism,” most people immediately think of economics. Really, socialism is more broadly a political ideology with implications in both economic and sociological structures. These structures or systems are predominantly centered around the means of production being controlled socially, rather than privately. The means of production are the land, labor, and capital which are used to produce products (in the form of goods or services). If the land, labor, or capital in a given locale are owned by the government, by a co-op, by employees, or the like, this is an indication that socialist mechanisms are in play. After the introduction of the thought of Marx and Engels in the 19th Century, a category of socialism was born which was called Communism. While there have been many iterations of socialism and communism, the key distinction is that communism is not concerned with social ownership of the means of production only but also with socially designed means of consumption of products. At any rate, both socialism and communism are opposed to capitalism, which desires to keep the means of production owned by private firms and individuals. Globalism is an interesting term without a set definition. It is usually used by right-leaning capitalists in a pejorative sense. In the 17th Century, the Peace of Westphalia led to a world-system in which several nation-states and independent nations created an interconnected economic system. These world-systems were not global as much as very large regional systems. Many of these world-systems did not interact with one another. Then, over the next two centuries, these world-systems came into ever-increasing contact in a process known as globalization. Due to transportation and communications advancements, this process took off at a feverish pace after the end of the Cold War in the 1990s. Goods, services, technology, capital, data, people, and the like move relatively freely across borders throughout the world. As a result, global markets continued to expand. In 2000, the International Monetary Fund (IMF) described four main aspects of globalization: 1) trade, 2) capital movements, 3) movement of people, and 4) the spread of knowledge and technology (Globalization: Threat or Opportunity?). Globalism is really the expression of globalization, just as nationalism is an expression of nationality. Here lies one danger: just as nationalism can go off the rails towards a well-intentioned but ultimately overzealous approach, so too can globalism devolve into an attempt to control uncontrollable mechanisms. When governments and key global leaders in politics, business, and entertainment attempt to control global markets, the outcome leads to remarkable inefficiencies which sadly lead to human suffering. This is because a society which is not founded on the principles of subsidiarity and solidarity are doomed to radically disordered structures and systems. For more on solidarity and subsidiarity, check out a previous episode on the topic. So, are socialism and globalism related? To an extent: yes! Many of the early socialists dreamed of a utopian world in which everyone had what they needed and suffering was minimized. Then, when Marx and Engels began writing the Communist Manifesto, they did so in a world which was already experiencing the nascent groans of globalization, with all its accompanying problems. Their response was to instantiate a radical form of socialism. Planned socialist economies have been tried numerous times in the 20th Century and the result has always been widespread death, suffering, and even genocide. Globalism is more or less an attempt to understand the mechanism and intricacies of globalization. This is nothing more than a desire for more knowledge about how the structures which exist in the world actually work. The problem is when globalism takes on a more “intentional” twinge and admixes socialist policies. The socialist or the globalist could dream of a world in which social structures control land, labor, and capital in order to produce goods and services for a global market. These social structures could be the United Nations, the European Union, or even the neoliberal and neoconservative efforts of nation building seen after the Cold War. What does the Church Teach About Socialism and Globalism?SocialismPope Pius XI, in his work Quadragesimo Anno, writes: “If Socialism, like all errors, contains some truth (which, moreover, the supreme pontiffs have never denied), it is based nevertheless on a theory of human society peculiar to itself and irreconcilable with true Christianity. Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist (Quadragesimo Anno, 120).”Likewise, the Catechism of the Catholic Church states that:“The Church has rejected the totalitarian and atheistic ideologies associated in modern times with “communism” or “socialism”  (Catechism, 2425).”Pope Leo XIII in his masterwork Rerum Novarum wrote in 1891 that:“To remedy these wrongs the socialists, working on the poor man's envy of the rich, are striving to do away with private property, and contend that individual possessions should become the common property of all, to be administered by the State or by municipal bodies. They hold that by thus transferring property from private individuals to the community, the present mischievous state of things will be set to rights, inasmuch as each citizen will then get his fair share of whatever there is to enjoy. But their contentions are so clearly powerless to end the controversy that were they carried into effect the working man himself would be among the first to suffer. They are, moreover, emphatically unjust, for they would rob the lawful possessor, distort the functions of the State, and create utter confusion in the community (Rerum Novarum, 4).”One of the key tenets of socialist ideology is contempt for private property, which is something that the Catholic Church ardently defends. Pope Leo XIII even speaks of the “inviolability” of private property, as a principle. Likewise, Pope Leo XIII speaks of socialists setting up “a State supervision” at the expense of parents, which he calls an “act against natural justice” which would “destroy the structure of the home (ibid., 14).”GlobalismBecause globalism is so ill-defined, we will be hard pressed to find many denunciations or affirmations of it. However, we can see fairly clearly that the Catholic Church is not opposed to a transnationalism corporate approach, given that it is the oldest and most interconnected organization in the world! Where the rubber meets the road on this question is between progressives in favor of an international and anti-nationalist view of global structures and a conservative and isolationist view. Between these two views is a wide diversity of ideologies of varying degrees. So, we do not want to fall into a trap of extremism. From my perspective, I think both extremes have something to offer. On the side of the internationalist progressives, I think there is value to their critique that there is an American, exceptionalist version of Catholicism which reads into everything the Vatican does as pertaining exclusively and directly to the United States. This sort of nationalism might be appropriate for navigating diplomatic relations between nations. But it is prideful and ridiculous on the global, Catholic front. I do not doubt that Pope Francis has spoken vaguely about the Western world and the United States, in particular, with negative overtones. But his critiques are centered around an observation of rampant materialism and individualism which devalues certain communities and the marginalized. And fair enough.On the side of the isolationist conservatives, there is a desire to get one's house in order before reaching out to others in assistance. The world is full of different problems, but we need to fix the problems in our own house and in our own backyard before we can be of use to anyone else. I am deeply sympathetic to this approach due to my abiding love of the principle of subsidiarity. But we have to balance this approach with solidarity, which shows how intensely interconnected the human family is. And what is more, the baptized are supernaturally brothers and sisters in an even more pronounced way than a mere natural association. The problem with globalism which is the most pronounced is the lens of seeing the world in material terms to the neglect of the spiritual. I wrote about this extensively in my part two summary of Deus Caritas Est by Pope Benedict XVI. We have a responsibility to provide for the material necessities of those in need (preferential option for the poor), but we cannot fulfill this due to the neglect of the spiritual needs of persons. Rising alongside globalization was an insidious secularism which attempted to remove God from society.Material, at the Expense of the SpiritualRiding the wave of the Enlightenment, Frederich Neitzsche famously wrote “God is dead,” but most people do not understand the point he is making. He is not simply announcing his own growing personal atheism. The quote continues:“God is dead. God remains dead. And we have killed him. Who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? (Neitzsche)”The Enlightenment was deeply disorienting because Christendom cannot exist apart from a Christian worldview and Christian societal ordering. When the Enlightenment thinkers and actors unmoored society from these deep roots and outstretched arms to Heaven, the response was the dramatic collapse of the moral value structure of Christian society. With continued globalization, this secularism continued to creep along the globe. Now, it is counter-cultural and an oddity to be a believer, much less a Christian. The nihilism of Nietzsche saw that society was shaking off the temporal influence of Christianity, but he also remarked that the “shadows” of God would still need to be vanquished, the vestiges of the Christian worldview. In our current postmodern world, this is certainly coming true pragmatically. The main problem with this - and thus with what globalism is effectively importing and exporting ideologically these days - is that God is not dead and never will be. Human nature does not change just because some European narcissists of the last centuries say so.Nietzsche, Kierkegaard, and Marx, in various iterations refer to the offers of Christian religion as the comfort of certainty. Marx, in particular, refers to religion as the opiate of the masses. I think this shows just how twisted the notions of Christianity were at the time. Jesus did not come to bring us comfort, He told us to pick up our cross and follow Him. The Christian life is hard. Yes, the promise of Heaven is a comfort, but it also happens to be true because the Source is trustworthy.Unfortunately, globalism has led to a bland approach to religious truths - and especially moral prescripts - which has devolved into moral relativism, subjectivism, and indifferentism. Even within the Church, we can sense the effects of these trends. Many Catholics - lay, religious, and clergy alike - are awash in the cultural cocktail of crappy creeds being advanced by every human source with no reference to transcendent, objective truth and the Source of Truth, God Himself. All of that being said, moored in good philosophical and theological convictions, globalism can be a great force for good. Humanity is interconnected. Through mass communication, we can reach out to those around us and those halfway across the globe in an instant. If those using these modern technologies are virtuous and ordered towards God, then the Holy Spirit can bear fruit in these interactions! So, while it is healthy to critique what is morally ambiguous or evil, it is important to see things as they currently are and then help order our society back towards God. Lest we think this is an impossible task, remember charity begins at home. Start there.Where Does Pope Francis Come From and Does it Matter?Before we get into Pope Francis' comments relating to socialism and globalism, it is worth looking at his own upbringing and cultural context. We are the product of nature and nurture, in many real and lasting ways. Pope Francis is no different.Jorge Mario Bergoglio was born in Buenos Aires, Argentina in 1936 to Italian parents. His family left Italy to escape the fascist oppression of Benito Mussolini in 1929. Communism sought to abolish private property. Socialism advocated government ownership of the means of production. Fascism left the means of production in private hands but through government and corporate collusion directed every economic decision.He worked as a bouncer and a janitor before training as a chemist and working as a technician in a food science laboratory. At the age of 22, he discerned a vocation to the priesthood in the Society of Jesus (the Jesuits). As we grow up, our thoughts and opinions on matters change, politically, socially, economically, and even religiously. These changes might be a deepening and maturing, a complete break for something new, or an exploration which eventually comes full circle. What is consistent is that our cultural experiences and upbringing color our approaches. In the case of Jorge Bergoglio in Argentina, Juan Perón took power in 1946 after World War Two and held power until he was overthrown in 1955.I think that Juan Perón is the key to understanding Pope Francis' approach to society and politics. Peronism is a form of corporate socialism but is seen by many as “right wing.” Confused yet?  Juan Perón was an Argentine nationalist and populist. Populism is not right or left wing; it is a way to stir up public support amongst the working class.Juan Perón harbored former Nazi officials. He was fairly isolationist. He was anti-clerical and got on the bad side of the Church when he worked to legalize divorce. He supported labor unions and corporatized them. He used violence and dictatorial rule to maintain power, but all the while styled himself as a man of the people. Though a socialist in practice, Juan Perón had a well documented respect for Benito Mussolini. I think it is fair to say that Juan Perón was willing to support any policy which helped him retain power - a hallmark of populists. Juan Perón is key to Pope Francis' approach because this is the society which Jorge Bergoglio grappled with from ten years old and forward. And even after Juan Perón was removed, his policies and ideas remained prevalent in Argentine politics into the 21st Century.  So, keep that in mind as we look at what Pope Francis has to say about socialism and globalism. Americans, especially, are notorious for reading everything in light of American politics and economic ideologies. Argentina is vastly different from the United States politically, socially, and economically. If we approach Pope Francis' writings on social and economic structuring with narrow vision, then we will miss the forest for the trees. Is Pope Francis a Socialist or Globalist?Now, finally, we can turn our attention to the question: is Pope Francis a socialist or a globalist? I am going to focus on looking at the three most authoritative documents from Pope Francis, his encyclicals: Lumen Fidei (2013), Laudato si' (2015), and Fratelli Tutti (2020). I will also touch on his 2013 Apostolic Exhortation Evangelii Gaudium. I am not writing a book on the man, nor am I claiming to exhaustively treat this question. But the conversation I want to start here is: what does he actually promulgate in his ordinary and universal magisterium, as the Pope. Popes are free to hold private opinions and even express them publicly, but they do not hold the weight of an encyclical letter. So, we will stick to these three documents. If you want to sort through the ambiguous statements the Pope has made or dive into his airplane interviews, go for it!Lumen Fidei (2013)Lumen Fidei was released shortly after Pope Francis was elected and was actually written by Pope Benedict XVI. Nonetheless, being promulgated by Francis, we should charitably assume that he is asserting what is therein contained. This encyclical is in the same vein as Deus Caritas Est and Spe Salvi on Charity and Hope and is about Faith. This is a largely theological text without much discussion of politics or economics. But there is one pertinent idea that is repeated twice: “The individual's act of faith finds its place within a community, within the common ‘we' of the people who, in faith, are like a single person - ‘my first-born son,' as God would describe all of Israel (Lumen Fidei, 14).”Likewise, in par. 43, we hear: “Since faith is a reality lived within the community of the Church, part of a common ‘We,' children can be supported by others, their parents and godparents, and welcomed into their faith, which is the faith of the Church (ibid., 43).”I think these two paragraphs, when taken as one idea, are a concrete expression of solidarity and subsidiarity in the life of the Church. The corporate “We” of the Church stretches across the entire globe (and in Purgatory and Heaven!!) but the instantiation is in the local, the family, the cell of society. As far as globalism is concerned, this seems like a perfectly balanced approach.The understanding that the integrity of the Faith is vital is beautifully expounded here:“Since faith is one, it must be professed in all its purity and integrity. Precisely because all the articles of faith are interconnected, to deny one of them, even of those that seem least important, is tantamount to distorting the whole. Each period of history can find this or that point of faith easier or harder to accept: hence the need for vigilance in ensuring that the deposit of faith is passed on in its entirety (cf. 1 Tim 6:20) and that all aspects of the profession of faith are duly emphasized. Indeed, inasmuch as the unity of faith is the unity of the Church, to subtract something from the faith is to subtract something from the veracity of communion (ibid., 48).”The unity of faith is the unity of the Church. So, if the Pope takes a global view of the Church - which he should - then the accompanying principle is unity of belief. From the beginning, this has been one of the unambiguous guiding principles of the Church: there is a unity of governance, teaching, preaching, and means of sanctification. It is only in Jesus that we are united. This is the light of life for society. The Pope writes:“Modernity sought to build a universal brotherhood based on equality, yet we gradually came to realize that this brotherhood, lacking a reference to a common Father as its ultimate foundation, cannot endure (ibid., 54).”It is abundantly clear that Pope Benedict XVI wrote these words. But Pope Francis promulgated them. This is what he believes.By living the faith in integrity, locally and based in subsidiarity, is ordered to the common good of society. “Faith does not merely grant interior firmness, a steadfast conviction on the part of the believer; it also sheds light on every human relationship because it is born of love and reflects God's own love (ibid., 50).”In this first encyclical of the Francis pontificate, there can be no doubt that any sense of a globalized reality is tempered with subsidiarity and a unity of faith, and a bold proclamation of that Faith. This is all the more clarified by Pope Francis' Apostolic Exhortation, released in November of 2013, Evangelii Gaudium. Evangelii Gaudium (2013)Pope Francis condemns a “throw away” culture which treats human beings like consumer goods. In this context, the Pope decries “trickle-down theories” of economics which:“…assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people's pain, and feeling a need to help them, as though all this were someone else's responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us (EG, 54).”Clearly, the Pope is condemning a form of capitalism which relies on fallen human beings to do the right thing for the poor and marginalized. It does not seem to me that he is condemning free markets or capitalism, per se. Rather, he is condemning passive indifferentism. He also rightly says that this indifferentism has been globalized. Thus, in the same paragraph, we seem to have a condemnation of a certain kind of free market capitalism and a suspicion of globalist trends.He says that money has become an idol and imbalances in financial markets are caused by a dehumanizing effect which sees human persons only as a consumer. He goes on to say:“While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules. Debt and the accumulation of interest also make it difficult for countries to realize the potential of their own economies and keep citizens from enjoying their real purchasing power (EG, 56).”Now, we are getting into a condemnation not just of trickle-down systems but of unfettered and unregulated free markets which he calls a “deified market.” What is interesting is his reasons why. He condemns unfettered free markets because he says that they reject God and seek to rule rather than serve. Further, it is not the markets which are problematic so much as the people pulling the levers. They lack a non-ideological ethics which seeks to serve human persons.He quotes someone saying: “Not to share one's wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs (EG, 57).” Golly! Who said that? Karl Marx?! Some dirty communist or socialist? No. Actually it was St. John Chrysostom, the great Church Father of Eastern antiquity. Pope Francis ends this subsection by saying:“Money must serve, not rule! The Pope loves everyone, rich and poor alike, but he is obliged in the name of Christ to remind all that the rich must help, respect and promote the poor. I exhort you to generous solidarity and to the return of economics and finance to an ethical approach which favours human beings (EG, 58).”What the Pope is talking about here is principles of ethics and social life, not economic and societal structures, as such. Reading him uncharitably, I remember hearing - mostly American - conservatives mouth off that the Pope is anti-capitalist and therefore a SOCIALIST! Well, it seems more likely from Evangelii Gaudium that the Pope is lamenting any system which is based on greedy materialism which dehumanizes people. The Pope then turns his attention to secularization which he says “tends to reduce the faith and the Church to the sphere of the private and the personal (EG, 64).” It rejects the transcendent, deteriorates ethics, weakens a sense of sin, and increases relativism. Further, he mentions that: “The individualism of our postmodern and globalized era favours a lifestyle which weakens the development and stability of personal relationships and distorts family bonds (EG, 67).”I think that this is a fruitful approach because he is describing the problems he is seeing and then proposing the principles to deal with them effectively, from the mind and heart of the Church. This is not a support or condemnation of globalism, so much as a sober look at where we are currently. I highly recommend reading this document in its entirety to get the full picture. Suffice it to say, there is nothing in Evangelii Gaudium which supports the hypothesis that Pope Francis is a socialist or a globalist.Laudato Si (2015)Laudato Si was written about the care of our common home. It is an encyclical about environmental stewardship, but Pope Francis touches on several economic issues.The Pope is skeptical of international political responses to the protection of marginalized people and ecosystems. He says that too many special interests can “end up trumping the common good and manipulating information so that their own plans will not be affected (LS, 54).” He says that the consequence of this is that:“… the most one can expect is superficial rhetoric, sporadic acts of philanthropy and perfunctory expressions of concern for the environment, whereas any genuine attempt by groups within society to introduce change is viewed as a nuisance based on romantic illusions or an obstacle to be circumvented (LS, 54).”This is the same skepticism about international rule which he expressed in 2013. Quoting from St. John Paul II, Pope Francis defends the universal destination of goods, developmental policies which focus on human rights, and a defense of legitimate right to private property. His critique here is that God's gifts are being used for the benefit of only a few and that unjust habits need to be reexamined. Further, Pope Francis puts globalization in his crosshairs again when he investigates the creativity and power of technology. He writes: “​​The economy accepts every advance in technology with a view to profit, without concern for its potentially negative impact on human beings (LS, 109).” However, he then repeats the same concern of free market trickle-down economic approaches that he brought forth in Evangelii Gaudium. He says:“Some circles maintain that current economics and technology will solve all environmental problems, and argue, in popular and non-technical terms, that the problems of global hunger and poverty will be resolved simply by market growth. They are less concerned with certain economic theories which today scarcely anybody dares defend, than with their actual operation in the functioning of the economy (LS, 109).” He admits that those who espouse such views do not always do so in words, but he says their deeds run contrary to the items he thinks are important. Namely, these priorities are “more balanced levels of production, a better distribution of wealth, concern for the environment and the rights of future generations (LS, 109).” Pope Francis does not then offer tangible steps of what more balanced levels of production would entail, but a charitable read would suggest that he is referring back to materialism and people being treated as commodities. He does not seem to be referring to who should own the means of production. He calls for a better distribution of wealth, but he clarifies this earlier in the text. There are those who are destitute and do not have their basic needs covered, while a small percentage of people have more resources than they could ever use or even effectively manage. But he does not suggest that wealth be redistributed in a socialist way. As far as Laudato Si is concerned, there is a lot more to say related to a skepticism on the Pope's part regarding global and international approaches to the issue of environmental care. But I want to share one final passage on employment. The view of Pope Francis here is as far from Socialism and Globalism as one could possibly get. And yet, many more conservative readers bristle at any possible critique of the free market and are uncharitable in the rest of their reading. It is longer, but well worth reading carefully, especially if you are prone to saying unequivocally in a kneejerk way that Pope Francis is a socialist; here is the passage:“In order to continue providing employment, it is imperative to promote an economy which favours productive diversity and business creativity. For example, there is a great variety of small-scale food production systems which feed the greater part of the world's peoples, using a modest amount of land and producing less waste, be it in small agricultural parcels, in orchards and gardens, hunting and wild harvesting or local fishing. Economies of scale, especially in the agricultural sector, end up forcing smallholders to sell their land or to abandon their traditional crops. Their attempts to move to other, more diversified, means of production prove fruitless because of the difficulty of linkage with regional and global markets, or because the infrastructure for sales and transport is geared to larger businesses. Civil authorities have the right and duty to adopt clear and firm measures in support of small producers and differentiated production. To ensure economic freedom from which all can effectively benefit, restraints occasionally have to be imposed on those possessing greater resources and financial power. To claim economic freedom while real conditions bar many people from actual access to it, and while possibilities for employment continue to shrink, is to practise a doublespeak which brings politics into disrepute. Business is a noble vocation, directed to producing wealth and improving our world. It can be a fruitful source of prosperity for the areas in which it operates, especially if it sees the creation of jobs as an essential part of its service to the common good (LS, 129).”Fratelli Tutti (2020)Pope Francis' 2020 document on fraternity and social friendship is excellent. It contains a lot of real gems. My favorite quotation, which I think shows Pope Francis' mind on the interconnectedness of man is: “We gorged ourselves on networking, and lost the taste of fraternity (FT, 33).” This is a fabulous turn of phrase that hearkens back to the Pope's desire to see people viewed as persons rather than commodities.As a social encyclical, Fratelli Tutti touches on society, persons, economics, and politics throughout. It is also quite long, in terms of encyclicals. As a social encyclical, it contains several prudential judgments, opinions, and non-definitive ideas; so, it is a bit different from the norm as far as encyclicals go. However, it is highly worth reading, in its entirety. I want to just touch on a few main points here.He begins the document taking swings against globalism, saying:“As I was writing this letter, the Covid-19 pandemic unexpectedly erupted, exposing our false securities. Aside from the different ways that various countries responded to the crisis, their inability to work together became quite evident. For all our hyper-connectivity, we witnessed a fragmentation that made it more difficult to resolve problems that affect us all. Anyone who thinks that the only lesson to be learned was the need to improve what we were already doing, or to refine existing systems and regulations, is denying reality (FT, 7).”The Pope seems to come down squarely against what globalism is doing. He says, in part quoting Pope Benedict XVI:“Local conflicts and disregard for the common good are exploited by the global economy in order to impose a single cultural model. This culture unifies the world, but divides persons and nations, for ‘as society becomes ever more globalized, it makes us neighbours, but does not make us brothers' (FT, 12).”He then proceeds to provide a blistering critique of globalism and attributes to it the growing problem of loneliness. He writes:“We are more alone than ever in an increasingly massified world that promotes individual interests and weakens the communitarian dimension of life. Indeed, there are markets where individuals become mere consumers or bystanders. As a rule, the advance of this kind of globalism strengthens the identity of the more powerful, who can protect themselves, but it tends to diminish the identity of the weaker and poorer regions, making them more vulnerable and dependent. In this way, political life becomes increasingly fragile in the face of transnational economic powers that operate with the principle of ‘divide and conquer' (FT, 12).”The weak and the poor are the object of the Pope's concern, because they are precisely those with the quietest voice in society. And there are those who claim to speak for the poor for their own gain. As we look at the next quote, remember Juan Perón and the Pope's early experiences. He writes:“Lack of concern for the vulnerable can hide behind a populism that exploits them demagogically for its own purposes, or a liberalism that serves the economic interests of the powerful. In both cases, it becomes difficult to envisage an open world that makes room for everyone, including the most vulnerable, and shows respect for different cultures (FT, 155).”The Pope goes on to critique liberal approaches which speak of a respect for freedom without the roots of shared narrative. He says that leftist ideologies linked to individualistic ways of acting are ineffective and leave people in need. He calls for a greater spirit of fraternity as well as a “more efficient worldwide organization to help resolve the problems plaguing the abandoned who are suffering and dying in poor countries (FT, 165).” On first blush, this seems like an endorsement of a form of globalism. But what I think he is saying is that a more global pool of resources is needed to help the poorest nations move into a post-industrial phase. Rather than proposing socialism or a concrete form of globalism, the Pope rightly says:“It also shows that there is no one solution, no single acceptable methodology, no economic recipe that can be applied indiscriminately to all. Even the most rigorous scientific studies can propose different courses of action (FT, 165).”As the document progresses, there are more of the same critiques of trick-down economics, populism, and a materialism which diminishes the dignity of persons. Then, in paragraph 172 and following, Pope Francis enters into the few paragraphs with which I take most issue. He calls for agreements among national governments to form a “world authority regulated by law” which ought to “at least to promote more effective world organizations, equipped with the power to provide for the common good, the elimination of hunger and poverty and the sure defence of fundamental human rights (FT, 172).” I find this problematic because it seems to conflict with the principle of subsidiarity. But then the Pope takes things a step further into waters which I dare not wade. He says:“In this regard, I would also note the need for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth' (FT, 173).” The thought of the U.N. with “real teeth” is the stuff of nightmares. Globalist governments do not seem efficient or helpful. To give teeth to an organization which can so easily be ruled by only a few countries with real sway is a recipe for disaster. I think that the U.N. should continue to arbitrate disputes and be a diplomatic force for good, but I am inclined to let their power end there.Comments on the United Nations notwithstanding, Fratelli Tutti brings up a lot of great points worth contemplating. There are several other points with which I would like to have a productive conversation with the Holy Father. But these items do not fall under the category of Faith and Moral teachings of the Church; they are almost completely prudential matters. So, disagreement, within reason and in charity, is perfectly acceptable. Bottom Line: Is Pope Francis a Socialist or a Globalist?Here is my bottom line. Based on what he has taught in his ordinary and universal magisterium, Pope Francis is not a socialist or a globalist. His critics pick up on some sincerely problematic phrasings but are largely uncharitable in their approach. As a private individual, I know that Pope Francis has condemned socialism and communism, but is very sympathetic to those ideas and what they are trying to accomplish. But this does not mean that he is firmly in that camp. He is a harsh critic of capitalism, but he does not seem to be endorsing socialism as a viable alternative.As far as globalism goes, the Pope speaks to the need for adherence to subsidiarity and solidarity, but he also espouses certainly pointedly globalist views, especially regarding international organizations and interreligious cooperation. In my opinion, these actions and especially joint-statements with non-Christian religious leaders are often misleading and imprudent. But the course of this exploration has been his ordinary and universal magisterial teachings. In all things, we must read what people say with charity and an open-mind. Of course, we must do so within reason. As G.K. Chesterton said: “The object of opening the mind, as of opening the mouth, is to shut it again on something solid.”For a further look at what we here at Good Distinctions mean by being open-minded, check out Episode 3! Until next time: have a great week! And remember: Good Distinctions are the spice of life!If you enjoyed this episode, please consider becoming a paid subscriber here on Substack to help us sustain Good Distinctions! Get full access to Good Distinctions at www.gooddistinctions.com/subscribe

In this Quotable Monday, Daniel features a quote from Freidrich Nietzsche, "No Artist Tolerates Reality." In the context of Nietzsche's quote and the law of attraction, Daniel applies the ideas to the mindset that we create our reality AND asks the questions:.What would we create, and how might we create differently if we were to take on the mindset that we are an artist in life? That our lives are a blank canvas. What kind of lover would you be, partner would you be if you approached it from the context of being an artist, or an artistic expression?What would happen if you did not tolerate your reality but sought to improve it, recreate it... express it from the inside out. How different would it be than how it's currently showing up?BAD ASS MANIFESTOR GROUP PROGRAM LINKSSUBCONSCIOUS MIND POWER PROGRAMGet The Manifesting Study Guide Here: THE ALIGNED SELF COACHING PROGRAM: http://yesdaniel.comFREE VIDEO TRAINING: 5 Mindset Shifts to Up Grade Your Money GameCheckout Daniel's new membership program THE NEXUS MEMBERSHIPDANIEL D'NEUVILLE's WEBSITE: http://dneuville.comDaniel's YouTube CHANNELFACEBOOK GROUPSPODCAST LISTENER'S FB COMMUNITYEXTREME GRATITUDE PROJECTBass Slap Intro written and performed by bass player & producer: Miki SantamariaMiki's YouTube Channel: https://www.youtube.com Hosted on Acast. See acast.com/privacy for more information.

Gage Greer is an entrepreneur, digital nomad, writer, and creator of the Turtleneck Philosophy YouTube channel where he discusses existentialism concepts as well as other philosophical ideas. In this episode, Gage and I explain the origins of existentialism and how the emergence of nihilism led to a reevaluation of meaning. We discuss some of our favorite writers including Nietzsche, Dostoevsky, Kafka, and others. Lastly, we speak to the practicality of existentialism, how it compares to stoicism, and much more. Timecodes: (2:01) - Falling In Love With Philosophy (4:30) - Embracing Uncertainty (8:39) - Major Themes of Existentialism (13:03) - Nihilism & Morality (15:00) - We Are Thrown Into Existence (17:20) - Deterioration of Religious Authority (21:20) - Reevaluation of Values (26:18) - Knowing The Self / Subjectivity (29:23) - 18th Century Existentialists (31:00) - Kierkegaard & Faith (36:00) - Loneliness & Posthumous Fame (37:00) - 'Everything is Permitted' & Morality (41:00) - Camus & Absurdism (44:40) - Our Innate Desire For Meaning (52:40) - Materializing Yourself (53:38) - Kafka1:00:30 - Genius Ideas From Miserable Lives (1:05:20) - Female Existentialists (1:08:12) - David Foster Wallace (1:17:30) - Applying Philosophy To Life (1:20:03) - Stoicism Vs. Existentialism (1:25:07) - Continuous Learning (1:28:40) - Self-Development (1:30:47) - Where To Start With Philosophy (1:36:10) - Physical & Intellectual Development For More: Follow Brock on Instagram Follow Brock on YouTube Follow Gage on YouTube Follow Gage on Instagram Read Gage's Writings on Substack Support The Podcast: switchback Electrolytes Ten Thousand | Code: COVINGTON Flux Footwear | Code: BROCK --- Support this podcast: https://podcasters.spotify.com/pod/show/zero-quit-podcast/support

The full-length interview with the British philosopher and educator Peter Cave, focusing on four thinkers profiled in his new book: Marx, Nietzsche, Sartre, and Arendt. Peter Cave, How to Think Like a Philosopher: Scholars, Dreamers and Sages Who Can Teach Us How to Live Blooomsbury, 2023 The post High-impact Philosophy appeared first on KPFA.

We begin part 1 of a two part series on Deleuze's monograph on Nietzsche, Nietzsche and Philosophy. This episode will cover the first 3 chapters, and then next week we'll finish the second half of the book. Support us on Patreon: https://www.patreon.com/muhh Twitter: @unconscioushh

PORTRAIT PHILO #1 - Végéta En 1986, une nouvelle série animée apparaît sur les écrans de télévision français : Dragon Ball. Cette série connaîtra un succès sans précédent, notamment grâce à l'un de ses personnages phares, Végéta. Impitoyable, orgueilleux et avide de puissance, Végéta cristallise tous les attributs de l'antagoniste parfait. Et pourtant, c'est également un personnage touchant, attaché à des valeurs morales et capable de bienveillance. Mais si on voulait dresser le portrait philosophique de Végéta, qu'est-ce que ça donnerait ? Quelles sont les philosophies qui influencent, sans qu'il le sache, la vision du monde de Végéta ? C'est ce que je vous propose de découvrir dans cet épisode. Ce portrait philo est disponible en format vidéo sur YouTube : https://www.youtube.com/watch?v=7hx8bcACwaI Vous pouvez nous soutenir : ★En devenant contributeur sur Patreon : https://www.patreon.com/leprecepteurpodcast Vous pourrez ainsi accéder à du contenu inédit ! ★Ou en faisant un don ponctuel sur PayPal : http://paypal.me/leprecepteurpodcast Pensez à laisser une note et un avis sur la plateforme de podcast où vous m'écoutez. Cela prend quelques secondes, et c'est un geste très utile pour le référencement du podcast ! Et bien sûr, continuez à partager les émissions que vous préférez sur vos réseaux sociaux. Le Précepteur Podcast a été créé pour vous et continuera d'exister grâce à vous. (Pour toute demande, vous pouvez contacter l'équipe du Précepteur Podcast ici : leprecepteurpodcast@gmail.com)

durée : 00:07:12 - Le "vrai" métier des philosophes - par : Nassim El Kabli - Nommé à 24 ans professeur de philologie classique à l'Université de Bâle, Nietzsche y enseigne pendant dix ans. Devenu philosophe à temps plein, il fait de la notion de philologie un usage métaphorique et critique.

durée : 00:07:12 - Le "vrai" métier des philosophes - par : Nassim El Kabli - Nommé à 24 ans professeur de philologie classique à l'Université de Bâle, Nietzsche y enseigne pendant dix ans. Devenu philosophe à temps plein, il fait de la notion de philologie un usage métaphorique et critique.

A conversation with Donovan Miyasaki about his recent two-volume project, Nietzsche's Immoralism: Politics as First Philosophy (Palgrave) and Politics after Morality: Toward a Nietzschean Left (Palgrave).

Today, we cover the entirety of part six - We Scholars. This chapter is of particular importance for understanding Nietzsche's reconceptualization of the philosopher, and how such a figure stands in relation to the academic. The philosopher's essential character is not that he employs reason, but that he exercises the value-creating power of mankind, whereas the scholar is merely a “philosophical laborer” who exists in service of the dominant values structure. Nietzsche critiques the modern worldview of positivism (“scientism“) for its misunderstanding of the primacy of values, leading to its failure to examine its underlying value judgments. Episode art: Domenico Fetti - Portrait of a Scholar

In this episode, Xavier Bonilla has a dialogue with Damion Searls about the philosophy of translation. They talk about decisions in translation, primacy of reading, and trusting the translator. They discuss language proficiency, fluency, dead vs. modern languages, and translating various authors. They also talk about translating Wittgenstein, translation process, how to select a translation, and many more topics. Damion Searls is a translator, author, and philosopher. He has translated works by Proust, Rilke, Nietzsche, Thomas Mann, Jon Fosse, and many others. He is author of, The Inkblots, and is currently working on his latest book on the philosophy of translation. Website: https://www.damionsearls.com/You might also like: This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit convergingdialogues.substack.com

BAP joins the ladies to discuss nutrition, cuisine, Nietzsche, the state of the right, the misuses of the longhouse, and more.

"It's possible to be a legitimate victim of something... but to not be consumed by the label of victim.""The victim mindset is not just disempowering, it's also foolish, inaccurate, and irrational."In this enlightening discussion, we delve deep into the concept of the "victim mentality." While acknowledging the legitimacy of being a victim in certain situations, the focus is on the overarching mindset where one perceives themselves as a perpetual victim, feeling that life is constantly against them.Here's what you'll learn:Understand the difference between being a victim of an event and adopting a victim mentality.Discover the hidden benefits and drawbacks of the victim mindset.Learn about the origins of the victim mentality from childhood experiences.Gain insights into the Stoic philosophy and its perspective on external events.Explore the concept of self-ownership and taking responsibility without self-blame.Dive into the practice of Jiu Jitsu and the inspiring story of coach John Danaher.Understand the profound wisdom of German philosopher Friedrich Nietzsche on loving one's fate.Engage in the "good exercise" to shift perspectives on challenges.Delve into the concept of radical gratitude and its transformative power.Get a sneak peek into the intriguing topic of the inner critic and its role in self-sabotage.Join me in this deep dive into the victim mentality, its origins, its implications, and the transformative power of Stoic philosophy and radical gratitude. Whether you've felt trapped in this mindset or are simply curious about human psychology, this talk offers valuable insights and tools for personal growth.

For additional notes and resources check out Douglas' website.Life of NietzscheBorn, 1844 in Röcken, Prussia.Father and both grandfathers clergymen.Father dies, after suffering mental illness, 1848.Leaves theology school, 1865.Physical and mental collapse, 1879.Writes The Antichrist (vitriolic anti-Christian polemic), 1888.Enters state of vegetative insanity, 1889.Dies, probably of syphilis, 1900.Nietzsche's better-known writings:The Birth of Tragedy (1872)      Meditations (1873-76)Thus Spake Zarathustra (1878)                                 Beyond Good and Evil (1886) The Antichrist (1888, pub. 1895) The Will to Power (1901, posthumously)"God is Dead"Nietzsche was brought up with/around a certain degree of faith -- which he rejected.No God, no morality.[Note 1: Classical Buddhism correctly understands that moral distinctions are false: there is no God, and category distinctions are empty.][Note 2:  Without God, there can be no ultimate meaning, since nothing transcends this life, this world.]    Beyond Good and Evil (excerpts, unless otherwise noted)Morality:IV.108. "There is no such thing as a moral phenomenon, but only a moral interpretation of phenomena.”291. "The whole of morality is a long, audacious falsification."Insight:146. "He who fights with monsters should be careful lest he thereby become a monster. And if thou gaze long into an abyss, the abyss will also gaze into thee.”156. "Insanity in individuals is something rare—but in groups, parties, nations, and epochs it is the rule."175. "One loves ultimately one's desires, not the thing desired.”Selfishness: IX.259. "Exploitation is not immoral; it's the will to power, which is life."273. "A man who strives after great things, looks upon every one whom he encounters on his way either as a means of advance, or a delay and hindrance—or as a temporary resting-place. His peculiar lofty BOUNTY to his fellow-men is only possible when he attains his elevation and dominates..."242. “... the democratising of Europe is at the same time an involuntary arrangement for the rearing of TYRANTS..."287. "The noble soul has reverence for itself."265. "At the risk of displeasing innocent ears, I submit that egoism belongs to the essence of a noble soul, I mean the unalterable belief that to a being such as "we," other beings must naturally be in subjection, and have to sacrifice themselves. The noble soul accepts the fact of his egoism without question..."Christ and his teaching:269. "It is possible that under the holy fable and travesty of the life of Jesus there is hidden one of the most painful cases of the love of martyrdom: the martyrdom of the most innocent and most craving heart, that never had enough of any human love, that DEMANDED love, that demanded inexorably and frantically to be loved and nothing else, with terrible outbursts against those who refused him their love; a poor soul... who had to invent hell to send it there those who WOULD NOT love him--and that at last had to invent a God who was entirely love... He who has such sentiments... SEEKS FOR death!...""It is inhuman to bless when one is being cursed.” (See Matt 5:44 and Rom 12:17-21).“Jesus died too soon. He would have repudiated his doctrine if he had lived to my age" (Thus Spake Zarathustra, 1885).“I call Christianity the one great curse, the one great intrinsic depravity, and the one great instinct of revenge, for which no means are venomous enough, or secret, or subterranean and small enough—I call it the one immortal blemish on the human race.” (The Antichrist, 1888)Nietzsche on women:“Man shall be trained for war, and woman for the recreation of man: all else is folly.”“The happiness of man is I will. The happiness of woman is He will.”“Thou goest to women? Do not forget thy whip!”“Woman is by nature a snake…”Advocated active sexual lifestyle, though seems to have lived a more or less chaste life.Nietzsche's predictions about the coming century: It will be the bloodiest century yet.A pall of insanity will fall over the human race.His own life seems to embody this second prediction.See Matt 7:20 -- by their fruit we will know them.When considering any philosophy, religion, or viewpoint, ask whether its proponents live by -- or are even able to live by -- its basic tenets.Some tyrants inspired by Nietzsche:Adolf Hitler (Germany): “Nobody can doubt that this world will one day be the scene of dreadful struggles for existence on the part of mankind. In the end the instinct of self-preservation alone will triumph. Before its consuming fire this so-called humanitarianism, which connotes only a mixture of fatuous timidity and self-conceit, will melt away as under the March sunshine. Man has become great through perpetual struggle. In perpetual peace his greatness must decline.” -- Mein KampfHitler sought a philosopher to back up his programPreferably a GermanNietzsche's "will to power" was a perfect fit with the National Socialist programBenito Mussolini (Italy)The fascist despot longed for a return to power and the glory of ancient RomeHitler presented Mussolini with a personal copy of one of Nietzsche's booksHo Chi Minh (Viet Nam)Fidel Castro (Cuba)Idi Amin (Uganda)ConclusionClarity of thought: No morality if there's no God. Nietzsche may be the most consistent atheist.Christians, fight for the truth! The atheist system doesn't work.Authenticity: “Promise me that when I die only my friends shall stand about my coffin, and no inquisitive crowd. See that no priest or anyone else utter falsehoods at my graveside, when I can no longer protect myself; and let me descend into my tomb as an honest pagan.” (1879).Unfortunately, few pagans have the courage to follow their convictions to their logical conclusions. If they did, Christianity would be even more the obvious and only choice for our world.