Podcasts about rabelais

Dans Pourquoi le football publié en 2021, le philosophe Stéphane Floccari noue la pratique sportive du foot et la philosophie... et convoque Michel Platini et Vladimir Jankélévitch, Pelé et Pasolini, Cantona et Cioran. Le peu de morale que je sais, je l'ai appris sur les scènes de théâtre et dans les stades de football, disait le philosophe Albert Camus, prix Nobel de littérature en 1959. Depuis, le football a changé de visage, des centaines de milliards se sont déversés sur les terrains, avec des débordements en tout genre mais le foot reste une passion puissante à l'échelle planétaire, avec des fans venus de tous les horizons... Et les intellectuels ont aussi leur mot à dire sur le sport ! Rabelais ou Ronsard, écrivains et poètes de la Renaissance jouaient déjà à un jeu qui ne s'appelait pas encore football, à une période où la Coupe du monde n'existait pas... Avec les sons d'archives de :  - Jacques Derrida, grand philosophe, penseur de la déconstruction. Il confie sa passion pour le foot, une passion née pendant la guerre alors qu'il vivait jeune homme en Algérie  - Denis Podalydès, de la Comédie française. Il raconte à l'occasion de la victoire de la France en 1998 que sa journée commence par la lecture du journal l'Équipe - Daniel Picouly, écrivain qui parle du « vrai football ».  Avec également le reportage de Jérémie Lanche, à Genève, en Suisse.  Invité : Stéphane Floccari est agrégé et docteur en philosophie, professeur au lycée Marcelin Berthelot, à Saint-Maur-des Fossés, et à l'INSEP (Institut national du sport, de l'expertise et de la performance), à Paris, chargé d'enseignement à la Sorbonne, Stéphane Floccari est, depuis l'enfance, un passionné de football, qu'il a pratiqué dans l'équipe de France des écrivains sportifs. Il est l'auteur de Pourquoi le football ? aux éditions des Belles Lettres en 2021. Il a également publié plus récemment, Le Sport émoi aux éditions Amphora.   Le calendrier de la Coupe du Monde.    Programmation musicale : L'artiste Lescop avec le titre Comète. 

Dans Pourquoi le football publié en 2021, le philosophe Stéphane Floccari noue la pratique sportive du foot et la philosophie... et convoque Michel Platini et Vladimir Jankélévitch, Pelé et Pasolini, Cantona et Cioran. Le peu de morale que je sais, je l'ai appris sur les scènes de théâtre et dans les stades de football, disait le philosophe Albert Camus, prix Nobel de littérature en 1959. Depuis, le football a changé de visage, des centaines de milliards se sont déversés sur les terrains, avec des débordements en tout genre mais le foot reste une passion puissante à l'échelle planétaire, avec des fans venus de tous les horizons... Et les intellectuels ont aussi leur mot à dire sur le sport ! Rabelais ou Ronsard, écrivains et poètes de la Renaissance jouaient déjà à un jeu qui ne s'appelait pas encore football, à une période où la Coupe du monde n'existait pas... Avec les sons d'archives de :  - Jacques Derrida, grand philosophe, penseur de la déconstruction. Il confie sa passion pour le foot, une passion née pendant la guerre alors qu'il vivait jeune homme en Algérie  - Denis Podalydès, de la Comédie française. Il raconte à l'occasion de la victoire de la France en 1998 que sa journée commence par la lecture du journal l'Équipe - Daniel Picouly, écrivain qui parle du « vrai football ».  Avec également le reportage de Jérémie Lanche, à Genève, en Suisse.  Invité : Stéphane Floccari est agrégé et docteur en philosophie, professeur au lycée Marcelin Berthelot, à Saint-Maur-des Fossés, et à l'INSEP (Institut national du sport, de l'expertise et de la performance), à Paris, chargé d'enseignement à la Sorbonne, Stéphane Floccari est, depuis l'enfance, un passionné de football, qu'il a pratiqué dans l'équipe de France des écrivains sportifs. Il est l'auteur de Pourquoi le football ? aux éditions des Belles Lettres en 2021. Il a également publié plus récemment, Le Sport émoi aux éditions Amphora.   Le calendrier de la Coupe du Monde.    Programmation musicale : L'artiste Lescop avec le titre Comète. 

What a lot of fun I had talking to Zena Hitz about Gulliver's Travels. As well as discussing Swift, slavery, genocide, rationality, Christianity, and science, Zena told me that good philosophy is like a box of cake mix and that a liberal education requires you to be freed of false expertise. I also took Zena on a detour to discuss Iris Murdoch, the Catherine Project, and modern philosophy. TRANSCRIPTHENRY OLIVER: Today I am talking to Zena Hitz. Zena is a tutor at St. John's College. She is a philosopher, the author of Lost in Thought. She runs the Catherine Project. She's famous on Twitter. We don't know how she does it all. Zena, welcome.ZENA HITZ: Thank you, Henry. It's great to be here.OLIVER: And we're talking about Gulliver's Travels because it is 300 years since it was published, and it's a book that you love.HITZ: A book that I've loved for a long time.First Encounter with Gulliver's TravelsOLIVER: So tell me, when did you first read it?HITZ: Well, it was an important moment for me. I was in high school, and I was admitted to a scholarship summer program which offered college courses at different campuses. There were some normal-looking college courses at normal-looking colleges. And then there was this course at St. John's called Science as Literature, Literature as Science. [laughs] It had this description that was just unbelievable. And I thought to myself, “This is the one, obviously the one to go to.”So I went, and we read books that no one in their right mind would assign to high school students now, and maybe not then. The fragments of Parmenides, Plato's Timaeus, selections from Aristotle's Physics, Gulliver's Travels. After reading a number of—preface to Ptolemy's Almagest, geocentric astronomy. And we read Gulliver's Travels after reading selections from Hooke's Micrographia, so the inventor of the microscope, and Galileo's Starry Messenger, which is one of the great first uses of the telescope to discover the nature of the moon and the satellites of Jupiter.So then we read Gulliver's Travels. We also read Emma and Flannery O'Connor and various other things. And one of the faculty who was running it said at one point, “Well, we thought we'd throw a bunch of things together and see what you could do, what you could make of it. We didn't actually have an idea of how these all fit together,” which I think was probably true.At any rate, I think I came to Gulliver's Travels thinking about these scientists who were looking at very large things and very small things, and thinking in general about the follies of human perception, whether that was shown in literature or philosophy or what have you, the ways in which human perception and knowledge don't work very well. And I think Swift is still one of the best people to—Gulliver's Travels is still one of the best books about that because it's in the mode of a travel diary, an eyewitness account.Gulliver is trained as a surgeon, by his own account. He at one point says he was a bit of a projector in his younger days, someone who undertook scientific projects. And he's a terrible observer, the worst imaginable observer, and Swift so brilliantly lets us see through his eyes, lets us see all the things he doesn't see. And I think it's not just about seeing and knowing. It has a very profound, I think, moral and political set of commitments. So it's a very humane book. It's social criticism, but from a point of view of a very deep humanity. So I've always loved the book for these reasons since then.I came back to it more recently because it is part of the curriculum at St. John's. So when I came back to teach there, I began to reread it. The other experience I had was that I wrote a long essay on it when I was an undergraduate. So those are my—I'm not any kind of expert. My knowledge of the historical context of the book is limited. It's not zero, but it's limited. But I have always loved it as an account of human understanding and its failures and the way that might impact how we live and how happy we can be.The Houyhnhnm ProblemOLIVER: Have you changed how you think about it as you've taught it?HITZ: I have not really changed the way I think about it. It gets more—like all of these books, the more you read them, the more comes out of them, the more details come up. Hilarious. The more jokes you get, the more . . .I think the one more recent insight I had was, I hadn't understood the full horror of the Houyhnhnms in the last book until relatively recently. I think that took me some time to really take on. It's one of the cases where Gulliver's misperceptions are a bit harder to see, and I think many readers just assume that Swift is endorsing the praise of the Houyhnhnms in some sense or other.OLIVER: There are some very serious critics in the past who have called them Swift's ideal beings. Which at this point in history seems unthinkable, but it has been a belief among serious readers.HITZ: Yes, yes. And also common among students. Yes, it's absolutely one of the wrongest opinions you could have about anything, I think.OLIVER: Why does Swift allow us to make that mistake? Are we bad readers out of the context, or has he made too good a job of his diversions and concealments and ironies?HITZ: That's a great question, and I'll just take a stab at it. I think that he has hit on a mode of misperception which is very deep to us, and it's something that we're much more guilty of. We could imagine that if we were in a place where everyone was small or everyone was large, we might make mistakes like Gulliver makes. But we all live, I think, in communities that are a bit like the Houyhnhnms. And so we are all very subject to these kinds of deceptions, and I think that's how he gets us.That's not to really excuse the bad readings because, you know, Gulliver does leave the land of the Houyhnhnms with a boat made out of human skin, which should—I think that moment should make you realize, if you haven't yet, that something is very seriously wrong with Gulliver. Gulliver has been kind of destroyed as a person by his travels, and especially by this last trip. But if you pass over that little detail, maybe you think, “Oh, wow, he found some very simple beings.”OLIVER: Well, there's also the great council where they debate the genocide of the Yahoos.HITZ: [laughs] Yes.OLIVER: And it directly contradicts several things Gulliver has come to believe about the Houyhnhnms, about the Yahoos, and about himself. And he's completely unaware of these contradictions and so in awe of the Houyhnhnms that he doesn't quite understand, I think, that he's accounting a genocide.HITZ: That's right. That's right.OLIVER: Even though he uses a phrase from Genesis that's very unmistakable. It's a sort of remarkable moment of—particularly to us, having had the 20th century. I think that's why Swift came back into favor in a way, because people used to say, Swift's unbearable view of human nature . . .This is a great bit in Boswell's Life of Johnson where, when they're traveling through Scotland, they're with a lady, and she says to Johnson, “Is any man naturally good?” And Johnson says, “No, no more than a wolf.” And Boswell says, “Well, sir, what about ladies?” And Johnson says, “God, no, absolutely not.” And this woman says, “Oh my God, this is worse than Swift,” utterly horrific view of human nature.But of course, we can actually say, did he go far enough? [laughter] I mean, Swift clearly understands something very real and deep. The council of genocide is horrifyingly familiar to us. And I think that's much to Swift's credit that he can see that, and to show that Gulliver would blind himself to it. And people still blind themselves to it, right?HITZ: That's right. And I wonder—you would know more about this than me because it is a bit of a historical question, but my understanding is that quite a lot of the savagery, the worst parts of rule over men that we see in Gulliver's Travels are pictures of Ireland in the 17th, 18th centuries. And I wonder if that took some time to reveal itself to the British, and in some ways it's still not really as known as it might be. We think of the colonial project as being something that was directed at India and Africa—OLIVER: Faraway countries.HITZ: —faraway countries where people looked really different. And we're not as familiar with the kinds of things that were done to the cuddly Irish with their nice music, and who we don't think of as being people that you would savagely oppress like that. So I think—OLIVER: So, I think partly the English are not interested in their own history in the way that they are expected to be. And partly the English interest in Irish history has become very focused on the more recent events. And it's very hard to get back past that. And it all becomes very complicated, and it's a sort of different country. So there's some of that, but I think generally we don't want to know what we did, yes.HITZ: Well, and I think in anglophone countries in general, there's going to be a history of something like that. To attribute it to the British is not to say that—I mean, Americans have chattel slavery and the genocide of the natives, and the Australians have their own situation. All of the anglophone countries have something like this on their conscience.I think that obscures the meaning of that final book. I think we don't recognize—and that's really to Swift's credit, to have a social critique that is so real and so deep that you may not even recognize yourself in the picture.Slavery in Gulliver's TravelsOLIVER: Yes. When I read it again—I read it as an undergraduate, but I really was actually more interested in the other parts of Swift's work. And I thought it was brilliant, and then I read it again. And it was more recently that—I didn't understand how I couldn't have seen it, but it's basically a book about slavery, as I come back to it.And in each of the books there is enslavement of a different sort. So, to begin with, Gulliver is the one being kept in a box or kept in a house, or he's chained up by the Lilliputians or Glumdalclitch.HITZ: Right. That's right.OLIVER: She's a very nice sort of master, as it were, [laughter] but he has that box that can be sealed, and the dwarf has him swiping at the wasps. And then the enslavement that the flying island has of the country below is like England and Ireland. And then in the final book, you know, the Houyhnhnms are whipping the Yahoos.HITZ: That's right.OLIVER: The slavery thing gets worse and worse as the book goes on. And one of the things that's clever is that it's funny when Gulliver is enslaved, right? When the wasps are let out and he has to—and Swift sort of does that clever thing where he undermines things by making it a joke at the end. By the book of the Houyhnhnms, there is really very little humor. And the twist at the end is always dark.Gulliver can't see that—he can see that he's a bit like the Yahoos. But he can't see that they've been enslaved in the way that he—the farmer wanted to take him around the kingdom and show him off, and he says, “I couldn't possibly have had children in that condition because I couldn't have it on my conscience that I had begotten a slave, someone born into slavery. I couldn't do that.”HITZ: Right.OLIVER: Then he's in the Houyhnhnms and he can't—it's quite remarkable.HITZ: [laughs] Yes. I don't think it's quite true that in the end there's no humor. I read it with some Catherine Project group a couple of years ago, and one of the readers pointed out that it's not obvious Gulliver isn't leaving his home and sitting out in the ocean and always landing on England every single time; just every time, he lands there.And there's something hilarious about an Englishman that discovers a place where there's all horses, [laughter] and his love of horses overwhelms him, and he becomes persuaded that they're the only rational beings that there are. I mean, that is funny.OLIVER: Yes, I agree. There's a lot of irony and stuff. But I think it's in Lilliput when he describes their manner of writing. And he says they don't write from left to right as we do in England, or from right to left, or up-down like the Chinese, but from one corner to the other, as the ladies do in England. This is very funny, dry humor, and that sort of thing is gone. And the things that surprise you at the end of a sentence or a paragraph are more like, “Oh, and of course I used Yahoo skin to cover the boat.” And you're like, oh my God, this is not a joke anymore.You know, in A Modest Proposal, he makes real humor out of those kind of horrors. And with the Houyhnhnms, I think he actually refuses the joke to make you feel the disgust, in a way.HITZ: Yes, that might be right. That might be right.Swift and PhilosophyOLIVER: What do you think about the idea that the Houyhnhnms are drawn from the Phaedrus and Socrates's idea of the soul with the two horses? And there's the good, rational horse and the vulgar, passionate horse, and the Yahoos are the other horse. You see what I mean?HITZ: Yes, yes.OLIVER: Is Swift showing us the two sides, and Gulliver's mistake is to prefer the one and not the—HITZ: Right, I think I have heard something like this before. I'm a bit skeptical. Swift doesn't strike me as someone who uses philosophy in quite that way. I think he's much more interested in Gulliver's—the Houyhnhnms' self-deception about the kinds of beings they are. They do not say “the thing which is not,” yet Gulliver's master hides from him this conversation about the genocide for quite some time. And maybe we don't know if he tells him quite the whole truth about it. So there's—OLIVER: And he also conceals the fact that the others don't like Gulliver because he's a partial—a reasonable Yahoo, as it were.HITZ: Right. So their self-deception, Gulliver's being taken in by their self-deception, the ways in which they—this is one of the ways that I think it's profound about the nature of slavery. And to cheer us all up, I'll make a Holocaust analogy, as you also did.When I was traveling in Germany some years ago, in one of their Holocaust museums, there was an image from a Nazi-era German newspaper of Jewish people living in complete squalor in the ghetto. And of course, they had forced them into squalor. But somehow they forced them into squalor, and then this reinforces the sense that they're these rat-like beings.And there's something very similar that the Houyhnhnms do to the Yahoos. They force them into this animal state, and then they say, “Oh God, look, these people are disgusting. They just don't know how to act.” That seems to me the kind of level at which Swift is working. He is interested in the nature of a human being, but not in the abstract Platonic sense, I don't think.He strikes me as someone who believes in common sense, common decency, basic freedom, and basic use of reason. And he finds in his time that there's distorting teachings, distorting ways of behavior that have gotten people far off track. To me, that's what it feels like it comes from. It doesn't feel like Plato is in the background to me.OLIVER: Is there an extent to which, though, it's a work of sort of anti-philosophy? As you say, Swift, he likes common sense. He likes ordinary reason, and he likes what he would call the revealed truth of Christianity. So he talks, in his sermons about people, it comes to you from God like a light. It's revealed to you. And he doesn't like this idea that the philosophers can work it all out.And in a way, that's the same sort of mistake that the scientists think they can discover all this stuff, and they go in these crazy ways. And the Houyhnhnms are a bit like that. If you had philosopher-kings, they would end up being perverted examples of rationality because they're ignoring the—so do you think it's anti-philosophy in a way? The book is saying, “No, no, I don't want philosophers”?Criticizing Elite Intellectual CultureHITZ: That's definitely a plausible reading. But it's hard to tell whether it's anti-philosophy or anti a particular style of thinking. It's worth pointing out, in that light, that Gulliver, when he arrives in the land of the Houyhnhnms, before he even meets a horse, he sees a Yahoo who, from what I can tell from the text, is trying to wave at him and say hello, who recognizes him. And he's horrified. He sees him instantly as a monster.So I think immediately upon landing, he sees the Yahoos as monstrous, and that tells me that he must already be off kilter. So he's not just corrupted by the Houyhnhnms; he's been somehow led off track, away from the capacity to recognize fellow human beings before that.And he's come from this—the third book is all about various kinds of inquiry, scientific endeavors, practical endeavors, talking to the greats of the past, necromancy, and various kinds of inquiry into wisdom or things like wisdom. And somehow that's the thing that seems to push him to the point where he can no longer tell what a human being is.OLIVER: One of my favorite parts is when he's with the wizards, and he asks to be shown Homer and Aristotle and all their commentators. And he says that there were vast rooms full of these commentators, endless numbers of them. But Homer and Aristotle didn't recognize any of them because they were all so ashamed of the terrible things they'd said about these great men's works that they kept themselves forever in a different part of the underworld. They couldn't bear the shame of being revealed to having told lies and said second-rate things.It's very, very funny. And I think that's another sort of angle on which the book says, “You're so tempted to make a comment and have an idea and be a philosopher, and you should just accept the revealed truth of what is known. Just stop it. Just stop it.” [laughter]HITZ: Well, I suppose maybe I would also put it this way, that Swift sees the condition of 18th-century Ireland, which is quite poor, very bad. And it's ruled in a savage way by the English, who have a quite flourishing intellectual culture, as it happens, at this time.So I think what he might be is not a critic of philosophy so much as a critic of intellectual culture. Because intellectual culture seems to not only not help with existential concerns like slavery and oppression and savage poverty, but even serves to mask and hide and create illusions behind it.So that's, I guess, how it strikes me, as a book that's hostile to what you'd now call elite intellectual culture. And I don't know how fundamental that critique is, in light of its inability to solve problems for real human beings or to obscure the causes of what's going on with real human beings.OLIVER: I think it's quite fundamental because outside of Gulliver's—I think this comes into Gulliver's Travels, but what he might have said more explicitly elsewhere is, there are people starving in the streets of Dublin. And we've got corrupt politicians and intellectuals saying all these things, but you know, here she is starving. You don't need to work that out. [laughter] There's no question—the reveal—just be a Christian and, like, for goodness' sake . . .HITZ: Yes.OLIVER: And when, for example, he talks to the king of Brobdingnag, and there's that wonderful satire of the English government and everything. And he says, “Those people understood mathematics and poetry and whatever, but I could never drive into their head any sense of the abstract or any of these speculative—they simply didn't know what that was. They didn't know what I was saying.” [laughter]And so in a way, his ideal government is anti-philosophical because it would just look at the human problem in front of it. It wouldn't do speculative science. It wouldn't think of itself as rational, all this Platonic stuff. It would just—she's in rags, she has bare feet, you know?HITZ: Yes, that's right.OLIVER: What do we need a philosopher-king? Like, what are you talking about?HITZ: Exactly.OLIVER: The priest understands this because he's there in the city doing it. And is there something of that in the book, that constant resistance of the cleverness of people who cannot see daily life?HITZ: I think that's absolutely true, and I think it's probably one of the things I love about the book, because I think this somehow gets to something in my own heart. Even though I'm a professional intellectual—I have been my whole life—the distance between the concerns of professional intellectuals and the concerns of living, real people in various parts of the world is very large.And it's even worse when, as it was when I was coming up in grad school, there's a ton of explicit concern and various operations underway to improve life for others, which have zero connection with anything that anyone actually does. So I think the Laputans, which is the beginning of the third book, when Gulliver—OLIVER: The flying island.HITZ: Yes, when Gulliver visits the people on the flying island, who have one eye towards the heavens and one eye pointed inward. And they study music and mathematics, and they live in a giant flying saucer, which has the—OLIVER: And the flappers.HITZ: That's right. [laughter] When someone needs to talk to them, someone flaps their ears so that they pay attention. And their wives all run off with working people because they can't bear to be treated the way they are by men like this. And the flying saucer is not just distant. It also has the power to crush the towns underneath it if it judges them to be rebellious.This image will stick with you for the rest of your life. I mean, it's absolutely perfect, and the perfect image of bad government of a kind when intellectual culture is prized. And it's hinted early on in the book in Lilliput, when the rulers in Lilliput have to do these elaborate dances with ropes.OLIVER: Oh, with the king and the chief minister hold the pole, funny angles, and if you get under it, you get a green ribbon or a red ribbon.HITZ: Exactly. [laughter] And they have these athletic contests of grace and various colored ribbons, and that determine how far you get in the halls of power.OLIVER: Yes. Are you a cabinet minister or a junior minister? Yes, yes.HITZ: Exactly. So there, it's all just a funny joke. But it develops, I think, into the Laputans, people who have kinds of expertise that are actually hostile to them doing any kind of humane governing. So yes, that seems right to me.Christianity in GulliverOLIVER: To what extent is it a Christian book?HITZ: That's an interesting question. I've never found a strong Christian element in it myself. There are satires of religious wars, both in Lilliput, where Lilliput's at war with its neighboring city. Oh, wait a second, there's two different disputes in Lilliput. One is about what side you cut your egg on.OLIVER: There are the Little-Endians and the Big-Endians,HITZ: Right. And then there's also one about heel size. So there's two different kinds of disputes.OLIVER: With the marvelous image that the king is a Short-Heeler. But they think that the heir to the throne might be favorable to the High-Heelers because he has one heel slightly higher than the other, and he walks with a wobbly gait.HITZ: [laughs] That's right. This, again, in Lilliput is just utterly hilarious, outrageous, very silly, obviously a parody of religious wars between different kinds of Christians. But it resurfaces towards the end. It's the Houyhnhnms, where he talks to the Master Horse—OLIVER: And the horse sort of pretends to this great rationality, simply can't understand that men would kill each other over the question of whether flesh is bread or bread is flesh.HITZ: That's right. That's right. That's right. So there's definitely disparaging remarks about religious wars. And as you're talking about it, where along with Swift's praise of common sense, there's a kind of basic Christian morality, which is that the poor and the suffering need attention. That all strikes me as Christian. Apart from that, I'm not sure. If you have a religious take, I'd be interested to hear it.OLIVER: I find it very interesting that Swift had quite strict beliefs. He was not in favor of Catholics. He thought Dissenters should be tolerated, but he wanted the Test Act. He was very particular about all these things. And in his other works, he's quite direct about that. But in this book, he achieves a kind of high ambivalence. And he's not a Little-Ender or a Big-Ender.HITZ: That's right.OLIVER: And he says the religious text on which this is based simply says that you must break the egg at the most convenient end.HITZ: [laughs] That's right.OLIVER: Now, of course, in reality, he's a Little-Ender, and he's very committed to the Reformation, and he thinks it's all terrible that they're not. And it's interesting that someone with such angry, insistent beliefs on the Anglican Church would take this ambivalent position.And he satirizes so much. But the anti-slavery stuff, the description of the Laputans bringing the island down, and then he says, “I've never seen so much want and misery, and there's a wild look in their eyes, and they're wearing rags.” I mean, this is Dublin, right? This is just, along with the slavery, this basic Christian concern for the oppressed, the poor, the suffering.HITZ: Yes, that's right.OLIVER: And so I don't quite know. It's almost like the book is saying, again with this anti-intellectual thing, all these doctrinal disputes and which church this and who believes that. And here we have slaves and poor people and beggars and starving people.HITZ: Right.OLIVER: Christianity should deal with that first. So is the implicit criticism of his fellow Christians, in a way, that they're more interested in these disputes than in the fact that there are enslaved people and suffering people and—you see what I mean?HITZ: Yes, that's right.OLIVER: And Gulliver—the Houyhnhnms are highly rational but not Christian, which is a significant omission. And by the end, are you supposed to wonder if Gulliver actually isn't very much of a Christian? Because he can see this suffering and not respond to it at all.HITZ: Right, when maybe the—is the best person in the book the King of Brobdingnag? Does that seem right? The person with the—at least who says the best things?OLIVER: He says the best things. I think the best person is Glumdalclitch. She shows real charity and real love towards him.HITZ: What about the Houyhnhnm, the one who likes him, who says, “Fare thee well, gentle Yahoo”? It's tear-jerking—OLIVER: Oh, the sorrel nag.HITZ: The sorrel nag. I can literally weep at that moment when she says, “Fare thee well, gentle Yahoo.”OLIVER: That's true. That's true. She and Glumdalclitch are maybe more similar characters. Yes, yes, yes.HITZ: They're similar characters. Okay.OLIVER: And they have that basic, you don't need to call it Christian. You don't need—it doesn't need theology.HITZ: Humane. I would call it humane. Yes.OLIVER: They have that basic love of their fellow. You know, Glumdalclitch doesn't say, “Oh, how amusing this little man is, or how entertaining, or I can make—” She says, “He must be cared for. He looks a bit like me. He must be cared for.”HITZ: Right.OLIVER: And the sorrel nag, again, has the love of the fellow creature.HITZ: That's right. That's right.OLIVER: So I think Swift might be bringing in this, what he thinks of as the revealed truth of Christianity. Like, you shouldn't need telling, you shouldn't need to argue. It's there.HITZ: Right. This is just me making things up, which is what I'm here for. We're podcasting. Yes.OLIVER: Yes, of course. Also, is that not what the philosophers would do? That's what Swift would say.HITZ: But if I was going to make something up, what I would say is something like this: that Swift to me, from the testimony of Gulliver's Travels, which is the book of his I really know the best. I don't know much about the rest of it. He has a level of self-awareness and sophistication. So, he knows that that religious difference is being used as a pretext. He knows that it is obscuring the suffering of these people. So, for the purposes of the book, he says, “Look, if you're a smart person, if you're a smart ruler, if you're an actually humane, intelligent, commonsensical ruler, you know that the fact that they have the wrong religious views is not a reason for them to be enslaved and oppressed and starved.” So that would be my suspicion.And that's why I think, to me, the religion is so light, because it's not really a religious problem. It's actually just a human problem and a political problem that is, how do you run your country so that these subject peoples are allowed to be free and develop themselves and be full human beings? That would be my made-up guess.Students' Views of GulliverOLIVER: What do undergraduates think? What is it that they find interesting in the book, and what do they like or dislike?HITZ: It's been a couple of years. I think they like this idea that—we all think travel is very broadening, a great way to think about the world. You know, you can learn so much about one's fellow human beings. And whatever else is going on in Gulliver's Travels, travel does not necessarily produce enlightenment.So I think they like the attention to the ways in which, even when we are trying to learn, we fail to learn. And the ways in which structures of learning, like traveling or studying science, might actually make you worse and not better, things like that. But it's not a book—I think it's fair to say it's not one of the favorite books of the undergraduates.OLIVER: Okay.HITZ: I think they find it a little bit distant, and I'm not sure why that is.OLIVER: Is it because it sort of looks like a novel, but it's not what we have come to expect a novel to be? And it sort of has that—HITZ: I think that's right.OLIVER: The pre–Jane Austen novel is kind of weird to us now.HITZ: Well, they love Don Quixote.OLIVER: Okay.HITZ: And that is a challenge of a similar kind. It's a novel which doesn't quite read like a novel, and the humor is kind of old. I mean, it's also true—undergraduates, in my experience, in general—I hope they'll forgive me for saying this on a podcast—they're not always good at comedy. They tend to think that serious things must be tragic.OLIVER: You can't get an A by making a joke.HITZ: Well, more that they have a sense that an intellectual life is something serious. It's serious.OLIVER: Oh, yes. Okay. And the syllabus slightly reinforces that, doesn't it?HITZ: Well, it's sort of self-reinforcing because we used to read more Aristophanes. We used to read Rabelais.OLIVER: If you do Shakespeare, it'll be the tragedies.HITZ: No, no, we do Shakespeare comedies.OLIVER: Oh, you do? Okay.HITZ: Yes. We have As You Like It and The Tempest. And do we have more tragedies? Maybe one more tragedy than comedy, but not a terrible imbalance.OLIVER: Well, that's good.HITZ: It's not Shakespeare-type comedy that's—maybe, correct me if I'm wrong, a Shakespeare comedy is something that ends in a marriage, more or less.OLIVER: More or less.HITZ: It's things that are funny—they don't necessarily think that humor is a way of thinking.OLIVER: Do they struggle with irony?HITZ: No, not usually. As long as it's serious irony, Anyway, I'm not sure why. I think I'm making things—I'm going too far out of the grounds for drawing conclusions.Favorite Parts of the BookOLIVER: Sure. Do you have a favorite passage?HITZ: One of my favorites is the part—is it Balnibarbi where they have people who try to speak with objects?OLIVER: Oh, yes, yes, yes.HITZ: And they have to carry around wagons full of things because they never know what you might want to talk about. [laughter] That's so weird. Because I think I spent a lot of time studying with philosophers, there's a bit of—something's on the nose about this.OLIVER: Yes.HITZ: You know, it's like, “No, you've got to say exactly—no, that's too imprecise. You have to say exactly what you mean.” Bernard Williams, the great philosopher, has something complaining about how contemporary philosophers are very controlling of their readers. They don't want anyone to make the slightest mistake about what they mean by a particular word. That's how the people who speak by objects strike me.OLIVER: Do you think that is a problem of contemporary philosophy?HITZ: Oh, sure. Yes, absolutely. Yes. The way Williams puts it is that when you write something, it should be like a cake mix, and the reader should be able to put their own egg and bake the cake themselves.OLIVER: Oh, I see. You mean like a box of mix, yes.HITZ: Yes, yes, exactly. It's like a box of cake mix. Whereas making the cake painstakingly and force-feeding it bite by bite to the reader is not actually an—OLIVER: Telling them how it tastes.HITZ: Telling them how it tastes is not an educational endeavor.OLIVER: When does this become too dominant in philosophy?HITZ: It's a feature of 20th-century analytic philosophy to be very careful with the meanings of words. And it's by no means universal; it's just a natural vice to the territory.Iris MurdochOLIVER: Is this a problem for someone like Iris Murdoch, or is it more the A. J. Ayer type?HITZ: No, it's the A. J. Ayer type, not Iris Murdoch. No, Iris Murdoch is heterodox outside of the—OLIVER: Do you like her philosophy?HITZ: I do, yes.OLIVER: What do you like about it? Platonic?HITZ: Now, see, I came here to talk about Swift. [laughter]OLIVER: I know, but you made such a good point about the satire of philosophers.HITZ: I like her writing for a more general educated audience, her not making assumptions about the philosophical training of her readers, and her use of Plato for sure, which is quite interesting and creative. She sort of ingests Plato and does something with it that I think is very interesting.OLIVER: Is she properly appreciated as a Platonist, or do you think there's more attention to be paid?HITZ: There's probably more attention to be paid, but she gets some attention. She gets some attention. I also don't think it was particularly helpful, these two books that came out a couple of years ago about Murdoch, Foot, Midgley, and Anscombe.OLIVER: Oh, yes, yes, yes. I only read one of those. It was quite good.HITZ: It might be quite good, but those four women are quite different from one another. So it's an example of where attention to identity could obscure as much as it—OLIVER: Well, one of the books was more about the ideas—they were both obviously about the ideas—and one of them was more about the fact that they were together in Oxford. And that they benefited from hanging out, talking, doing different sorts of work, sleeping with each other's husbands, et cetera.HITZ: Yes, all the good stuff.OLIVER: And from the more sociological point of view, it was very interesting to see that, actually, a lot of what Murdoch did was bound up with her friendships and relationships, in that the argument basically is, A. J. Ayer and the others get sent away because of the war. So these four women are actually—they've been banned from this seminar and told they're not allowed.Well, now they can sit around and do what they want to do. And it worked, and they all produced very interesting things. So from that point of view, I think it was—but I agree with you, Elizabeth Anscombe and Iris Murdoch are not the same. [laughter]HITZ: Not even particularly similar. I also feel like I've read enough of Murdoch's novels to have a sense of what the sociological situation was like.OLIVER: You like the novels?HITZ: I do like them, yes.OLIVER: Do you have favorites?HITZ: I can't remember the name of my favorite because I haven't read them for years. It's one of the things I read years ago, the one—I'd remember it if I saw the title. There's an LSD trip at the beginning of it.OLIVER: Oh, The Good Apprentice. I love that book.HITZ: The Good Apprentice, yes. I think that was my favorite. But I never fell in love with it. I just liked it, and I found it interesting, and I found the sociology interesting. Okay, this is what academics at this time period were doing.What to Pair with SwiftOLIVER: We got diverted.HITZ: “We” got diverted. [laughs]OLIVER: We did. If Swift is on a great books syllabus, what is it good to pair him with? If people are reading Swift, on or off a syllabus, do you think there are other—Hooker, you said, which I think would be interesting.HITZ: No, Hooke. It's Hooke.OLIVER: Hooke. Hooke. That's a very good point.HITZ: The guy who wrote Micrographia, who has the enormous picture of the flea.OLIVER: Yes, yes, yes. So that would be good. But any other? Is it worth reading Plato alongside him?HITZ: Well, I like to—he's on the list for something we called Life of the Mind Seminar at Catherine Project, which is our introduction to the life of the mind.OLIVER: And just to tell people, the Catherine Project—this is not a university. Anyone can join a seminar.HITZ: That's right. It's an open online readers community. Consists of small, high-quality conversations, mostly on Zoom, some in person.OLIVER: You could be some kid, an accountant, a dentist, whatever, and you come and do a—you've got a PhD running a seminar, and you get that experience.HITZ: Right. Some of them are peer led, so they're not necessarily PhDs running them. The reading groups are not necessarily run by PhDs. But the core program in which the Life of the Mind Seminar is—either a PhD or an ABD [all but degree] or someone with some academic experience is usually leading that. We have it there, and we have it there with a set of books that are meant to disorient rather than to orient.So one of the difficulties with reading great books with more or less random selections of adults is that people feel uncertain, out of place. And they bring expertise, real or fake, to the table, which makes it very difficult to have a conversation. It's usually fake expertise, for what it's worth.OLIVER: Give us an example of what you mean by fake expertise.HITZ: Well, so someone will have—we'll be, say, reading Hamlet. Someone will have taken a class on Shakespeare in college, and they'll say, “Actually, we're asking this question. But what I learned, my professor told me, is that Hamlet actually symbolizes—he has an Oedipus complex and blah, blah, blah, blah, blah, and then this is what this means, and this is what that means.” And then your conversation's over, because you need to focus just on the text that's shared between the—OLIVER: It's not a crossword puzzle.HITZ: Exactly. It's not a crossword puzzle, and it's not something where—or the other—people often, again, they feel a bit on their back feet. So they'll google a bunch of stuff about the author, and they'll start tossing out random facts about the book or about the author, about the context. And again, you don't get really into the meat of the book that way.So, Gulliver's Travels is there to help us think about ways in which we might not be expert in things we're expert. Ways in which we might think we understand something and not understand it. And ways in which people who, with every appearance of seriousness and scientific principle, can just say unbelievably stupid things.So it's a very, very good book for that, where in that sense, it's I think very good for any liberal education program. It's liberating that way. One of the things we need to be liberated from is false expertise.OLIVER: You're talking really about these secondhand opinions that you haven't interrogated and come to understand yourself.HITZ: Exactly. Exactly, exactly, exactly.OLIVER: This is what Mill says. Everything is new to someone, and the real genius is that you find it out.HITZ: Exactly.OLIVER: You don't get taught it. Yes, yes.HITZ: Exactly, exactly. So real learning is things you find for yourself. Anyway, that's what I like it with. As for pairing it, yes, I think it would just depend on what you were—I don't have a clear thought about that. I think it'd be good to pair it with Galileo's Starry Messenger and preface to Hooke's Micrographia.But you could also pair it with Emma. Be quite good, actually, because Emma is also about someone who really doesn't know what they're doing and has no idea. Thinks they know what's going on; they really have no idea what's going on.OLIVER: Yes. Hamlet as well, in fact.HITZ: I guess so. Does he not know what's going on?OLIVER: Who's diverting now? [laughter] Well, there's an interesting question, isn't there, about whether Hamlet has legitimate doubts. So he says, “This ghost could be a demon. I should be careful. I don't know what I'm doing. I'm going to pretend to be mad. I'm going to find out.” Or whether he just doesn't want to see the truth in front of him, and he quote-unquote “delays” because of that. I don't know if you have a view.HITZ: I don't think he's deluded. I think the problem is something different, but I haven't thought enough about it recently to know what his volitional obstacle is. But I don't think he's deluded. I think he sees what's going on, but there's something about acting that doesn't work for him.OLIVER: An internal—HITZ: Something internal. Something internal. In a way, I find the play very hard. I don't know what, for instance, what does that obstacle have to do with Ophelia? What's going on with that? Anyway, he's very mysterious, but I don't—yes, that'd be my sense, is that he's not—OLIVER: Do you buy this idea that he's a nihilist?HITZ: No, although he's definitely faced with something like nihilism. He has to look at it. And of course, the play does end with everyone dead, [laughs] so it's not obvious that he's wrong.Sympathy for GulliverOLIVER: This question hangs over Gulliver as well. Is the problem by the end that he's basically become a nihilist? His response to the Yahoos is to deny meaning, deny the possibility of meaning, to shut himself away.HITZ: He is a true misanthrope. He hates human beings and refuses to interact with them and in that sense, in some way, removes himself from any further mistakes. In another way, the mistake that he's in is so massive that that hardly seems like a consolation. But yes, he's definitely stuck, and he's stuck in a place where who he is—because he's a human being. We have to remember that.So he's in a place of total self-hatred and the hatred of his neighbor, what you'd call from the Christian perspective a total loss of charity. Is that nihilist? I don't know, but it's definitely bad. It's not a good state to be in. Maybe I don't know what you mean by nihilism exactly.OLIVER: Are we supposed to disapprove of him at the end or sympathize with him?HITZ: Disapprove, I think.OLIVER: Yes? You don't feel sorry for him?HITZ: I do a bit.OLIVER: But not much.HITZ: Well, should I?OLIVER: I have come to believe—yes, this is what I've come to feel in subsequent readings, is that Gulliver, as you say, is very mistaken. He thinks he understands things that he does not understand. He has the sort of pretense of rationality, but he lacks any sort of meta rationality to see what his limits are.And he becomes, therefore—he doesn't advocate genocide, and he doesn't take any pleasure in using Yahoo skin, but he's just completely null to it. There's a sort of void there where human feeling ought to be. And it's tragic for him. It's a tragic ending that he is so isolated. And we can't sympathize with him, as it were, but we can feel sort of awful that he's shriveled into this state rather than judging or blame.I think one of the persistent themes of the book is, as I say, this kind of basic love of fellow creature, the Glumdalclitch or the sorrel. And if you take that from the book, you will wish you could bring Gulliver back.HITZ: Right. What you're saying reminds me that there is an interesting parallel in Plato's dialogues that I hadn't thought of before, Plato's Parmenides, which is perhaps the most difficult Plato's dialogue. So it's a conversation between young Socrates and the philosopher Parmenides. The first third of it is relatively clear, some arguments against what people think of as Plato's theory of forms.Then there's an extensive, insane dialectical process where various theses about the connection between being and oneness are both argued for and then refuted, and argued for and then refuted, pages and pages and pages and pages of it. So this seems to be—it's Parmenides and Zeno who are running Socrates through this ringer.And the person at the very beginning of the dialogue who they have to go find, to tell him the story of how Socrates met Parmenides, used to study philosophy. But now he just trains horses. [laughs] One of my teachers pointed this out to me, and I've never been able to get over it, that he spent this time doing philosophy, and he's like, “You know what? I'm going to work with horses for the rest of my life. If I never hear another human voice, that's fine with me.”So I think that is an interesting parallel. And I think it is not really that uncommon to see people who are totally disillusioned with relating to humans, who then relate to animals instead, like they devote themselves to animals.OLIVER: But on that reading, it might be a disillusionment with philosophical humanity. It might be philosophy that's killed Gulliver's human feeling.HITZ: That's right. Well, I think that's one possibility, one very strong possibility. That's why I think the Houyhnhnms come after the Laputans. Going to the furthest reaches of his intellectual interests just destroys his humanity.But it doesn't seem like exhaustion in the same way that whoever, I can't remember his name, the character who relates the Parmenides, where you just think he must be exhausted from having heard more than one conversation like this. [laughter] And just in the stable with the horses eating oats, I mean, it's just delightful. It's just so peaceful, you know?OLIVER: Bucolic, pastoral, yes.HITZ: Yes, exactly. Exactly. Maybe you're right that we should be more sympathetic to someone in that situation.OLIVER: Well, next time you read it, you can tell me if you change your mind.HITZ: All right. I will tell you if I change my mind.OLIVER: Very good. Zena Hitz, thank you very much.HITZ: Thank you very much, Henry Oliver. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.commonreader.co.uk

Un épisode à 10 mains avec en guest Mr. Seb ! Magic Malik – Voléo Dominique Gengoul – Mi Mamzel Thierry Cham – Promess Dominique Gengoul – Fé Mannev Clive Zanda – Ogun Michael Boothman – Tabu Art de Coteau – Kerieka Woman Mansa Musa – Beat The Drum Frends – Mystery Music Sweet Talks […] L'article Crossover – Voler Haut et Parler Doucement ! est apparu en premier sur Radio Campus Tours - 99.5 FM.

Sam Mangwana – Maria Tebbo Embryo – Soca Embryo – Go Down Dancin' Embryo – Virgin Girl Embryo – I Like To Make Love Antonio Carlos e Jocafi – Mudei de Ideia Antonio Carlos e Jocafi – Encabulada Antonio Carlos e Jocafi – Ossain Antonio Carlos e Jocafi – Deboches Antonio Carlos e Jocafi – […] L'article Crossover – Dépose les armes sans pression ni violence est apparu en premier sur Radio Campus Tours - 99.5 FM.

fWotD Episode 3294: Golden Bough (Aeneid) Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Tuesday, 12 May 2026, is Golden Bough (Aeneid).The Golden Bough is a fantastical object described in the Aeneid, an epic poem by the Roman poet Virgil composed between 29 and 19 BCE narrating the adventures of the Trojan hero Aeneas after the Trojan War. The episode of the Golden Bough is found in its sixth book and is part of Aeneas's journey into the Underworld. The bough itself acts as proof of Aeneas's divine favour, and allows him to pass into the Underworld. He is tasked to find it in an expansive forest, which he accomplishes with the aid of his mother, the goddess Venus, and to remove it from its host tree. Although Aeneas has been told that it would come easily, if his journey is ordained by fate, Virgil describes the bough as briefly hesitating before he takes it.Virgil's portrayal of the bough has no direct literary antecedents, though it draws on several precedents from literature, folklore and philosophy. Scholars have connected it with, among others, the Golden Fleece in the story of the Argonauts; symbolic objects associated with deities such as Hermes, Dionysus and Circe; and the branches carried by prospective initiates into the Eleusinian Mysteries, a Greek religious rite centred on a symbolic journey into the Underworld. Virgil associates it with both death and immortality, partly by way of symbolic associations in Graeco-Roman culture between gold and the gods. It also recalls ideas put forth by the Roman philosopher Lucretius as to the nature of the soul. The episode of the Golden Bough was parodied by authors including Virgil's contemporary Ovid, and drawn upon by later Roman poets including Lucan and Valerius Flaccus.Early interpretations of the Golden Bough tended to give it an allegorical function, particularly via Pythagorean and Neoplatonist philosophy, which viewed it as symbolic of the choice between virtue and vice. Medieval commentators often considered it a symbol of wisdom, and several Christian theologians interpreted it as representing Christian wisdom and virtue. In the sixteenth century, it became a heraldic symbol of the Florentine House of Medici. Early modern receptions of the bough, including those of François Rabelais and Jonathan Swift, were often parodic or obscene. In the twentieth century, scholars following the Harvard School interpretation of the Aeneid argued that Virgil's use of the bough reflected his ambivalence towards Aeneas and the latter's mission to set in motion the rise of the Roman Empire. Other critics have highlighted echoes between the episode of the Golden Bough and the morally charged deaths of two of Aeneas's antagonists, Dido and Turnus.In the fourth or fifth century CE, the commentator Servius connected the bough to rex Nemorensis, a priest of the goddess Diana at Lake Nemi whose office was passed on by the killing of its holder. This equation influenced the anthropologist James George Frazer, who used the bough for the title of his 1890 work on comparative religion. The bough is recalled in Dante Alighieri's Divine Comedy and was the subject of an 1834 painting by J. M. W. Turner, which was used as the frontispiece for the early editions of Frazer's book. It was an influential motif in the "Byzantium" poems of W. B. Yeats and in the poetry of Seamus Heaney, who made several translations of Virgil's account of the episode. Scholars have also drawn parallels between the Golden Bough and significant objects in the novels of J. R. R. Tolkien.This recording reflects the Wikipedia text as of 00:53 UTC on Tuesday, 12 May 2026.For the full current version of the article, see Golden Bough (Aeneid) on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm standard Emma.

2BeShlag – Pour le Meilleur et pour le Pire Funkadelic – Comin Around The Mountain Prince – Ain't Nothing Like A Purple Party Emilio Santiago – Batendo A Porta Emilio Santiago – Minha Esquina Emilio Santiago – Nega Emilio Santiago – E Hora Antoine Dougbe & l'Orchestre Poly-Rythmo de Cotonou – Gnin We A Na […] L'article Crossover – Pour le meilleur ! est apparu en premier sur Radio Campus Tours - 99.5 FM.

Plongez dans l'univers haut en couleurs de François Rabelais, cet écrivain de la Renaissance française au destin hors du commun !

Que serait le « preux chevalier » sans son « fidèle écuyer » ? Bah clairement, il aurait moins fière allure, et il sentirait peut-être moins la rose ! Même si dans tous les cas il devait pas sentir la rose vous me direz… Bref ! En tout cas, c'est difficile de séparer les deux : dans tous les films que je vois depuis que je suis gamin, un chevalier qui se respecte, il a un écuyer à ses côtés. Et dans la littérature médiévale, c'est pareil ! Alors ça sert à quoi un écuyer et quelles sont ses relations avec son “patron” ? Enquête !Bonne écoute !➤ L'épisode sur le code de chevalerie, c'est par ici : https://youtu.be/clukkLCvmqA⚔️ Ne loupez pas mon livre collectif Les Chevaliers dispo en précommande jusqu'au 15 mai seulement : https://fr.ulule.com/chevaliers-notabene

Les Ambassadeurs – ??? Slim Smith & The Uniques – My Conversation Shorty The President – Yamaha Skank Shorty The President – President A Mash Up The Resident The Heptones – Give Me The Right Rupie Edwards – Ire Feelings Alceu Valença – Maria Dos Santos Jorge Mello – Passo Da Ema Alceu Valença – […] L'article Crossover – Le paradis perdu, en route vers l’avenir est apparu en premier sur Radio Campus Tours - 99.5 FM.

Les auditeurices les plus fidèles le savent, nous avons déjà parlé de l’alliance de neuf universités NEOLAiA dans deux émissions : . Aujourd’hui, lundi 30 mars 2026, nous avons rediffusé quelques extraits de ces deux émissions, et évoqué plus en profondeur le partenariat avec l’Université de Nicosie (Chypre). En effet, une délégation de sept collègues […] L'article ILMC S2 E19 : autour du partenariat NEOLAiA avec l’université de Nicosie est apparu en premier sur Radio Campus Tours - 99.5 FM.

L’équipe incroyable de la Bibliothèque Centrale de Tours, est de retour, pour vous proposer de nouvelles chroniques spéciales « Assises du Journalisme » ! Elles orneront avantageusement nos ondes et les émissions produites pendant la manifestation, qui se tiendra du 7 au 11 avril 2026, au Vinci. Le réseau Radio Campus France y proposera des ateliers d'Éducation […] L'article Les chroniques spéciales « Assises du Journalisme » de la Bibliothèque Centrale est apparu en premier sur Radio Campus Tours - 99.5 FM.

La Fabrique Deep Tech se tiendra à Tours (MAME, Cité de la Création et de l’Innovation), le 8 avril 2026, de 10h à 17h. Organisé par Da Vinci Labs, en partenariat avec le Ministère de l’Enseignement supérieur, de la Recherche et de l’Espace, la Région Centre-Val de Loire, Tours Métropole Val de Loire, le PUI Loire Valley Innov, MAME Cité […] L'article La Méridienne – La Fabrique Deep Tech est apparu en premier sur Radio Campus Tours - 99.5 FM.

Aujourd’hui, dans cet épisode de Sortez !, nous avons eu le plaisir de recevoir Clément Desbordes, alias « Gonzague », saxophoniste pour la Compagnie du Coin. Nous avons ensemble pu faire le point sur ce qu’étais la Compagnie du Coin, leur vision artistique et l’univers de la fanfare/spectacle déambulatoire. Mais, si nous avons reçu Clément, c’était en […] L'article Sortez ! – La Compagnie du Coin est apparu en premier sur Radio Campus Tours - 99.5 FM.

Le Laboratoire d’Informatique Fondamentale et Appliquée de Tours (LIFAT) et l’Université de Tours organisent la 27ème édition du congrès annuel de la Société Française de Recherche Opérationnelle et d’Aide à la Décision – ROADEF 2026. Le congrès de la ROADEF est la plus grande manifestation francophone qui vise à réunir des chercheurs en Optimisation Combinatoire, Recherche […] L'article Émission spéciale – Radio Campus à la ROADEF #2 est apparu en premier sur Radio Campus Tours - 99.5 FM.

Clin d’oeil à SIGH et MAGANE (anciens Mortes Saltantes). On commence d’ailleurs par eux (Magane) suivis des compères Abigail, Sungoddess… Et profitons du travail de Sakrifiss et de Thrashocore pour répertorier et faire des petites fiches sur le black metal nippon.Place à Misogi, puis Sigh, Sabbat fermant la marche, avant le « marqueur ». On poursuit avec […] L'article LJDH – Izanafi Infidel Art est apparu en premier sur Radio Campus Tours - 99.5 FM.

Episode en lien avec le 4ème numéro du prozine The Sounds Of Music (funk & G funk, Lyon). On commence avec HB Concept, le groupe de mister Henri Brown, et de suite on sort du cadre avec Slapbak et Kano. On enchaîne avec Maya Killtron, Ameega et Parlet, puis ADC Band et Funky Drive Band. […] L'article Maggot Brain – Give Them The Groove est apparu en premier sur Radio Campus Tours - 99.5 FM.

Après un break salvateur la semaine dernière, l’équipe Welcome! est de retour aux affaires, sans Taberdan de Queb’ ni Pierre-Jérôme du Grand Massif toutefois, les deux ayant curieusement choisi de liquider leur solde de congés à l’occasion de ce week-end. Candice de Traviole, Sir Jeff de la Tourette et Jean-Hubert de Saint-Hilaire accueillent aujourd’hui une […] L'article Welcome! du 28 mars 2026 est apparu en premier sur Radio Campus Tours - 99.5 FM.

Le collectif tourangeau Crossover vous propose le 2ème épisode d’une session « Electropical Soundz » et sa playlist en exclu mondiale ! Cet épisode vous est proposé dans le cadre de l’émission du réseau des Radios Campus, Campus Club. L'article Crossover – Local mixtape Tropical soundz vol. 2 est apparu en premier sur Radio Campus Tours - 99.5 FM.

Aujourd'hui dans Sortez !, nous avons reçu Daudine à l'occasion de la sortie de son tout premier album, Dame en papier… mais aussi d'une release party à la salle Ockeghem ! C'est donc le 9 avril que sortira le premier album studio de Daudine, Dame en papier, avec 8 titres abordant des thématiques parfois difficiles, parfois plus […] L'article Sortez ! – Daudine est apparu en premier sur Radio Campus Tours - 99.5 FM.

Dans cet épisode de l'incroyable émission Sortez !, nous avons eu le plaisir de recevoir Mathieu (Le Petit Faucheux) et Mathilde (Le Temps Machine), venus tous deux nous parler du festival Super Flux. Mais Super Flux, c'est super flou… qu'est-ce que c'est ? C'est un festival dédié aux musiques surprenantes, aux sonorités expérimentales, aux instruments DIY… […] L'article Sortez ! – Super Flux est apparu en premier sur Radio Campus Tours - 99.5 FM.

Dans cette émission nous avons eu le plaisir de recevoir Catherine Roussel, directrice des services culturels à St Cyr sur Loire, venues nous présenter la 27ème édition du festival Bruissements d'elles. Pilier culturel de la métropole tourangelle durant le « mois des droits des femmes », ce festival se déploie sur de nombreuses communes (Tours, St-Cyr, Joué-lès-Tours, Luynes, […] L'article SORTEZ ! – Bruissements d’elles et Crous Culture est apparu en premier sur Radio Campus Tours - 99.5 FM.

Bonjour chers auditeurs et auditrices ! Aujourd’hui dans Windeck Tours, nous avons parlé de littérature. Particulièrement, nous avons lu et commenté un texte aux tons pathétique et tragique tiré du recueil de poèmes La Kora Bègue de l’écrivain béninois Théophile SEWANOU. Ce texte met en évidence les tribulations d’un enfant orphelin de père. Nous n’avons […] L'article Windeck Tours 14/03/2026 est apparu en premier sur Radio Campus Tours - 99.5 FM.

La mémoire nous permet de ne jamais oublié d’où l’on vient et où on va ! Dans cette épisode parlons mémoire avec Sarah Choisy ! Aux côtés d’une autrice, thérapeute et chanteuse parlons de la parution de son livre : « Lorsque la mémoire s’éveille ». Nous ne parlerons pas uniquement d’un livre mais aussi d’une exploration […] L'article Micro.ondes : Émission avec l’Autrice Sarah Choisy est apparu en premier sur Radio Campus Tours - 99.5 FM.

Bonjour chers auditeurs et auditrices ! Aujourd’hui dans Windeck Tours, nous avons parlé de littérature et d’actualité africaine. Particulièrement, nous avons lu et commenté un texte magnifique tiré du recueil de poèmes Le Berceau de l’écrivain béninois Renaud GBETOWENONMON. Ce texte fait l’éloge de la beauté féminine en déifiant la femme. En ce qui concerne […] L'article Windeck Tours 21/03/2026 est apparu en premier sur Radio Campus Tours - 99.5 FM.

Lalo Shifrin – Enter The Dragon Novos Baianos – Cosmos & Damião Novos Baianos – O Samba Da Minha Terra Novos Baianos – Brasil Pandeiro Alex Dorothée – Cadence Cadence Alex Dorothée – A Present Ce Mitchum Yacoub – Cumbia No Get Army Mitchum Yacoub – Zaïre Turbo Sonidero – Baby, Tu Lo Tienes Turbo […] L'article Crossover – Le retour du décollage punchy est apparu en premier sur Radio Campus Tours - 99.5 FM.

Au programme de ce 50ème numéro : Une émission consacrée intégralement à la sélection du Prix Maya 2026 à l’approche de la délibération qui se déroulera le samedi 28 mars à Paris. Vous pourrez découvrir quelques ouvrages de cette sélection 2026 en écoutant les belles chroniques écrites par Caroline Brasseau pour son site « Le Temps […] L'article ABCDVeg-Emission du 23 mars 2026 : Prix Maya 2026 / Le Temps D’une Chronique est apparu en premier sur Radio Campus Tours - 99.5 FM.

Clin d’oeil à Unbounded Terror bien sûr. Dans cet épisode, on va en Espagne en quête de death metal. Absorbed ouvre le bal, suivi de Necrophiliac, Unbounded Terror donc, Repugnance (et attention, l’auteur du bouquin « Total Virulence » sur la scène espagnole, c’est Fredo De La Roza, pas Gaza), Aposento (2 fois), Feretrum (réédition par Memento […] L'article LJDH – Nest Of Affliction est apparu en premier sur Radio Campus Tours - 99.5 FM.

Dernier volet sur Jimmy Cliff, on passe du Millie Small, Slickers, Tony Tribe (ska et rock steady), Byron Lee & The Dragonaires, Dandy Livingstone, Steel Pulse, Bob Marley & The Wailers, bien sûr Jimmy Cliff… Peut-être qu’une des raisons pour lesquelles Jimmy Cliff a fait autre chose que du « contre temps », c’est la mauvaise réputation […] L'article Maggot Brain – Many Rivers To Cross est apparu en premier sur Radio Campus Tours - 99.5 FM.

La Playlist: Bounty Killer – Go now Bounty Killer – Caught in a the west Bounty Killer – Warlord nuh business Bounty killer – Hot like fire The Congos – Crystal Ball Little john – Joysie gone Sizzla – Give thanks to Jah Sizzla – Good Ways Sizzla – Buzz Rock Warrior Buju Banton – […] L'article Strickly Good Sound – #56 est apparu en premier sur Radio Campus Tours - 99.5 FM.

Ce lundi 23 mars 2026, I Love Mes Cheveux recevait Ambre Perez-Parfait, docteure en philosophie associée au Centre d’Études Supérieures de la Renaissance, trésorière de la Société Internationale des Amis de la Boétie, et Laurent Gerbier, qu’on ne présente plus. . Nos deux philosophes sont venu·es nous parler d’un cas intéressant de traducteur humaniste, Étienne […] L'article ILMC S2 E18 : traduire le français… en français (le cas La Boétie) est apparu en premier sur Radio Campus Tours - 99.5 FM.

La navette de l'art revient ! En 2026, montez à bord des navettes de l’art et découvrez les richesses artistiques de la région. Petits et grands, curieux·ses ou averti·es, emportez votre pique-nique et laissez vous guider. Pour ouvrir la saison, devenir·art vous donne rendez-vous le samedi 21 mars à Bourges pour partir à la (re)découverte […] L'article La Méridienne – devenir.art – Navette pour l’art – direction : Bourges (18) est apparu en premier sur Radio Campus Tours - 99.5 FM.

Campus Indie Pop Rock, une émission de Radio Campus Tours, un lundi sur deux de 20h à 21h. Voici le podcast et la playlist de l'émission du 23 mars 2026 : Anna Calvi – God’s Lonely Man Morgan Nagler – Hurt The Fray – A Light That Waits Beabadoobee, The Marias – All I Did […] L'article Campus Indie Pop Rock – 23 Mars 2026 est apparu en premier sur Radio Campus Tours - 99.5 FM.

Dans l'émission Sortez !, nous avons eu le plaisir de recevoir Viviana et Marta, de l'association MEVIAL (Mémoire Vivante d'Amérique Latine). Toute récente association, fondée à La Riche en 2023, MEVIAL a déjà multiplié ses apparitions lors de divers événements (Printemps Latino, Festival des Langues, Journées culturelles…), toujours dans le but de faire découvrir la culture […] L'article Sortez ! – MEVIAL (Mémoire Vivante d’Amérique Latine) est apparu en premier sur Radio Campus Tours - 99.5 FM.

Jeudi 19 mars avait lieu la finale régionale Pulsations, le tremplin musical organisé par le CROUS salle Thélème sur le site des Tanneurs. Au menu de cette soirée musicale, trois groupes venus défendre leur projet musical devant le jury et le public: Studio 706 (le titre « High Love ») Dirty Kitten (leur dernier EP « Hey You ») […] L'article Ghettoblaster – Tremplin musical CROUS est apparu en premier sur Radio Campus Tours - 99.5 FM.

L'émission Sortez ! sur Radio Campus Tours reçoit Anne-Lise, Coralie et Diane de l'association ARSET pour explorer les coulisses de la formation en Conservation-Restauration des Biens Culturels. L'association souligne l'importance du réseau et de la transmission avant de présenter son événement clef : une journée d'étude le 31 mars dédiée aux défis techniques des matériaux composites dans les maquettes et modèles réduits. Entre […] L'article SORTEZ ! – ARSET et ÉCO CROUS est apparu en premier sur Radio Campus Tours - 99.5 FM.

Savez-vous que nous sommes quotidiennement exposé.e.s à de nombreuses substances chimiques présentes dans notre environnement ? Ces molécules, que l’on trouve dans les médicaments, les pesticides, les plastiques et bien d’autres produits de notre quotidien, peuvent avoir des effets sur notre santé, particulièrement à certaines périodes de la vie. Le projet SCAPE – Sensibiliser pour […] L'article La Méridienne – SCAPE – Alphée Dufour, CDPNE est apparu en premier sur Radio Campus Tours - 99.5 FM.

Émission en partenariat avec l’INSERM Grand-Ouest « Gardien des poisons » : le pharmacien contrôle la dispensation des médicaments, prévient le risque de mésusage, d’abus de substances. C’est le rôle le plus visible lorsque l’on pousse la porte d’une officine. Pour autant, il existe aussi un rôle d’éducation thérapeutique auprès des patients : expliquer l’ordonnance, repérer les […] L'article La Méridienne – Au service des patients : la pharmacie clinique est apparu en premier sur Radio Campus Tours - 99.5 FM.

L’URGC – L’Union pour les Ressources Génétiques du Centre-Val de Loire lance un appel à l’aide pour sauver le chou pancalier de Touraine, une variété locale de chou menacée de disparition ! Agathe Lang nous en dit plus sur l’histoire, le fonctionnement et les missions de cette association engagée pour la biodiversité locale. Acteur local […] L'article La Méridienne – Agathe Lang, URGC : à la recherche du chou pancalier de Touraine ! est apparu en premier sur Radio Campus Tours - 99.5 FM.

FOCUS WFL RIDDIM Si vous êtes un adepte assidu du dancehall, vous êtes conscient qu’il arrive parfois qu’un riddim émerge et que tous souhaitent y ajouter leur voix. L’un de ces instants nous a été offert à la fin de 2025. Créé par DJ Mac et Crash Dummy, il a vu le jour le 25 […] L'article AJAMAAT SOUND SYSTEM – 41 est apparu en premier sur Radio Campus Tours - 99.5 FM.

Vive la francophonie, en cette semaine dédiée à la langue française par le monde, la Cité internationale de la Langue française – Château de Villers-Cotterêts lance une saison dédiée à la langue arabe ou plus précisément à « Nos langues arabes ». Paradoxe ou clin d'œil, provocation, pourraient dire certains, quoi qu'il en soit, belle programmation avec une exposition, des tables rondes, des rencontres et des spectacles. Avec Paul Rondin, directeur de la Cité internationale de la Langue française Et Ralph Doumit, écrivain libanais, en résidence à la Cité internationale de la Langue française dans le cadre de cette saison « Nos langues arabes ». Il faut absolument comprendre l'arabe pour comprendre le monde, écrivait Rabelais. Avant de faire du français la langue du royaume en 1539, François 1er fonde en 1530 le Collège royal (futur Collège de France). Il y défendait l'enseignement de plusieurs langues : le français, mais aussi le latin, le grec, l'hébreu, pour l'étude de la Bible, et l'arabe, indispensable alors pour accéder à la philosophie et aux sciences. Cinq siècles plus tard, l'arabe, plus précisément le berbère plutôt que l'arabe maghrébin, est la deuxième langue parlée en France et la Cité lui fait hospitalité. Pour Paul Rondin, directeur de la Cité internationale de la Langue française, l'objectif de cette saison n'est pas politique, mais plutôt de montrer que les langues vivent en accueillant d'autres langues, et que le français est lui‑même largement métissé d'arabe. La programmation met en valeur la diversité des arabes (littéral, dialectes, oralités), notamment à travers des résidences d'artistes, des traductions (comme Molière en arabe et en arabe tunisien), des œuvres d'art et un spectacle : la plus importante épopée orale arabe, L'épopée de Bani Hilal, donnée pour la première fois en France. Regards d'écrivains Ralph Doumit est bilingue, voire trilingue, mais choisit d'écrire en français. Dans son pays, au Liban, le plurilinguisme est profondément ancré : les enfants apprennent dès l'enfance le français, l'anglais et l'arabe à l'école et passent spontanément d'une langue à l'autre dans la vie quotidienne. Depuis son arrivée à la Cité, il constate le plaisir d'entendre des personnes venues du monde entier et de partager cette diversité linguistique. Pour lui, cette richesse donne tout son sens aux projets développés au sein de la Cité. Nos langues arabes, du 24 janvier au 30 août 2026, à la Cité internationale de la Langue française – Château de Villers-Cotterêts.

Vive la francophonie, en cette semaine dédiée à la langue française par le monde, la Cité internationale de la Langue française – Château de Villers-Cotterêts lance une saison dédiée à la langue arabe ou plus précisément à « Nos langues arabes ». Paradoxe ou clin d'œil, provocation, pourraient dire certains, quoi qu'il en soit, belle programmation avec une exposition, des tables rondes, des rencontres et des spectacles. Avec Paul Rondin, directeur de la Cité internationale de la Langue française Et Ralph Doumit, écrivain libanais, en résidence à la Cité internationale de la Langue française dans le cadre de cette saison « Nos langues arabes ». Il faut absolument comprendre l'arabe pour comprendre le monde, écrivait Rabelais. Avant de faire du français la langue du royaume en 1539, François 1er fonde en 1530 le Collège royal (futur Collège de France). Il y défendait l'enseignement de plusieurs langues : le français, mais aussi le latin, le grec, l'hébreu, pour l'étude de la Bible, et l'arabe, indispensable alors pour accéder à la philosophie et aux sciences. Cinq siècles plus tard, l'arabe, plus précisément le berbère plutôt que l'arabe maghrébin, est la deuxième langue parlée en France et la Cité lui fait hospitalité. Pour Paul Rondin, directeur de la Cité internationale de la Langue française, l'objectif de cette saison n'est pas politique, mais plutôt de montrer que les langues vivent en accueillant d'autres langues, et que le français est lui‑même largement métissé d'arabe. La programmation met en valeur la diversité des arabes (littéral, dialectes, oralités), notamment à travers des résidences d'artistes, des traductions (comme Molière en arabe et en arabe tunisien), des œuvres d'art et un spectacle : la plus importante épopée orale arabe, L'épopée de Bani Hilal, donnée pour la première fois en France. Regards d'écrivains Ralph Doumit est bilingue, voire trilingue, mais choisit d'écrire en français. Dans son pays, au Liban, le plurilinguisme est profondément ancré : les enfants apprennent dès l'enfance le français, l'anglais et l'arabe à l'école et passent spontanément d'une langue à l'autre dans la vie quotidienne. Depuis son arrivée à la Cité, il constate le plaisir d'entendre des personnes venues du monde entier et de partager cette diversité linguistique. Pour lui, cette richesse donne tout son sens aux projets développés au sein de la Cité. Nos langues arabes, du 24 janvier au 30 août 2026, à la Cité internationale de la Langue française – Château de Villers-Cotterêts.

« On vient chez vous ! » mensuelle animée par Jérôme Hesse se déplace là où se rêvent et se vivent les projets et les actions des habitant.es de Tours et de la métropole. Dans cet épisode on vient à la rencontre de l’association ACTIVE à la Riche, de ses bénévoles et salariés qui reconditionnent nos vêtements […] L'article ON VIENT CHEZ VOUS ! – Active à La Riche est apparu en premier sur Radio Campus Tours - 99.5 FM.

Dans ce numéro de Sortez ! sur Radio Campus, nous recevons Jean-Baptiste Apéré, responsable artistique de l’Ensemble Ptyx, pour célébrer les 18 ans d’existence de cette ensemble dédiée à la création contemporaine. Fondé en 2008 et tirant son nom d’un terme issu d’un poème de Mallarmé, l’ensemble s’attache à dépoussiérer l’image de la musique savante en la rendant […] L'article SORTEZ! – Ptyx est apparu en premier sur Radio Campus Tours - 99.5 FM.

Introduction. Étonnant non ? est une émission de vulgarisation philosophique produite par l'association Kaïros et l'Université de Tours. L'objectif est de rendre accessibles des pensées complexes en les reliant à des interrogations concrètes. Ce deuxième épisode, animée par Zaïtoune Hamada, se divise en deux parties distinctes explorant les frontières et les pratiques de la philosophie. […] L'article Étonnant, non ? – Comment imaginer un enfant philosopher ? / Sur ce dont on ne peut parler…faut-il écrire de la poésie ? est apparu en premier sur Radio Campus Tours - 99.5 FM.

Etonnant non ? est une émission de vulgarisation philosophique produite par l'association Kaïros et Radio Campus Tours. L'objectif de cette émission est de parler de la recherche en philosophie, du travail de doctorat et des parcours qui mènent à cette discipline, tout en rendant ces réflexions accessibles. Pour cet épisode, l'émission s’immerge dans la philosophie […] L'article Au-delà du regard : l’influence du sonore sur nos pensées, avec François et Gaspard. est apparu en premier sur Radio Campus Tours - 99.5 FM.

On va essayer de passer l’intégralité de l’interview de VENIN, mais d’abord, quelques amuses gueule avec Tower Of Power, Synthèse, Thin Lizzy… Un peu de Slaughter (pas le groupe canadien ni les Américains), et j’en profite pour corriger une erreur sur le Mexique, l’activiste écrivain dont je parle, a plutôt fait un bouquin sur Cirith […] L'article Maggot Brain – Trafiquants de Rock Vol. 2 est apparu en premier sur Radio Campus Tours - 99.5 FM.

Figurez-vous que le point de départ d’une passion pour les langues, et en l’occurrence pour la Caraïbe, ce peut être… Genève ! . Envie d’en savoir davantage ? Ce lundi 16 mars, nous recevions Cécile Chapon, maîtresse de conférences au département de Littératures comparées de l’Université de Tours et membre du laboratoire Interactions Culturelles et […] L'article ILMC S2 E17 : autour des littératures de la Caraïbe avec Cécile Chapon est apparu en premier sur Radio Campus Tours - 99.5 FM.

durée : 00:04:37 - Les punchlines de la philo - par : Thibaut de Saint-Maurice - Ce matin Thibaut, vous vous intéressez à une des citations les plus célèbres de Rabelais : « Science sans conscience n'est que ruine de l'âme ». Vous aimez ce podcast ? Pour écouter tous les autres épisodes sans limite, rendez-vous sur Radio France.

Merriam-Webster's Word of the Day for February 1, 2026 is: gargantuan • gahr-GAN-chuh-wun • adjective Gargantuan describes something that is very large in size or amount; something gargantuan is, in other words, gigantic. // Bigfoot is said to be a creature of gargantuan proportions. See the entry > Examples: “By the late 1870s, he was asked to take part in the gargantuan task of evaluating and cataloguing the results of the five-year Challenger expedition—an ambitious British global research voyage, the first ever dedicated purely to science. [Ernst] Haeckel's contribution to the final 50-volume Report of the Voyage of H.M.S. Challenger took a decade to complete and spanned three volumes, 2,750 pages, and 130 plates.” — Michael Benson, Nanocosmos: Journeys in Electron Space, 2025 Did you know? Gargantua is the name of a giant king in François Rabelais's 16th-century satiric novel Gargantua, the second part of a five-volume series about the giant and his son Pantagruel. All of the details of Gargantua's life befit a giant. He rides a colossal mare whose tail switches so violently that it fells the entire forest of Orleans. He has an enormous appetite, such that in one incident he inadvertently swallows five pilgrims while eating a salad. The scale of everything connected with Gargantua led to the adjective gargantuan, which since William Shakespeare's time has been used for anything of tremendous size or volume.