Podcasts about rousseau

durée : 02:59:46 - Le 7/10 - par : Nicolas Demorand, Léa Salamé, Sonia Devillers, Anne-Laure Sugier - Les invités de la Matinale de France Inter ce mardi 20 mai 2025 sont : Aurélien Rousseau / Jean-Noël Barrot / Débat sur le Trumpisme ? / Jodie Foster et Rebecca Zlotowski / Sam Sauvage

durée : 00:10:19 - L'invité de 7h50 - par : Sonia Devillers - Le député Aurélien Rousseau était l'invité de France Inter ce mardi. L'ancien ministre de la Santé admet "une erreur d'appréciation" au sujet du scandale des eaux minérales traitées par Nestlé. Le député défend aussi le texte sur la fin de vie, examiné en ce moment à l'Assemblée nationale. - invités : Aurélien Rousseau - Aurélien Rousseau : Député PS - Place publique, ancien Ministre de la santé et directeur de cabinet à Matignon

durée : 00:10:19 - L'invité de 7h50 - par : Sonia Devillers - Le député Aurélien Rousseau était l'invité de France Inter ce mardi. L'ancien ministre de la Santé admet "une erreur d'appréciation" au sujet du scandale des eaux minérales traitées par Nestlé. Le député défend aussi le texte sur la fin de vie, examiné en ce moment à l'Assemblée nationale. - invités : Aurélien Rousseau - Aurélien Rousseau : Député PS - Place publique, ancien Ministre de la santé et directeur de cabinet à Matignon

Le Siècle des Lumières, également connu sous le nom d'âge de la raison, Enlightenment en Angleterre ou Aufklärung en Allemagne, couvre largement le XVIIIe siècle. Imaginez cette époque fascinante où de nouvelles idées bouillonnent, où des philosophes audacieux redéfinissent la politique, la science, et même la société elle-même. Dans cet épisode, nous allons découvrir comment des esprits brillants comme Voltaire, Rousseau et Diderot ont utilisé la puissance de la plume pour défier les rois et les traditions, et comment leurs idées ont allumé la mèche de révolutions.#4eme #2nde #français #lettres #philosophie***T'as qui en Histoire ? * : le podcast qui te fait aimer l'HistoirePour rafraîchir ses connaissances, réviser le brevet, le bac, ses leçons, apprendre et découvrir des sujets d'Histoire (collège, lycée, université)***✉️ Contact: tasquienhistoire@gmail.com***Suivez le podcast sur les réseaux sociaux***Instagram : @tasquienhistoireThreads : @tasquienhistoireTwitter : @AsHistoire Facebook : https://www.facebook.com/TasQuiEnHistoire*** Credits Son ***France 2 / Les Aventures du jeune Voltaire - bande-annoncehttps://www.youtube.com/watch?v=MH6mdswVhT8 @MusopenBach Concerto for 2 Harpsichords in C major, BWV 1061https://musopen.org/music/3505-concerto-for-2-harpsichords-in-c-major-bwv-1061/ Rameau: Les Indes galantes - BBC Proms 2013https://www.youtube.com/watch?v=uZtWNZ_U_f8 Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Die US-amerikanische Philosophin Susan Neiman über Weltpolitik und Philosophie, von Voltaire bis Donald Trump, und warum sich die Linke statt auf Wokeness auf ihre traditionellen Werte besinnen muss. Die amerikanische Philosophin Susan Neiman springt für die Aufklärung in die Bresche. Die europäische Ideenwelt des 18. Und dann 19.Jahrhunderts von Rousseau, Voltaire, Hegel bis Marx muss das Fundament des Engagements der Linken bleiben, argumentiert sie. Susan Neiman ist von Donald Trump empört, bei dem sie Faschismus ortet. Und sie wendet sich bei der Verteidigung der Aufklärung gegen das postkoloniale Denken und ganz allgemein Wokeness in der akademischen Welt. “Links ist nicht Woke” ist der Titel ihrer jüngsten Streitschrift.Was Susan Neiman darunter versteht und wo Wokeness reaktionär wird, bespricht sie in einer Wiener Vorlesung. Im Gespräch mit dem Journalisten Günter Kaindlstorfer bietet sie einen Parforceritt durch Weltpolitik und Philosophie. Es geht um den französischen Philosophen Foucault und Donald Trump, um die Instrumentalisierung von Antisemitismus und die umstrittene Autorin Judith Butler. Hören Sie das Lob der Aufklärung und warum sich die Linke ihrer traditionellen Werte besinnen muss von der Philosophin Susan Neiman. Hosted on Acast. See acast.com/privacy for more information.

durée : 00:57:05 - Autant en emporte l'Histoire - par : Stéphanie Duncan - Rousseau, le citoyen de Genève et Diderot, le fils d'horloger de Langres, se sont rencontrés en 1742 à Paris. Ces deux brillants esprits ne se quitteront plus. Mais au fil des années, l'auteur du Contrat social et le maître d'œuvre de l'Encyclopédie, devenus célèbres, vont se brouiller à mort... - invités : Franck SALAUN - Franck Salaün : Professeur de littérature française du XVIIIème siècle à l'Université de Montpellier - réalisé par : Anne WEINFELD

durée : 00:58:01 - Avec philosophie - par : Géraldine Muhlmann, Nassim El Kabli - D'après Rousseau, tandis que la vie en société condamne l'individu au paraître et aux faux-semblants, l'amour semble lui offrir un espace d'intimité où il peut se dévoiler sans crainte du jugement. L'intimité amoureuse constitue-t-elle le refuge ultime face à l'hostilité qui agite le monde social ? - réalisation : Nicolas Berger - invités : Christophe Martin Professeur de littérature française du XVIIIe siècle à Sorbonne Université; Quentin Biasiolo Professeur de philosophie en classe préparatoire au lycée Sainte-Geneviève de Versailles

Avec : Arnaud Rousseau, président de la FNSEA. - Tous les matins à 7h40, l'invité qui fait l'actualité. Un acteur incontournable, un expert renseigné... 10 minutes d'interview sans concession avec Apolline de Malherbe et les témoignages des auditeurs de RMC au 3216.

Ep.217 - Nous explorons en compagnie de Frédéric Rousseau le concept de BANI, qui décrit la nature chaotique et complexe du monde contemporain, ainsi que l'ingénierie hétérogène, une approche qui intègre des enjeux sociaux, environnementaux et technologiques. Frédéric discute de l'importance de la résilience, de l'anxiété et de la complexité dans le management moderne, tout en soulignant la nécessité d'une licence sociale pour les projets contemporains. Il aborde les défis contemporains de l'ingénierie, en mettant l'accent sur l'importance de la licence sociale, l'équilibre des pouvoirs en démocratie, et la nécessité d'une approche hybride face à la complexité croissante des projets. Frédéric Rousseau Au fil de trente ans d'expérience dans une profession de gestion de projets d'infrastructures en France et à l'international, Frédéric Rousseau développe par l'expérimentation des méthodes innovantes de gestion de projets complexes, appuyées sur l'hybridation des sciences sociales avec les sciences de l'ingénieur.  Il a dirigé la maîtrise d'ouvrage de 300 km d'autoroute et de 50 km de tunnel en France, en Grèce, au Pérou, et en Colombie notamment.Aujourd'hui, il est responsable de la transformation numérique, de la gestion du patrimoine et de la maintenance des équipements d'un réseau autoroutier.À retenirBANI a été créé pour décrire le monde contemporain.Le monde est devenu fragile et les systèmes peuvent se casser facilement.L'éco-anxiété est un phénomène dominant aujourd'hui.BANI aide à développer des résiliences adaptées aux défis actuels.L'ingénierie hétérogène traite simultanément des enjeux sociaux, de la nature et de la technologie.Il est important d'élargir notre perspective pour mieux comprendre les enjeux complexes.Les entreprises doivent construire des structures capables de résister à des chocs imprévus.La licence sociale est essentielle pour la réussite des projets contemporains.Un projet doit être un rêve partageable entre toutes les parties prenantes. Le savoir-faire de l'ingénieur contemporain est d'aligner rêve et récit.L'ingénierie hétérogène permet de naviguer dans la complexité.Les Living Labs rassemblent diverses parties prenantes pour innover.Autres épisodes à explorerÉpisode 85: L'innovation dans les grands projets d'infrastructure avec Frédéric RousseauÉpisode 172: Deep Dive sur les objets-médiateurs avec Frédéric RousseauÉpisode 64: Projets collaboratifs, PPP et gouvernance avec Cathy Zadra-VeilÉpisode 211: L'innovation par le jeu avec Baptiste SandÉpisode 206: L'agilitAccédez aux notes ici: https://www.intelliaconsulting.com/podcast Note Communauté IAE-Pro est maintenant en ligne: Cliquez ici pour maîtriser votre action stratégique et amplifier votre impact Suivez-nous: Développez votre impact stratégique - Abonnez-vous à notre lettre hebdomadaire Visitez notre page LinkedIn Visitez notre page YouTube

durée : 00:58:46 - Le Cours de l'histoire - par : Xavier Mauduit, Maïwenn Guiziou, Anne-Toscane Viudes - Au 18ᵉ siècle, l'essor de la célébrité est lié au développement d'un espace public. Voltaire, Rousseau, et Marie-Antoinette deviennent des figures publiques connues jusque dans le détail de leur vie privée. Portraits, bustes, et tasses à leur effigie deviennent des objets de consommation populaire. - réalisation : Thomas Beau - invités : Antoine Lilti Historien spécialiste de l'époque moderne et des Lumières, professeur au Collège de France; Guillaume Mazeau Historien spécialiste de la Révolution française, maître de conférences en histoire moderne à l'Université Paris 1 Panthéon-Sorbonne

durée : 00:26:51 - 8h30 franceinfo - Sandrine Rousseau, députée les écologistes de Paris et Alexis Burnod, médecin urgentiste et en soins palliatifs à l'Institut Curie, étaient les invités du "8h30 franceinfo", lundi 12 mai 2025.

Megan Brouillard nous propose des alternatives télé pour se remettre de l'élimination du canadiens. Rémi-Pierre Paquin veut connaître les différences entre le milieu de l’humour d’avant (quand Stéphane a commencé) et celui d’aujourd’hui (avec Megan) ! Stéphane Rousseau laisse son micro à un invité surprise qui vient nous présenter son plus récent projet ! BONNE ÉCOUTE !

En 2012 à Chérence dans le Val-d'Oise, Maëva Rousseau est retrouvée morte près de son bébé vivant ! Une douloureuse histoire dans laquelle le malheur s'ajoute au malheur.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

En 2012 à Chérence dans le Val-d'Oise, Maëva Rousseau est retrouvée morte près de son bébé vivant ! Une douloureuse histoire dans laquelle le malheur s'ajoute au malheur.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

En 2012 à Chérence dans le Val-d'Oise, Maëva Rousseau est retrouvée morte près de son bébé vivant ! Une douloureuse histoire dans laquelle le malheur s'ajoute au malheur.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Matthew Weinzierl and Brendan Rosseau are the authors of Space to Grow: Unlocking the Final Economic Frontier. The new book explains the business side of space. Watch all four videos about Space to Grow I interview Brendan Rousseau, one of the two co-authors. In this episode, we dive into the Kessler Syndrome, which might keep us stuck on Earth!  Watch our interview on YouTube! In our second episode, Brendan Rousseau discusses how close we are to having space hotels and joyrides. Is space tourism around the corner? See the video interview. In our first episode, Brendan Rousseau shares his origin story and how he ended up at Blue Origin. He discusses why space isn't what it used to be. Watch the Video of episode 1 of 3 About Brendan Rousseau  Current Role: Strategy Manager - New Glenn, Blue Origin: Focuses on orbital launch strategy. Education: Williams College: Bachelor's in Astronomy and Economics. Phillips Exeter Academy: MacKenty Prize in Astronomy. Professional Experience: Harvard Business School: Teaching Fellow and Research Associate. Booz Allen Hamilton: Senior Consultant supporting U.S. Space Force programs. Williams College Astronomy Department: Teaching Assistant. Publications & Awards: Co-author of Space to Grow: Unlocking the Final Economic Frontier. Recognized as a Payload Pioneers - 30 Under 30 and Via Satellite Rising Star. Questions In these podcasts, I ask them the following questions: 1. If you were an entrepreneur, what space-related startup idea would you pursue? 2. What are some of the most surprising findings from your research? 3. How do you envision the future of human habitation in space? 4. In what ways can space exploration contribute to solving Earth's economic challenges? 5. What ethical considerations arise from expanding economic activities into space? For example, can we colonize Mars or Europa if we find non-DNA-based bacteria there? 6. What were the challenges you faced during your research? 7. How do you foresee international relations evolving as nations compete for resources in space? 8. What are your predictions for the next decade in space exploration? 9. What are your thoughts on space tourism? 10. Who is the primary audience for this book? 11. What do you hope readers take away from "Space to Grow"? 12. What's a popular vision of space exploration that probably won't happen? 13. What narratives or myths about space need to be challenged? 14. What's the percentage chance that the Kessler Syndrome catastrophe will occur in the 2020s, 2030, and beyond? 15. How can public awareness be raised regarding the importance of investing in space? 16. What advice would you give entrepreneurs looking to enter the space industry? 17. In what ways might our values shift as we become a multi-planetary species? 18. What is a rarely discussed consequence of expanding into outer space? 19. If there was one message you want readers to remember, what would it be? 20. Do you want to clarify any misconceptions about the space economy? 21. What do you wish you had mentioned in the book? Perhaps some breaking news? 22. Lastly, how can interested individuals get involved or contribute to discussions around space economics?  23. What tips do you have for co-writing a book? 24. Did you change your mind about something during your writing process? 25. Do you have action items for the audience? Feedback Leave anonymous audio feedback at SpeakPipe More info You can post comments, ask questions, and sign up for my newsletter at http://wanderlearn.com. If you like this podcast, subscribe and share!  On social media, my username is always FTapon. Connect with me on: Facebook Twitter YouTube Instagram TikTok LinkedIn Pinterest Tumblr My Patrons sponsored this show! Claim your monthly reward by becoming a patron at http://Patreon.com/FTapon Rewards start at just $2/month! Affiliate links Get 25% off when you sign up to Trusted Housesitters, a site that helps you find sitters or homes to sit in. Start your podcast with my company, Podbean, and get one month free! In the USA, I recommend trading crypto with Kraken.  Outside the USA, trade crypto with Binance and get 5% off your trading fees! For backpacking gear, buy from Gossamer Gear.

Alex previously was an analyst for Marche Industriel Europe (Alternance), Assistant Commerciaux Grand Comptes, Assistant Commercial Manager Le Jardin Gaulois. He is an alumnus of ISEAM (Institut Supérieur d'Études en Alternance du Management), Marne-la-Vallée, France. Summary Alex shares his experience leading a niche luxury brand specializing in handcrafted watch straps. His journey highlights how cultural sensitivity, trust-building, and adaptability are essential for leadership success in Japan. Arriving in Japan with limited industry experience and only basic Japanese skills, Alex quickly rose to lead the local operation. His first priority was establishing clear communication between the Tokyo team and the French headquarters. By ensuring that HQ's goals were understood and that local staff voices were heard, Alex built a foundation of mutual trust. He placed strong emphasis on listening to his Japanese team—many of whom are skilled craftsmen focused on quality and detail. To bridge the cultural gap, Alex identified key team members who could act as informal leaders, helping to convey messages and feedback in both directions. This helped align the team with company goals while respecting local work styles. Alex avoided rigid hierarchical leadership in favour of a more empathetic, collaborative approach. He promoted a family-like culture within the organization, valuing each team member's contributions and personal circumstances. This inclusive atmosphere fostered loyalty and motivation. Japanese consumer expectations for customization and perfection heavily influenced product development. The Tokyo atelier created sweat-resistant straps specifically for Japan's hot, humid summers—an innovation that was later adopted in other markets. Alex emphasized that Japan's high standards in craftsmanship and service can drive global innovation in luxury retail. Language and cultural understanding were also key. While Alex wasn't fluent in Japanese at first, he committed to improving his skills to enhance communication. He encourages foreign leaders to learn even basic Japanese and take time to understand their teams before implementing changes. For leaders new to Japan, Alex advises speaking individually with team members, understanding their motivations, and identifying trusted “captains” to serve as cultural and operational liaisons. He also recommends patience, especially given Japan's risk-averse approach to decision-making. Ultimately, Alex's leadership style blends French heritage, Japanese values, and a personal commitment to continuous learning. His experience shows that successful leadership in Japan

E se ti dicessi che i due filosofoni idoli della tua crush autodefinitasi nella bio “libera pensatrice” furono rispettivamente un semitruffatore e un amante dello spanking?See omnystudio.com/listener for privacy information.

A ideia de liberdade tem milhares de anos de vida, mas foi apenas na Antiguidade Clássica, com os filósofos gregos, que o conceito começou a ganhar forma. Na Idade Média foi a religião que acrescentou uma complexidade que foi crescendo na Idade Moderna, com pensadores como Locke ou Rousseau, até chegarmos aos dias de hoje e encontramos, entre muitos outros filósofos que inovaram sobre o conceito de liberdade, José Gil, considerado pelo Le Nouvel Observateur como um dos 25 grandes pensadores do mundo contemporâneo. É com ele que conversamos neste episódio especial.See omnystudio.com/listener for privacy information.

 Dr. Jerry L. Martin and Dr. Abigail L. Rosenthal (author of Dear Abbie: The Non-Advice Column) are discussing her just-published book Confessions of a Young Philosopher. Explore more about Confessions of a Young Philosopher.Get Confessions of a Young Philosopher.Abigail L. Rosenthal is Professor Emerita at Brooklyn College of The City University of New York. She is the author of Confessions of A Young Philosopher (forthcoming), which is a woman's "confession" in the tradition of Augustine and Rousseau. She writes a weekly online column, "Dear Abbie: The Non-Advice Column" along with "Dear Abbie: The Non-Advice Podcast," where she explains why women's lives are highly interesting. Many of her articles are accessible at https://brooklyn-cuny.academia.edu/AbigailMartin. She edited The Consolations of Philosophy: Hobbes's Secret; Spinoza's Way by her father, the late Henry M. Rosenthal. She is married to Jerry L. Martin, also a philosopher. They live in Bucks County, Pennsylvania. She can be reached a dearabbiesilvousplait@gmail.com.We live under the sheltering umbrellas of our worldviews.  To the point where we would feel naked if we were caught in the street without them.

Valentin Rousseau joins the pod to discuss his new report that forecasts Bitcoin's hashrate for 2025 through 2027.You're listening to The Mining Pod. Subscribe to the newsletter, trusted by over 12,000 Bitcoiners: https://newsletter.blockspacemedia.comWant to mine Bitcoin? Check out the Blockspace Media store today!Welcome back to The Mining Pod! Welcome back to The Mining Pod! Today, Valentin Rousseau (a.k.a as Muad Dib on X), a bitcoin mining researcher who's worked with Hash Labs and the University of Cambridge, joins us to discuss his Blockspace report on hashrate forecasting for 2025, 2026, and 2027. Valentin breaks down his methodology for predicting Bitcoin's hashrate trajectory, analyzes hashrate deployment schedules for public miners, unpacks how tariffs could slow U.S. hashrate growth – and thus the Bitcoin network's growth as well, and answers the question: will we still see 1 zetahash in 2025? # Notes:- Projected ~1000 EH/s by end of 2025- Forecast: 1700 EH/s by end of 2027- Public miners = 37% of global hashrate- US tariffs reduced 2025 forecast by 60 EH/s- Private miners leading international expansion- ASIC prices flattened since 2022 crashTimestamps:00:00 Start02:27 2025 Mining Outlook06:28 Public miner success rate08:30 2026 & 2027 Outlook11:27 Hashrate prediction 202713:59 Accounting for tariffs16:14 US domestic vs International17:10 Private vs public hashrate20:06 Machine purchases24:34 Greenfield vs Brownfield sites29:34 Map of US hashrate31:54 Hashrate averages35:57 Wrap up49:29 Vibe shift

FILL OUT THE MINING POD SURVEY BY CLICKING HERE Welcome back to The Mining Pod! Welcome back to The Mining Pod! Today, Valentin Rousseau (a.k.a as Muad Dib on X), a bitcoin mining researcher who's worked with Hash Labs and the University of Cambridge, joins us to discuss his Blockspace report on hashrate forecasting for 2025, 2026, and 2027. Valentin breaks down his methodology for predicting Bitcoin's hashrate trajectory, analyzes hashrate deployment schedules for public miners, unpacks how tariffs could slow U.S. hashrate growth – and thus the Bitcoin network's growth as well, and answers the question: will we still see 1 zetahash in 2025?  You're listening to The Mining Pod. Subscribe to the newsletter, trusted by over 12,000 Bitcoiners: https://newsletter.blockspacemedia.com # Notes: - Projected ~1000 EH/s by end of 2025 - Forecast: 1700 EH/s by end of 2027 - Public miners = 37% of global hashrate - US tariffs reduced 2025 forecast by 60 EH/s - Private miners leading international expansion - ASIC prices flattened since 2022 crash Timestamps: 00:00 Start 02:27 2025 Mining Outlook 06:28 Public miner success rate 08:30 2026 & 2027 Outlook 11:27 Hashrate prediction 2027 13:59 Accounting for tariffs 16:14 US domestic vs International 17:10 Private vs public hashrate 20:06 Machine purchases 24:34 Greenfield vs Brownfield sites 29:34 Map of US hashrate 31:54 Hashrate averages 35:57 Wrap up 49:29 Vibe shift

So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

The episode explores Hegel's complex understanding of freedom as self-determination and its historical evolution through time, juxtaposed with Kant and Rousseau's perspectives. It emphasizes that freedom is a relational and collective struggle that necessitates recognition and social action, questioning the practical implications of Hegel's thought in contemporary movements for change. - Examining Hegel's definition of freedom as self-determination- Historical context: freedom's evolution through societies- The importance of temporality in understanding freedom- Comparing Hegel with Kant and Rousseau on freedom- Duns Scotus' radical contingency vs. Hegel's causal necessity- Practical implications: social struggles for freedom today - Connecting Hegelian philosophy to contemporary movementsSend us a text Musis by Bitterlake, Used with Permission, all rights to BitterlakeSupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf, DRV, Kenneth McKee, JY Chan, Matthew Monahan

Who are the most symbolic mid 20th century American Jews? In Eminent Jews, New Yorker staff writer David Denby tells the remarkable stories of Leonard Bernstein, Mel Brooks, Betty Friedan, and Norman Mailer. He explains how each embodied a new Jewish confidence after WWII, contrasting with earlier generations' restraint. Each figure pushed boundaries in their own way - Bernstein through his musical versatility, Brooks through his boundary-pushing humor about Jewish experiences, Friedan through her feminist theories, and Mailer through his provocative writing style. Five key takeaways * Post-WWII Jewish Americans displayed a newfound confidence and willingness to stand out publicly, unlike previous generations who were more cautious about drawing attention to their Jewishness.* The four figures in Denby's book (Bernstein, Brooks, Friedan, and Mailer) each embraced their Jewish identity differently, while becoming prominent in American culture in their respective fields.* Mel Brooks used humor, particularly about Jewish experiences and historical trauma, as both a defense mechanism and a way to assert Jewish presence and resilience.* Each figure pushed against the restraint of previous Jewish generations - Bernstein through his expressive conducting and openness about his complex sexuality, Friedan through her feminist activism, and Mailer through his aggressive literary style.* Rejecting the notion that a Jewish "golden age" has ended, Denby believes that despite current challenges including campus anti-Semitism, American Jews continue to thrive and excel disproportionately to their population size.David Denby is a staff writer at The New Yorker. He served as a film critic for the magazine from 1998 to 2014. His first article for The New Yorker, “Does Homer Have Legs?,” published in 1993, grew into a book, “Great Books: My Adventures with Homer, Rousseau, Woolf, and Other Indestructible Writers of the Western World,” about reading the literary canon at Columbia University. His other subjects for the magazine have included the Scottish Enlightenment, the writers Susan Sontag and James Agee, and the movie directors Clint Eastwood and the Coen brothers. In 1991, he received a National Magazine Award for three of his articles on high-end audio. Before joining The New Yorker, he was the film critic at New York magazine for twenty years; his writing has also appeared in The Atlantic, The New York Review of Books, and The New Republic. He is the editor of “Awake in the Dark: An Anthology of Film Criticism, 1915 to the Present” and the author of “American Sucker”; “Snark”; “Do the Movies Have a Future?,” a collection that includes his film criticism from the magazine; and “Lit Up,” a study of high-school English teaching. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

En direct du CFP Paul-Rousseau de St-Germain-de-Grantham, on discute avec Charles Pellerin qui nous parle de camion, de puissance et de fuel économie. Des étudiants se joignent à la conversation et on a du plaisir! On poursuit avec Gilles Viel, enseignant en mécanique de véhicules lourds au CFP, qui ouvre le bal de cette belle... The post 10 avril 2025 Charles Pellerin et CFP Paul-Rousseau (CMVL) appeared first on Truck Stop Québec.

It's a small world. The great David Rieff came to my San Francisco studio today for in person interview about his new anti-woke polemic Desire and Fate. And half way through our conversation, he brought up Daniel Bessner's This Is America piece which Bessner discussed on yesterday's show. I'm not sure what that tells us about wokeness, a subject which Rieff and I aren't in agreement. For him, it's the thing-in-itself which make sense of our current cultural malaise. Thus Desire and Fate, his attempt (with a great intro from John Banville) to wake us up from Wokeness. For me, it's a distraction. I've included the full transcript below. Lots of good stuff to chew on. Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. 5 KEY TAKEAWAYS * Rieff views "woke" ideology as primarily American and post-Protestant in nature, rather than stemming solely from French philosophy, emphasizing its connections to self-invention and subjective identity.* He argues that woke culture threatens high culture but not capitalism, noting that corporations have readily embraced a "baudlerized" version of identity politics that avoids class discussions.* Rieff sees woke culture as connected to the wellness movement, with both sharing a preoccupation with "psychic safety" and the metaphorical transformation of experience in which "words” become a form of “violence."* He suggests young people's material insecurity contributes to their focus on identity, as those facing bleak economic prospects turn inward when they "can't make their way in the world."* Rieff characterizes woke ideology as "apocalyptic but not pessimistic," contrasting it with his own genuine pessimism which he considers more realistic about human nature and more cheerful in its acceptance of life's limitations. FULL TRANSCRIPTAndrew Keen: Hello everybody, as we digest Trump 2.0, we don't talk that much these days about woke and woke ideology. There was a civil war amongst progressives, I think, on the woke front in 2023 and 2024, but with Donald Trump 2.0 and his various escapades, let's just talk these days about woke. We have a new book, however, on the threat of woke by my guest, David Rieff. It's called Desire and Fate. He wrote it in 2023, came out in late 2024. David's visiting the Bay Area. He's an itinerant man traveling from the East Coast to Latin America and Europe. David, welcome to Keen on America. Do you regret writing this book given what's happened in the last few months in the United States?David Rieff: No, not at all, because I think that the road to moral and intellectual hell is trying to censor yourself according to what you think is useful. There's a famous story of Jean Paul Sartre that he said to the stupefaction of a journalist late in his life that he'd always known about the gulag, and the journalist pretty surprised said, well, why didn't you say anything? And Sartre said so as not to demoralize the French working class. And my own view is, you know, you say what you have to say about this and if I give some aid and comfort to people I don't like, well, so be it. Having said that, I also think a lot of these woke ideas have their, for all of Trump's and Trump's people's fierce opposition to woke, some of the identity politics, particularly around Jewish identity seems to me not that very different from woke. Strangely they seem to have taken, for example, there's a lot of the talk about anti-semitism on college campuses involves student safety which is a great woke trope that you feel unsafe and what people mean by that is not literally they're going to get shot or beaten up, they mean that they feel psychically unsafe. It's part of the kind of metaphorization of experience that unfortunately the United States is now completely in the grips of. But the same thing on the other side, people like Barry Weiss, for example, at the Free Press there, they talk in the same language of psychic safety. So I'm not sure there's, I think there are more similarities than either side is comfortable with.Andrew Keen: You describe Woke, David, as a cultural revolution and you associated in the beginning of the book with something called Lumpen-Rousseauism. As we joked before we went live, I'm not sure if there's anything in Rousseau which isn't Lumpen. But what exactly is this cultural revolution? And can we blame it on bad French philosophy or Swiss French?David Rieff: Well, Swiss-French philosophy, you know exactly. There is a funny anecdote, as I'm sure you know, that Rousseau made a visit to Edinburgh to see Hume and there's something in Hume's diaries where he talks about Rousseau pacing up and down in front of the fire and suddenly exclaiming, but David Hume is not a bad man. And Hume notes in his acerbic way, Rousseau was like walking around without his skin on. And I think some of the woke sensitivity stuff is very much people walking around without their skin on. They can't stand the idea of being offended. I don't see it as much - of course, the influence of that version of cultural relativism that the French like Deleuze and Guattari and other people put forward is part of the story, but I actually see it as much more of a post-Protestant thing. This idea, in that sense, some kind of strange combination of maybe some French philosophy, but also of the wellness movement, of this notion that health, including psychic health, was the ultimate good in a secular society. And then the other part, which again, it seems to be more American than French, which is this idea, and this is particularly true in the trans movement, that you can be anything you want to be. And so that if you feel yourself to be a different gender, well, that's who you are. And what matters is your own subjective sense of these things, and it's up to you. The outside world has no say in it, it's what you feel. And that in a sense, what I mean by post-Protestant is that, I mean, what's the difference between Protestantism and Catholicism? The fundamental difference is, it seems to me, that in Roman Catholic tradition, you need the priest to intercede with God, whereas in Protestant tradition, it is, except for the Anglicans, but for most of Protestantism, it's you and God. And in that sense it seems to me there are more of what I see in woke than this notion that some of the right-wing people like Chris Rufo and others have that this is cultural French cultural Marxism making its insidious way through the institutions.Andrew Keen: It's interesting you talk about the Protestant ethic and you mentioned Hume's remark about Rousseau not having his skin on. Do you think that Protestantism enabled people to grow thick skins?David Rieff: I mean, the Calvinist idea certainly did. In fact, there were all these ideas in Protestant culture, at least that's the classical interpretation of deferred gratification. Capitalism was supposed to be the work ethic, all of that stuff that Weber talks about. But I think it got in the modern version. It became something else. It stopped being about those forms of disciplines and started to be about self-invention. And in a sense, there's something very American about that because after all you know it's the Great Gatsby. It's what's the famous sentence of F. Scott Fitzgerald's: there are no second acts in American lives.Andrew Keen: This is the most incorrect thing anyone's ever said about America. I'm not sure if he meant it to be incorrect, did he? I don't know.David Rieff: I think what's true is that you get the American idea, you get to reinvent yourself. And this notion of the dream, the dream become reality. And many years ago when I was spending a lot of time in LA in the late 80s, early 90s, at LAX, there was a sign from the then mayor, Tom Bradley, about how, you know, if you can dream it, it can be true. And I think there's a lot in identitarian woke idea which is that we can - we're not constricted by history or reality. In fact, it's all the present and the future. And so to me again, woke seems to me much more recognizable as something American and by extension post-Protestant in the sense that you see the places where woke is most powerful are in the other, what the encampment kids would call settler colonies, Australia and Canada. And now in the UK of course, where it seems to me by DI or EDI as they call it over there is in many ways stronger in Britain even than it was in the US before Trump.Andrew Keen: Does it really matter though, David? I mean, that's my question. Does it matter? I mean it might matter if you have the good or the bad fortune to teach at a small, expensive liberal arts college. It might matter with some of your dinner parties in Tribeca or here in San Francisco, but for most people, who cares?David Rieff: It doesn't matter. I think it matters to culture and so what you think culture is worth, because a lot of the point of this book was to say there's nothing about woke that threatens capitalism, that threatens the neo-liberal order. I mean it's turning out that Donald Trump is a great deal bigger threat to the neoliberal order. Woke was to the contrary - woke is about talking about everything but class. And so a kind of baudlerized, de-radicalized version of woke became perfectly fine with corporate America. That's why this wonderful old line hard lefty Adolph Reed Jr. says somewhere that woke is about diversifying the ruling class. But I do think it's a threat to high culture because it's about equity. It's about representation. And so elite culture, which I have no shame in proclaiming my loyalty to, can't survive the woke onslaught. And it hasn't, in my view. If you look at just the kinds of books that are being written, the kinds of plays that are been put on, even the opera, the new operas that are being commissioned, they're all about representing the marginalized. They're about speaking for your group, whatever that group is, and doing away with various forms of cultural hierarchy. And I'm with Schoenberg: if it's for everybody, if it's art, Schoenberg said it's not for everybody, and if it's for everybody it's not art. And I think woke destroys that. Woke can live with schlock. I'm sorry, high culture can live with schlock, it always has, it always will. What it can't live with is kitsch. And by which I mean kitsch in Milan Kundera's definition, which is to have opinions that you feel better about yourself for holding. And that I think is inimical to culture. And I think woke is very destructive of those traditions. I mean, in the most obvious sense, it's destructive of the Western tradition, but you know, the high arts in places like Japan or Bengal, I don't think it's any more sympathetic to those things than it is to Shakespeare or John Donne or whatever. So yeah, I think it's a danger in that sense. Is it a danger to the peace of the world? No, of course not.Andrew Keen: Even in cultural terms, as you explain, it is an orthodoxy. If you want to work with the dominant cultural institutions, the newspapers, the universities, the publishing houses, you have to play by those rules, but the great artists, poets, filmmakers, musicians have never done that, so all it provides, I mean you brought up Kundera, all it provides is something that independent artists, creative people will sneer at, will make fun of, as you have in this new book.David Rieff: Well, I hope they'll make fun of it. But on the other hand, I'm an old guy who has the means to sneer. I don't have to please an editor. Someone will publish my books one way or another, whatever ones I have left to write. But if you're 25 years old, maybe you're going to sneer with your pals in the pub, but you're gonna have to toe the line if you want to be published in whatever the obvious mainstream place is and you're going to be attacked on social media. I think a lot of people who are very, young people who are skeptical of this are just so afraid of being attacked by their peers on various social media that they keep quiet. I don't know that it's true that, I'd sort of push back on that. I think non-conformists will out. I hope it's true. But I wonder, I mean, these traditions, once they die, they're very hard to rebuild. And, without going full T.S. Eliot on you, once you don't think you're part of the past, once the idea is that basically, pretty much anything that came before our modern contemporary sense of morality and fairness and right opinion is to be rejected and that, for example, the moral character of the artist should determine whether or not the art should be paid attention to - I don't know how you come back from that or if you come back from that. I'm not convinced you do. No, other arts will be around. And I mean, if I were writing a critical review of my own book, I'd say, look, this culture, this high culture that you, David Rieff, are writing an elegy for, eulogizing or memorializing was going to die anyway, and we're at the beginning of another Gutenbergian epoch, just as Gutenberg, we're sort of 20 years into Marshall McLuhan's Gutenberg galaxy, and these other art forms will come, and they won't be like anything else. And that may be true.Andrew Keen: True, it may be true. In a sense then, to extend that critique, are you going full T.S. Eliot in this book?David Rieff: Yeah, I think Eliot was right. But it's not just Eliot, there are people who would be for the wokesters more acceptable like Mandelstam, for example, who said you're part of a conversation that's been going on long before you were born, that's going to be going on after you are, and I think that's what art is. I think the idea that we make some completely new thing is a childish fantasy. I think you belong to a tradition. There are periods - look, this is, I don't find much writing in English in prose fiction very interesting. I have to say I read the books that people talk about because I'm trying to understand what's going on but it doesn't interest me very much, but again, there have been periods of great mediocrity. Think of a period in the late 17th century in England when probably the best poet was this completely, rightly, justifiably forgotten figure, Colley Cibber. You had the great restoration period and then it all collapsed, so maybe it'll be that way. And also, as I say, maybe it's just as with the print revolution, that this new culture of social media will produce completely different forms. I mean, everything is mortal, not just us, but cultures and civilizations and all the rest of it. So I can imagine that, but this is the time I live in and the tradition I come from and I'm sorry it's gone, and I think what's replacing it is for the most part worse.Andrew Keen: You're critical in the book of what you, I'm quoting here, you talk about going from the grand inquisitor to the grand therapist. But you're very critical of the broader American therapeutic culture of acute sensitivity, the thin skin nature of, I guess, the Rousseau in this, whatever, it's lumpen Rousseauanism. So how do you interpret that without psychologizing, or are you psychologizing in the book? How are you making sense of our condition? In other words, can one critique criticize therapeutic culture without becoming oneself therapeutic?David Rieff: You mean the sort of Pogo line, we've met the enemy and it is us. Well, I suppose there's some truth to that. I don't know how much. I think that woke is in some important sense a subset of the wellness movement. And the wellness movement after all has tens and tens of millions of people who are in one sense or another influenced by it. And I think health, including psychic health, and we've moved from wellness as corporal health to wellness as being both soma and psyche. So, I mean, if that's psychologizing, I certainly think it's drawing the parallel or seeing woke in some ways as one of the children of the god of wellness. And that to me, I don't know how therapeutic that is. I think it's just that once you feel, I'm interested in what people feel. I'm not necessarily so interested in, I mean, I've got lots of opinions, but what I think I'm better at than having opinions is trying to understand why people think what they think. And I do think that once health becomes the ultimate good in a secular society and once death becomes the absolutely unacceptable other, and once you have the idea that there's no real distinction of any great validity between psychic and physical wellness, well then of course sensitivity to everything becomes almost an inevitable reaction.Andrew Keen: I was reading the book and I've been thinking about a lot of movements in America which are trying to bring people together, dealing with America, this divided America, as if it's a marriage in crisis. So some of the most effective or interesting, I think, thinkers on this, like Arlie Hochschild in Berkeley, use the language of therapy to bring or to try to bring America back together, even groups like the Braver Angels. Can therapy have any value or that therapeutic culture in a place like America where people are so bitterly divided, so hateful towards one another?David Rieff: Well, it's always been a country where, on the one hand, people have been, as you say, incredibly good at hatred and also a country of people who often construe themselves as misfits and heretics from the Puritans forward. And on the other hand, you have that small-town American idea, which sometimes I think is as important to woke and DI as as anything else which is that famous saying of small town America of all those years ago which was if you don't have something nice to say don't say anything at all. And to some extent that is, I think, a very powerful ancestor of these movements. Whether they're making any headway - of course I hope they are, but Hochschild is a very interesting figure, but I don't, it seems to me it's going all the other way, that people are increasingly only talking to each other.Andrew Keen: What this movement seems to want to do is get beyond - I use this word carefully, I'm not sure if they use it but I'm going to use it - ideology and that we're all prisoners of ideology. Is woke ideology or is it a kind of post-ideology?David Rieff: Well, it's a redemptive idea, a restorative idea. It's an idea that in that sense, there's a notion that it's time for the victims, for the first to be last and the last to be first. I mean, on some level, it is as simple as that. On another level, as I say, I do think it has a lot to do with metaphorization of experience, that people say silence is violence and words are violence and at that point what's violence? I mean there is a kind of level to me where people have gotten trapped in the kind of web of their own metaphors and now are living by them or living shackled to them or whatever image you're hoping for. But I don't know what it means to get beyond ideology. What, all men will be brothers, as in the Beethoven-Schiller symphony? I mean, it doesn't seem like that's the way things are going.Andrew Keen: Is the problem then, and I'm thinking out loud here, is the problem politics or not enough politics?David Rieff: Oh, I think the problem is that now we don't know, we've decided that everything is part, the personal is the political, as the feminists said, 50, 60 years ago. So the personal's political, so the political is the personal. So you have to live the exemplary moral life, or at least the life that doesn't offend anybody or that conforms to whatever the dominant views of what good opinions are, right opinions are. I think what we're in right now is much more the realm of kind of a new set of moral codes, much more than ideology in the kind of discrete sense of politics.Andrew Keen: Now let's come back to this idea of being thin-skinned. Why are people so thin-skinned?David Rieff: Because, I mean, there are lots of things to say about that. One thing, of course, that might be worth saying, is that the young generations, people who are between, let's say, 15 and 30, they're in real material trouble. It's gonna be very hard for them to own a house. It's hard for them to be independent and unless the baby boomers like myself will just transfer every penny to them, which doesn't seem very likely frankly, they're going to live considerably worse than generations before. So if you can't make your way in the world then maybe you make your way yourself or you work on yourself in that sort of therapeutic sense. You worry about your own identity because the only place you have in the world in some way is yourself, is that work, that obsession. I do think some of these material questions are important. There's a guy you may know who's not at all woke, a guy who teaches at the University of Washington called Danny Bessner. And I just did a show with him this morning. He's a smart guy and we have a kind of ironic correspondence over email and DM. And I once said to him, why are you so bitter about everything? And he said, you want to know why? Because I have two children and the likelihood is I'll never get a teaching job that won't require a three hour commute in order for me to live anywhere that I can afford to live. And I thought, and he couldn't be further from woke, he's a kind of Jacobin guy, Jacobin Magazine guy, and if he's left at all, it's kind of old left, but I think a lot of people feel that, that they feel their practical future, it looks pretty grim.Andrew Keen: But David, coming back to the idea of art, they're all suited to the world of art. They don't have to buy a big house and live in the suburbs. They can become poets. They can become filmmakers. They can put their stuff up on YouTube. They can record their music online. There are so many possibilities.David Rieff: It's hard to monetize that. Maybe now you're beginning to sound like the people you don't like. Now you're getting to sound like a capitalist.Andrew Keen: So what? Well, I don't care if I sound like a capitalist. You're not going to starve to death.David Rieff: Well, you might not like, I mean, it's fine to be a barista at 24. It's not so fine at 44. And are these people going to ever get out of this thing? I don't know. I wonder. Look, when I was starting as a writer, as long as you were incredibly diligent, and worked really hard, you could cobble together at least a basic living by accepting every assignment and people paid you bits and bobs of money, but put together, you could make a living. Now, the only way to make money, unless you're lucky enough to be on staff of a few remaining media outlets that remain, is you have to become an impresario, you have become an entrepreneur of your own stuff. And again, sure, do lots of people manage that? Yeah, but not as many as could have worked in that other system, and look at the fate of most newspapers, all folding. Look at the universities. We can talk about woke and how woke destroyed, in my view anyway, a lot of the humanities. But there's also a level in which people didn't want to study these things. So we're looking at the last generation in a lot places of a lot of these humanities departments and not just the ones that are associated with, I don't know, white supremacy or the white male past or whatever, but just the humanities full stop. So I know if that sounds like, maybe it sounds like a capitalist, but maybe it also sounds like you know there was a time when the poets - you know very well, poets never made a living, poets taught in universities. That's the way American poets made their money, including pretty famous poets like Eric Wolcott or Joseph Brodsky or writers, Toni Morrison taught at Princeton all those years, Joyce Carol Oates still alive, she still does. Most of these people couldn't make a living of their work and so the university provided that living.Andrew Keen: You mentioned Barry Weiss earlier. She's making a fortune as an anti-woke journalist. And Free Press seems to be thriving. Yascha Mounk's Persuasion is doing pretty well. Andrew Sullivan, another good example, making a fortune off of Substack. It seems as if the people willing to take risks, Barry Weiss leaving the New York Times, Andrew Sullivan leaving everything he's ever joined - that's...David Rieff: Look, are there going to be people who thrive in this new environment? Sure. And Barry Weiss turns out to be this kind of genius entrepreneur. She deserves full credit for that. Although even Barry Weiss, the paradox for me of Barry Weiss is, a lot of her early activism was saying that she felt unsafe with these anti-Israeli teachers at Columbia. So in a sense, she was using some of the same language as the woke use, psychic safety, because she didn't mean Joseph Massad was gonna come out from the blackboard and shoot her in the eye. She meant that she was offended and used the language of safety to describe that. And so in that sense, again, as I was saying to you earlier, I think there are more similarities here. And Trump, I think this is a genuine counterrevolution that Trump is trying to mount. I'm not very interested in the fascism, non-fascism debate. I'm rather skeptical of it.Andrew Keen: As Danny Bessner is. Yeah, I thought Danny's piece about that was brilliant.David Rieff: We just did a show about it today, that piece about why that's all rubbish. I was tempted, I wrote to a friend that guy you may know David Bell teaches French history -Andrew Keen: He's coming on the show next week. Well, you see, it's just a little community of like-minded people.David Rieff: There you go. Well, I wrote to David.Andrew Keen: And you mentioned his father in the book, Daniel.David Rieff: Yeah, well, his father is sort of one of the tutelary idols of the book. I had his father and I read his father and I learned an enormous amount. I think that book about the cultural contradictions of capitalism is one of the great prescient books about our times. But I wrote to David, I said, I actually sent him the Bessner piece which he was quite ambivalent about. But I said well, I'm not really convinced by the fascism of Trump, maybe just because Hitler read books, unlike Donald Trump. But it's a genuine counterrevolution. And what element will change the landscape in terms of DI and woke and identitarianism is not clear. These people are incredibly ambitious. They really mean to change this country, transform it.Andrew Keen: But from the book, David, Trump's attempts to cleanse, if that's the right word, the university, I would have thought you'd have rather admired that, all these-David Rieff: I agree with some of it.Andrew Keen: All these idiots writing the same article for 30 years about something that no one has any interest in.David Rieff: I look, my problem with Trump is that I do support a lot of that. I think some of the stuff that Christopher Rufo, one of the leading ideologues of this administration has uncovered about university programs and all of this crap, I think it's great that they're not paying for it anymore. The trouble is - you asked me before, is it that important? Is culture important compared to destroying the NATO alliance, blowing up the global trade regime? No. I don't think. So yeah, I like a lot of what they're doing about the university, I don't like, and I am very fiercely opposed to this crackdown on speech. That seems to be grotesque and revolting, but are they canceling supporting transgender theater in Galway? Yeah, I think it's great that they're canceling all that stuff. And so I'm not, that's my problem with Trump, is that some of that stuff I'm quite unashamedly happy about, but it's not nearly worth all the damage he's doing to this country and the world.Andrew Keen: Being very generous with your time, David. Finally, in the book you describe woke as, and I thought this was a very sharp way of describing it, describe it as being apocalyptic but not pessimistic. What did you mean by that? And then what is the opposite of woke? Would it be not apocalyptic, but cheerful?David Rieff: Well, I think genuine pessimists are cheerful, I would put myself among those. The model is Samuel Beckett, who just thinks things are so horrible that why not be cheerful about them, and even express one's pessimism in a relatively cheerful way. You remember the famous story that Thomas McCarthy used to tell about walking in the Luxembourg Gardens with Beckett and McCarthy says to him, great day, it's such a beautiful day, Sam. Beckett says, yeah, beautiful day. McCarthy says, makes you glad to be alive. And Beckett said, oh, I wouldn't go that far. And so, the genuine pessimist is quite cheerful. But coming back to woke, it's apocalyptic in the sense that everything is always at stake. But somehow it's also got this reformist idea that cultural revolution will cleanse away the sins of the supremacist patriarchal past and we'll head for the sunny uplands. I think I'm much too much of a pessimist to think that's possible in any regime, let alone this rather primitive cultural revolution called woke.Andrew Keen: But what would the opposite be?David Rieff: The opposite would be probably some sense that the best we're going to do is make our peace with the trash nature of existence, that life is finite in contrast with the wellness people who probably have a tendency towards the apocalyptic because death is an insult to them. So everything is staving off the bad news and that's where you get this idea that you can, like a lot of revolutions, you can change the nature of people. Look, the communist, Che Guevara talked about the new man. Well, I wonder if he thought it was so new when he was in Bolivia. I think these are - people need utopias, this is one of them, MAGA is another utopia by the way, and people don't seem to be able to do without them and that's - I wish it were otherwise but it isn't.Andrew Keen: I'm guessing the woke people would be offended by the idea of death, are they?David Rieff: Well, I think the woke people, in this synchronicity, people and a lot of people, they're insulted - how can this happen to me, wonderful me? And this is those jokes in the old days when the British could still be savage before they had to have, you know, Henry the Fifth be played by a black actor - why me? Well, why not you? That's just so alien to and it's probably alien to the American idea. You're supposed to - it's supposed to work out and the truth is it doesn't work out. But La Rochefoucauld says somewhere no one can stare for too long at death or the sun and maybe I'm asking too much.Andrew Keen: Maybe only Americans can find death unacceptable to use one of your words.David Rieff: Yes, perhaps.Andrew Keen: Well, David Rieff, congratulations on the new book. Fascinating, troubling, controversial as always. Desire and Fate. I know you're writing a book about Oppenheimer, very different kind of subject. We'll get you back on the show to talk Oppenheimer, where I guess there's not going to be a lot of Lumpen-Rousseauism.David Rieff: Very little, very little love and Rousseau in the quantum mechanics world, but thanks for having me.Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

durée : 02:58:33 - Le 7/10 - par : Nicolas Demorand, Léa Salamé, Sonia Devillers, Anne-Laure Sugier - Les invités de la Matinale de France Inter le mercredi 9 avril sont : Sandrine Rousseau x Erwan Balanant / François Ruffin / Débat sur l'alimentation / Felix Moati / Julien de Saint-Jean

durée : 00:10:21 - L'invité de 7h50 - par : Sonia Devillers - Les députés Sandrine Rousseau et Erwan Balanant, présidente et rapporteur de la commission d'enquête sur les violences dans le secteur de la culture, étaient les invités de France Inter ce mercredi, à l'occasion de la présentation de leur rapport. - invités : Sandrine Rousseau, Erwan Balanant - Sandrine Rousseau : Économiste et femme politique française, Erwan Balanant : Député Modem du Finistère

durée : 00:10:21 - L'invité de 7h50 - par : Sonia Devillers - Les députés Sandrine Rousseau et Erwan Balanant, présidente et rapporteur de la commission d'enquête sur les violences dans le secteur de la culture, étaient les invités de France Inter ce mercredi, à l'occasion de la présentation de leur rapport. - invités : Sandrine Rousseau, Erwan Balanant - Sandrine Rousseau : Économiste et femme politique française, Erwan Balanant : Député Modem du Finistère

Assine a Brasil Paralelo: https://sitebp.la/bp-face-oculta ___________ Por trás de aclamadas personalidades há um lado obscuro que ninguém está olhando. Neste programa documental e cheio de mistérios, abordaremos a face oculta das principais personalidades e instituições. Nesta edição: Rousseau..__________ Precisa de ajuda para assinar? Fale com nossa equipe comercial: https://sitebp.la/yt-equipe-de-vendas Já é assinante e gostaria de fazer o upgrade? Aperte aqui: https://sitebp.la/yt-equipe-upgrade __________ Siga a #BrasilParalelo: Site: https://bit.ly/portal-bp Instagram: / brasilparalelo Facebook: / brasilparalelo Twitter: / brasilparalelo Produtos oficiais: https://loja.brasilparalelo.com.br/ ___________ Sobre a Brasil Paralelo: Somos uma empresa de entretenimento e educação fundada em 2016. Produzimos documentários, filmes, séries, trilogias, cursos, podcasts e muito mais. Nosso foco é o conteúdo informativo e educativo relacionado ao contexto social, político e econômico brasileiro.

Conférence au CESQ à Strasbourg. Le 6 mars lors de la « quantum week », le CESQ (European Center for Quantum Sciences), un événement coorganisé par la startup QPerfect et l'Université de Strasbourg. Les premiers jours étaient dédiés à l'inauguration du CESQ et à des journées grand public.Interventions d'Olivier  :« discover » (mes slides)APS Physics Global Summit à AnaheimLa startup irlandaise Equal1 se faisait remarquer en présentant UnityQ-1 un premier ordinateur quantique complet avec des qubits silicium tenant dans un simple rack. Equal1 Demonstrates Advances in Silicon-Based Quantum Computing by Matt Swayne, The Quantum Insider, December 2024. Nvidia Quantum Developer Day à San Francisco.Cette journée de conférence avait lieu pendant l'APS Global Summit, mais à San Francisco. Elle a été marquée par trois panels animés par le CEO de Nvidia, Jensen Huang.  Alice&Bob Alice&Bob comprime ses chats !Enhancing dissipative cat qubit protection by squeezing by Rémi Rousseau, Diego Ruiz, Raphaël Lescanne, Zaki Leghtas, Sébastien Jezouin, Anil Murani et al, arXiv, February 2025 (26 pages). Pasqal Des évolutions d'un partenariat technologique avec KAIST en Corée du Sud. Il s'agit de recherches conjointes sur le contrôle des atomes. Advancing Quantum Computing with Pasqal and KAIST, by Pasqal, March 2025. Korea Advanced Institute of Science and Technology. Une machine de Pasqal est maintenant disponible sur Microsoft Azure.Pasqal Expands Access to Quantum Computing Capabilities by Pasqal, March 2025. Une commande d'une machine à 140 qubits pour EuroHPC en Italie pour CINECA à Bologne. EuroHPC Selects Pasqal to Build 140-Qubit Neutral Atom Quantum Simulator in Italy, Upgrade Planned for 2027 by Cierra Choucair, The Quantum Insider, March 2025. Son prix ? 13M€. Une nouvelle organisation. Wasiq Bokhari devient Executive Chairman. Loic Henriet devient CEO. Georges-Olivier Reymond devient Chief Strategic Alliances Officer. Pasqal Announces a New Management Structure with the Appointment of Loïc Henriet as CEO and Wasiq Bokhari as Executive Chairman, Mars 2025. Travaux sur le benchmarking et l'estimation de ressources pour obtenir un avantage quantique dans la résolution d'un problème de combinatoire de type MIS (maximum independent set). “Based on extended classical benchmarks at larger problem sizes, we estimate that scaling up to a thousand atoms with a 1 kHz repetition rate is a necessary step toward demonstrating a computational advantage with quantum methods”. Decrypting Pasqal recent research on solving optimization problems by Marie Wakim, Pasqal, March 2025 et Identifying hard native instances for the maximum independent set problem on neutral atoms quantum processors by Pierre Cazals, Constantin Dalyac et al, arXiv, February 2025 (11 pages).  Quobly et Bgene genetics L'annonce en mars d'un partenariat applicatif avec Bgene Genetics, une startup biotech de Grenoble dirigée par Marie-Gabrielle Jouan.  ChipironPublication d'un livre blanc ou blueprint scientifique de 35 pages sur la création d'une IRM portable à bas champ (1 mT) et avec une détection plus sensible avec un magnétomètre de précision à base de SQUID (capteurs supraconducteurs) en lieu et place des antennes des IRM habituelles qui détectent des radiofréquences autour de 60 MHz avec des inductances en cuivre. Au lieu de 1 à 4 Tesla dans les IRM d'hopitaux. Dans Chipiron - High quality 1 mT MRI by Zineb Belkacemi, Dimitri Labat et al, March 2025 (35 pages).  Et au passage, cela consommera beaucoup moins d'énergie. Appareil qui tiendrait dans un rack 5U. WelinqWelinq sort du prototypage et lance sa première mémoire quantique pour l'interconnexion d'ordinateurs quantiques. Elle occupe un rack complet. Welinq Launches Its Storage Solution for Quantum Computing Scale-Out by Welinq, March 2025. ColibriTDAlgorithme variationnel de résolution d'un type d'équation aux dérivées partielles (PDE), l'équation de Burger, testé sur 50 qubits d'un QPU IBM Heron de 156 qubits, dans un régime un peu en-dessous de l'avantage quantique. ColibriTD announces H-DES for solving Differential Equations on IBM Quantum Computers, Mars 2025.Solving Partial Differential Equations on IBM Quantum Processors with a Variational Quantum Algorithm, ColibriTD, March 2025 (9 pages).H-DES: a Quantum-Classical Hybrid Differential Equation Solver by Hamza Jaffali, Jonas Bastos de Araujo, Nadia Milazzo, Marta Reina, Henri de Boutray, Karla Baumann, and Frédéric Holweck, ColibriTD, arXiv, October 2024 (40 pages). IBM·       Un état intriqué GHZ de grande taille avec 120 qubits, un record après celui de Quantinuum de 50 qubits réalisé en 2024. Il a été réalisé avec le concours de Simon Martiel, un chercheur d'IBM ex Atos, basé à Bordeaux. Q-CTRL avait réalisé un GHZ de 75 qubits avec de la correction d'erreurs.Achieving computational gains with quantum error correction primitives: Generation of long-range entanglement enhanced by error detection by Haoran Liao, Michael J. Biercuk, Yuval Baum et al, arXiv, November 2024 (8 pages).·       Un QPU Heron System Two sera installé en Espagne d'ici la fin 2025 au Pays Basque. C'est le second en Europe après l'Allemagne.·       Un papier sur la correction d'erreur de portes non-Clifford...

In this solo episode, I delve into the complex question of human nature, exploring whether it is inherently good or evil. I discuss various philosophical perspectives, including those of Freud, Rogers, Hobbes, and Rousseau, highlighting the capacity for both good and evil within all individuals. Ultimately, I advocate for a more optimistic view of human nature, suggesting that embracing our capacity for good can lead to positive change in the world. - Timestamps: 00:00 Exploring Human Nature: Good or Evil? 02:56 Philosophical Perspectives on Human Nature 05:51 The Complexity of Virtue and Morality 09:07 The Role of Intention in Good Deeds 12:01 The Self-Fulfilling Prophecy of Human Nature - See discounts for all the products I use and recommend: https://everybodyspod.com/deals/ - Shop For Everybody  Use code SFE10 for 10% OFF

Filosofen, författaren och kompositören Jean-Jacques Rousseau (1712–1778) förebådade romantiken och skrev några av de mest centrala texterna för den franska revolutionen. Rousseau var en komplicerad person som skrev inkännande om barnuppfostran, men lämnade alla sina fem barn att dö på barnhem.Rousseau kopierade hellre noter än tog emot stipendier från kungar - för att behålla sitt oberoende. Hans skrifter om religion, ojämlikhet och barnuppfostran skulle tvinga honom i landsflykt. Vi kan alla lära oss något utifrån hans vantrivsel i det moderna samhället.I detta avsnitt av podden Historia Nu samtalar programledaren Urban Lindstedt med litteraturvetaren och essäisten Tatjana Brandt om Jean-Jacques Rousseau. Hon är aktuell med boken Drömmaren Rousseau – Om frihet, fantasi och den omöjliga konsten att leva i ett samhälle.Jean-Jacques Rousseau kom från enkla förhållanden och skrev några av den västerländska filosofins mest centrala texter. Hans tankar om utveckling, ojämlikhet och barnuppfostran påverkar oss än idag. Han blev en inspirationskälla för både romantiken och upplysningen, men hans egen livsstil och relation till dessa idéer var fyllda av konflikter.Rousseau föddes den 28 juni 1712 i Genève, då en självständig republik. Hans mor avled kort efter födseln, och hans far, en urmakare, lämnade honom när han var tio år. Efter en lärlingstid hos en gravör rymde han vid sexton års ålder och inledde ett kringflackande liv. Han kom snart under beskydd av baronessan Françoise-Louise de Warens, som både blev hans älskarinna och intellektuella mentor.Hans intellektuella genombrott kom i Paris där han umgicks med upplysningens ledande gestalter, som Denis Diderot. År 1749 deltog han i en uppsatstävling i Dijon och vann med essän Discours sur les sciences et les arts (1750), där han argumenterade för att civilisationens framsteg hade korrumperat människans naturliga godhet. Det var här han formulerade den grundläggande motsättningen i sitt tänkande: konflikten mellan naturen och samhället.Rousseaus mest kända skönlitterära verk är Julie, eller Den nya Héloïse (1761), en brevroman som blev en sensation i hela Europa. Romanen, som blandar passionerad kärlek med moralisk och filosofisk reflektion, handlar om kampen mellan hjärta och plikt. Här utvecklar han sin idé om en utopisk harmoni mellan individ och samhälle, men romanen är också en kritisk betraktelse över kärlekens destruktiva kraft.I den pedagogiska romanen Émile, eller om uppfostran (1762) skisserade Rousseau en radikalt ny syn på barnuppfostran. Han argumenterade för att barn borde få utvecklas naturligt, utan tvång och indoktrinering – en idé som revolutionerade pedagogiken och inspirerade moderna utbildningsmetoder.I Om samhällsfördraget (1762) utvecklade Rousseau sina tankar om frihet och politisk rättvisa. Han förespråkade en form av direktdemokrati där folket, genom den "allmänna viljan", kollektivt styrde samhället. Hans idéer kom att påverka den franska revolutionen och har sedan dess varit centrala inom demokratisk teori.Bildtext: Jean-Jacques Rousseau (1712–1778), filosofen som inspirerade allt från romantikens poesi till upplysningens samhällskritik, men som i sitt eget liv ofta bröt mot sina ideal. Porträtt av Jean-Jacques Rousseau, målat av Allan Ramsay 1766, där han är iklädd en armenisk papakha och traditionell dräkt.Musik: Wintertime Overture av Boris Skalsky. Storyblock Audio.Lyssna också på Upplysningen förändrade vår syn på världen.Klippare: Emanuel Lehtonen Vill du stödja podden och samtidigt höra ännu mer av Historia Nu? Gå med i vårt gille genom att klicka här: https://plus.acast.com/s/historianu-med-urban-lindstedt. Hosted on Acast. See acast.com/privacy for more information.

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Laurie M. Johnson is professor of political science at Kansas State University and president of The Maurin Academy (https://pmaurin.org). Most of her work has involved developing an understanding and critique of classical liberal theory and includes works on Hobbes, Locke, Rousseau, and Tocqueville. Her recent book, Ideological Possession and the Rise of the New Right (2019), sets the stage for her newest book, The Gap in God's Country (Cascade, 2024), with broader implications for what we can do to address our problems.PODCAST LINKS:- The Gap in God's Country (book): https://wipfandstock.com/9781666737400/the-gap-in-gods-country/- YouTube series on the book: https://www.youtube.com/playlist?list=PLsLkfggTCOx-GdsauHvp0dmqOKq8f4jsB- Laurie's website: https://lauriemjohnson.com/- Maurin Academy: https://pmaurin.org/- Maurin Academy Patreon: https://www.patreon.com/maurinacademy- Political Philosophy podcast: https://www.youtube.com/@ljpolitical-philosophyNEWSLETTER:Subscribe to our podcast newsletter and get ***40% OFF*** any Wipf and Stock book: http://eepurl.com/cMB8ML. (Be sure to check the box next to “Podcast Updates: The Theology Mill” before hitting Subscribe.)CONNECT:Website: https://wipfandstock.com/YouTube: https://www.youtube.com/@WipfandstockpublishersTwitter: https://twitter.com/wipfandstockFacebook: https://www.facebook.com/wipfandstockInstagram: https://www.instagram.com/wipfandstock/OUTLINE: (02:49) – Meet Laurie(05:08) – Roundtable: Jesus, Socrates, Karl Marx(07:12) – Laurie's political journey (16:00) – Classical conservatism(20:25) – US conservatives: right-leaning liberals?   (27:23) – Political instability today(29:36) – Marxian critiques of capitalism(34:58) – Transformations in the Democratic Party(35:43) – Jacques Ellul and “technique” today(44:14) – The Catholic Worker movement  (50:17) – Mass psychosis/ideological possession(01:00:23) – Direct action*The Theology Mill and Wipf and Stock Publishers would like to thank Luca Di Alessandro for making their song “A Celestial Keyboard” available for use as the podcast's transition music. Link to license: https://pixabay.com/service/license-summary/.

Greg Rousseau joins Erik Turner and Anthony Prohaska to look at his past season's film and discuss his pass rush moves and responsibilities.BuffaloBills #NFL #NFLFreeAgency✅ Like, Comment, and Subscribe for more Film Room content! ✅0:00 - Introduction1:15 - Greg Rousseau Introduction, Discussion on Scheme Responsibilities9:00 - Greg Rousseau on Pass Rushing Sides, Pass Rush Planning14:45 - Greg Rousseau on AFC Championship Performance18:58 - Film Review: Greg Rousseau Run Defense Reps vs. Broncos, Cardinals24:05- Film Review: Greg Rousseau Pass Rush Rep vs. Colts27:55 - Film Review: Greg Rousseau Pass Rush Rep vs. Cardinals31:00 - Film Review: Greg Rousseau Pass Rush Rep vs. Jaguars34:10 - Film Review: Greg Rousseau Pass Rush Rep vs. Titans38:21 - Film Review: Greg Rousseau Pass Rush Rep vs. Cardinals40:00 - Greg Rousseau on Improving, Expectations from Joey Bosa, Benefits of a Strong IDL48:47 - Episode Wrap-Up and Sign-Off_Listen on the go:Apple: https://podcasts.apple.com/us/podcast...Spotify: https://open.spotify.com/episode/4Cpy...__Cover 1 would love to hear your thoughts on this topic and the show in general. Comment below and let us what you think! —Don't miss out on our PREMIUM CONTENT -Access to detailed Premium Content.-Access to our video library. -Access to our private Discord. -Sneak peek at upcoming content.-Exclusive group film room sessions. & much more. SIGN UP HERE: https://www.cover1.net/onepass/Thank you for watching this video, we can't do it without the support of our fans. If you have any ideas for content you'd like to see from us, comment below. —DOWNLOAD THE COVER 1 MOBILE APP!► Android: https://play.google.com/store/apps/de...► iOS: https://apps.apple.com/us/app/id15325...—► Subscribe to our YouTube channel -    / @cover1  ► Subscribe to our Cover 1 Network channel - https://podcasts.apple.com/us/podcast...—Cover 1 provides multi-faceted analysis of the NFL and NFL Draft including: Podcasts, Video blogs, Commentary, Scouting Reports, Highlights and Video Breakdowns. NFL footage displayed is not owned by Cover 1.

durée : 00:32:41 - La Terre au carré - par : Mathieu Vidard - Dans le labyrinthe du vivant, les oiseaux occupent une place particulière expliquent Élise Rousseau et Philippe J. Dubois. Dans leur ouvrage, "Ornithérapie" paru chez Albin Michel, ils expliquent comment une observation attentive des volatiles nous procure du bien-être. - réalisé par : Jérôme BOULET

In his perpetual quest to mildly trigger his Straussian pals, Josh invites fellow Millennial and Burkean conservative Greg Collins on to discuss how Leo Strauss misconstrued Edmund Burke's political views and lasting impact.  Also discussed are Burke's complex views on natural rights, manners, reform, revolution, social contract theory, classical liberalism, and Rousseau.  Fair warning, dear listener, this one gets nerdy in a hurry!   About Greg Collins From The Kirk Center Dr. Gregory Collins is one of the most celebrated Burke scholars of the rising generation. He is a Lecturer in the Department of Political Science and Program on Ethics, Politics, and Economics at Yale University. He recently received the Buckley Institute's 2024 Lux and Veritas Faculty Prize. His first book, Commerce and Manners in Edmund Burke's Political Economy, examined Edmund Burke's understanding of the connection between markets and morals. Greg has also published articles on Adam Smith, F.A. Hayek, Frederick Douglass, Eric Voegelin, Leo Strauss, and Britain's East India Company. His additional writings and book reviews can be found in Modern Age, Law & Liberty, National Affairs, National Review, and University Bookman.  You can follow Greg on Twitter @GregCollins111   About the Russell Kirk Center's School of Conservative Studies As is noted in the episode, Josh met Greg during a recent virtual course on Burke. In the month of February, the Russell Kirk Center for Cultural Renewal hosted two of the nation's foremost Burke scholars, Ian Crowe and Gregory Collins, as they taught a special class on Edmund Burke's Reflections on the Revolution in France. This was a pilot course offered in anticipation of the official launch of the Russell Kirk Center's School of Conservative Studies in the Fall of 2025. For information about the School and future courses, sign up for the Center's e-letter and print newsletter, Permanent Things. https://kirkcenter.org/permanent-things/  

La philo pour nous sauver ? Descartes, Spinoza, Aristote, Platon, Rousseau, Bergson, Nietzsche, Deleuze et les autres peuvent-ils encore nous aider à comprendre ce qui nous entoure et nous constitue ? La philosophie peut-elle panser nos plaies, nous aider à grandir, nous apprendre à mieux aimer, à moins souffrir ? La route est longue ! Esquissons un premier pas … Pascale Seys, docteur en philosophie, enseignante à l'UCLouvain, journaliste à la RTBF, à la barre des « P'tits shoot de philo » sur Musiq3. Autrice de « Refaire un petit coin du monde » ; éd.Racine Sujets traités : Philosophie, Descartes, Spinoza, Aristote, Platon, Rousseau, Bergson, Nietzsche, Deleuze Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

Nuestra invitada es Vanessa Velásquez-Rousseau pero todas la conocemos como ‪@lactanciamitos‬. Una de las consultoras de lactancia y creadora de contenido más importante en el mundo de la maternidad. Develamos mitos alrededor de la lactancia, cuándo la t3t4 está cansada y como solemos hacer, abrir el corazón y conectarnos con miles de mujeres, mostrar nuestros miedos y culpas alrededor de dar pecho. Un episodio para confiar y que te valga madre.✨ Episodio nuevo todos los MIÉRCOLES ✨ME VALE MADRE PODCAST es un espacio para acompañarnos, educarnos, entretenernos, abrazarnos y atrevernos a cambiar de parecer; mientras hacemos uno de los oficios más hermosos y retadores del universo: Maternar. Cada episodio contiene información que te divertirá, con la que podrás identificarte, cuestionarte y escuchar tu corazón, mientras conectas con lo que piensas y crees... y te valga madre lo que dicen los demás. Acá te dejamos el link para que comiences el cambio para tu bienestar integral con OPCIÓN YO

Virginia and Steve are joined by Ruth Ann Rousseau, a caregiver and support group leader, to discuss the vital role that support groups play for dementia caregivers. Ruth Ann highlights how these groups provide resources, confidence, and community while addressing the challenges of participation. She compares online and in-person meetings and encourages caregivers to seek support, stay open to learning, and prioritize self-care. The discussion concludes with a reminder to persist in finding the right support system and advocating for personal well-being.

03-08 Greg Rousseau bonus 327 Sat, 08 Mar 2025 17:30:49 +0000 LuVWDryVwDW5jKFAE8DxJHbrNGgdc39Z nfl,football,buffalo bills,greg rousseau,sports Bills Football nfl,football,buffalo bills,greg rousseau,sports 03-08 Greg Rousseau Every Play, every game right here on WGR Sports Radio 550, WGR550.com. The official voice of the Buffalo Bills! Football On-Demand Audio Presented by Northwest Bank, For What's Next. 2024 © 2021 Audacy, Inc. Sports False https://player.amperwavepodcasting.com?feed-link=https%3A%2F%2Frss.amperw

1pm Hour 3: Bills making moves with Rousseau and Ferguson

Part XII - Rousseau, continued - Join us for a reading and conversation about the 12 men who had the greatest influence on the way we think. Written in 1958, this work stands the test of time. There is no theory, conspiracy or otherwise, just the simple facts about these men, their thoughts and their influence--draw your own conclusions! Check out the book here: https://a.co/d/1qRii01 Support: True Hemp Science https://truehempscience.com/ PROMO CODE: MONICA Support me on substack for ad-free content, bonus material, personal chatting and more! https://substack.com/@monicaperezshow Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes! all for the cost of one newspaper a month--i read the news so you dont have to! Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Rokfin:  https://rokfin.com/monicaperez Rumble: https://rumble.com/user/monicaperezshow YouTube: https://www.youtube.com/c/MonicaPerez Twitter/X: @monicaperezshow Instagram: @monicaperezshow For full shownotes visit: https://monicaperezshow.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Part XII - Rousseau, continued - Join us for a reading and conversation about the 12 men who had the greatest influence on the way we think. Written in 1958, this work stands the test of time. There is no theory, conspiracy or otherwise, just the simple facts about these men, their thoughts and their influence--draw your own conclusions! Check out the book here: https://a.co/d/1qRii01 Support: True Hemp Science https://truehempscience.com/ PROMO CODE: MONICA Support me on substack for ad-free content, bonus material, personal chatting and more! https://substack.com/@monicaperezshow Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes! all for the cost of one newspaper a month--i read the news so you dont have to! Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Rokfin:  https://rokfin.com/monicaperez Rumble: https://rumble.com/user/monicaperezshow YouTube: https://www.youtube.com/c/MonicaPerez Twitter/X: @monicaperezshow Instagram: @monicaperezshow For full shownotes visit: https://monicaperezshow.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Part XI - Rousseau - Join us for a reading and conversation about the 12 men who had the greatest influence on the way we think. Written in 1958, this work stands the test of time. There is no theory, conspiracy or otherwise, just the simple facts about these men, their thoughts and their influence--draw your own conclusions! Check out the book here: https://a.co/d/1qRii01 Support: True Hemp Science https://truehempscience.com/ PROMO CODE: MONICA Support me on substack for ad-free content, bonus material, personal chatting and more! https://substack.com/@monicaperezshow Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes! all for the cost of one newspaper a month--i read the news so you dont have to! Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Rokfin:  https://rokfin.com/monicaperez Rumble: https://rumble.com/user/monicaperezshow YouTube: https://www.youtube.com/c/MonicaPerez Twitter/X: @monicaperezshow Instagram: @monicaperezshow For full shownotes visit: https://monicaperezshow.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Part XI - Rousseau - Join us for a reading and conversation about the 12 men who had the greatest influence on the way we think. Written in 1958, this work stands the test of time. There is no theory, conspiracy or otherwise, just the simple facts about these men, their thoughts and their influence--draw your own conclusions! Check out the book here: https://a.co/d/1qRii01 Support: True Hemp Science https://truehempscience.com/ PROMO CODE: MONICA Support me on substack for ad-free content, bonus material, personal chatting and more! https://substack.com/@monicaperezshow Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes! all for the cost of one newspaper a month--i read the news so you dont have to! Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Rokfin:  https://rokfin.com/monicaperez Rumble: https://rumble.com/user/monicaperezshow YouTube: https://www.youtube.com/c/MonicaPerez Twitter/X: @monicaperezshow Instagram: @monicaperezshow For full shownotes visit: https://monicaperezshow.com/ Learn more about your ad choices. Visit megaphone.fm/adchoices

“It is an atmosphere we breathe in, rather than an argument we consider.” Thus wrote T. S. Eliot about the very idea of happiness Americans have adopted for their own. When raising sons in modern America, we should understand what cultural air they—and we—are breathing. Is that “pursuit of happiness” keeping our hearts and minds restless? In their book, Why We Are Restless, Dr. Benjamin Storey and his wife Dr. Jenna Silber Storey explore the inheritance of American-style happiness: where did it come from? Who has wrestled with it before? And how should we really engage with it? Ben Storey sits down with us to discuss this week on HeightsCast. Chapters: 00:08:44 Montaigne's recipe for happiness 00:15:16 “Immanent contentment”: now is enough 00:17:19 Pascal's reach for God 00:20:11 Rousseau's earthly transcendence 00:29:09 The American Dream 00:33:45 Democracy and restlessness 00:39:38 The highs and lows of infinite possibility 00:45:02 Advice for high school seniors 00:49:30 Advice for parents Links: Why We Are Restless: On the Modern Quest for Contentment by Benjamin Storey and Jenna Silber Storey Also on the Forum: ChatGPT Holds These Truths to Be Self-Evident by Mark Grannis The Importance of History, Part I featuring Dr. Matthew Spalding

Bills fans love the idea of acquiring a "stat" player in 2025...what current roster players pay the price for that? This week we look at a surprising list of players who could be impacted by offseason aggression - Milano, Rousseau in fans eyes, Taron & more! Learn more about your ad choices. Visit podcastchoices.com/adchoices