Podcast appearances and mentions of Pierre Leroux

Bonjour à tous, bienvenue dans la 137ème édition de Pierres de Touche, l'émission de la Grande Loge Mixte de France, produite et réalisée par RadioDelta. Nous avons choisi d'intituler cette émission « Le cœur du monde » car c'est à la fois un tour du monde que nous vous proposons en ce dimanche matin dans ce programme radiophonique mais également un constat aussi triste, affligeant et révoltant sur les multiples crises et drames que nous vivons actuellement. Pour débuter cette émission, Sylvie Lycasion poursuit son diaporama autour des origines de la franc-maçonnerie. Aujourd'hui, elle a souhaité évoque Jacques II d'Angleterre. Ce roi à qui nous prêtons des actions en faveur de la franc-maçonnerie française. Jacques II d'Angleterre et la naissance de la franc-maçonnerie française : mythe ou réalité. Musique : Knock'in on Heaven's Door Pour introduire la rubrique « Littérature et rock and roll », Knock'in on Heaven's Door, chanson écrite par Bob Dylan et si souvent reprise notamment par Eric Clapton et Guns and Roses. Isabelle Chibatte nous propose, en effet, un portrait de Bob Dylan, auteur compositeur américain, prix Nobel de littérature en 2016. auteur-compositeur-interprète, musicien, peintre, sculpteur, cinéaste et poète américain. Il est l'une des figures majeures de la musique populaire mondiale. Bob Dylan, poète folk et rock mythique, voici la chronique d'Isabelle Chibatte, illustrée par Like a Rolling Stone, entre autres, bien sûr de Bob Dylan. Musique : Like a Rolling Stone - Bob Dylan « De la nature comme trait d'union » est le second et dernier opus de la nouvelle série psycho-philo de Michel Baron. Sa réflexion fait suite à l'exposition sur Théodore Rousseau et Pierre Leroux, (les premiers écologistes) (exposition que vous pouvez visiter actuellement au musée du petit palais à Paris). Pour illustrer la chronique de Michel Baron, Je suis un homme composé et interprété par Zazie. Musique : Je suis un homme - Zazie Voici venue l'heure de retrouver Pierre Yana et la rubrique Le monde qui vient. Aujourd'hui, notre chroniqueur a souhaité nous faire part de sa réflexion à la suite de la publication de l'ouvrage de Tim Jackson, Post-croissance, Vivre après le capitalisme (aux éditions Actes Sud). Musique : Argent trop cher - Téléphone Dans le cadre de la chronique internationale, William Bres nous emmène ce matin au Nigéria, ce pays de l'Afrique de l'ouest, qui est en fait le plus peuplé d'Afrique et le sixième pays du monde par son nombre d'habitants. Il s'agit de la deuxième partie de la série débutée lors de la précédente émission. Musique : Tifus - Toomaj Pour illustrer la chronique à venir, nous avons choisi de diffuser Tifus, le dernier titre composé par le rappeur iranien Toomaj, rappeur qui comme vous avez dû en entendre parler a été condamné à mort par le régime des ayatollahs. Lors d'une précédente édition, Marc Burlat avait souhaité évoquer le sort des femmes iraniennes avec une chronique intitulée « Femme, Vie, Liberté », - il s'agit d'ailleurs du nom du mouvement qui tente de résister au pouvoir islamique iranien depuis près de deux ans. Voici la République vue par Marc Burlat, en hommage aux femmes iraniennes et aux militants de la liberté. Cette émission touche à sa fin. Merci à l'ensemble des chroniqueurs de Pierres de Touche, merci à Gilles Saulière et Radio Delta qui assurent la production et la réalisation de cette émission. Nous nous quittons avec Bernard Lavilliers, chanteur engagé, et Le cœur du monde. Les paroles de cette chanson nous semblent tellement appropriées sur la situation que nous vivons actuellement. A très bientôt ! Musique : Le cœur du monde Conception et animation: Elise Ovart-Baratte Production: Gilles Saulière - RadioDelta Déroulé de l'émission 00:00:42 Chronique : Jacques II d'Angleterre et la naissance de la franc-maçonnerie française mythe ou réalité - Sylvie Lycasion 00:07:13 Musique : Knock'in On Heaven's Door - Bob Dylan 00:08:28 Chronique Littérature & rockn'roll Mittérature & rockn'roll : Bob Dylan, poète folk et rock mythique Isabelle Chibatte 00:15:04 Musique : Like a Rolling Stone - Bob Dylan 00:19:04 Chronique Psycho-philo Psycho-philo : De la nature comme trait d'union - Partie 2 sur 2 - Michel Baron 00:24:53 Musique : Je suis un homme - Zazie 00:29:00 Chronique Le monde qui vient : Post-croissance, Vivre après le capitalisme, Tim Jackson - Pierre Yana 00:36:45 Musique : Argent trop cher - Téléphone 00:40:53 Chronique Internationale : Nigéria, le pays le plus peuplé d'Afrique - Partie 2 sur 2 - William Bres 00:46:23 Musique : Tifus - Toomaj 00:49:41 Musique : Barayé, for women life freedom - The Voices Project 00:49:42 Chronique La république vue par MB : Femme, Vie, Liberté (redif PdT#125) - Marc Burlat 00:56:05 Fin : Remerciements - Élise Ovart-Barrate 00:56:28 Musique : Le cœur du monde - Bernard Lavilliers

Bonjour à tous, bienvenue dans cette nouvelle émission de Pierres de Touche, l'émission de la Grande Loge Mixte de France, réalisée et produite par Radio Delta. Pour cette 135ème, édition, nous vous proposons des chroniques très variées comme souvent et qui illustrent à la fois l'ouverture d'esprit des francs-maçons, leur intérêt pour l'avenir du monde et pour le présent. Ici et maintenant, nous vous proposons « Variations printanières ». Pour débuter ce programme radiophonique, Sylvie Lycasion propose dans la cadre de la série sur les origines de la franc-maçonnerie, un portrait de James Anderson, franc-maçon énigmatique comme elle le précise. Qui était donc celui qui donna son nom aux Constitutions ? Ecoutons Sylvie Lycasion. Musique : Revolution, The Beatles Pour introduire la rubrique Littérature et rock and roll, les Beatles et Revolution. Isabelle Chibatte nous propose ce dimanche de découvrir le roman publié aux éditions Gallimard par Serge Gainsbourg, Evguénie Sokolov. Une chronique qu'elle a intitulé « l'art et la pétomanie selon Gainsbourg ». Une chronique qui sera suivie par une musique de Velvet Underground, Waiting for the man, avec un petit clin d'œil à Andy Warhol. Musique : Waiting for the man, Velvet Underground « De la nature comme trait d'union » est le premier opus de la nouvelle série psycho-philo de Michel Baron. Sa réflexion fait suite à l'exposition sur Théodore Rousseau et Pierre Leroux, (les premiers écologistes) au musée du petit palais à Paris. Michel Baron Musique : Vivaldi, le printemps (en fond) Musique : Le petit train, Catherine Ringer Pour illustrer la rubrique Le monde qui vient, nous venons de diffuser Le petit train, titre des Rita Mitsouko, interprété par Catherine Ringer à la Philharmonie de Paris. Pourquoi ce titre ? Parce qu'il fait référence à l'Holocauste, à la Shoah. L'intellectuel Gilles Kepel vient de publier un ouvrage intitulé Holocaustes (au pluriel), un ouvrage dont le sous-titre est Israël, Gaza et la guerre contre l'Occident. Pierre Yana nous livre sa réflexion. Musique : Pourquoi ne pas y croire ? Dans le cadre de la chronique internationale, William Bres nous emmène ce matin au Nigéria, ce pays de l'afrique de l'ouest, qui est en fait le plus peuplé d'Afrique et le sixième pays du monde par son nombre d'habitants. Et pour illustrer cette rubrique, Boubacar Traoré et Kele. Musique : Kele, Boubacar Traoré Mixité et laïcité. Quel sens ces mots ont-ils à côté de notre divise républicaine « Liberté, égalité, fraternité ». Marc Burlat s'interroge ce matin sur la mixité et la laïcité et comment faire vivre ces valeurs et ces principes dans notre république lorsqu'ils sont attaqués de toutes parts. A cette occasion, il rappelle combien ces valeurs sont importantes aux yeux des francs-maçons. Voici la République vue par Marc Burlat. Cette émission touche à sa fin. Merci de nous avoir écouté. Toutes les émissions précédentes sont disponibles en podcast sur le site de Radio Delta, à la page Pierres de Touche. Merci aux chroniqueurs et à Gilles Saulière, notre réalisateur et producteur. Nous nous quittons avec Claude François, Y a le printemps qui chante. Bon dimanche à vous ! - Conception & animation: Elise Ovart-Baratte - Production: Gilles Saulière - RadioDelta Déroulé de l'émission : 00:00:00 Présentation de l'émission - Élise Ovart-Barrate 00:00:42 Chronique Histoire de Franc-maçon : James Anderson, un franc-maçon énigmatique - Sylvie Lycasion 00:07:20 Musique : Révolution - The Beatles 00:10:04 Chronique Mittérature & rockn'roll : L'art et la pétomanie selon Gainsbourg, Evguénie Sokolov - Isabelle Chibatte 00:16:05 Musique : Waiting for the man - Velvet Underground 00:20:14 Chronique Psycho-philo : De la nature comme trait d'union - Michel Baron 00:25:54 Musique : Le petit train - Rita Mitsouko 00:31:13 Chronique Le monde qui vient : Gilles Kepel, Holocauste - Pierre Yana 00:41:16 Musique : Pourquoi ne pas y croire ? - Patrick Bruel, Idan Raichel et Youness El Guezouli 00:45:29 Chronique Internationale : Nigéria, le pays le plus peuplé d'Afrique - William Bres 00:49:27 Musique : Kele - Boubacar Traoré 00:50:04 Chronique La république vue par MB : Mixité et laïcité - Marc Burlat 00:56:08 Fin Remerciements - Élise Ovart-Barrate 00:56:30 Musique : Y a le printemps qui chante - Claude François

Ça parle de ESG, Kraftwerk, Dua Lipa, Josman et Philippe Zdar. Entre autres.Pierre III aka Pierre Leroux, membre du groupe Housse de Racket, présente son premier album solo "Discotheque" sorti le 6 octobre. Une mise à l'honneur du courant French touch dont Pierre est particulièrement familier. En prime, Marie Klock, musicienne et journaliste, présentera ses dernières trouvailles. Tracklist Kendrick Lamar - Pride Dua Lipa - HoudiniShy girl & Cosha - thiccLarry June & Cards - Pop Out (ft. ScHoolboy Q)Le disque de 19h22 (envoyez votre proposition, un morceau aux couleurs Nova Club, à @davidblot sur Instagram!) :Etienne de Crécy - You (ft. Madeline Follin) Pierre III - Montée / Descente ESG - Dance The Rapture - How Deep Is Your Love Charlène Darling - Disparais Calcutta - Giro con te salute & Sammy Virji - Peach VIPTalking Heads - Born Under Punches (The Heat Goes On) Der Telefon Anruf - Kraftwerk Josman - Problèmes de Riche Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

"Dans cet épisode, j'accueille Pierre, un entrepreneur qui a lancé son business seul il y a 8 ans, sans associé ni levée de fonds – une démarche à souligner car elle est plutôt rare. Expert dans son domaine, il aide les grands groupes à adopter des outils digitaux afin d'en simplifier l'utilisation. Il nous détaille tout cela dans ce podcast" Je vous souhaite une excellente écoute !  Pour télécharger la fiche récapitulative de l'épisode --> https://tousentrepreneurs.systeme.io/pdf Ce podcast est animé par Maxime WAFFLART - https://www.linkedin.com/in/maximewafflart/ Vous pouvez également me retrouver sur Instagram - https://www.instagram.com/maxime.wafflart/  Mon partenaire pour cette saison est Blank - https://www.blank.app Le podcast de Simon, co-fondateur de Blank - https://spotifyanchor-web.app.link/e/CeFWgTnovwb Pour toute demande / question, veuillez me contacter par mail : contactjeunesentrepreneurs@gmail.com

durée : 01:30:00 - Les Nuits de France Culture - par : Albane Penaranda - Par Hubert Juin - Avec Jean-Pierre Lacassagne, Miguel Abensour et Jean Gaulmier - Réalisation Anne Lemaître

We're in Fukui, Japan, with Pierre Leroux of the Fukui Prefecture Tourism Department. We talk about visiting the Asuwa Shrine, hiking around the Five Lakes of Mikata, and exploring the Echizen Ono Castle in the Sky.  Show notes & our 1-page guide are at https://WeTravelThere.com/fukui Miles & points make travel affordable but tracking them is difficult. That's why I use AwardWallet to monitor rewards, reservations & free night certificates. Sign up for free at WeTravelThere.com/awardwallet

Bruno Viard est professeur à l'université d'Aix-Marseille et écrivain.Acheter le livres de Bruno : https://www.editionsbdl.com/produit/amour-propre-des-choses-connues-depuis-le-commencement-du-monde/Mon site : https://www.fabricemidal.comMots clé : Déménagement dans l'inconscient ! Bruno Viard propose d'y placer les blessures de l'amour-propre en lieu et place du sexe et de l'Œdipe. Il en appelle pour cela aux traditions les mieux établies de l'humanité : le tao, le Mahabharata, l'Iliade, l'Évangile, Montaigne, les psychanalystes du xviie siècle, Rousseau, Tocqueville et le grand méconnu de la psychologie moderne : Paul Diel. Où l'on voit que les blessures d'amour-propre commandent les vicissitudes de la sexualité.L'amour-propre surdéterminant largement l'appétit des biens matériels autant qu'il surdétermine le désir sexuel, la psychanalyse se trouve décloisonnée et peut enfin communiquer avec la sociologie. Aussi Marcel Mauss occupe-t-il la meilleure position pour servir de pont entre ces disciplines puisqu'une psychologie de la reconnaissance (amour-propre) est sous-jacente à la sociologie du don.On aboutit ainsi à une anthropologie synthétique de forme triangulaire qui récuse l'hégémonie sexualiste freudienne comme l'hégémonie matérialiste marxiste, mais aussi l'hégémonie du seul amour-propre selon René Girard. Bruno VIARD, spécialiste de la littérature romantique et des idées sociales au xixe siècle, est Professeur de littérature française à l'université d'Aix-Marseille. Il collabore à la revue Psychologie de la motivation et à la Revue du MAUSS. Il a publié notamment : À la source perdue du socialisme français, Desclée de Brouwer ; Les trois neveux ou l'altruisme et l'égoïsme réconciliés (Pierre Leroux, Marcel Mauss, Paul Diel), PUF ; Anthologie de Pierre Leroux. Inventeur du socialisme, Le Bord de L'eau. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Rediffusion du 14 décembre 2016 Des actions non-violentes conduites par Gandhi pour dénoncer les lois injustes de l'empire colonial britannique, au mouvement des droits civiques dirigé par Martin Luther King aux USA, la désobéissance civile a servi des causes diverses et variées. Bême est-il de ceux qui enfreignent pour servir le collectif ? Bon élève, curieux et participant volontiers à l'activité de sa classe, il rend toujours, pour une raison que l'on ignore, copie blanche. Résistance passive, refus sans agressivité, son « pas » consiste à ne pas faire ce dont on le sait pourtant capable.Le refus est-il un acte de désobéissance ? Comment cet acte, a priori anodin, impacte-il nos semblables ? Le Pas de Bême est une fresque théâtrale donnant à réfléchir sur notre capacité à dire non et jusqu'où celle-ci peut nous mener. Avec nos invité.e.sMarie David, enseignante à l'Ecole supérieure du professorat et de l'éduction de Nantes,Pierre Leroux, professeur en sciences de l'information et de la communication et docteur en sciences politiques,Adrien Béal, auteur et metteur en scène de la pièce "Le Pas de Bême" Une émission animée par Agathe Petit, avec des chroniques de Pauline Verbaenen, Pierre Charrier et Cathy Dogon.

Pour l’épisode #131 je recevais Pierre Leroux. On en débrief avec Ali.** Continuons la discussion **@ifthisthendev (https://twitter.com/ifthisthendev)@bibear (https://twitter.com/bibear)Discord (https://discord.gg/FpEFYZM)** Plus de contenus de dev **Retrouvez tous nos épisodes sur notre site https://ifttd.io/Nous sommes aussi sur Instagram, TikTok, Youtube, Twitch ** Essayez Masteos **Masteos c'est l'API de votre investissement immobilier ! Et grâce à IFTTD, ils vous offrent 6 mois de gestion locative** Cherchez l’équipe de vos rêves **Si vous avez envie de changer de job, testez My Little Team qui vous permet de choisir une équipe qui vous ressemble plutôt qu’une entreprise sans trop savoir où vous arriverez !https://www.mylittleteam.com/ifttd** La Boutique IFTTD !!! **Affichez votre appréciation de ce podcast avec des goodies fait avec amour (https://ifttd.io/boutique/) ou affichez clairement votre camp tabulation ou espace.** Soutenez le podcast **Ou pour aller encore plus loin, rejoignez le Patréon IFTTD.** Participez au prochain enregistrement !**Retrouvez-nous tous les lundis à 19:00 pour assister à l’enregistrement de l’épisode en live et pouvoir poser vos questions pendant l’épisode :)

"Nous avons procédé par étapes pour tout reconstruire dans l'ordre" Le D.E.V. de la semaine est Pierre Leroux, VP of Engineering chez PayGreen. Pierre vient pour nous raconter comment tout a été refait chez PayGreen. Le projet grandissant, les clients augmentant et les équipes changeant, il a fallu revoir toute la copie pour préparer PayGreen à la croissance. Changement de technos, changement de paradigme, changement d'orientation &hellip tout en continuant à maintenir le legacy ! **Continuons la discussion**@ifthisthendev (https://twitter.com/ifthisthendev)@bibear (https://twitter.com/bibear)Discord (https://discord.gg/FpEFYZM)LinkedIn (https://www.linkedin.com/company/if-this-then-dev/)Retrouvez tous nos épisodes sur notre site https://ifttd.io/** Le Livre Blanc de Danny Miles **Quels KPI suivre quand on est CTO d'un site e-commerce ?Danny Miles, CTO de Dollar Shave Club** Cherchez l'équipe de vos rêves **Si vous avez envie de changer de job, testez My Little Team qui vous permet de choisir une équipe qui vous ressemble plutôt qu'une entreprise sans trop savoir où vous arriverez !https://www.mylittleteam.com/ifttd** La Boutique IFTTD !!! **Affichez votre appréciation de ce podcast avec des goodies fait avec amour (https://ifttd.io/boutique/) ou affichez clairement votre camp tabulation ou espace.** Soutenez le podcast **Ou pour aller encore plus loin, rejoignez le Patréon IFTTD.** Participez au prochain enregistrement !**Retrouvez-nous tous les lundis à 19:00 pour assister à l'enregistrement de l'épisode en live et pouvoir poser vos questions pendant l'épisode :)Abonnez-vous à la chaîne Twitch ou retrouvez les épisodes en replay sur YouTube @ifthisthendev

******INFOS****** Pierre III & ED BANGER RECORDS sortent en physique la bande originale de "Jeune & Golri", "la série la plus fun de 2021", signée par Pierre Leroux alias Pierre III talentueux multi-instrumentistes et arrangeur français membre du duo Housse de Racket. https://pierreiii.bandcamp.com ********TRACKLIST********* On demand ! PM please 100% French music & rareties

******INFOS****** Pierre III & ED BANGER RECORDS sortent en physique la bande originale de "Jeune & Golri", "la série la plus fun de 2021", signée par Pierre Leroux alias Pierre III talentueux multi-instrumentistes et arrangeur français membre du duo Housse de Racket. https://pierreiii.bandcamp.com ********TRACKLIST********* On demand ! PM please 100% French music & rareties

Hello Interactors,We all intuitively feel the world is falling into selfishness, defensiveness, and pettishness. Me, my, and eye for an eye. If the words we see in the books we read are any indication, it’s not just intuition but fact. And the shift started right around 1980.As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.Please leave your comments below or email me directly.Now let’s go…WE PRAY FOR NOT FOR US, BUT MEDo you use words like believe, hope, fear, sense, feel, pray, soul, or mystery? Or are you more likely to use words like science, technology, model, method, fact, data, analysis, transmission, or system? If you’ve read even one Interplace essay, then I believe that my preference is no mystery! And I hope and pray you’ll read more than one. After all, I search for facts and data and then perform some analysis of the science of systems.What if I asked whether you use the words I and me more than we and us? One look at social media and it would be apparent. All the social strife, climate fright, or COVID concern has many people screaming into the digital void or retreating to the nearest corner curled up mumbling to themselves and their rectangular shiny black mirror of a screen. This is a very personal and individual reaction that commonly begins with the word “I” followed by “hope” or “pray.”What if I told you the world has both been increasingly using feeling words, like sense and soul and individual words, like I and me since 1980? What’s more intriguing is these two uses are correlated. The band R.E.M. was sending us clues back in 1987 when they released their song, “It’s the end of the world as we know it – [and I feel fine]. In it they sing,“Save yourself, serve yourselfWorld serves its own needs, listen to your heart bleed”A paper came out just last month that provides evidence of this dialectical drift. The researchers, led by Martin Sheffer, of Wageningen University in The Netherlands, assembled a massive corpus of text from millions of books found on Google Books dating from 1850 to 2019. Reading and analyzing the text of this many books is humanly impossible, so they put machines to work. They used text analysis tools to search, count, find correlations, and detect sentiment.A simple example of this can be done by anybody with access to the internet. There are websites that will count the occurrences of a given word in a body of text and then arrange them into a word ‘cloud’. The largest word in the cloud represents the most frequently used word and the smallest the most infrequent. Here's a word cloud of the over 130,000 words I wrote on Interplace in 2021.But these simple clouds don’t say anything about what kind of words they are or what associations they may have with other words or ideas. And they don’t lend insight into what words are likely to occur together. But there are statistical methods and software tools that, if given enough clean data, can cluster words of similar meaning and correlate them to the occurrence of other words.What these researchers discovered is that “words associated with rationality, such as “determine” and “conclusion,” rose systematically after 1850, while words related to human experience such as “feel” and “believe” declined.” Words to do with senses, spirituality, emotions, and personal relationships are “sentiment” laden words that reflect a “personal world view.” Over time, they were displaced by “fact based” words used in argumentation of “societal systems”. They also found this pattern correlates with the rise of we and us and the decline of I and me after 1850.And then, starting around 1980, this trend peaked and then flip-flopped and the trend accelerated in 2007. That is when, the authors write, “across languages, the frequency of fact-related words dropped while emotion-laden language surged, a trend paralleled by a shift from collectivistic to individualistic language.”Of course, explaining why this happened is much harder than finding the evidence, which is also no small feat. The researchers speculate that 1850 was a time when the Industrial Revolution was hitting its stride. Science and technology were credited with economic prosperity and the promise of logic and rationalistic determinism seeped into culture and then books. Out with the mystical and in with the technical. It’s what the sociologist Max Weber called a process of “disenchantment”.But sociologist and political theorist, Steven Lukes, researched and wrote a book on the origins of “individualism.” He reveals the word ‘individualism’ has multiple ‘semantic histories’ and meanings. It entered the scene in the nineteenth century along with two other big ‘isms’ – ‘socialism’ and ‘communism.’The first use came in 1820 in France in response to the French Revolution. Because conservative elites, especially religious leaders, viewed the revolt against the establishment as a result of Enlightenment thinkers and doers, individualism was a derogatory term. Lukes writes,“Conservative thought in the early nineteenth century was virtually unanimous in condemning the appeal to the reason, interests and rights of the individual.”Put simply, it was seen as the beginnings of anarchy. According to French dictionaries, it remains a pejorative word in France to this day. There were reasons for suppressing individualistic thoughts, principles, and beliefs and they had everything to do with maintaining political, social, and religious order.Meanwhile, for the socialists of the 1800s, the term ‘individualism’ offered a counter to their ideal ‘collectivism.’ They believed that individuals who drift from the herd become prey to exploitive laissez-faire industrial capitalism. Lukes points to the French philosopher and economist, Pierre Leroux, who argued individualism would lead to“’everyone for himself, and…all for riches, nothing for the poor’, which atomized society and made men into ‘rapacious wolves’…”Individualism as a counterweight to collectivism is also what the British latched onto well into the late nineteenth century. So both the political, religious, and philosophical left and right had their own reasons for squelching individualism and their associative words in the nineteenth century.THE BELOVED RUGGED HUGAfter the French aristocrat and politician, Alexis de Tocqueville, extensively toured America in 1831 he concluded democracy, of which he was dubious, is rooted in individualism. Lukes writes that Tocqueville warned that individualism led to“the apathetic withdrawal of individuals from public life into a private sphere and their isolation from one another, with a consequent weakening of social bonds. Such a development, Tocqueville thought, offered dangerous scope for the unchecked growth of the political power of the state.”As we sit her nearly 200 years later amidst rising authoritarian threats, he may have a point.As the nineteenth century came to a close collectivist social and political structures were weakening. This is what Lukes claims gave rise to the beginnings of a turn toward individualism. He writes, “For the last quarter of the century was the period in which the market-driven politics of neoliberalism swept across the globe.” He notes that it was the “crisis of the welfare state and the spectacular fall of communism” that led to a “depletion of the meaning of ‘socialism.’” He says the term could no longer be “used with the same confidence” especially “in contrast to its two traditional antonyms, ‘capitalism’ and ‘individualism.’”And then, in 1922, then U.S. Commerce Secretary, Herbert Hoover, published a small but influential book called “American Individualism.” He then campaigned on the idea of ‘rugged individualism’ and the romantic, though overstated, idea of the self-reliant American frontiersman. Having spent time in Europe at the end of WWI witnessing its devastation he returned to write in his book that there were “’two convictions … dominant in [his] mind.’The first was that “the ideology of socialism, as tested before his eyes in Europe, was a catastrophic failure.” “Socialism”, he wrote, went against “the fundamental human impulse of self-interest” and “was unable to motivate men and women to produce sufficient goods for the needs of society.”The second conviction was that America, “The New World” as he called it, was far removed from European “imperialism, fanatic ideologies, ‘age-old hates,’ racial antipathies, dictatorships, power politics, and class stratifications.” And to be fair, Hoover’s book portrays a fairly progressive stance on individualism. He believed there is a limit to individualism and warned that “We shall never remedy justifiable discontent until we eradicate the misery which the ruthlessness of individualism has imposed upon a minority.”Of course, his actions spoke otherwise as he blamed the depression he failed to remedy as President on low wage minority Mexican immigrants southern farmers relied on to keep costs down. He deported one million Mexican Americans after enacting a program he called “American jobs for real Americans.” Sound familiar? I guess individualism matters only if you’re white. And perhaps, ruthless.Many different philosophers, politicians, and practitioners have nuanced variations and interpretations of the word ‘individualism’ over the last 200 years, but Lukes found that only these three have survived. The far right believes individualism leads to anarchy, the far left believes individualism is a symptom of selfishness, and hardcore capitalists believe individualism breeds progress and prosperity for all.Which makes it all the more difficult to pin down what happened around 1980 that marked a shift from collectivistic ‘we’ to the more individualistic ‘me’? The authors of the study offer a clue: The Information Age. The 1980s was when the information age was just getting rolling. In 1980 Microsoft had been around for five years already. The Apple II, the first mass-marketed personal computer, had been selling for three years. And a new internet consortium was formed called the Internet Corporation for Assigned Names and Numbers (ICANN). They quickly invented and adopted three very familiar suffixes: .com, .gov, and .edu. By 1985 Prodigy, Compuserve, and Quantum Computer Services – later named America Online (AOL) – were connecting people with access to a computer to the internet.People with such means started expressing themselves to people around the world using words and pictures over the internet. By the time 2007 rolled around the iPhone had come out and with it the ability to tap, type, and shoot from a pocket-sized super computer/phone. We may fret over the time spent on screens passively consuming massive amounts of information, but we forget not all of it is passive. If you consider all the thumbs and fingers typing into chat boxes, messaging apps, and comment streams, or posting and broadcasting pictures and videos on social media platforms, there are more people writing and publishing than ever in the history of humanity. It’s bound to have an effect on the language we use.The 1980s also marked the beginning of what has become out-sized income inequality in America. While Jimmy Carter had spent four years making peace in the world, trying to get us on solar power, and adopt the metric system, he struggled to make progress on inflation. Meanwhile, neoliberals from both parties had grown tired of attempts of social reform since the 60s and 70s. Just as in the 1800s, neoliberals became disenchanted with the passivist and collectivist attempts at another FDR style Great Society that wreaked of socialism.Instead, they stood on principles of American exceptionalism, classical liberalism, traditional family values, free markets, free trade, Judeo-Christian values, limited government, moral absolutism, natural law, rule of law, protectionism, Republicanism, and tradition. It was the celebration of the individual, singular beliefs, and individual gain – I/me – over the promise of a diverse collective; a systematic community of reciprocity – we/us.WISELY AND SLOW; THEY STUMBLE THAT RUN FAST. — SHAKESPEAREWhat held constant through a string of both Democrat and Republican presidents are neoconservative economic policies that have left the United States with the most extreme wealth disparity in its history. For those who have benefitted the most, it may be easy for them to point to individualism as the reason for their success. This fits with Hoover’s idea of the rugged individualist who ‘earned’ their way to the top through no means but their own effort. Like Frank Sinatra’s song, “I did it my way.” It’s just as Leroux warned in the 1800s, ’everyone for himself, and…all for riches, nothing for the poor.’For those who have seen their relative income decline since 1980, it may be easy for them to feel, as the socialists of the 1800s worried, that they were exploited by capitalism and corporate America. Perhaps they may feel, as Tocqueville warned, an apathetic withdrawal from public life from unchecked growth of a political power that has seemingly turned their back on them over the last 40 years.The economists at Oxford’s Our World in Data show that from 1980 to 2014, “independently of where you are in the US income distribution, those who are richer have seen larger income growth.” But they go on to point out that this hasn’t always been the case. In 1980, “independently of where you were in the income distribution, those who were poorer used to enjoy larger income growth.”Trump preyed on the beliefs and emotions that surround this science and these facts and it got him elected.Meanwhile, other fears and anxieties have led many more to retreat to hyperbolic emotion and self-righteousness. A pandemic hit stoking fear and uncertainty. Climate change has caused extreme variability in weather patterns heightening existential anxiety in many. The list goes on and on.Consequently, we all have reasons to be afraid of something and it can influence the words we use. The authors of the paper lean on what some scientists believe are two different cognitive modes of operation: System 1 (fast) and System 2 (slow). System 1 is intuitive, effortless, and without control. System 2 is deliberate, effortful, and rational. The researchers plotted System 1 words that relate to “belief, spirituality, sapience, intuition, and senses” and System 2 words that are rooted in “science, technology, and quantification”.  They show the frequency of System 1 words decreased after 1850 and then increased after 1980 while System 2 words increased after 1850 and then declined after 1980. They plotted words found in American English, British English, German, French, Italian, and Russian and similar patterns emerged.Could it be the more connected we become and the faster we consume and react to information, the more reliant we become on System 1? Are we too quick to respond, leaning on our beliefs, intuition, and senses? But what does it mean to slow down and let System 2 kick in? Is it even possible to slow down a global society connected through a vast and complex digital network?Or did the lethargy of the tools, technology, and social and political structures of the eighteenth and nineteenth century slow us down enough to reason and rationalize? Or maybe rational thought is an illusion. After all, these bi-modal cognitive scientists claim 98% of our daily cognition is System 1. We react, they claim, more than we ponder.It was Daniel Kahneman who won a Nobel Prize for his advances in bi-modal cognitive research. It led to a best selling book called, “Thinking Fast and Slow.” But in subsequent interviews he reveals more nuance into what is happening. He’s beginning to believe our choice of beliefs and the words we use to describe them are more chance than anything. Kahneman asks,“What does it mean to know something?...It has very little to do with actual evidence…it is anchored psychologically by the fact that other people you trust also believe in this thing. And it is only then that you invent reasons for it. It’s because the reasons that they cite for their beliefs have very little to do with their actual beliefs, which are usually informed by chance social factors.”He claims it’s what makes people create nonsensical associative beliefs. For example, those who are against gay marriage also typically don’t believe in global warming. He says,“It has an associative and emotional coherence, that’s all.” System 1. Emotion, intuition, and belief. Kahneman believes, for example, that “if you want to influence people about global warming, you have to speak to System 1 – we overestimate the influence of speaking to System 2. It’s quite disturbing when you realize people consider facts irrelevant.”I’m no Nobel prize winning cognitive psychologist, but I question whether we can boil cognition down to two modes. But, I have no evidence; though others are collecting it. And in a global vote between ‘we’ and ‘I’, I doubt the ‘I’s’ have it. Just as our own eyes can’t see themselves, an “I” can’t be itself alone. The only way an eye can see an eye is by looking into the eye of another being. We did not come into this world alone, we did not survive birth alone, we did not learn to walk, talk, learn, or earn alone. And we’re not alone, around this world. Many, though not all, are on social media, blogs, newsletters, or podcasts writing and saying words that we believe – in volumes unparalleled in human history. We are alone together, bounded by words, tethered forever. Even if we are just echoing the people we trust. Subscribe at interplace.io

Pour l’épisode #107 je recevais Christophe Galati. On en débrief avec Pierre.** Continuons la discussion **@ifthisthendev (https://twitter.com/ifthisthendev)@bibear (https://twitter.com/bibear)Discord (https://discord.gg/FpEFYZM)Retrouvez tous nos épisodes sur notre site https://ifttd.io/listes-des-episodes/** Le Livre Blanc de Danny Miles **Quels KPI suivre quand on est CTO d’un site e-commerce ?Danny Miles, CTO de Dollar Shave Club** Cherchez l’équipe de vos rêves **Si vous avez envie de changer de job, testez My Little Team qui vous permet de choisir une équipe qui vous ressemble plutôt qu’une entreprise sans trop savoir où vous arriverez !https://www.mylittleteam.com/ifttd** La Boutique IFTTD !!! **Affichez votre appréciation de ce podcast avec des goodies fait avec amour (https://ifttd.io/boutique/) ou affichez clairement votre camp tabulation ou espace.** Soutenez le podcast **Ou pour aller encore plus loin, rejoignez le Patréon IFTTD.

Dans cette épisode, dont le thème sera "L'égalité", Nicolas et Franck reçoivent Bruno Viard, le spécialiste de l'illustre personnage Pierre Leroux. Qui est donc Pierre Leroux ? Voilà la question à laquelle Bruno Viard devra répondre. Bruno Viard est professeur émérite de Littérature Française, spécialisé dans la littérature romantique et les idées sociales au XIXe siècle, et collabore à la Revue de Psychologie de la Motivation et à la Revue du MAUSS. Il a publié De l'égalité, de Pierre Leroux Slatkine, Genève, 1996, À la source perdue du socialisme français, Desclée de Brouwer, 1997, Les trois neveux ou l'altruisme et l'égoïsme réconciliés (Pierre Leroux, Marcel Mauss, Paul Diel), PUF, 2002, Les Poètes et les Économistes. Pour une approche anthropologique de la littérature, Kimé, 2004. Anthologie De Pierre Leroux de Bruno Viard - le Bord de l'Eau éditions. https://www.editionsbdl.com/produit/anthologie-de-pierre-leroux/ Les Esprits fraternels. L'Héritage retrouvé du socialisme républicain de Bruno Viard - le Bord De L'Eau éditions. https://www.editionsbdl.com/produit/les-esprits-fraternels-lheritage-perdu-du-socialisme-republicain/ Pierre Leroux Le Socialisme Républicain Et L'Orient (Mahomet, Les Védas, Bouddha, Confucius, Le Tao) 1832. https://www.editionsbdl.com/produit/pierre-leroux-le-socialisme-republicain-et-lorient-mahomet-les-vedas-bouddha-confucius-le-tao-1832/ Pierre Leroux et le socialisme républicain de Vincent Peillon - le Bord De L'Eau éditions. https://livre.fnac.com/a1474683/Vincent-Peillon-Pierre-Leroux-et-le-socialisme-republicain Pierre Leroux. D'une religion nationale ou du Culte - Précédé de Une Démocratie religieuse par Vincent Peillon - Le Bord De L'Eau éditions https://www.editionsbdl.com/produit/pierre-leroux-dune-religion-nationale-ou-du-culte/

Pierre a fait sa première vente consultative à 18 ans : un site internet à sa voisine. Depuis, il a fondé Lemon Learning, une boîte qui lui correspond : deep et bien ancrée dans le réel.  Ensemble on a parlé de liberté, d'intensité et d'équilibre.  Références :  How to win friends and influence people - Dale Carnegie Bandeau Muse

Sarah Tilley is the outreach harm reduction coordinator with the Gilbert Centre in Orillia. She talks about the initiative they have undertaken with the Canadian Metal Health Association to help people with struggling with opioid use; The Mayor of Russell, Pierre Leroux, explains how they can repudiate the legacy of the man for whom the town is named - without renaming Russell; Takara Small, technology writer and founder of Venture Kids Canada offers her opinion on the value of math games for kids; David MacDonald, a senior economist for Canadian Centre for Policy Alternatives, talks about the decision by the major grocery store chains to end the two-dollar-a-week bonus to 'front line' workers; Alvin Fiddler, the Grand Chief of Nishnawbe Aski Nation which represents 49 First Nations in northern Ontario talks about the charges of systemic racism levelled against the R.C.M.P. and other police forces; Greg Strong, a reporter with The Canadian Press, talks about the dwindling prospects for university sport because of the pandemic.

Lt. Cpl. Pierre Leroux, head of Joint Task Force Ukraine, speaks about the Canadian military mission to that country.

Des actions non-violentes conduites par Gandhi pour dénoncer les lois injustes de l'empire colonial britannique, au mouvement des droits civiques dirigé par Martin Luther King aux USA, la désobéissance civile a servi des causes diverses et variées. Bême est-il de ceux qui enfreignent pour servir le collectif ? Bon élève, curieux et participant volontiers à l'activité de sa classe, il rend toujours, pour une raison que l'on ignore, copie blanche. Résistance passive, refus sans agressivité, son « pas » consiste à ne pas faire ce dont on le sait pourtant capable. Le refus est-il un acte de désobéissance ? Comment cet acte, a priori anodin, impacte-il nos semblables ? Le Pas de Bême est une fresque théâtrale donnant à réfléchir sur notre capacité à dire non et jusqu'où celle-ci peut nous mener. De l'objection à l'action contestataire : où commence la désobéissance civile ? C'est le thème de cette émission du Labo des savoirs ! CréditsÉmission spéciale, Macro-onde troisième du nom, enregistrée dans le hall du Studio Théâtre de Nantes où se jouait la pièce « Le pas de Bême », présentée par Agathe Petit avec Pauline Verbaenen, Pierre Charrier, et Cathy Dogon. Invités– Marie David, enseignante à l'ESPE, l'Ecole Supérieur du Professorat et de l'Education de Nantes. Son domaine : la sociologie de l'école, du travail et de la déviance.– Pierre Leroux, professeur en sciences de l'information à l'université Rennes 1 et doctorant en sciences politiques– Et Adrien Beal, auteur et metteur en scène de la pièce « Le pas de Bême ». Musique« No one's slave, No one's master » – Seize the day (2000),« Rosa Rosa » – Otis Taylor (2003),« Désobéissance civile» – Keny Arkana (2008).

John Tresch‘s beautiful new book charts a series of transformations that collectively ushered in a new cosmology in the Paris of the early-mid nineteenth century. The Romantic Machine: Utopian Science and Technology after Napoleon (University of Chicago Press, 2012) narrates the emergence of a new image of the machine, a new concept of nature, a new theory of knowledge, and a new political orientation through a series of chapters that each use the work of a single figure to open up a world of romantic machines. Part 1 of the book looks at the work of physical scientists whose model of precision experiment and math was transformed by an encounter with romantic philosophy and aesthetics, and introduces the electro-magnetic work of physicist AndreMarie Ampre, the instrumental practices of Prussian geophysical researcher Alexander von Humboldt, and the labor theory of knowledge in relation to the instruments of astronomer and politician Francois Arago. Part 2 looks at the impact of technology on theories of the self and the human, focusing on the fantastic arts and public spectacles featuring new discoveries in optics, mechanics, and natural history. (Readers will find lively discussions of dioramas, hallucinatory opera, symphonies, museums, magic shows, and expositions, here.) Part 3 treats the utopian thinkers and engineer-scientists of the late Restoration and the July Monarchy, looking at religiously-inflected social technologies of conversion, communication, and temporal coordination in the work and thought of Saint-Simon and his followers, printer and literary critic Pierre Leroux’s work and theories, and Auguste Comte’s instruments of thought and paper. It is a rich, elegantly argued work that offers not just a history of science and technology, but also a tracing of the roots of some contemporary continental philosophy, as well. Learn more about your ad choices. Visit megaphone.fm/adchoices

John Tresch‘s beautiful new book charts a series of transformations that collectively ushered in a new cosmology in the Paris of the early-mid nineteenth century. The Romantic Machine: Utopian Science and Technology after Napoleon (University of Chicago Press, 2012) narrates the emergence of a new image of the machine, a new concept of nature, a new theory of knowledge, and a new political orientation through a series of chapters that each use the work of a single figure to open up a world of romantic machines. Part 1 of the book looks at the work of physical scientists whose model of precision experiment and math was transformed by an encounter with romantic philosophy and aesthetics, and introduces the electro-magnetic work of physicist AndreMarie Ampre, the instrumental practices of Prussian geophysical researcher Alexander von Humboldt, and the labor theory of knowledge in relation to the instruments of astronomer and politician Francois Arago. Part 2 looks at the impact of technology on theories of the self and the human, focusing on the fantastic arts and public spectacles featuring new discoveries in optics, mechanics, and natural history. (Readers will find lively discussions of dioramas, hallucinatory opera, symphonies, museums, magic shows, and expositions, here.) Part 3 treats the utopian thinkers and engineer-scientists of the late Restoration and the July Monarchy, looking at religiously-inflected social technologies of conversion, communication, and temporal coordination in the work and thought of Saint-Simon and his followers, printer and literary critic Pierre Leroux’s work and theories, and Auguste Comte’s instruments of thought and paper. It is a rich, elegantly argued work that offers not just a history of science and technology, but also a tracing of the roots of some contemporary continental philosophy, as well. Learn more about your ad choices. Visit megaphone.fm/adchoices

John Tresch‘s beautiful new book charts a series of transformations that collectively ushered in a new cosmology in the Paris of the early-mid nineteenth century. The Romantic Machine: Utopian Science and Technology after Napoleon (University of Chicago Press, 2012) narrates the emergence of a new image of the machine, a new concept of nature, a new theory of knowledge, and a new political orientation through a series of chapters that each use the work of a single figure to open up a world of romantic machines. Part 1 of the book looks at the work of physical scientists whose model of precision experiment and math was transformed by an encounter with romantic philosophy and aesthetics, and introduces the electro-magnetic work of physicist AndreMarie Ampre, the instrumental practices of Prussian geophysical researcher Alexander von Humboldt, and the labor theory of knowledge in relation to the instruments of astronomer and politician Francois Arago. Part 2 looks at the impact of technology on theories of the self and the human, focusing on the fantastic arts and public spectacles featuring new discoveries in optics, mechanics, and natural history. (Readers will find lively discussions of dioramas, hallucinatory opera, symphonies, museums, magic shows, and expositions, here.) Part 3 treats the utopian thinkers and engineer-scientists of the late Restoration and the July Monarchy, looking at religiously-inflected social technologies of conversion, communication, and temporal coordination in the work and thought of Saint-Simon and his followers, printer and literary critic Pierre Leroux’s work and theories, and Auguste Comte’s instruments of thought and paper. It is a rich, elegantly argued work that offers not just a history of science and technology, but also a tracing of the roots of some contemporary continental philosophy, as well. Learn more about your ad choices. Visit megaphone.fm/adchoices

John Tresch‘s beautiful new book charts a series of transformations that collectively ushered in a new cosmology in the Paris of the early-mid nineteenth century. The Romantic Machine: Utopian Science and Technology after Napoleon (University of Chicago Press, 2012) narrates the emergence of a new image of the machine, a new concept of nature, a new theory of knowledge, and a new political orientation through a series of chapters that each use the work of a single figure to open up a world of romantic machines. Part 1 of the book looks at the work of physical scientists whose model of precision experiment and math was transformed by an encounter with romantic philosophy and aesthetics, and introduces the electro-magnetic work of physicist AndreMarie Ampre, the instrumental practices of Prussian geophysical researcher Alexander von Humboldt, and the labor theory of knowledge in relation to the instruments of astronomer and politician Francois Arago. Part 2 looks at the impact of technology on theories of the self and the human, focusing on the fantastic arts and public spectacles featuring new discoveries in optics, mechanics, and natural history. (Readers will find lively discussions of dioramas, hallucinatory opera, symphonies, museums, magic shows, and expositions, here.) Part 3 treats the utopian thinkers and engineer-scientists of the late Restoration and the July Monarchy, looking at religiously-inflected social technologies of conversion, communication, and temporal coordination in the work and thought of Saint-Simon and his followers, printer and literary critic Pierre Leroux’s work and theories, and Auguste Comte’s instruments of thought and paper. It is a rich, elegantly argued work that offers not just a history of science and technology, but also a tracing of the roots of some contemporary continental philosophy, as well. Learn more about your ad choices. Visit megaphone.fm/adchoices

John Tresch‘s beautiful new book charts a series of transformations that collectively ushered in a new cosmology in the Paris of the early-mid nineteenth century. The Romantic Machine: Utopian Science and Technology after Napoleon (University of Chicago Press, 2012) narrates the emergence of a new image of the machine, a new concept of nature, a new theory of knowledge, and a new political orientation through a series of chapters that each use the work of a single figure to open up a world of romantic machines. Part 1 of the book looks at the work of physical scientists whose model of precision experiment and math was transformed by an encounter with romantic philosophy and aesthetics, and introduces the electro-magnetic work of physicist AndreMarie Ampre, the instrumental practices of Prussian geophysical researcher Alexander von Humboldt, and the labor theory of knowledge in relation to the instruments of astronomer and politician Francois Arago. Part 2 looks at the impact of technology on theories of the self and the human, focusing on the fantastic arts and public spectacles featuring new discoveries in optics, mechanics, and natural history. (Readers will find lively discussions of dioramas, hallucinatory opera, symphonies, museums, magic shows, and expositions, here.) Part 3 treats the utopian thinkers and engineer-scientists of the late Restoration and the July Monarchy, looking at religiously-inflected social technologies of conversion, communication, and temporal coordination in the work and thought of Saint-Simon and his followers, printer and literary critic Pierre Leroux’s work and theories, and Auguste Comte’s instruments of thought and paper. It is a rich, elegantly argued work that offers not just a history of science and technology, but also a tracing of the roots of some contemporary continental philosophy, as well. Learn more about your ad choices. Visit megaphone.fm/adchoices

John Tresch‘s beautiful new book charts a series of transformations that collectively ushered in a new cosmology in the Paris of the early-mid nineteenth century. The Romantic Machine: Utopian Science and Technology after Napoleon (University of Chicago Press, 2012) narrates the emergence of a new image of the machine, a new concept of nature, a new theory of knowledge, and a new political orientation through a series of chapters that each use the work of a single figure to open up a world of romantic machines. Part 1 of the book looks at the work of physical scientists whose model of precision experiment and math was transformed by an encounter with romantic philosophy and aesthetics, and introduces the electro-magnetic work of physicist AndreMarie Ampre, the instrumental practices of Prussian geophysical researcher Alexander von Humboldt, and the labor theory of knowledge in relation to the instruments of astronomer and politician Francois Arago. Part 2 looks at the impact of technology on theories of the self and the human, focusing on the fantastic arts and public spectacles featuring new discoveries in optics, mechanics, and natural history. (Readers will find lively discussions of dioramas, hallucinatory opera, symphonies, museums, magic shows, and expositions, here.) Part 3 treats the utopian thinkers and engineer-scientists of the late Restoration and the July Monarchy, looking at religiously-inflected social technologies of conversion, communication, and temporal coordination in the work and thought of Saint-Simon and his followers, printer and literary critic Pierre Leroux’s work and theories, and Auguste Comte’s instruments of thought and paper. It is a rich, elegantly argued work that offers not just a history of science and technology, but also a tracing of the roots of some contemporary continental philosophy, as well. Learn more about your ad choices. Visit megaphone.fm/adchoices

John Tresch‘s beautiful new book charts a series of transformations that collectively ushered in a new cosmology in the Paris of the early-mid nineteenth century. The Romantic Machine: Utopian Science and Technology after Napoleon (University of Chicago Press, 2012) narrates the emergence of a new image of the machine, a new concept of nature, a new theory of knowledge, and a new political orientation through a series of chapters that each use the work of a single figure to open up a world of romantic machines. Part 1 of the book looks at the work of physical scientists whose model of precision experiment and math was transformed by an encounter with romantic philosophy and aesthetics, and introduces the electro-magnetic work of physicist AndreMarie Ampre, the instrumental practices of Prussian geophysical researcher Alexander von Humboldt, and the labor theory of knowledge in relation to the instruments of astronomer and politician Francois Arago. Part 2 looks at the impact of technology on theories of the self and the human, focusing on the fantastic arts and public spectacles featuring new discoveries in optics, mechanics, and natural history. (Readers will find lively discussions of dioramas, hallucinatory opera, symphonies, museums, magic shows, and expositions, here.) Part 3 treats the utopian thinkers and engineer-scientists of the late Restoration and the July Monarchy, looking at religiously-inflected social technologies of conversion, communication, and temporal coordination in the work and thought of Saint-Simon and his followers, printer and literary critic Pierre Leroux’s work and theories, and Auguste Comte’s instruments of thought and paper. It is a rich, elegantly argued work that offers not just a history of science and technology, but also a tracing of the roots of some contemporary continental philosophy, as well. Learn more about your ad choices. Visit megaphone.fm/adchoices