Podcast appearances and mentions of Peter Sloterdijk

V roce 410 se stalo nemyslitelné: byl vypleněn Řím. Pohané měli jasno: „Řím padl, protože jsme opustili své bohy.“ Křesťané prý oslabili sílu impéria – vždyť jak může obstát společnost, která věří, že její Bůh zemřel na kříži? Umučený spasitel? Neměli bychom se vrátit ke starým bohům – k síle, kráse, bohatství?V roce 413 na tuto otázku odpovídal Aurelius Augustin, tehdejší biskup z Hippa. Přes den řešil církevní záležitosti, po večerech a nocích psal O Boží obci. V první části knihy zasazuje pád Říma do řetězce dějinných katastrof. Tolik katastrof, a přesto dosud člověk nepochopil, že všechno lidské jednou zmizí v prachu, i věčný Řím. Vůči pohanskému hledisku tak Augustin nabízí alternativní vyprávění o pádu Říma. Jeho protagonisty nejsou římští bohové, ale dvě obce: pozemská a Boží. Obě jsou v tomto světě promíseny, ale jen jedna má trvání. Už tehdy Augustin artikuloval otázky, které známe i dnes: Jaký příběh si vyprávíme, když se svět hroutí? Kdo rozhoduje, co je zánik – a co nový začátek? A z jakého smyslu žijeme?I svůj osobní příběh Augustin zasadil do širšího, přímo kosmického vyprávění. Jeho Vyznání, často označované za první autobiografii, není jen zpovědí, ale modlitbou – vyznáním chyb i víry. V jeho středu je neklidné srdce, které se ptá, jak správně žít. Augustin zkoušel filozofii i manicheismus, zápasil s tělem i ambicemi. Až v Miláně, pod vlivem biskupa Ambrože, pochopil, že člověk nepotřebuje jen učitele, ale především spasitele.Jeho autobiografie přechází v mystiku. A možná i to vrhá nové světlo na dnešní oblibu autofikce – žánru, který se také točí kolem lásky, stěžejního pojmu Augustinovy filosofie i teologie. Jenže zatímco Augustin pojednává o lásce, která má své těžiště nakonec ve vztahu k Bohu, autofikce sleduje vztah k sobě a k druhým. V tomto světle lze říct, že autofikce je sekularizovanou verzí Vyznání: mystikou vlastního já bez Boha. Anebo snad jeho kultem?KapitolyI. Augustin ve sporu Lva IVX. a J. D. Vance [začátek až 23:20]II. Od vládce slova k služebníku božímu [23:20 až 48:35]III. Autobiografie jako modlitba [48:35 až 1:10:15]IV. Pád Říma? Žádný důvod k panice! [1:10:15 až konec]BiografieAugustin, Vyznání, přel. Mikuláš Levý, Praha: Kalich, 1990.Augustin, O boží obci, 2 svazky, přel. Julie Nováková, Praha: Karolinu, 2007.Georgi Gospodinov, Časokryt, přel. David Bernstein, Praha: Argo, 2024.Peter Sloterdijk, Philosophische Temperamente: Von Platon bis Foucault, München: Diederichs Verlag, 2009.

Filozofie vznešené nízkosti: Už jen nějaký cynik nás může zachránitMůže být cynismus obdivuhodný? Zjevně ano, aspoň to zjistil bulharský politolog Ivan Krastev, který po zvolení Donalda Trumpa inicioval mezinárodní výzkum. Ve státech od Číny, přes Indii po země EU a Brazílii se obyvatel ptal, co si od Trumpa slibují. Překvapivě existovaly jen dvě oblasti, kde se lidé nového amerického prezidenta obávali: byly to země EU a Jižní Korea. Ostatní obyvatelé vyhlíželi budoucnost s nadějí. A Krasteva zarazila ještě jedna okolnost: mnozí lidé udávali, že je fascinuje Trumpův cynismus. Jenže jakou záchranu si lze slibovat od cynika? Podle současného německé filozofa Petera Sloterdijka asi ne kdovíjakou, ale úplně mimo tahle naděje také není. Slovo cynismus je odvozeno od starověkého filozofického směru „kynismus“, a toto slovo zas pochází ze starořeckého slova kuón. Což je výraz pro psa. Psi jsou prý nejlepší přátelé člověka, ale tady se spíše odkazuje na nestydatost. Psi se nestydí, třeba za své sexuální funkce. Navíc vykazují enormní zájem o odpad, fekálie nevyjímaje. Diogenes, první kynik, tuto zálibu v odpadech se psy sdílel, a se psy se proto solidarizoval. A tak první kynik upozorňoval Athéňany třeba na to, kolik odpadu vytvářejí i sebevznešenější ideje. Každá pozice i idea má totiž svou odvrácenou, nevábnou stranu. V tomto smyslu Diogenes upozorňoval na cenu, kterou platíme za vzletné „diskurzy“ a „narativy“. Vyzýval, abychom v myšlení nehledali útočiště před konkrétním, i tělesným životem. A přestože zdůrazňoval nezajištěnost lidského života a nejistotu všeho poznání, nesetkali bychom se u něho ani se stopou melancholie. Aspoň takto vidí Diogena Peter Sloterdijk.To ten současný cynismus, navazuje německý myslitel, je bezmezně uplakaný – a ve své depresivnosti zvláště dogmatický. Prý je všechno ztraceno, jde to z kopce, už se nebudeme mít dobře. Naši rodiče si žili! Nebylo by tedy dobré se na vše vykašlat? Možná, ale na to zas nemáme odvahu – a navíc máme příliš práce. A tak pracujeme a žijeme na způsob odložené sebevraždy. Nejsme jako ti, o nichž Ježíš říká: „Otče, odpusť jim, vždyť nevědí, co činí.“ My víme až moc dobře, co činíme – a činíme to přesto. To je náš současný cynismus. Co s tím? Peter Sloterdijk navrhuje zkusit cestu toho antického kynismu. Díky několika kynickým cvičením se při troše úsilí prý můžeme octnout ve zcela jiném, veselejším podnebím.KapitolyI. Cynik? Zklamaný z toho, že jsou druzí zklamaní [úvod až 10:40]II. Sláva nestoudnosti [10:40 až 36:30]III. Peter Sloterdijk, nácvik antického kynismu [36:30 až 50:10]IV. „Nepřestávat močit proti idealistickému větru“ [50:10 až 1:00:10]V. Drzost a duchapřítomnost základem životaschopnosti [1:00:10 až konec]BibliografieAnsgar Allen, Cynicism, Cambridge, Mass. – London: The MIT Press, 2020.Timothy Garton Ash, Ivan Krastev, Mark Leonard, „Alone in a Trumpian world: The EU and global public opinion after the US elections“, 15 January 2025, in: European Council on Foreign Relations, https://ecfr.eu/publication/alone-in-a-trumpian-world-the-eu-and-global-public-opinion-after-the-us-elections/Hans Ulrich Gumbrecht, „Wenn Denken zum Ereignis wird: Peter Sloterdijk ist der heiterste aller Philosophen“, in: NZZ, 26. 4. 2021, https://www.nzz.ch/feuilleton/hans-ulrich-gumbrecht-peter-sloterdijk-ist-ein-heiterer-denker-ld.1612922.Hans Jürgen Heinrichs, Peter Sloterdijk. Die Kunst des Philosophierens, Köln: Carl Hanser Verlag, 2011.Sven Michaelsen, »Man denkt an mich, also bin ich«, in: Süddeutsche Zeitung, Sonderheft Wissen, 45/2014, https://sz-magazin.sueddeutsche.de/wissen/man-denkt-an-mich-also-bin-ich-80778Richard David Precht, „Das Ende des Westens“, ZDF, 31. 3. 2025, https://www.youtube.com/watch?v=5wTpJ4olrLAPeter Sloterdijk, Kritik der zynischen Vernunft, Frankfurt am Main: Suhrkamp, 2022.

Marlies Dekkers in gesprek met 'boernalist' Marcel van Silfhout. "De toekomst is aan de ambachten."--Steun DNW en word patroon op http://www.petjeaf.com/denieuwewereld.Liever direct overmaken? Maak dan uw gift over naar NL61 RABO 0357 5828 61 t.n.v. Stichting De Nieuwe Wereld. Crypto's doneren kan via https://commerce.coinbase.com/pay/79870e0f-f817-463e-bde7-a5a8cb08c09f-- Bronnen en links bij deze uitzending: - Documentaire 'Hoe graan gelukkig maakt': https://www.youtube.com/watch?v=pcZ_ZMGYOrs- Meer over Graangeluk: https://www.graangeluk.nl/- Jelle in gesprek met Wouter de Heij: https://www.youtube.com/watch?v=Za47KveGoWg- Bestel het boek 'Uitgebeend' hier: https://www.readshop.nl/boeken/uitgebeend-9789490983918- Ad in gesprek met Marcel Silfhout: https://www.youtube.com/watch?v=pYgrEUJUa-M- Ad in gesprek met Yuri van Geest: https://www.youtube.com/watch?v=Ytrzp26lHho- 'Dromen kan niet meer', een interview van Marcel met Peter Sloterdijk uit 1995: https://www.groene.nl/artikel/dromen-kan-niet-meer- Bestel 'De voedselcommissaris' hier: https://www.amboanthos.nl/boek/de-voedselcommissaris/- Ad in gesprek met Wouter van Dieren: https://www.youtube.com/watch?v=xgP2V6Yvqmg

Today's guest is Dr Thomas Sutherland, author of the Bloomsbury title, Speaking Philosophically: Communication at the Limits of Discursive Reason (Bloombury, 2024), lecturer in digital media at the University of Southampton, and researcher into digital culture and the humanities, the history of philosophy and contemporary continental philosophy, and technologies of the self. We discuss three areas that concern the odd character that is Peter Sloterdijk; namely, spheres, the practising life and his rehabilitation of philosophy as wisdom. Dr Thomas Sutherland is a deep dabbler in Sloterdijk's thought, having written various papers on his work, including Peter Sloterdijk and the ‘security architecture of existence': immunity, autochthony, and ontological nativism, and Ontological co-belonging in Peter Sloterdijk's spherological philosophy of mediation. He is also familiar with a regular mention here on the podcast, François Laruelle and his non-philosophy. We touch on; Sloterdijk's original work on Cynicism and why it is still relevant today Spheres, co-existence & interdependence The Practising Life & why ‘You Must Change your Life' The Art of Philosophy as Wisdom The strengths and weaknesses of Sloterdijk's insights Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Today's guest is Dr Thomas Sutherland, author of the Bloomsbury title, Speaking Philosophically: Communication at the Limits of Discursive Reason (Bloombury, 2024), lecturer in digital media at the University of Southampton, and researcher into digital culture and the humanities, the history of philosophy and contemporary continental philosophy, and technologies of the self. We discuss three areas that concern the odd character that is Peter Sloterdijk; namely, spheres, the practising life and his rehabilitation of philosophy as wisdom. Dr Thomas Sutherland is a deep dabbler in Sloterdijk's thought, having written various papers on his work, including Peter Sloterdijk and the ‘security architecture of existence': immunity, autochthony, and ontological nativism, and Ontological co-belonging in Peter Sloterdijk's spherological philosophy of mediation. He is also familiar with a regular mention here on the podcast, François Laruelle and his non-philosophy. We touch on; Sloterdijk's original work on Cynicism and why it is still relevant today Spheres, co-existence & interdependence The Practising Life & why ‘You Must Change your Life' The Art of Philosophy as Wisdom The strengths and weaknesses of Sloterdijk's insights Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Today's guest is Dr Thomas Sutherland, author of the Bloomsbury title, Speaking Philosophically: Communication at the Limits of Discursive Reason (Bloombury, 2024), lecturer in digital media at the University of Southampton, and researcher into digital culture and the humanities, the history of philosophy and contemporary continental philosophy, and technologies of the self. We discuss three areas that concern the odd character that is Peter Sloterdijk; namely, spheres, the practising life and his rehabilitation of philosophy as wisdom. Dr Thomas Sutherland is a deep dabbler in Sloterdijk's thought, having written various papers on his work, including Peter Sloterdijk and the ‘security architecture of existence': immunity, autochthony, and ontological nativism, and Ontological co-belonging in Peter Sloterdijk's spherological philosophy of mediation. He is also familiar with a regular mention here on the podcast, François Laruelle and his non-philosophy. We touch on; Sloterdijk's original work on Cynicism and why it is still relevant today Spheres, co-existence & interdependence The Practising Life & why ‘You Must Change your Life' The Art of Philosophy as Wisdom The strengths and weaknesses of Sloterdijk's insights Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Today's guest is Dr Thomas Sutherland, author of the Bloomsbury title, Speaking Philosophically: Communication at the Limits of Discursive Reason (Bloombury, 2024), lecturer in digital media at the University of Southampton, and researcher into digital culture and the humanities, the history of philosophy and contemporary continental philosophy, and technologies of the self. We discuss three areas that concern the odd character that is Peter Sloterdijk; namely, spheres, the practising life and his rehabilitation of philosophy as wisdom. Dr Thomas Sutherland is a deep dabbler in Sloterdijk's thought, having written various papers on his work, including Peter Sloterdijk and the ‘security architecture of existence': immunity, autochthony, and ontological nativism, and Ontological co-belonging in Peter Sloterdijk's spherological philosophy of mediation. He is also familiar with a regular mention here on the podcast, François Laruelle and his non-philosophy. We touch on; Sloterdijk's original work on Cynicism and why it is still relevant today Spheres, co-existence & interdependence The Practising Life & why ‘You Must Change your Life' The Art of Philosophy as Wisdom The strengths and weaknesses of Sloterdijk's insights Learn more about your ad choices. Visit megaphone.fm/adchoices

Gegen die pessimistische Selbstverneinung Europas versucht der Philosoph Peter Sloterdijk in seinem neuen Buch „Der Kontinent ohne Eigenschaften“ das europäische Projekt entschieden zu verteidigen. Rezension von Jochen Rack

Gegen die pessimistische Selbstverneinung Europas versucht der Philosoph Peter Sloterdijk in seinem neuen Buch „Der Kontinent ohne Eigenschaften“ das europäische Projekt entschieden zu verteidigen. Rezension von Jochen Rack

Der Ukrainekrieg, die Wiederwahl Trumps, die Klimakrise: Der Blick auf die Gegenwart stimmt nicht gerade optimistisch. Philosoph Peter Sloterdijk warnt davor, sich in Krisenzeiten nur von Nachrichten zu ernähren und die Hoffnung zu verlieren. Eilenberger, Wolfram www.deutschlandfunkkultur.de, Sein und Streit

Dr. Jörg Bernardy ist freier Autor und Trainer bei The School of Life. Er studierte Philosophie und Literaturwissenschaft in Köln, Paris und Düsseldorf und promovierte an der Universität Hildesheim. Als wissenschaftlicher Mitarbeiter an der Staatlichen Hochschule für Gestaltung Karlsruhe arbeitete er u.a. mit Peter Sloterdijk und Wolfgang Ullrich. Er war mehrere Jahre für DIE ZEIT tätig. Seine Schwerpunkte sind Medien-, Kultur- und Gesellschaftsphilosophie sowie Ästhetik.

Kath-Akademie Archiv: „Rüdiger Safranski zu Gast bei Albert von Schirnding“ (Hördauer: 80 Minuten) Er ist wohl einer der renommiertesten Biographen Deutschlands: seine ebenso fundierten wie lesbaren Präsentationen u.a. von E.T.A. Hoffmann, Martin Heidegger, Friedrich Nietzsche, Friedrich Schiller und zuletzt Johann Wolfgang von Goethe haben Rüdiger Safranski, geb. 1945, zum Bestsellerautor gemacht. Auch international feiern seine Werke in mittlerweile 28 Sprachen Erfolge, hat er doch die Gabe begnadeten Erzählens, und seine Eloquenz, sein Witz vermögen längst verstorbenen Dichtern sehr lebendige Präsenz zu verleihen. Anlässlich der Verleihung des Konrad-Adenauer-Literaturpreises 2014 in Weimar beschrieb Kulturstaatsministerin Monika Grütters den Biographen Safranski als „...Meister auch und besonders darin, das Neue, das Außergewöhnliche, das ‚Un-erhörte‘ dort zu entdecken, wo eigentlich schon alles gesagt und geschrieben scheint“. Wie den klassischen Schriftstellern und Denkern gilt Safranskis Leidenschaft auch dem Philosophieren. So wurde er einem breiten Publikum als Moderator der Sendung „Das philosophische Quartett“ bekannt, zusammen mit Peter Sloterdijk. Warum sind wir hier? Was können wir tun und was vom Leben erwarten? Solche zentralen Fragen menschlichen Daseins fanden ihren Niederschlag u.a. in Publikationen wie „Das Böse oder Das Drama der Freiheit“ und „Wieviel Wahrheit braucht der Mensch?“. Sein Werk über die Romantik verbindet Philosophie mit Literatur und hat Verstehenszugänge zu dieser geistigen Tradition eröffnet, die sie uns heute erneut faszinierend erscheinen lassen. Wenn Ihnen dieser Beitrag gefallen hat, dann mögen Sie vielleicht auch diesen.   Hörbahn on Stage - live in Schwabing  Literatur und Ihre Autor*innen im Gespräch - besuchen Sie uns! Katholische Akademie in BayernKardinal Wendel HausMandlstraße 23, 80802 München Realisation Uwe Kullnick

Pots comprar el llibre aquí: https://www.onallibres.cat/pensar-el-gris-9788412745719 Aquesta setmana a L'illa de Maians, presentat i dirigit per Bernat Dedéu, parlem del llibre 'Pensar el gris', de Peter Sloterdijk. L'edita Arcàdia el 2024. En parlem amb Arià Paco i Berta Galofré. Un podcast d'Ona Llibres - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://onallibres.cat⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Presentat i dirigit per Bernat Dedéu. Edició i realització per Albert Olaya.

Peter Sloterdijk ist einer der meistgelesenen deutschen Philosophen. Soeben ist ein neues Buch von ihm erschienen: "Der Kontinent ohne Eigenschaften. Lesezeichen im Buch Europa".

Get comfy as you listen to this episode! In episode 118 of Overthink, Ellie and David discuss all things comfortable…and uncomfortable. They talk through the conflation of comfort and luxury, modern architecture's prioritization of comfort, and whether our need for comfort is the reason for our burning planet. With everything from Maslow's hierarchy of needs to “the comfort-industrial complex,” this episode will have you questioning what it takes for us to lead a full and happy life. Plus, in the bonus they get into the meaning of the phrase ‘too close for comfort', alcohol as a destructive form of comfort, and the importance of attachment theory.Works Discussed:Daniel Barber, “After Comfort” J L Bottorff et al., “The phenomenology of comfort”Matt Haig, The Comfort Book Ryan Heavy Head, “Blackfoot Influence on Abraham Maslow, Presented by Narcisse Kainai and Ryan Heavy Head at the University of Montana”Lynnette Leeseberg Stamler and Ann Malinowski, “Comfort: exploration of the concept in nursing.”A. H. Maslow, A Theory of Human MotivationTeju Ravilochan, “The Blackfoot Wisdom that Inspired Maslow's Hierarchy”. Peter Sloterdijk, Spheres trilogyChögyam Trungpa, Shambhala: The Sacred Path of the Warrior Support the showPatreon | patreon.com/overthinkpodcast Website | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail | dearoverthink@gmail.comYouTube | Overthink podcast

Gabor Steingart im Gespräch mit Peter Sloterdijk über die Werte und Wehrhaftigkeit Europas.

Gabor Steingart präsentiert das Pioneer Briefing

Stefan und Wolfgang geben bekannt, welches Buch sie als nächste gemeinsame Salonlektüre lesen.Komm' in den Salon. Es gibt ihn via Webplayer & RSS-Feed (zum Hören im Podcatcher deiner Wahl, auch bei Apple Podcasts und Spotify). Wenn du Salon-Stürmer bist, lade weitere Hörer von der Gästeliste ein.

„Jsem švorc,“ zní název jedné eseje od současného sociologa a filozofa Hartmuta Rosy. Autor si nestěžuje na to, že jeho práce málo nese, ale že on sám už nic dalšího nesnese. Nemá na mysli finanční, ale časovou insolvenci. Hartmut Rosa v eseji poznamenává: „Už nejsem schopen plnit své závazky. Naprosto selhávám. Kdyby měl tento příspěvek k něčemu být, potřeboval bych aspoň tři dny, ale já jej musím napsat za pár hodin.“ V tomto životním pocitu se patrně najde ledaskdo. Časovou tíseň navíc Rosa učinil svým výzkumným tématem: moderna je spjatá s tím, že jsme všichni, co se času týče, žebráci. Čím více se navíc snažíme přizpůsobit rychlosti, tím spíše se propadáme do zoufalství. Když se dnes nevyspíme a propracujeme noc, zítra budeme ještě citlivější na stres. Když se naučíme brát doplňky na zvyšování výkonnosti, můžeme ohrozit své zdraví; když se z toho navíc stane norma a ty doplňky bude brát stále více lidí, posune se to, co se od všech očekává. Teze o zrychlující se moderně není nepřesvědčivá. Ale staví na kontrastu vůči minulosti, která prý byla méně stresující. S tím je spjaté nebezpečí romantizace minulosti, v níž prý bylo na všechno více času. Ale copak to může být pravda? Vždyť pojem volného času je vyloženě moderní výdobytek. Život se navíc z jedné strany možná zrychluje, z druhé však zpomaluje. Vzrostl věk dožití a člověk na to zareagoval odkládáním rodičovství, manželství, dostudování. Mladí lidé získali čas na studium; „malý lidé“ čas na dětství. Třeba německý filozof Peter Sloterdijk proto na teorie zrychlování pohlíží skepticky. Nezavrhuje ji, ale vtahuje do hry ještě jedno hledisko. Co když to není tak, že objektivně stoupá stres, co když je to spíše tak, že se prohlubuje naše citlivost na stres? To není útok na citlivost. Sloterdijk nepochybuje o tom, že je spolutvůrkyní demokratických pořádků: i díky citlivosti jsme v druhém člověku rozpoznali druhé já a přisoudili každému rovná práva. Akorát se v nás také vytváří – působením té stejné citlivosti – nekonečný potenciál pro nespokojenost. „Všechny úlevy, které moderní společenství skýtají, jsou odsouzeny k tomu, aby byly pohlceny zvýšenou senzibilizací. Zákon rostoucí nespokojenosti v demokraciích stále čeká na své systematické zdůvodnění,“ poznamenává Peter Sloterdijk v knize Stres a svoboda. Kapitoly I. Vyrazit si s želvou na procházku [Začátek až 15:50] II. „Vyhlašuji časový bankrot.“ O časové insolvenci [15:50 až 42:30] III. Resonancí proti stresu? [42:30 až 58:40] IV. Jak stresující je přecitlivělost? [58:40 až konec] Bibliografie Walter Benjamin, „Das Paris des Second Empire bei Baudelaire“, in: Gesammelte Schriften, I, 2, Frankfurt am Main: Suhrkamp, 2012, str. 511–604. Thomas Fuchs, „O bezútěšnosti optimalizace a radosti z nesnází“, in: Bůh je mrtev. Nic není dovoleno, Praha: Echo Media, 2023, str. 282–292. Hartmut Rosa, „Demokracie potřebuje hlas, ale také uši a srdce“, in: Bůh je mrtev. Nic není dovoleno, Praha: Echo Media, 2023, str. 269–275. Hartmut Rosa, Unverfügbarkeit, Frankfurt am Main: Suhrkamp, 2020. Hartmut Rosa, When Monsters Roar and Angels Sing. Eine kleine Soziologie des Heavy Metal, Stuttgart: Kohlhammer, 2023. Peter Sloterdijk, Stress und Freiheit, Frankfurt am Main: Suhrkamp, 2011. „The worrying effects of working more and sleeping less“, in: BBC, 7. 7. 2017, https://www.bbc.com/worklife/article/20170707-the-worrying-effects-of-working-more-and-sleeping-less Shawn D. Youngstedt, Eric E. Goff et al., „Has Adult Sleep Duration Declined Over the Last 50+ Years?“, in: Sleep Med Rev., 28, 2016, str. 69–85, https://pmc.ncbi.nlm.nih.gov/articles/PMC4769964/ Celé epizody sledujte na www.forendors.cz/pravdaneexistujetm

Wolfgang und Stefan geben die nächste gemeinsame Salon-Lektüre bekannt

Der Philosoph Peter Sloterdijk sieht in Europa ein antiimperiales Vorbild für die Welt. Sein neues Buch "Der Kontinent ohne Eigenschaften- Lesezeichen im buch Europa" ist aus einer Vorlesungsreihe entstanden, die er am Collège de France gehalten hat - der Olymp französischer Intellektualität. Knut Cordsen im Gespräch mit Peter Sloterdijk / Morgen wird der Theaterpreis Faust im thüringischen Gera verliehen: Deutsche Theaterschaffende prämieren die besten Stücke und Schauspieler des Jahres-Auch drei Bayerische Akteure sind nominiert: zwei Produktionen der Münchner Kammerspiele - "Amour" und "WoW - Word on wirecard". Der dritte Nominierte ist der Musiker und Schauspieler Anselm Dalferth mit seinem Stück "Die Erde über mir". Christoph Leibold mit einem Porträt / "Listen to Munich": Club-Betreiber und Konzert-Veranstalter treffen sich im Münchner Feierwerk, um die Probleme und Sorgen der bayerischen Musikbranche zu diskutieren. Tom Kretschmer berichtet

T04E02. MÉNAGE À TROIS. Con Sartre, Heidegger y Sloterdijk. En el episodio de hoy, nos embarcamos en una reflexión crítica sobre tres textos clave que han marcado el pensamiento contemporáneo: Reglas para el parque humano, de Peter Sloterdijk, El existencialismo es un humanismo, de Jean-Paul Sartre y Carta sobre el humanismo, de Martin Heidegger. Cada uno de estos autores ofrece una perspectiva única sobre lo que significa ser humano, la libertad, la técnica y el futuro de nuestra especie. Junto a mis amigos, discutiremos cómo estas obras, lejos de ofrecer respuestas definitivas, nos invitan a cuestionar nuestras concepciones del humanismo, la responsabilidad individual y la relación entre la naturaleza y la cultura. Acompáñennos en este viaje filosófico mientras desentrañamos las implicaciones de estos textos en un mundo marcado por la técnica, la incertidumbre y la búsqueda de sentido. Conviértete en un colaborador activo del podcast y recibe contenido exclusivo invitándonos UN CAFÉ: ⁠https://www.patreon.com/ungalloparaasclepio⁠ MAR LLAMAS ⁠https://www.instagram.com/mariana_onfire/⁠ ALAN ARGÜELLO ⁠https://www.instagram.com/alanargguello/⁠ ÓSCAR MERINO ⁠https://www.instagram.com/k_merino3/⁠ ADRIÁN ARDILLA LARA ⁠https://www.instagram.com/uzuariodeinztagram/⁠ ARTURO CASTRO ⁠https://www.instagram.com/arturoelproductor_/⁠ Quédate, aquí empieza Un Gallo Para Asclepio, un podcast de filosofía para paladares diversos. Filosofía prolija y al alcance.

Der Ausgangspunkt für diese Episode ist eine denkwürdige Nacht unter dem Sternenhimmel, die eine ganze Reihe von Fragen heraufbeschwört: Was sehen wir, wenn wir meinen, am Himmel dasselbe zu sehen? Können wir noch von einer gemeinsamen Welt ausgehen, nachdem die Transzendentalphilosophie den Kosmos als gefügte Ordnung gesprengt hat? Und falls nicht, welcher Weltbegriff garantiert im post-metaphysischen Zeitalter einen größeren Zusammenhang? Mithilfe von Niklas Luhmanns Weltkunst-Aufsatz und Peter Sloterdijks surrealistischer Topologie autogener Gefäße versuche ich herauszufinden, was das Subjekt der Moderne davor bewahrt, aus einer Welt zu fallen, an die es nicht mehr glaubt.

Infinite Mobilization, Peter Sloterdijk ch6,3

Welcome to the ONE HUNDREDTH EPISODE of The Nietzsche Podcast. Today we're examining the speech of Peter Sloterdijk, given on the centennial of Nietzsche's death, and transcribed into the essay entitled, "Nietzsche Apostle". Sloterdijk puts forward the theory that languages are fundamentally an instrument of 'group narcissism' by which the group recognizes one another and celebrates themselves. However, with the Reversal effected by St. Paul, the function of language becomes self-lowering rather than self-celebrating. Nietzsche's radical use of language is to reclaim the prideful and self-celebratory use of language, and provide us with a 'Fifth Gospel'.

Nesta semana, no Linhas Cruzadas, Andresa Boni e Luiz Felipe Pondé discutem os avanços científicos e suas implicações éticas, questionando a confiabilidade da natureza e até onde o ser humano pode ou deve intervir nela. Eles discutem temas como a criação de vida do zero, inspirando-se no mito de Prometeu e no romance "Frankenstein" de Mary Shelley. A discussão se estende ao uso da edição genética CRISPR, destacando o caso do cientista que editou o DNA de embriões humanos. Eles debatem a visão do filósofo Peter Sloterdijk sobre manipulação genética e questionam os limites éticos da ciência e os riscos de perder o controle sobre suas criações. Na parte final eles conversam sobre a necessidade de regras para preservar a humanidade diante do rápido avanço tecnológico.    Não perca esta conversa envolvente no Linhas Cruzadas, todas as quintas às 22h. #TVCultura  #LuizFelipePondé #AndresaBoni #ÉticaGenética #DNA

Exciting news! For the first time Bloomsbury has published a book length overview and guide to Slavoj Žižek's 1989 text The Sublime Object of Ideology and we're talking with it's author Rafael Winkler about his reading of Slavoj Žižek's famous text. Rafael is an Associate Professor in the Department of Philosophy, University of Johannesburg, South Africa. He's the author of Žižek's The Sublime Object of Ideology: A Reader's Guide (London: Bloomsbury, 2024), Philosophy of Finitude: Heidegger, Levinas, and Nietzsche (London: Bloomsbury, 2019), Identity and Difference (ed.) (London and New York: Routledge, 2018), Phenomenology and Naturalism (ed.) (London and New York: Routledge, 2017), and Identity and Difference: Contemporary Debates on the Self (ed.) (London: Palgrave, 2016) More on the book from Bloomsbury. First published in 1989, The Sublime Object of Ideology was Žižek's breakthrough work, and is still regarded by many as his masterpiece. It was an iconoclastic reinvention of ideology critique that introduced the English-speaking world to Žižek's scorching brand of cultural and philosophical commentary and the multifaceted ways in which he explained it. Tying together concepts from aesthetics, psychoanalytic theory, cultural studies and the philosophy of belief, it changed the face of contemporary commentary and remains the underpinning of much of his subsequent thinking.This compelling guide introduces all of the influential thinkers and foundational concepts which Žižek draws on to create this seminal work. Grounding the text's many and varied references in the work of Peter Sloterdijk, Saul Kripke, Walter Benjamin, Jacques Lacan, Jacques Derrida, Immanuel Kant and G.W.F. Hegel, amongst others, helps students who are encountering this mercurial writer for the first time to understand the philosophical context of his early explorations. Each of Žižek's key arguments are unpacked and laid out, alongside an invaluable account of how The Sublime Object of Ideology impacted the critical terrain on which it landed. Enjoy!

This is the final episode of our fourth season. In this short episode, our host gives a quick summary of how the podcast has grown in the last four years. Then he gives a brief overview of a new book on climate change from the German philosopher Peter Sloterdijk, Prometheus's Remorse: From the Gift of Fire to Global Arson. It's a good account of the cultural, ecological, and ethical implications of humanity's unique and complicated relationship with fire. The Forum on Religion and Ecology podcast will be back with a new season of episodes soon. Now is a good time to go through previous seasons to catch any episodes you might have missed, or enjoy some of your favorite episodes a second time.

[caption id="attachment_5359" align="aligncenter" width="1024"] "Dolmen de Menga entrance: Massive stone portal of 6,000-year-old Neolithic tomb in Antequera, Spain."[/caption][caption id="attachment_5354" align="aligncenter" width="1024"] "La Peña de los Enamorados: Distinctive mountain face aligned with Dolmen de Menga, resembling human profile."[/caption] Key Ideas: The invention of architecture during the Neolithic period marked a significant shift in human psychology and religion, creating a division between natural and man-made spaces and giving rise to new concepts of ownership, territoriality, and sacred spaces. The relationship between architecture and the awareness of death is explored, with the idea that built structures allowed humans to create a sense of permanence and continuity in the face of mortality. Neolithic dolmens and their alignment with the summer solstice may have played a crucial role in rituals related to death, the afterlife, and the cyclical nature of the cosmos. The astronomical alignment of the Dolmen de Menga is part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe, suggesting a shared cosmological understanding among ancient societies. Neolithic art and architecture, including the use of red ochre and iron oxide paintings, may be linked to shamanic practices and altered states of consciousness. Peter Sloterdijk's theory of spheres is applied to understand the evolution of human spatial awareness and the desire to recreate protected, womb-like spaces through architecture. The fundamental nature of architecture and its role in human life is explored through various philosophical, psychological, and sociological perspectives. Adventure Time with My Daughter My daughter Violet likes the show Adventure Time. She loves mythology, creepy tombs, long dead civilizations and getting to be the first to explore and discover new things. I took my 6-year-old daughter to the Neolithic portal Tomb, or Dolmen, Dolmen de Menga in Antequera, while on a trip to Spain. This ancient megalithic monument, believed to be one of the oldest and largest in Europe, dates back to the 3rd millennium BCE. It is made of 8 ton slabs of stone that archaeologists have a passing idea of how ancient people moved. It has a well drilled through 20 meters of bedrock at the back of it and it is oriented so that the entrance faces a mountain that looks like a sleeping giant the ancient builders might have worshiped. All of this delighted my daughter. The dolmen's impressive architecture features massive stone slabs, some weighing up to 180 tons, forming a 25-meter-long corridor and a spacious chamber. Inside, a well adds to the mystery, possibly used for rituals or as a symbol of the underworld. What's truly fascinating is the dolmen's alignment with the nearby La Peña de los Enamorados mountain. During the summer solstice, the sun rises directly over the mountain, casting its first rays into the dolmen's entrance, illuminating the depths of the chamber. This astronomical alignment suggests the ancient builders had a sophisticated understanding of the cosmos. According to archaeoastronomical studies, the Dolmen de Menga might have served as a symbolic bridge between life and death, connecting the world of the living with the realm of the ancestors. The solstice alignment could have held great spiritual significance, marking a time of renewal, rebirth, and the eternal cycle of existence. Sharing this incredible experience with my daughter and witnessing her awe and curiosity as she felt the weight of boulders that men had moved by hand, is a moment I'll treasure forever.  I reminded her that every time she has seen a building, be it a school or a sky-scraper, it all started here with the birth of architecture, and maybe the birth of something else too. Thinking about prehistory is weird because thinking about the limits of our human understanding is trippy and prehistory is, by definition, before history and therefore written language, meaning we cant really know the subjective experience of anyone who was a part of it. Talking to a child about the limits of what we as a species do or can know are some of my favorite moments as a parent because they are opportunities to teach children the importance of curiosity, intuition and intellectual humility than many adults never learn. Watching Violet contemplate a time when mankind didn't have to tools or advanced scientific knowledge was a powerful moment when I saw her think so deeply about the humanity she was a part of. What the Invention of Architecture did to Psychology Anecdote of the Jar by Wallace Stevens I placed a jar in Tennessee, And round it was, upon a hill. It made the slovenly wilderness Surround that hill.   The wilderness rose up to it, And sprawled around, no longer wild. The jar was round upon the ground And tall and of a port in air.   It took dominion everywhere. The jar was gray and bare. It did not give of bird or bush, Like nothing else in Tennessee. Prior to the advent of architecture, the world was an undivided, seamless entity, with no clear boundaries between human habitation and the natural environment. The construction of dolmens and other architectural structures shattered this unified perception, creating a new paradigm in which humans actively shaped and claimed portions of the earth for their own purposes. This act of claiming space and erecting structures upon it represented a profound psychological shift, as humans began to assert their agency and control over their surroundings. The division of the world into natural and man-made spaces had far-reaching implications for human psychology. It fostered a sense of ownership and territoriality, as individuals and communities began to identify with and attach meaning to the spaces they created. This attachment to claimed spaces gave rise to new concepts of home, belonging, and identity, which were intimately tied to the built environment. Simultaneously, the unclaimed, natural world began to be perceived as a separate entity, one that existed beyond the boundaries of human control and understanding. The impact of this division on religion was equally profound. The creation of man-made spaces, such as dolmens, provided a tangible manifestation of human agency and the ability to shape the world according to human beliefs and desires. These structures became sacred spaces, imbued with religious and spiritual significance, where rituals and ceremonies could be performed. The separation of natural and man-made spaces also gave rise to new religious concepts, such as the idea of sacred and profane spaces, and the belief in the ability of humans to create and manipulate the divine through architectural means. The significance of this division between natural and man-made spaces is beautifully captured in Wallace Stevens' anecdote of the jar. In this short poem, Stevens describes placing a jar in a wilderness, which "took dominion everywhere." The jar, a man-made object, transforms the natural landscape around it, asserting human presence and control over the untamed wilderness. This simple act of placing a jar in the wild encapsulates the profound psychological and religious implications of the invention of architecture. The jar represents the human impulse to claim and shape space, to impose order and meaning upon the chaos of the natural world. It symbolizes the division between the natural and the man-made, and the way in which human creations can alter our perception and understanding of the world around us. Just as the jar takes dominion over the wilderness, the invention of architecture during the Neolithic period forever changed the way humans perceive and interact with their environment, shaping our psychology and religious beliefs in ways that continue to resonate to this day. The Relationship of Architecture to the Awareness of Death Robert Pogue Harrison, a professor of Italian literature and cultural history, has written extensively about the relationship between architecture, human psychology, and our understanding of death. In his book "The Dominion of the Dead," Harrison explores how the invention of architecture fundamentally altered human consciousness and our attitude towards mortality. According to Harrison, the creation of built structures marked a significant shift in human psychology. Before architecture, early humans lived in a world where the natural environment was dominant, and death was an ever-present reality. The invention of architecture allowed humans to create a sense of permanence and stability in the face of the transient nature of life. By constructing buildings and monuments, humans could create a physical manifestation of their existence that would outlast their individual lives. This allowed for a sense of continuity and the ability to leave a lasting mark on the world. Harrison argues that architecture became a way for humans to assert their presence and create a symbolic defense against the inevitability of death. Moreover, Harrison suggests that the invention of architecture gave rise to the concept of the "afterlife." By creating tombs, pyramids, and other burial structures, humans could imagine a realm where the dead continued to exist in some form. These architectural spaces served as a bridge between the world of the living and the world of the dead, providing a sense of connection and continuity. Harrison also argues that architecture played a crucial role in the development of human culture and collective memory. Buildings and monuments became repositories for shared histories, myths, and values. They served as physical anchors for cultural identity and helped to create a sense of belonging and shared purpose among communities. However, Harrison also notes that architecture can have a complex relationship with death. While it can provide a sense of permanence and a symbolic defense against mortality, it can also serve as a reminder of our own impermanence. The ruins of ancient civilizations and the decay of once-great buildings can evoke a sense of melancholy and serve as a testament to the ultimate transience of human existence. Death and Ritual through Architecture Recent archaeological findings have shed light on the potential significance of the alignment of Neolithic dolmens with the summer solstice. These ancient stone structures, found throughout Europe and beyond, have long been shrouded in mystery. However, the precise positioning of these megalithic tombs suggests that they may have played a crucial role in Stone Age rituals related to death, the afterlife, and the cyclical nature of the cosmos. On the day of the summer solstice, when the sun reaches its highest point in the sky and casts its longest rays, a remarkable phenomenon occurs within certain dolmens. The light penetrates through the narrow entrance, illuminating the interior chamber and reaching the furthest recesses of the tomb. This alignment, achieved with great intentionality and skill, has led archaeologists to speculate about the beliefs and practices of the Neolithic people who constructed these monumental structures. One theory suggests that the dolmens served as portals for the souls of the deceased to ascend to the heavenly bodies. The sun, often revered as a divine entity in ancient cultures, may have been seen as the ultimate destination for the spirits of the dead. By aligning the dolmen with the solstice, the Neolithic people perhaps believed that they were creating a direct pathway for the souls to reach the sun and achieve a form of celestial immortality. Another interpretation posits that the solstice alignment was a way to honor and commemorate the dead. The penetrating light, reaching the innermost chamber of the dolmen, could have been seen as a symbolic reunion between the living and the deceased. This annual event may have served as a time for the community to gather, pay respects to their ancestors, and reaffirm the enduring bond between the generations. Furthermore, the cyclical nature of the solstice, marking the longest day of the year and the subsequent return of shorter days, may have held profound symbolic meaning for the Neolithic people. The alignment of the dolmen with this celestial event could have been interpreted as a representation of the cycle of life, death, and rebirth. Just as the sun reaches its peak and then begins its descent, the dolmen's illumination on the solstice may have symbolized the passage from life to death and the promise of eventual renewal. While we may never know with certainty the exact beliefs and rituals associated with the Neolithic dolmens and their solstice alignment, the structures themselves stand as testaments to the ingenuity, astronomical knowledge, and spiritual convictions of our ancient ancestors. The precision and effort required to construct these megalithic tombs and align them with the heavens suggest a deep reverence for the dead and a belief in the interconnectedness of life, death, and the cosmos. The Astronomical Alignment of the Dolmen de Menga and Its Broader Significance The astronomical alignment of the Dolmen de Menga with the summer solstice sunrise is not an isolated phenomenon, but rather part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe and beyond. Many megalithic structures, such as Newgrange in Ireland and Maeshowe in Scotland, have been found to have precise alignments with solar and lunar events, suggesting that the ancient builders had a sophisticated understanding of the movements of celestial bodies and incorporated this knowledge into their architectural designs. The alignment of the Dolmen de Menga with the summer solstice sunrise may have held profound symbolic and ritual significance for the Neolithic community that built and used the structure. The solstice, as a moment of transition and renewal in the natural cycle of the year, could have been associated with themes of rebirth, fertility, and the regeneration of life. The penetration of the sun's first rays into the inner chamber of the dolmen on this date may have been seen as a sacred union between the celestial and terrestrial realms, a moment of cosmic alignment and heightened spiritual potency. The incorporation of astronomical alignments into Neolithic monuments across Europe suggests that these ancient societies had a shared cosmological understanding and a deep reverence for the cycles of the sun, moon, and stars. The construction of megalithic structures like the Dolmen de Menga can be seen as an attempt to harmonize human activity with the larger rhythms of the cosmos, creating a sense of unity and connection between people and the natural and celestial worlds they inhabited. Originally these structures were probably lovingly adorned with paint and patterns. This paint was usually made of red ochre and iron oxide.  We know that because the paintings that are left in Iberia are made of these materials and the extremely few neolithic portal tombs that were protected from the elements still have geographic markings.   [caption id="attachment_5367" align="aligncenter" width="715"] Here is me hiking up to look at some iron oxide neolithic paintings[/caption][caption id="attachment_5365" align="aligncenter" width="605"] Here is a little guy made out of iron oxide who is about six thousand years old[/caption][caption id="attachment_5372" align="aligncenter" width="466"] The 4th millennium BC painting inside the Dolmen Anta de Antelas in Iberia[/caption]   Some researchers, such as David Lewis-Williams and Thomas Dowson, have proposed that the geometric patterns and designs found in Neolithic art and architecture may represent the visions experienced by shamans during altered states of consciousness. Other scholars, like Michael Winkelman, argue that shamanism played a crucial role in the development of early human cognition and social organization. According to this theory, the construction of sacred spaces like the Dolmen de Menga may have been closely tied to the practices and beliefs of shaman cults, who served as intermediaries between the physical and spiritual realms. What is Architecture: Why did we invent it? Philosopher, Peter Sloterdijk's theory of spheres, particularly his concept of the first primal globe and its subsequent splitting, offers an intriguing framework for understanding the evolution of human spatial awareness and its manifestations in art and architecture. Sloterdijk's "spherology" posits that human existence is fundamentally about creating and inhabiting spheres - protected, intimate spaces that provide both physical and psychological shelter. The "first primal globe" in his theory refers to the womb, the original protected space that humans experience. According to Sloterdijk, the trauma of birth represents a splitting of this primal sphere, leading humans to constantly seek to recreate similar protective environments throughout their lives and cultures. This concept of sphere-creation and inhabitation can be seen as a driving force behind much of human culture and architecture. Applying this framework to Neolithic architecture like dolmens and portal tombs, we might interpret these structures as attempts to recreate protected, womb-like spaces on a larger scale. These stone structures, with their enclosed spaces and narrow entrances, could be seen as physical manifestations of the desire to recreate the security and intimacy of the "primal sphere" and our universal interaction with it through the archetype of birth. In the Neolithic period, the world was perceived as an undifferentiated sphere, where the sacred and the secular were intimately intertwined. The concept of separate realms for the divine and the mundane had not yet emerged, and the universe was experienced as a single, all-encompassing reality. In this context, the creation of the earliest permanent architecture, such as portal tombs, represents a significant milestone in human history, marking the beginning of a fundamental shift in how humans understood and organized their environment. Portal tombs, also known as dolmens, are among the most enigmatic and captivating architectural structures of the Neolithic era. These megalithic monuments, consisting of large upright stones supporting a massive horizontal capstone, have puzzled and intrigued researchers and visitors alike for centuries. While their exact purpose remains a subject of debate, many scholars believe that portal tombs played a crucial role in the emergence of the concept of sacred space and the demarcation of the secular and the divine. Mircea Eliade. In his seminal work, "The Sacred and the Profane," Eliade argues that the creation of sacred space is a fundamental aspect of human religiosity, serving to distinguish the realm of the divine from the ordinary world of everyday existence. He suggests that the construction of portal tombs and other megalithic structures in the Neolithic period represents an early attempt to create a liminal space between the sacred and the secular, a threshold where humans could encounter the numinous and connect with the spiritual realm. Remember that this was the advent of the most basic technology, or as Slotedijik might label it, anthropotechnics. The idea that sacred and secular space could even be separated was itself a technological invention, or rather made possible because of one. Anthropotechnics refers to the various practices, techniques, and systems humans use to shape, train, and improve themselves. It encompasses the methods by which humans attempt to modify their biological, psychological, and social conditions. The Nature of Architecture and Its Fundamental Role in Human Life Architecture, at its core, is more than merely the design and construction of buildings. It is a profound expression of human creativity, culture, and our relationship with the world around us. Throughout history, scholars and theorists have sought to unravel the fundamental nature of architecture and its impact on the human experience. By examining various theories and perspectives, we can gain a deeper understanding of the role that architecture plays in shaping our lives and the societies in which we live. One of the most influential thinkers to explore the essence of architecture was the philosopher Hannah Arendt. In her work, Arendt emphasized the importance of the built environment in creating a sense of stability, permanence, and shared experience in human life. She argued that architecture serves as a tangible manifestation of the human capacity for creation and the desire to establish a lasting presence in the world. Arendt's ideas highlight the fundamental role that architecture plays in providing a physical framework for human existence. By creating spaces that endure over time, architecture allows us to anchor ourselves in the world and develop a sense of belonging and continuity. It serves as a backdrop against which the drama of human life unfolds, shaping our experiences, memories, and interactions with others. Other theorists, such as Martin Heidegger and Gaston Bachelard, have explored the philosophical and psychological dimensions of architecture. Heidegger, in his essay "Building Dwelling Thinking," argued that the act of building is intimately connected to the human experience of dwelling in the world. He suggested that architecture is not merely a matter of creating functional structures, but rather a means of establishing a meaningful relationship between individuals and their environment. Bachelard, in his book "The Poetics of Space," delved into the emotional and imaginative aspects of architecture. He explored how different spaces, such as homes, attics, and basements, evoke specific feelings and memories, shaping our inner lives and sense of self. Bachelard's ideas highlight the powerful psychological impact that architecture can have on individuals, serving as a catalyst for introspection, creativity, and self-discovery. From a sociological perspective, theorists like Henri Lefebvre and Michel Foucault have examined the ways in which architecture reflects and reinforces power structures and social hierarchies. Lefebvre, in his book "The Production of Space," argued that architecture is not merely a neutral container for human activity, but rather a product of social, political, and economic forces. He suggested that the design and organization of space can perpetuate inequality, segregation, and control, shaping the way individuals and communities interact with one another. Foucault, in his work on disciplinary institutions such as prisons and hospitals, explored how architecture can be used as a tool for surveillance, regulation, and the exercise of power. His ideas highlight the potential for architecture to serve as an instrument of social control, influencing behavior and shaping the lives of those who inhabit or interact with the built environment. By engaging with the diverse theories and perspectives on architecture, we can develop a more nuanced understanding of its role in shaping the human experience. From the philosophical insights of Arendt and Heidegger to the psychological explorations of Bachelard and the sociological critiques of Lefebvre and Foucault, each perspective offers a unique lens through which to examine the essence of architecture and its impact on our lives. As we continue to grapple with the challenges of an increasingly urbanized and globalized world, the study of architecture and its fundamental nature becomes more important than ever. By unlocking the secrets of this ancient and enduring art form, we may find new ways to create spaces that nurture the human spirit, foster connection and belonging, and shape a built environment that truly reflects our highest values and aspirations. Violet's Encounter with the Dolmen It is a common misconception to think of children as blank slates, mere tabula rasas upon which culture and experience inscribe themselves. In truth, children are born with the same primal unconscious that has been part of the human psyche since prehistory. They are simply closer to this wellspring of archetypes, instincts, and imaginative potentials than most adults, who have learned to distance themselves from it through the construction of a rational, bounded ego. While I talked to the archaeologist on site of the Dolmen de Menga, I saw the that these rituals and symbols are still alive in the unconscious of modern children just as they were in the stone age. I looked at the ground to see that Violet was instinctually making a little Dolmen out of dirt. My daughter Violet's recent fear of the dark illustrates this innate connection to the primal unconscious. When she wakes up afraid in the middle of the night, I try to reassure her by explaining that the shadows that loom in the darkness are nothing more than parts of herself that she does not yet know how to understand yet or integrate. They are manifestations of the unknown, the numinous, the archetypal - all those aspects of the psyche that can be terrifying in their raw power and otherness, but that also hold the keys to creativity, transformation, and growth. Violet intuitively understands this link between fear and creativity. She has begun using the very things that frighten her as inspiration for her storytelling and artwork, transmuting her nighttime terrors into imaginative narratives and symbols. This process of turning the raw materials of the unconscious into concrete expressions is a perfect microcosm of the way in which art and architecture have always functioned for humans - as ways of both channeling and containing the primal energies that surge within us. When Violet walked through the Dolmen de Menga and listened to the archaeologist's explanations of how it was built, something in her immediately responded with recognition and understanding. The dolmen's construction - the careful arrangement of massive stones to create an enduring sacred space - made intuitive sense to her in a way that it might not for an adult more removed from the primal architect within. I see this same impulse in Violet whenever we go to the park and she asks me where she can build something that will last forever. Her structures made of sticks and stones by the riverbank, where the groundskeepers will not disturb them, are her way of creating something permanent and visible - her own small monuments to the human drive to make a mark on the world and to shape our environment into a reflection of our inner reality. By exploring the origins of architecture in monuments like the Dolmen de Menga, we can gain insight into the universal human impulse to create meaning, order, and beauty in the built environment. The megalithic structures of the Neolithic period represent some of the earliest and most impressive examples of human creativity and ingenuity applied to the shaping of space and the creation of enduring cultural landmarks. Moreover, studying the astronomical alignments and symbolic significance of ancient monuments can shed light on the fundamental human desire to connect with the larger cosmos and to find our place within the grand cycles of nature and the universe. The incorporation of celestial events into the design and use of structures like the Dolmen de Menga reflects a profound awareness of the interconnectedness of human life with the wider world, a theme that continues to resonate in the art and architecture of cultures throughout history. [caption id="attachment_5361" align="alignnone" width="2560"] Here is my explorer buddy[/caption] Bibliography Arendt, H. (1958). The Human Condition. University of Chicago Press. Bachelard, G. (1994). The Poetics of Space. Beacon Press. Belmonte, J. A., & Hoskin, M. (2002). Reflejo del cosmos: atlas de arqueoastronomía del Mediterráneo antiguo. Equipo Sirius. Criado-Boado, F., & Villoch-Vázquez, V. (2000). Monumentalizing landscape: from present perception to the past meaning of Galician megalithism (north-west Iberian Peninsula). European Journal of Archaeology, 3(2), 188-216. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliade, M. (1959). The Sacred and the Profane: The Nature of Religion. Harcourt, Brace & World. Foucault, M. (1975). Discipline and Punish: The Birth of the Prison. Vintage Books. Heidegger, M. (1971). Building Dwelling Thinking. In Poetry, Language, Thought. Harper & Row. Jung, C. G. (1968). The Archetypes and the Collective Unconscious. Princeton University Press. Lefebvre, H. (1991). The Production of Space. Blackwell. Lewis-Williams, D., & Dowson, T. A. (1988). The signs of all times: entoptic phenomena in Upper Palaeolithic art. Current Anthropology, 29(2), 201-245. Márquez-Romero, J. E., & Jiménez-Jáimez, V. (2010). Prehistoric Enclosures in Southern Iberia (Andalusia): La Loma Del Real Tesoro (Seville, Spain) and Its Resources. Proceedings of the Prehistoric Society, 76, 357-374. Neumann, E. (1954). The Origins and History of Consciousness. Princeton University Press. Rappenglueck, M. A. (1998). Palaeolithic Shamanistic Cosmography: How Is the Famous Rock Picture in the Shaft of the Lascaux Grotto to be Decoded?. Artepreistorica, 5, 43-75. Ruggles, C. L. (2015). Handbook of Archaeoastronomy and Ethnoastronomy. Springer. Sloterdijk, P. (2011). Bubbles: Spheres Volume I: Microspherology. Semiotext(e). Sloterdijk, P. (2014). Globes: Spheres Volume II: Macrospherology. Semiotext(e). Sloterdijk, P. (2016). Foams: Spheres Volume III: Plural Spherology. Semiotext(e). Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Aldine Publishing Company. Winkelman, M. (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. Praeger. Further Reading: Belmonte, J. A. (1999). Las leyes del cielo: astronomía y civilizaciones antiguas. Temas de Hoy. Bradley, R. (1998). The Significance of Monuments: On the Shaping of Human Experience in Neolithic and Bronze Age Europe. Routledge. Devereux, P. (2001). The Sacred Place: The Ancient Origins of Holy and Mystical Sites. Cassell & Co. Gimbutas, M. (1989). The Language of the Goddess. Harper & Row. Harding, A. F. (2003). European Societies in the Bronze Age. Cambridge University Press. Hoskin, M. (2001). Tombs, Temples and Their Orientations: A New Perspective on Mediterranean Prehistory. Ocarina Books. Ingold, T. (2000). The Perception of the Environment: Essays on Livelihood, Dwelling and Skill. Routledge. Norberg-Schulz, C. (1980). Genius Loci: Towards a Phenomenology of Architecture. Rizzoli. Renfrew, C., & Bahn, P. (2016). Archaeology: Theories, Methods, and Practice. Thames & Hudson. Scarre, C. (2002). Monuments and Landscape in Atlantic Europe: Perception and Society During the Neolithic and Early Bronze Age. Routledge. Sherratt, A. (1995). Instruments of Conversion? The Role of Megaliths in the Mesolithic/Neolithic Transition in Northwest Europe. Oxford Journal of Archaeology, 14(3), 245-260. Tilley, C. (1994). A Phenomenology of Landscape: Places, Paths and Monuments. Berg. Tilley, C. (2010). Interpreting Landscapes: Geologies, Topographies, Identities. Left Coast Press. Twohig, E. S. (1981). The Megalithic Art of Western Europe. Clarendon Press. Watkins, A. (1925). The Old Straight Track: Its Mounds, Beacons, Moats, Sites, and Mark Stones. Methuen. Whittle, A. (1996). Europe in the Neolithic: The Creation of New Worlds. Cambridge University Press. Wilson, P. J. (1988). The Domestication of the Human Species. Yale University Press. Zubrow, E. B. W. (1994). Cognitive Archaeology Reconsidered. In The Ancient Mind: Elements of Cognitive Archaeology. Cambridge University Press. Zvelebil, M. (1986). Hunters in Transition: Mesolithic Societies of Temperate Eurasia and Their Transition to Farming. Cambridge University Press. Zvelebil, M., & Jordan, P. (1999). Hunter-Fisher-Gatherer Ritual Landscapes: Spatial Organisation, Social Structure and Ideology Among Hunter-Gatherers of Northern Europe and Western Siberia. Archaeopress.

Healing the Modern Soul is a series about how clinical psychology will haave to change and confront its past if it is to remain relevant in the future. Part 1    Part 2    Part 3     Part 4      Healing the Modern Soul Appendix    "Spheres of the Self: Navigating Identity, Emotions, and Relationships in Therapy" Art: Are Everyone Stands Under His Own Dome of Heaven Anselm Kiefer German In this thought-provoking podcast, we explore the complex interplay between the self, emotions, and relationships through the lens of Peter Sloterdijk's spherology and the history of Western thought. Each episode delves into the ways in which individuals construct and inhabit their own "spheres" of meaning, and how these spheres shape their sense of identity, emotional experiences, and interpersonal dynamics. We examine how the binary opposition between the self and the other, and between reason and emotion, has influenced therapeutic approaches throughout history, and how contemporary theories and practices are challenging these dichotomies. Our expert guests, including therapists, philosophers, and cultural critics, offer insights into the fluid, dynamic nature of the self and the importance of recognizing the complex interplay between individual and collective spheres.   https://gettherapybirmingham.com/ Through case studies, personal anecdotes, and philosophical reflections, we explore how therapy can help individuals navigate the challenges of constructing and maintaining a coherent sense of self in an increasingly globalized, technologically mediated, and ecologically fragile world. We discuss the role of emotions, relationships, and embodied experiences in shaping the self, and how therapists can support clients in developing more flexible, adaptive, and inclusive spheres of meaning. Whether you're a therapist, a philosopher, or simply someone interested in the mysteries of the human psyche, this podcast offers a stimulating and accessible exploration of the complex dynamics of selfhood and relationality in the contemporary world. Hashtags: #spherology #selfhood #identity #emotions #relationships #therapy #philosophy #culture #poststructuralism #deconstruction #globalization #technology #ecology #embodiment #adaptability #inclusivity #Sloterdijk #binaryopposition #reasonandemotion #psychotherapy https://gettherapybirmingham.com/ #sloterdijk #theory #philosophy #spheres #walterbenjamin #frankfurtschool #therapy #simulacrum #psychology #anthropology

Peter Sloterdijk

Peter Sloterdijk

Peter Sloterdijk

Peter Sloterdijk

Ad Verbrugge in gesprek met schrijver en filosoof Maarten Doorman, docent cultuurfilosofie aan de Universiteit van Maastricht en bijzonder hoogleraar Historische Cultuur van Duitsland. Recentelijk verscheen Doormans boek 'Een Jager in het woud. Frankrijk, Duitsland, Europa'. Het boek schetst de pijnlijke geschiedenis van de Frans-Duitse as, doorspekt met oorlogen, nationale vooroordelen en clichés. In dit gesprek bespreken Ad en Maarten deze geschiedenis en de rol van een verlicht Frankrijk en een romantisch Duitsland in de onvoorspelbare toekomst van Europa. Bronnen en links bij deze uitzending: - 'Een jager in het woud', Maarten Doorman: https://uitgeverijprometheus.nl/boeken/jager-in-het-woud-paperback/ - 'Falls Europa erwacht', Peter Sloterdijk, 1994: https://www.boekwinkeltjes.nl/b/204913111/Falls-Europa-erwacht-Gedanken-zum/; Vertaald: 'Europa, mocht het ooit wakker worden': https://www.deslegte.com/europa-mocht-het-ooit-wakker-worden-1299567/ - 'De L' Allemagne', Germaine De Staël-Holstein, Éd. 1814: https://www.devriesvanstockum.nl/nl/boeken/9782329318332/de-lallemagne-tome-1; Engelse vertaling, 1813, via The Internet Archive: https://archive.org/details/dli.bengal.10689.7366/mode/2up - 'De slaper in het dal', Arthur Rimbaud, 1870: https://www.dbnl.org/tekst/_rev002198301_01/_rev002198301_01_0067.php - De haring van Bismarck, 'Le hareng de Bismarck. Le poison allemand', Jean-Luc Mélenchon: https://www.standaardboekhandel.be/p/le-hareng-de-bismarck-9782290127940 - Merkel blundert met vaatje 'Bismarck'-haring voor Hollande: https://www.ad.nl/buitenland/merkel-blundert-met-vaatje-bismarck-haring-voor-hollande~a031a284/?referrer=https%3A%2F%2Fwww.google.com%2F - De site van Maarten Doorman: https://www.maartendoorman.nl/

Peter Sloterdijk

Peter Sloterdijk

IN this episode cross posted on Youtube, I share an article I recently published on Medium about the intersection of AI and music. I lay out the philosophical implications of generative AI and the disassembly of music into modular components for capital circulation and its implications on artistic expression and freedom. I argue for the importance of preserving authentic, embodied musical experiences and the role of genuine musical communities in safeguarding the transformative power of music. Drawing on the works of philosophers such as Peter Sloterdijk, Anna Kornbluh, Hartmut Rosa, and others, I explore the concept of primordial resonance and how nurturing contextualized, embodied musical spaces is crucial for maintaining the vital link between our primal musical enchantments and the public sphere. Join me as I delve into why these spaces, where freedom takes root, are essential for reclaiming the intimate, individualized experience of hearing that is so fundamental to our well-being and the future of music in the age of AI. Jessica Powell's article on Ai and Music: https://trapital.co/2024/03/08/is-generative-music-really-the-next-napster/ The Article: https://medium.com/@revivingvirtue/the-transparent-artist-music-in-the-age-of-ai-disassembly-8663e5013ecd The eariler referenced article on AI as style engines: https://medium.com/@revivingvirtue/ais-lone-banana-problem-art-ontology-and-the-unseen-threat-21f6ea2be377

Gabor Steingart im Gespräch mit dem Philosophen Peter Sloterdijk

Gabor Steingart präsentiert das Pioneer Briefing

Kaindlstofer, Günterwww.deutschlandfunk.de, Büchermarkt

"The fact that music is so important for our constitution - that music is almost how we move in the world, that our own bodies are played through by musical forms, that the way we relate to our own way of being in the world is sort of mediated by music - this is powerful stuff. But it's not always very fitting to us. We hear a lot of music in our lives, we don't always choose what we hear. We don't choose our analyst's musicality, we don't first check what kind of musicality an analyst has. We are bombarded by music; music can be imposed upon us, it can make us feel within ourselves in a way that doesn't feel right to us. There is a lot of complexity here as we think about this matter of music being so central to us. But we can find the music that works for us, but we don't create the music. It belongs to the realm of collective cultural life. There is a lot of struggle in music, and in the analytic setting there is a lot of struggle - because for many patients a lot of the work rests on whether there can be any shared sensory experience or not.”     Episode Description: We begin with recognizing that the process of human musicalization begins in utero and forms the basis of much of psycho-somatic-social life. Peter, Michael and Adam's written collaboration, Here I'm Alive - The Spirit of Music in Psychoanalysis is intended to be a musical book about psychoanalysis - a representation of how music binds us to the individual and cultural domains of life. We discuss rhythmizing consciousness, atavistic vs enhancing music, and the blues as a companion soundtrack for loss and tribulation. We take up the relationship between Freud's dream book and his joke book, how present analytic melodies contain aspects of the past, and how dissociation requires a remusicalization of the psychoanalytic situation. We close with Adam reading a paragraph which includes "The capacity of the sexual drive to propel the body back into musical movement and transmute the seizure of trauma into conducted energy to ground the current."   Our Guests:   Peter Goldberg, Ph.D., is a Personal and Supervising Analyst at the Psychoanalytic Institute of Northern California, Chair of Faculty at the San Francisco Center for Psychoanalysis, and on the faculty of the Wright Institute in Berkeley. He has presented widely and written on a range of clinical and theoretical topics, including the evolution of clinical theory in psychoanalysis, sensory experience in analysis, the concept of the analytic frame, the theory and treatment of dissociative states, non-representational states; and the impact of social trauma on individual psychology. He is in private practice in Albany, CA.   Michael Levin, Psy.D. is a Training Analyst and Faculty Member at the San Francisco Center for Psychoanalysis. He has taught and presented on topics including the work of Laplanche, phenomenology, and psychoanalysis, and the place of psychoanalysis in cultural and intellectual history. He is in private practice in San Francisco.   Adam Blum, Psy.D. is an Adjunct Faculty Member at the San Francisco Center for Psychoanalysis. He has written and presented on psychoanalysis and the music of Björk, Kendrick Lamar, Frank Ocean, Stephen Sondheim, Aretha Franklin, and Michael Jackson. He is in private practice in San Francisco.     Recommended Readings and Videos:   Nicholas Spice, “Winnicott and Music” (2001), in The Elusive Child, ed. Lesley Caldwell (London: Karnac, 2002).    Peter Sloterdijk, “Where Are We When We Hear Music?” (2014), in The Aesthetic Imperative: Writings on Art (London: Polity, 2018).   Francis Grier, “Musicality in the Consulting Room,” International Journal of Psychoanalysis 100:827–51.    Sondheim Teaches "My Friends" from Sweeney Todd (video) .    Byung-Chul Han, The Scent of Time: A Philosophical Essay on the Art of Lingering (London: Wiley, 2017).   Maurice Merleau-Ponty, The Phenomenology of Perception (London: Routledge, 1962)   The Late Late Show with James Corden, “Paul McCartney Carpool Karaoke” (video).   Harmut Rosa, Resonance (Cambridge: Polity, 2019).    Meshell Ndegeocello, The Omnichord Real Book (2023) (album), Blue Note Records.  

Noch nie hat ein sportlicher Erfolg ein Land in eine so tiefe Krise gestürzt: Zwei Wochen nach der Fußball-WM der Frauen kennt Spanien nur ein Thema – die Kuss-Affäre um den Präsidenten des Fußballverbandes, Luis Rubiales. Auf den Straßen demonstrieren Frauen gegen toxische Männlichkeit, in der Verbandszentrale treffen stündlich neue Rücktrittsforderungen ein – und in einer Kirche in der spanischen Provinz tritt die Mutter des Küssers in einen Hungerstreik, um "die unmenschliche und blutige Hetzjagd" gegen ihren Sohn zu beenden. Mit seiner Anklage, der "falsche Feminismus" sei "das größte Übel des Landes" hat Rubiales die Debatte über den Machismo im Fußball ins Politische gewendet – und den Blick auf ein zutiefst gespaltenes Land freigelegt. In der neuen Folge von "Das Politikteil" diskutieren Ileana Grabitz und Peter Dausend mit zwei Gästen über einen Kuss wider Willen, den Widerstreit zwischen Feminismus und Machismo, moderne Frauenpolitik und aus der Zeit gefallenes Machtgebaren – und darüber, was Spanien sonst noch auseinandertreibt. Die ZEIT-Journalistin Cathrin Gilbert blickt hinter die Kulissen der Kuss-Affäre, berichtet von ihrem Interview mit Maria Teixidor, der möglichen Nachfolgerin von Rubiales an der Spitze des spanischen Fußballverbandes – und erzählt, was sie als Fußballreporterin in einer Männerdomäne erlebt hat. Der Hauptgast, der Politikwissenschaftler Günther Maihold, analysiert, wie sehr die progressive Frauenpolitik der Regierung des Sozialdemokraten Pedro Sánchez die Gesellschaft verändert hat – und wie heftig sich das rechte Lager dagegen wehrt. Der Spanien- und Lateinamerika-Experte sieht in der Macht der Regionalparteien, dem Streit über eine kritische Auseinandersetzung mit der Franco-Diktatur sowie im Streben einzelner Regionen nach mehr Autonomie oder gar nach Unabhängigkeit weiter Treibkräfte einer zunehmenden Spaltung. "Spanien hat kein politisches Zentrum mehr", stellt er fest. Cathrin Gilbert verantwortet die Interview-Seite der ZEIT. Zuletzt hat sie unter anderem Wolodymyr Selenskyj, Olena Selenska und Peter Sloterdijk interviewt. Ihre journalistische Karriere begann sie als Fußballreporterin beim Nachrichtenmagazin "Der Spiegel". Auch für DIE ZEIT hat sie zahlreiche Artikel über Fußball geschrieben. Günther Maihold ist seit 2006 Honorarprofessor an der Freien Universität (FU) in Berlin. Davor war er Lehrbeauftragter am Lateinamerika-Institut der FU sowie an der Universität/GH Duisburg. 1999 wurde er zum Direktor des Ibero-Amerikanischen Instituts Preußischer Kulturbesitz berufen, 2004 gab er den Posten ab. Bis Juni 2023 war er 19 Jahre lang stellvertretender Direktor der Stiftung Wissenschaft und Politik. Im Podcast "Das Politikteil" sprechen wir jede Woche über das, was die Politik beschäftigt, erklären die Hintergründe, diskutieren die Zusammenhänge. Immer freitags mit zwei Moderatoren, einem Gast – und einem Geräusch. Neben Ileana Grabitz und Peter Dausend sind auch Tina Hildebrandt und Heinrich Wefing als Gastgeber zu hören.

Kip Lee is a designer and healthcare executive at University Hospitals Health System in Cleveland, OH. As Vice President of UH Ventures, he manages an innovation portfolio that supports University Hospitals' strategic initiatives and partnerships through product innovation and human-centered design. Outside of work, Kip serves on the editorial board of Design Issues, a design and innovation journal published by MIT Press. He also serves on several nonprofit boards. We talk about systems and design in healthcare.   Listen to learn about: Complex systems Design in healthcare What is the role of management? The COVID-19 pandemic's effect on healthcare innovation The interplay between design and management   Our Guest Kipum (Kip) Lee, PhD is a designer and healthcare executive at University Hospitals Health System in Cleveland, OH. As Vice President of UH Ventures, he manages an innovation portfolio that supports University Hospitals' strategic initiatives and partnerships through product innovation and human-centered design. Outside of work, he serves as an editor of Design Issues, the premier journal on design history, theory, criticism, and practice published by MIT Press, and on several non-profit boards. In addition to playing with his two kids, Kip loves used hardcover books, freshly ground coffee, low-humidity weather, and a good conversation.   Show Highlights [01:26] Kip's journey into design began with a love of drawing and visualization at a very early age. [02:36] Experiencing the New Jersey Governor's School of the Arts during high school. [04:11] Kip talks about cultural expectations and how that affected his choices as he entered university. [05:09] Why Kip chose bioengineering as an undergrad. [06:20] A brief time in architecture as a graduate student. [07:47] Carnegie Mellon's interaction design program. [08:27] Kip's revelation while attending the U.S.'s first ever service design conference. [09:40] The course that made Kip fall in love with learning again. [10:41] How Kip's studies in architecture and bioengineering have come full circle in his current work in healthcare. [13:51] Designing in complex systems. [14:00] Kip uses the military and warfare as another example of a complex system. [15:38] Looking at healthcare as a complex system. [16:54] Kip offers a pre-pandemic example of the challenges that arose in implementing a new technology. [18:26] Difficulties that can arise with terminology and in how language is used. [19:21] Vaccine hesitancy vs. vaccine readiness. [21:48] Complex systems are multidimensional, and aesthetics is often just as important as the technical. [23:02] Kip offers an example using PPE/masks during the pandemic to show why aesthetics matters. [26:06] The complexities involved in shaping and influencing people's behaviors and choices. [31:16] Dawan brings up the idea of shifting management more into performance facilitation rather than control. [32:43] A Miro Moment. [34:01] Kip likes Henry Mintzberg's idea of management as “controlled chaos,” maintaining the balance between exploration, freedom, and a sense of order. [35:43] The need for c-suite execs to stay grounded in the actual front line work of the organization. [36:46] Designers as rebels. [37:05] Kip talks about parallel developments in both design and management. [38:43] What can designers learn from management? [41:33] How the pandemic helped healthcare innovation. [42:55] Good designers and good managers both work to create the environment where healthy and exciting interactions and projects can take place. [44:46] Service design's uniqueness as a discipline. [47:09] The desire to serve is an essential aspect of what it means to be a designer. [47:39] Bruno Latour's benefits of design. [49:03] Many things that are aspects of design are also aspects of management. [51:10] Designers and managers are often doing the same work. [51:37] Dawan talks about shifting from “solutions” to “responses.” [54:28] Systems have histories and memories. [57:14] Kip offers thoughts and advice for others who want to apply their design skills in the healthcare industry. [01:04:15] Kip's last words about the design field as a whole.   Links Kip on Twitter Kip on LinkedIn Kip on Google Scholar Kip on University Hospitals Ventures Kip on ResearchGate TEDx CLE, Master Builders for the 21st Century Critique of Design Thinking in Organizations: Strongholds and Shortcomings of the Making Paradigm Hack from Home | Discovering Problems in Our Dwelling Place: A Design Thinking Approach Architekton Designing for Value in Specialty Referrals: A New Framework for Eliminating Defects and Wicked Problems, by Patrick Runnels, Heather Wobbe, Kipum Lee, Randy Jernejcic, and Peter Pronovost   Book Recommendations Team of Teams: New Rules of Engagement for a Complex World, by General Stanley McChrystal, Tantum Collins, David Silverman, and Chris Fussell The Systems Approach and Its Enemies, by C. West Churchman The Reflective Practitioner: How Professionals Think In Action, by Donald Schön A Cautious Prometheus? A Few Steps Toward a Philosophy of Design (with Special Attention to Peter Sloterdijk), keynote lecture from Bruno Latour   Other Design Thinking 101 Episodes You Might Like Healthcare Innovation + Nursing + Opportunities for Designers — DT101 E109 A Designer's Journey into Designing for Health and Healthcare with Lorna Ross — DT101 E45 Service Design in Healthcare Inside Multiple Business Contexts with Jessica Dugan — DT101 E22  

Rainer Maria Rilke's poem "Archaic Torso of Apollo" ends on a note that has puzzled and inspired readers for more than a century: "For there is no place that does not see you. You must change your life." In this episode, JF and Phil search for the meaning of this ethico-aesthetic imperative that Rilke heard resounding from a fragment of Greek statuary. This episode is special because the hosts were able to record it in person while on a writing retreat in Western Quebec. Enroll in THE TWIN PEAKS MYTHOS (https://www.nuralearning.com/twin-peaks-mythos), a 4-week Weird Studies view-along starting June 8th. Listen to Meredith Michael and Gabriel Lubell's podcast, Cosmophonia (https://cosmophonia.podbean.com/). Support us on Patreon (https://www.patreon.com/weirdstudies) and gain access to Phil's podcast on Wagner's Ring Cycle. Download Pierre-Yves Martel's new album, Mer Bleue (https://pierre-yvesmartel.bandcamp.com/album/mer-bleue). Visit the Weird Studies Bookshop (https://bookshop.org/shop/weirdstudies) Find us on Discord (https://discord.com/invite/Jw22CHfGwp) Get the T-shirt design from Cotton Bureau (https://cottonbureau.com/products/can-o-content#/13435958/tee-men-standard-tee-vintage-black-tri-blend-s)! REFERENCES Rainer Maria Rilke, “Archaic Torso of Apollo” (https://poets.org/poem/archaic-torso-apollo) Peter Sloterdijk, You Must Change Your Life (https://bookshop.org/a/18799/9780745649221) Michel Foucault, The Order of Things (https://bookshop.org/a/18799/9780679753353) He Man (https://en.wikipedia.org/wiki/He-Man), superhero Munich Terrorist Photo (https://www.npr.org/2022/09/04/1116641214/munich-olympics-massacre-hostage-terrorism-israel-germany) Albert Camus, The Rebel (https://bookshop.org/a/18799/9780679733843) Franz Kafka, "The Trial" (https://www.kafka-online.info/the-trial.html) and “In the Penal Colony" (https://www.kafka-online.info/in-the-penal-colony.html) Auguste Rodin, (https://en.wikipedia.org/wiki/Auguste_Rodin) French sculptor

Christians get a lot out of engaging the left, but like we're always saying on this show, it's harder to see what people on the left get out of engaging Christianity as a tradition. But one guy keeps showing up in left literature and weird postmodern philosophy, everyone's favorite silly saint, Francis of Assisi! In this one we chat through how Francis shows up in Karl Kautsky, W. E. B. DuBois, Michael Hardt and Antonio Negri, Peter Sloterdijk, Vilem Flusser, and others, including a wild petition to Pope Francis abolish hell. (And before you ask, no, we didn't talk about Agamben, but we'll get around to it one day.)Intro Music by Amaryah Armstrong Outro music by theillogicalspoonhttps://theillalogicalspoon.bandcamp.com/track/hoods-up-the-low-down-technified-blues*Get Magnificast Merch* https://www.redbubble.com Thanks to our monthly supporters Francisco Herrera John Michael Dimitras Jacob S Leigh Elliot Tyler Adair Catherine Harrison Zachary Elicker Kasey Erin Archambeault Mikegrapes Kate Alexander Calderon Alejandro Kritzlof Caleb Strom Shandra Benito Andrew McIntosh Peter Shaw Kerrick Fanning Josh Collier Jonathan Taylor Jennifer Kunze Damon Pitiroi Trevon Tellor Yroffeiriad Matt Sandra Zadkovic Stephanie Heifner Patrick Sweeney Felicia Aaron Morrison lexiiii Leslie Rodriguez ES Sarah Clark Timothy Trout Kinsey Favre darcie wilder Name Colm Moran Stewart Thomas Lonnie Smith Brendan Fong Kylie Riley gayatri Darren Young Josh Kerley koalatee Tim Luschen Elizabeth Davis Lee Ketch Austin Cyphersmith Ashton Sims Fin Carter Ryan Euverman Tristan Turner Edwin Emily JCF Linzi Stahlecker Matthew Alhonte John Samson Fellows alex zarecki rob Kathryn Bain Stephen Machuga Connor Campbell zane big chungus Jen Jurgens Caitlin Spanjer Collin Majors Victor Williams Daniel Saunders David Huseth Andrew Brian Nowak erol delos santos Aaron Forbis-Stokes Josh Strassman Cal Kielhold Luke Stocking Sara Brian S. Ryan Brady Taylor Williams drew k Matthew Darmour-Paul saheemax Adam Burke Peter Pinkney Zambedos Andrew Guthrie Adrian Kevin Hernandez Wilden Dannenberg Evan Ernst jessica frances Tucker Clyle Christopher RayAlexander Peter Adourian Dan Meyer Aaron Guro Benjamin Pletcher John Mattessich Caleb Cropper-Russel Tristan Greeno Steve Schiroo Robert Clelland Anastasia Schaadhardt Scott Pfeiffer Terry Craghead Peter Moody Josiah Daniels yames Thaddaeus Groat Elisabeth Wienß Hoss Tripp Fuller Avery Carrie Dez V Danny Zane Guevara Ivan jess Carter Ryan Plas Jofre Jonas Edberg Tom Tilden Jo Jonny Nickname Phil Lembo Matt Roney Parker Rybak Stephen McMurtry otherstuffandthings Andrew Ness James Willard Noj Lucas Costello Dónal Emerson Robert Paquette Ashley Contreras Amaryah Shaye CommieChristian.com Frank Dina Mason Shrader Sabrina Luke Nye David Klassen Julia Schimanek Matthew Fisher Michael Vanacore Tom Nielsen Elinor Stephenson Max Bridges Joel Garver SibilantStar Devon Bowers Daniel David Erdman Madeleine E Guekguezian Tim Lewis Logan Daniel Daniel Saunders Big Dong Bill Jared Rouse Stanford McConnehey Dianne Boardman klavvin Angela Ben Molyneux-Hetherington Jared Hobbs Keith Wetzel Nathan Beam, Nazi Destroyer Dillon Moore Renee DeSpain HJ25 Abby Johnson Ibrahím Pedriñán Brando Geoffrey Thompson Some Dude Kevin M.N. Brock Barber Geoff Tock Kaya Oakes Ahar Tom Cannell Stephen Adkison Troy Andrews Andy Reinsch J Martel Andrew VanStee K. Aho Jimmy Melnarik Ian SG Daniel Rogers Caleb Ratzlaff emcanady

“Die Reue des Prometheus” heißt das neue Buch von Peter Sloterdijk. Der Philosoph setzt sich darin mit der Figur des Prometheus auseinander, der in der griechischen Mythologie den Göttern das Feuer entwendet und zu den Menschen bringt. Einerseits ist das Feuer ein wesentlicher Bestandteil menschlicher Entwicklung, aber mit dem heutigen Blick auf Erderwärmung, die weiterhin hohe Bedeutung des Verbrauchs von fossilen Energien und Brandrodung ein vermeintlich fatales Geschenk, was Prometheus den Menschen da gemacht hat. Letztlich klimapolitischer Zündstoff und Peter Sloterdijk geht sogar so weit und warnt vor der „globalen Brandstiftung“. Im Gespräch mit Gabor Steingart wird die Frage erörtert, welches Gewaltpotenzial zukünftig von „Klima Klebern“ vielleicht ausgehen wird, wie sinnvoll der endgültige Atomausstieg am heutigen Tag ist und ob es nicht Zeit ist für eine freiwillige “Welt-Feuerwehr”, die sich für einen energetischen Pazifismus einsetzt.

Thu, 13 Apr 2023 03:27:11 +0000 https://www.thepioneer.de/originals/thepioneer-briefing-economy-edition/podcasts 1025349850c9187b5d5b9ebdab508cc3 Gabor Steingart präsentiert das Pioneer Briefing. Sie möchten Teil unserer Mission werden und unabhängigen und werbefreien Journalismus unterstützen? Dann werden Sie jetzt Pioneer Inhalt der heutigen Folge: 1.(00:00:16) Die Grünen und die Krux mit dem Atomausstieg. 2.(00:06:00) Im Interview: Prof. Peter Sloterdijk live zu Gast auf der Pioneer One. Im Interview mit Gabor Steingart spricht er über sein neues Buch “Die Reue des Prometheus” und die Kraft des Feuers als Antrieb für die menschliche Zivilisation und als Ursache für den Klimawandels. 3.(00:25:47) Dirigent Daniel Barenboim wird Berliner Ehrenbürger. 4.(00:26:51) Donald Trump meldet sich mit einem denkwürdigen Interview zurück. Sie haben Feedback oder Fragen? Melden Sie sich gerne beim Pioneer Support. 2091 full Gabor Steingart präsentiert das Pioneer Briefing. no

Mon, 20 Feb 2023 04:32:00 +0000 https://www.thepioneer.de/originals/thepioneer-briefing-economy-edition/podcasts/prof-peter-sloterdijk-kritisiert-die-wirtschaftseliten c6bae551d25810ef2df1f1e1eab7797c Gabor Steingart präsentiert das Pioneer Briefing. Sie möchten Teil unserer Mission werden und unabhängigen und werbefreien Journalismus unterstützen? Dann werden Sie jetzt Pioneer Inhalt der heutigen Folge: Münchener Sicherheitskonferenz - Gordon Repinski und Michael Bröcker, Chefredakteure von The Pioneer, ziehen Bilanz. (00:00:18) Im Interview: Prof. Peter Sloterdijk, Philosoph und Schriftsteller, spricht über seine Kritik an den Wirtschaftseliten, die er für entrückt und unreflektiert hält und denen er unterstellt, ihre eigenen Überzeugungen mit der Wahrheit zu verwechseln. (00:07:41) Anne Schwedt an der Wall Street analysiert die Neuigkeiten rund um die Kryptobörse “Binance”. (00:22:20) Ex-Präsident Jimmy Carter begibt sich in Palliativpflege. (00:26:35) Sie haben Feedback oder Fragen? Melden Sie sich gerne beim Pioneer Support. 1976 full Gabor Steingart präsentiert das Pioneer Briefing. no Gabor Steingart

Prof. Dr. Peter Sloterdijk ist einer der meistgelesenen deutschen Denker und Schriftsteller. Von 1992 bis 2017 war er Professor für Philosophie und Ästhetik an der Staatlichen Hochschule für Gestaltung in Karlsruhe. Zwischen 2002 und 2012 moderierte er zusammen mit Rüdiger Safranski das “Philosophische Quartett” im ZDF. Bekannte Werke sind unter anderem “Kritik der Zynischen Vernunft” oder auch die Bände der Reihe “Zeilen und Tage”, von denen bald ein dritter Teil erscheint. Im Gespräch mit Gabor Steingart kritisiert Sloterdijk die Wirtschaftseliten, denen er eine “real existierende Irrationalität” attestiert und in deren mangelnder Selbstreflexion er ein Zeugnis ihrer Entrücktheit sieht.