Podcasts about Rud

„Byl to dobrý rok, a tak vzdejme hold těm, kteří vyvedli tuto zemi z bouří neklidu a krizí do slunečního dne,“ psalo o Vánocích roku 1971, tři roky po okupaci Československa, Rudé právo. A podobné jásání bylo možné číst a poslouchat i z rozhlasu a televize poté, co musely média opustit tisíce svobodomyslných redaktorů, editorů, ale i technického a pomocného personálu. Přesný počet lidí není znám, většina záznamů z prověrkových komisí byla skartována.

„Byl to dobrý rok, a tak vzdejme hold těm, kteří vyvedli tuto zemi z bouří neklidu a krizí do slunečního dne,“ psalo o Vánocích roku 1971, tři roky po okupaci Československa, Rudé právo. A podobné jásání bylo možné číst a poslouchat i z rozhlasu a televize poté, co musely média opustit tisíce svobodomyslných redaktorů, editorů, ale i technického a pomocného personálu. Přesný počet lidí není znám, většina záznamů z prověrkových komisí byla skartována.Všechny díly podcastu Názory a argumenty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

19. decembrī pulksten 19  Latvijas Universitātes Lielajā aulā pirmo reizi Latvijā koncertu sniegs  izcilā baroka vijolniece Alfija Bakijeva, kura festivālā "Eiropas Ziemassvētki" muzicēs kopā ar kamerorķestri "Sinfonietta Rīga" gan kā soliste, gan vienlaikus kā orķestra vadītāja. No Roskildes festivāla decibeliem, ekspresīviem tango ritmiem un tatāru tautas melodijām līdz baroka mūzikas zeltītajai spozmei un alegorijām. Tāds ir vijolnieces Alfijas Bakijevas radošais lidojums, kas šķērso žanru un kultūru robežas. Baroka vijoles spēli viņa slīpējusi pie Enriko Onofri – leģendārā "Il Giardino Armonico" dibinātāja un ilggadēja šī ansambļa koncertmeistara. Kā soliste, koncertmeistare un atskaņojuma vadītāja viņa muzicē kopā ar senās mūzikas grandiem – Žordi Savalu un viņa "Le Concert des Nations" vai izcilo itāļu ansambli "Il Pomo d'Oro". Šim laikam pirms Ziemassvētkiem māksliniece izvēlējusies spožākās Georga Fīlipa Tēlemaņa, Jana Dīsmasa Zelenkas un Johana Sebastiāna Baha partitūras. Koncerta norisei ikviens varēs sekot "Klasikas" tiešraidē. Alfija Bakijeva spēlē Frančesko Rudžēri vijoli, kas izgatavota 1680. gadā Itālijas pilsētā Kremonā, un kuru viņai uztic Jumpstart Jr. fonds. Inta Zēgnere: Prieks jūs satikt Rīgā: esat šeit pirmo reizi, un šī ir arī jūsu pirmā sadarbība ar orķestri “Sinfonietta Rīga”. Kādi ir jūsu iespaidi par mūsu mūziķiem? Alfija Bakijeva: Man ir liels prieks būt šeit! Patiešām, esmu Rīgā pirmo reizi. Biju ļoti laimīga, kad orķestris ar mani sazinājās, un esmu sajūsmā, ierodoties šeit. Patiešām – ar prieku gaidīju šo sadarbību! Strādāt ar šo orķestri ir liels prieks. Viņi ārkārtīgi dziļi jūt mūziku. Ļoti bieži man pat nav nekas jāsaka, jo viņi tik uzmanīgi un precīzi visu uztver… Ir liels prieks sadarboties un veidot šo skaisto programmu kopā. Mēs nākam no dažādām vidēm: es spēlēju vijoli, kura ir zarnu  stīgas, orķestra mūziķu rīcībā savukārt ir instrumenti ar metāla stīgām, bet skaņas saplūsme man šķiet pārsteidzoši skaista! Tāpat frāzēšanas izjūta dažādos stilos ir lieliska. Es patiešām apbrīnoju viņu meistarību. Kā jūs varētu izskaidrot to, ka skaņas saplūsme ir tik veiksmīga, ja Sinfonietta spēlē modernos instrumentus, bet jūs – baroka vijoli? Domāju, tas ir tāpēc, ka mūzikai nav robežu un mūziķiem piemīt liels jūtīgums, radot  skaņu, kā arī spēja pielāgoties un sekot. Tas liecina par orķestra augsto profesionalitāti. Jūs minējāt, ka spēlējat baroka laika instrumentu ar zarnu stīgām. Pastāstiet, lūdzu, par savu vijoli! Man ir ļoti īpašs instruments. Man bija gods parakstīt līgumu ar "Jumpstart Junior Foundation" Amsterdamā. Fondam ir privāta kolekcija, tika rīkots  konkurss , kurā mani uzaicināja uz noklausīšanos. Kopumā bija uzaicināti 14 vijolnieki no visas pasaules. Tajā brīdī kolekcijā bija divi instrumenti, un man bija gods parakstīt līgumu par vienu no tiem – Frančesko Rudžēri instrumentu. Viņš  tiek uzskatīts par Nikolo Amati skolnieku. Mana vijole izgatavota ap 1680. gadu Kremonā. Instruments ir īsts šedevrs ar skaistu toni, un ir liels gods to spēlēt. Katrs instruments ir mākslas darbs,  tāpat kā glezna. Katram instrumentam ir unikāla skaņa un īpašības. Kādus komplimentus jūs varētu veltīt savai ļoti retajai vijolei? Neesmu skaitījusi, cik pasaulē ir šī meistara būvēto instrumentu, bet, cik saprotu, šāda vijole pieejama tikai fondiem, un to piešķir īpašiem mūziķiem. Konkrēti šim fondam pieder divas Rudžēri vijoles: otru spēlē mans kolēģis un draugs Emanuels Rečs (Emmanuel Resch), kurš dzīvo Parīzē un ir viens no "Les Arts Florissants" koncertmeistariem. Mana vijole reaģē uz visu, ko vēlos izteikt  frāzējot — tā ne tikai reaģē, bet bieži padara to vēl labāku, nekā biju iedomājusies. Dažreiz man jāsaka: “Ak, Dievs, nebiju iedomājusies, ka tas būs tik skaisti!” Tas ir neticams partneris mūzikā. Notiek  savstarpējs mijiedarbības process frāzēšanā. Tas ir ļoti interesanti, kā senie instrumenti māca mums interpretēt baroka laikmeta mūziku. Atceros, kā Kristians Bezeidenhauts stāstīja, ka vecie Mocarta laika instrumenti viņam iemācīja saprast , ko pats Mocarts bija domājis, rakstot savu mūziku. Tieši tā. Man bija gods spēlēt Mocarta vijoli pirms gada — itāļu vijoli no fonda “Mozart Stiftung della Costa”. Tā bija viena no visdziedošākajām  itāļu balsīm, ko es jebkad esmu dzirdējusi. Bija satriecoši skaisti. Iemācījos tik daudz no šīs nelielās iespējas spēlēt šo instrumentu — tās bija tikai dažas stundas, mēģinājumā un koncertā. Tā kā tas ir valsts dārgums, protams, nevarēju to ņemt līdzi. Kad Rīgā satiku Enriko Onofri, viņš izstāstīja, kā vijole ienāca viņa dzīvē. Tas bija ļoti neparasts stāsts: Enriko jau bija 14 gadi, kad tēvs atnesa mājās instrumentu. Viņš bija gleznotājs un vēlējās to uzgleznot. Un Enriko iemīlējās šajā vijolē. Enriko Onofri ir jūsu skolotājs, bet kāds ir jūsu piedzīvojums  ar vijoli? Kā jūs sākat spēlēt šo instrumentu? Mani vecāki nav mūziķi. Ģimenē esam trīs bērni, es esmu vecākā. Brālis spēlē vijoli, māsa – čellu, un viņa ir arī folkloras, popmūzikas un džeza dziedātāja. Kad biju bērns, vecāki vēlējās, lai es studēju mūziku, un jautāja, vai gribu to darīt. Es atbildēju – jā, jo neuztvēru to kā jautājumu, bet drīzāk kā pavēli… Vecāki nolēma, ka mācīšos klavieres, bet skolā nebija brīvu vietu, tāpēc sāku ar vijoli. Tādējādi tā kļuva par manu instrumentu un manu likteni. Bet starp baroka vijoli un mūsdienu vijoli ir atšķirība. Kā jūs nonācāt pie baroka instrumenta un sapratāt, ka vēlaties veltīt dzīvi baroka mūzikai? Es pat atceros precīzu dienu, kad tas notika! Strādāju operā, kurā pirms daudziem, daudziem gadiem galvenais diriģents bija Teodors Kurencis. Biju pavisam jauna, 17–18 gadi, un skolotājs man teica, ka ir kāds jauns grieķu diriģents un ir brīva vieta orķestrī – lai eju uz noklausīšanos. Aizgāju ar moderno  vijoli. Izturēju konkursu un kļuvu par koncertmeistara asistenti operā, Novosibirskā... Diriģents bija liels baroka mūzikas cienītājs, viņš iegādājās mums baroka vijoles, zarnu stīgas un baroka lociņus. Tad viņš mums iedeva kompaktdiskus, DVD un sacīja: “Es nevaru jums iemācīt spēlēt – vienkārši klausieties un mēģiniet atdarināt.” Es patiesi iemīlējos tajā mūzikā… Kad sāku mājās klausīties pirmo albumu, raudāju no pašas pirmās nots – tas bija tik apbrīnojami un skāra mani tik dziļi, ka sapratu: tas ir tas, ko vēlos darīt visu mūžu. Un tad es atvēru šī albuma bukletu, lai uzzinātu, kas spēlē, un tur bija rakstīts – Enriko Onofri. Tūlīt pat gūglē sameklēju viņa vārdu, un tur bija rakstīts, ka 2006. gadā viņš rīko meistarklases. Sapratu: lai tur vai kas – es braukšu! Tas pilnībā mainīja manu dzīvi. No tās dienas es atradu savu spēles veidu, kas ir ļoti tuvs manai  sirdij un dvēselei, ko vēlējos īstenot savā dzīvē. Es vēlējos kļūt par šī visuma daļu un izzināt to. Un man palīdzēja Enriko Onofri. Tad jūs kļuvāt par Onofri studentu Palermo? Jā. Tad sekoja lidojums no Novosibirskas uz Palermo, un es kļuvu par viņa studenti. Tās bija ļoti lielas pārmaiņas. Viss bija jauns – krāsas, garšas, jūra, draudzīgums, Vidusjūras mentalitāte, jauna valoda, klase, spēles veids. Vesela odiseja – tik daudz atklājumu! Palermo studēju sešus gadus, bet nodzīvoju tur astoņus. Savukārt pēc tam devos uz  Austriju, kur studēju Vīnes klasiku – klasisku, vēsturiski pamatotu interpretāciju, kā arī romantisko mūziku. Studēju "Mozarteum" Universitātē Zalcburgā, kur mācījos pie Hiro Kurosaki un spēlēju klasisko uz romantisko repertuāru, izmantojot zarnu stīgas. Bet tagad noteikti esat laimīga par savu Kremonas dārgumu. Jā, ļoti laimīga, bet līgums ir ierobežots: vēl trīs gadi, un pēc tam vijole tiks piešķirta citam mūziķim, kurš to varēs lietot nākamos septiņus gadus. Tomēr ar šo vijoli ir jau daudz paveikts: ierakstīta Vivaldi mūzika kopā ar Žordi Savaļu un viņa ansambli "Les Musiciens de Concert de Nation". (..) Gribu pavaicāt arī par tatāru mūziku – jūs esat izveidojusi  savu ansambli Jā, ar māsu un sicīliešu perkusionistu. Manā ģimenē mana vecmāmiņa un vecvecmāmiņa bija amatierdejotājas un dziedātājas, un viņas saglabāja ģimenes mūzikas tradīciju. Es nolēmu to turpināt. Lūdzu mammai filmēt vecmāmiņu dziedam un fiksēt viņas uzkrāto tautas mantojumu. Viņa to izdarīja, savukārt es pierakstīju visus tekstus un melodijas un mēs ar māsu izveidojām aranžējumus, lai iepazīstinātu cilvēkus ar mūsu mākslu un mantojumu. Jūsu māsa dzied. Jā, gan dzied, gan spēlē dažādus instrumentus. Kad uzstājamies, vienlaikus piedzīvojam arī skaistu un siltu ģimenes sajūtu. Mēs svinam mūziku un dejojam! Un uzstājaties savos tautastērpos. Jā, tos izgatavoja mana mamma, kas ir tērpu darinātāja. Tā ir ģimenes sadarbība. Vairāk - ierakstā.   

OPERE NA ASSESSORIA DO MAMEDE! CORRETAGEM ZERO + CARTÃO BLACK + CASHBACK NA FATURA + SALA VIP EM AEROPORTO E MUITO MAIS: https://wa.me/5511971705139?text=Quero%20operar%20pela%20Assessoria%20Mamede%20e%20ter%20os%20benef%C3%ADcios30 DIAS DE SALA AO VIVO INTERNACIONAL GRATUITOS - OPERE COM UM TRADER PROFISSIONAL: https://qrco.de/bg2fTlLISTA DE ESPERA DA MENTORIA MAMEDE: https://bit.ly/3TzASRLEsqueça tudo que já te ensinaram sobre a carreira de trader. Hoje, Rudá Alves assume o comando para entregar uma AULA MAGNA, trazendo conteúdos exclusivos direto do seu treinamento fechado.Neste episódio técnico, Rudá desenha o mapa completo da carreira de um trader profissional, dividindo a jornada em 4 estações claras, e disseca a anatomia de um Trade System vencedor. Se você quer parar de tratar o mercado como cassino e começar a tratar como empresa, essa aula é obrigatória.Nesta Masterclass, você vai aprender:▪️ OS 4 CICLOS DO TRADER: O passo a passo da evolução:Aprendizado: A fase de construir o sistema, onde o lucro não importa .Prática: O teste de fogo com capital reduzido para validar a técnica .Acúmulo de Capital: A fase do crescimento exponencial, unindo aportes externos com juros compostos .Usufruto: O estágio final onde você vive dos dividendos do mercado, sem tocar no principal .▪️ O QUE É UM TRADE SYSTEM E COMO VIVER DE TRADING: Por que um trader sem sistema é apenas um apostador. Rudá explica os 4 pilares que sustentam a consistência:Modelo Operacional: Responde "Onde entra e onde sai" (apenas a cereja do bolo) .Gestão Financeira: Responde "Quanto arriscar" para proteger seu capital da ruína .Regras: Os filtros que te dizem "Quando NÃO operar" (notícias, balanços) .Modelo Mental: O cérebro da operação que conecta tudo e define como o trader pensa .▪️ O PREÇO DESCONTA TUDO: A regra de ouro da Teoria de Dow que Rudá usa para ignorar notícias e focar no gráfico .▪️ DINHEIRO SE FAZ NA SAÍDA: A lição de que a entrada é fácil, mas é a saída que define o seu lucro .Prepare o caderno e a caneta. Isso não é um podcast, é um treinamento.Se você assistiu até o final, comente: TRADE SYSTEM.Gostou da aula? Deixe seu like e se inscreva no canal.#tradesystem #auladaytrade #gestaoderisco #rudaalves #mercadofinanceiro #educaçãofinanceira #carreiratrader AnfitriãoRudá Alves: Instagram: @r.a.trader

""Klasika" ir mans mīļākais radio. Vienmēr mašīnā klausos tikai divas radiostacijas, un viena no tām ir jūsu. Pat ja būtu uzaicināts mazgāt grīdas jūsu raidstacijas studijā, būtu atnācis jums palīdzēt! (..) "Klasika" ir tā, kas dzīvo pāri laikam: laiks iet, bet tā dzīvo un eksistē. Jo tā ir klasika. Vai tas ir džezs vai akadēmiska mūzika – tam nav nekādas nozīmes. (..) Ja gribi turēt savu dvēseli pie veselības, mūzika tam ir vislabākās zāles – tā ir Dieva māksla," ir pārliecināts viens no Latvijas viskolorītākajiem režisoriem AIKS KARAPETJANS, kura radošās darbības lauks ir gan opera un teātris, gan kino. Tomēr 8. janvārī viņš debitēs kāda vērienīga koncerta režisora ampluā. Proti, tieši viņš būs Latvijas Radio 3 "Klasika" 30. jubilejas koncerta režisors Latvijas Nacionālajā operā, un viņa veikumu varēsim redzēt ne tika Baltajā namā, bet arī Latvijas Televīzijas tiešraidē. Tomēr saruna rit arī par citām Aika radošajām iecerēm, un tādu nudien viņam netrūkst! Inga Saksone: Mūsu sarunas temats būs priecīgi notikumi, kas gaidāmi pēc Jaunā gada: saistīti gan ar "Klasiku", gan Balto namu. Bet sākumā gribēju jautāt par skolām, kurā esi mācījies: Latvijas Mākslas akadēmiju, Latvijas Kultūras akadēmiju un Parīzes kino skolu. Vai tās viena otru ir papildinājušas? Aiks Karapetjans: Noteikti papildinājušas, jo visas trīs iestādes ir ar savām tradīcijām. Nezinu, kā tagad, bet manos laikos, kad mācījos Mākslas akadēmijā – un tas bija ļoti, ļoti sen – tā tiešām vairāk bija klasiskā, akadēmiskā izglītība. Savukārt Kultūras akadēmija bija tāda dvēseles lieta – tur bija vairāk par kino. Ņemot vērā, ka tolaik vēl nebiju tādu tehnisku iespēju kā tagad – ka studenti var mācīties un veidot filmas, mēs bijām tāds kā eksperimentāls kurss. Tā tehniskā izglītība mums bija diezgan pašvaka, un tas bija viens no iemesliem, kāpēc aizbraucu uz Parīzi, jo tur bija tieši otrādi: tur par radošumu bija mazāk, bet vairāk – tieši par tehniskām lietām, un tur apguvu kinoizglītības tehnisko pusi. Visas trīs izglītības bija ļoti dažādas, neviena no tām neatkārtoja iepriekšējo, un tas man ļoti, ļoti palīdzēja. Mākslas akadēmijā tavs noslēdzošais darbs bija "Nāves tēma latviešu glezniecībā 19. gadsimta otrajā pusē un 20. gadsimta sākumā". Šī tēma patiešām bija tik ātri un viegli atrodama? Protams... (Smejoties nopūšas.)  Latviešiem to var atrast, ja? Rozentāla simbolisms, ko redzam viņa gleznās, ir viena lieta. Izteiksmīgākā ir viņa glezna "Nāve", kur pļavā sēž jauna sieviete ar zīdainīti klēpī un pie zīdainīša pieliekusies jauna, skaista sieviete baltā tērpā. Liekas – tāda smuka ainava, bet īstenībā tā kompozīcija ir par Nāvi, kas apmeklē bērnu. Bet ir, ir daudz. Pat kluso dabu var atrast ar galvaskausu, ko arī var interpretēt kā nāvi. Tas vienkārši ir jautājums par to, kāda ir semiotika – vairāk pētīju tieši to pusi. Vairs neatceros kādas detaļas, bet tā tēma atnāca pati, pat nezinu, kāpēc – man likās, ka tā ir interesanta tēma, kas varētu būt manam diplomdarbam. (..) Tolaik latviešu glezniecībā bija diezgan dinamiskas pārmaiņas. Ņemot vērā, cik Eiropa bija bagāta ar jauniem virzieniem, sevišķi glezniecībā, tas viss, protams, latviešu gleznotājus arī pārņēma savā varā. Valdīja eklektika: bija gan impresionisms, gan romantisms. Katrs izvēlējās pats savu ietekmes avotu. Līdz ar to nevar teikt, ka, piemēram, no tā līdz tam gadam latviešu glezniecībā bija tāds un tāds virziens. Nu, nebija tā, jo tas bija diezgan eklektisks un bagāts laiks ar pārmaiņām un dažādību. Savu ceļu kino iesāki ar kriminālfilmu, un "Piejūras klimata" raidījums oktobrī bija veltīts tieši kriminālfilmām ar dažādām pazīmēm un raksturiem. Sarunājās sarunājās kinokritiķe Dārta Ceriņa, režisors Jānis Ābele un producents Sergejs Timoņins. Raidījumā izskanēja jautājums, kādēļ režisori par savām debijas filmām tik ļoti bieži izvēlas tieši kriminālfilmu žanru. No kurienes tas rodas? Kāpēc tieši pirmā filma jātaisa par bandītiem, blēžiem? Krimiķi ar jokiem vai bez jokiem? Izskanēja arī varbūtība, ka jaunam režisoram veiksmīgāk ir pirmo filmu veidot kādā konkrētā žanrā, nevis pašam par sevi. Tā ir atbilde? Varbūt, bet ne manā gadījumā. Man tieši otrādi. Tikai pēc savas pirmās filmas pievērsos žanram. Un mana pirmā filma "Cilvēki tur" nebija gluži autobiogrāfiska. Stāsts bija par to, ko biju redzējis, dzirdējis un, protams, piefantazējis klāt. Filmas pamatā bija reāls stāsts. Tie, kas redzējuši šo filmu – realitātē tas notikums bija vēl briesmīgāks un šausmīgāks, nekā filmā. Bet par tām kriminālfilmām… Manuprāt, viens no iemesliem ir tas, ka tā ir brīva zona. Mēs visi – sevišķi jaunībā – augam un ietekmējamies tieši no šī žanra filmām, turklāt ne tikai režisori Latvijā, bet arī pasaulē. Tarantīno, Skorsēze… Varbūt vienīgi Spīlbergs to darījis mazāk nekā citi. Bet vienalga – tas ir žanrs, kas dod tev iespēju izstāstīt ļoti spilgtu, intensīvu un skatītājam interesantu pasauli, kurā ir pilnīgi citi likumi! Protams, mums gribas redzēt un uzzināt vairāk par to, kā cilvēki ignorē sabiedrības normas un dzīvo pēc saviem likumiem. Viņi kaut kādā ziņā ir dumpinieki – saceļas pret normām un netaisnību. Tieši tā, kā Dārta Ceriņa šajā raidījumā stāstīja – tas arī ir par to. Ja cilvēks nevar sasniegt taisnību saskaņā ar likumu, viņš pats pārkāpj likumu, lai taisnību sasniegtu. Un principā visi stāsti ir par to. Cik mēs gribam tos redzēt vai cik varbūt atsaucīgi ir skatītāji uz šo žanru, uz šo tēmu? Tas ir labs jautājums – par atsaucību. Jo tas, ka skatītājiem pirms filmas noskatīšanās tiek solīts, ka tur būs kaut kas tāds, kas piesaistīs uzmanību, ka varoņi pārkāps robežas – tas  uzreiz ir interesanti. Bet mūsu gadījumā, man liekas, Latvijā skatītājam ar ļoti retiem izņēmumiem interesē savi stāsti – lokāli stāsti. Tāpēc arī mums tik ļoti populāras ir patriotiskās filmas, kur skatītājs emocionāli jūtas ļoti komfortabli, jo viņš redz un dzird to, ko viņš grib redzēt un dzirdēt. Neko vairāk. Tāpēc man ir prieks par Oskara Rupenheita filmas lielajiem panākumiem, jo viņš ir uztaisījis diezgan skarbu filmu par 90. gadiem, un esmu labā ziņā pārsteigts, ka skatītājiem patiesi gribējās redzēt tādu filmu, jo biju diezgan skeptisks par to, ka mūsdienās kāds aizies skatīties filmu par 90. gadu bandītiem. Es runāju par filmu "Tumšzilais evaņģēlijs". Tas ir kvalitatīvs darbs, un man prieks, ka šis darbs kļuva par tādu hitu. Kriminālas iezīmes var atrast arī operās, jo ļoti reti tās noslēdzas labi. Bieži atrodami  sižeta pavērsieni, pie kuriem var pieķerties. Tevis veidotajā "Seviļas bārddzinī" bija ļoti laba atsauce uz Franču revolūcijas laiku. Tāpat arī "Hofmaņa stāstos" tā sēņu lietošana arī pārāk legāla tomēr nebija. Kas būs Pjetro Maskanji "Zemnieka godā" un Rudžjēro Leonkavallo "Pajaci" izrādēs, kas tavā režijā būs skatāmas pēc Jaunā gada? Nestāstīšu sīki par to, ko darīsim, bet pamatā tas būs stāsts par lietām, kas mūsdienās skatītājam, iespējams, būs mazliet nesaprotamas, sevišķi mūsu reģionā. Tas ir par atriebību, par godu, par to, ko sabiedrība domā, piemēram, par mani vai par manu sievu. Līdz ar to stāsts ir vairāk par cīņu par savu reputāciju. Cilvēki tādēļ ir gatavi darīt briesmīgas lietas – nogalināt, melot, zagt un tā tālāk. Mūsu gadījumā gribam to visu izveidot mūsu skatītāju sirdīm mazliet tuvāku, lai tas nav par vendetu – jo atriebības tēma ir diezgan primitīvs dramaturģijas gājiens. Man tā kā gribas uztaisīt izrādi drīzāk par varoni, kurš kļūs par pagātnes spoku pārējiem varoņiem. Un kaut kādā ziņā viņš viņus soda par viņu pagātnes grēkiem. Tu domā, ka atriebība ir vienkārši citas kultūras fenomens, ko mums grūti saprast? Saprast var, bet noticēt, uz ko cilvēki ir spējīgi tās dēļ, domāju, ir grūti. Protams, mums atriebības sajūta ir dabiska, un tā ir normāla lieta. Bet ne visi ir gatavi pārkāpt kādus morāles principus vai pat likumu tikai atriebības dēļ. Teiksim, mana sieva bučojas ar citu vīrieti – aiziešu un nogalināšu abus! Noticēt un līdzpārdzīvot tādam stāstam mūsdienās ir diezgan grūti. Tāpēc mans uzdevums kā režisoram ir izdarīt tā, lai skatītājs varētu līdzpārdzīvot, atrast vēl kaut kādu stīgu, kas palīdzētu skatītājam just līdzi vai vismaz noticēt tam visam. Kaut gan tāda izsmalcināta atriebība mūsdienās pastāv diezgan bieži. Ne tieša, bet izsmalcināta. Un šķiet, ka cilvēki to tīri labprāt pielieto. Es ceru, ka ar izsmalcinātību tu nedomā slepkavību! (Smejas.)  Protams, nē! Drīzāk par morālo, statusa atriebību.  Dramaturģiski tas ir ļoti viegli – iedot varonim šādu motivāciju kaut ko darīt, pārkāpt kaut kādas robežas. Bet tieša atriebība, manuprāt, nav labs gājiens, jo tas ir ļoti viegls ceļš. Motivācija varbūt ir, bet pamatojuma reizēm trūkst. Starp citu, Leonkavallo "Pajaci" tavā režijā bija pirms sešiem gadiem. Šis būs cits stāsts?  "Pajaci" paliks tāds pats. Vienkārši toreiz pirmajā daļā bija nevis Maskanji "Zemnieka gods", jo Zigmars Liepiņš vēlējās eksperimentēt, un mēs taisījām Montemeci operu "Burvestība". Ņemot vērā, ka tas bija pirmais šīs operas iestudējums vispār vēsturē, skaidrs, ka atrast dziedātājus, kas atbrauktu un to nodziedātu, bija diezgan liels izaicinājums, kas beidzās ne ar ko, un līdz ar to šo izrādi noņēma no repertuāra. Bet tagad Sandis Voldiņš grib atjaunot "Pajaci" un salikt kopā klasiskajā formātā ar "Zemnieka godu" pirmajā daļā. Tā ka man principā būs jāatjauno "Pajaci" un pilnīgi no jauna jāiestudē "Zemnieka gods". Vai mūzika palīdz atrast tos pagrieziena punktus sižetā? Jā, mūziku klausos ļoti daudz. Manuprāt, ar mūziku režisoram jāstrādā ne mazāk kā ar stāstu. Un ar mūziku ir arī tā: vai nu tu cīnies ar to, vai to pieņem tādu, kāda tā ir, un vienkārši pieliec klāt kādus vizuālus elementus, kas palīdzēs skatītājam gan skatīties, gan klausīties. Un mans uzdevums tāds vienmēr ir bijis, lai abas divas lietas – tas, ko viņi dzird un tas, redz, netraucē viena otrai. Var taisīt kaut ko pilnīgi citu vizuāli, protams, kaut ko negaidītu, bet ir svarīgi, lai tas dotu kaut ko mūzikai. (..) Šobrīd vairāk domāju par to, kā izcelt ļoti "Zemnieka goda" mūziku, ka ir ārkārtīgi salda, melodiska itāļu mūzika. Tagad daudz  skatos itāļu filmas no 50., 60. gadiem – ne tikai neoreālismu, bet arī komēdijas ar Marčello Mastrojāni, piemēram. Tur būs ļoti daudz referenču no kino. Mēs gribam uztaisīt tādu pēckara laika Itāliju, Dino Rīzi vai agrīnā Fellīni komēdijas virzienā. Un "Pajaci" būtu loģisks turpinājums ar tiem pašiem varoņiem, taču pēc 20 vai 30 gadiem, kad viņi nonākuši pansionātā... Tātad periods pēc kara un – astoņdesmitie gadi. Kādā stadijā šobrīd ir iestudējums? Sāksim mēģināt janvārī. Es tagad gatavojos – izpildu mājasdarbus... Bet tagad man tomēr ir lūgums mesties atpakaļ kino pasaulē un doties uz Parīzi, un raidījumā Piejūras klimats, kas izskanēs 13. decembrī, ir arī kāds fragments tieši par filmu skatīšanos Parīzē. Alise Zariņa stāsta par savu pieredzi Parīzē, un raidījuma dalībnieki spriež, ja reakciju, kādu var novērot Francijā, varētu redzēt arī kinoteātros Rīgā. Es teiktu, ka operā vai teātros nekad nekliegs. Atceros, Francijā manis veidotās operas "Karmena" pirmizrādē puse no auditorijas kliedza "Bū!", bet otra puse kliedza "Bravo!" Bija ļoti dīvaina sajūta. Vēl pirms mēģinājuma mani direktore brīdināja: "Aik, atceries, ka nebūs tev tikai aplausi, bet būs arī "Bū!" Šeit ir tāda tradīcija, sevišķi ar "Karmenu", kas frančiem ir svēta lieta. Protams, Latvijā ir tā: ja ir vienkārši aplausi, tas nozīmē, ka izrāde nav sevišķi patikusi. Ja ir aplausi un ceļas kājās, tas ir labi. Bet tagad dažreiz ceļas kājās tikai celšanās pēc – gan filmām, gan izrādēm ir tāda problēma. Atceros, reiz Armēnijā braucu taksī, un tur skanēja kāda briesmīga dziesma. Prasu taksistam: tev patīk tā dziesma? Viņš saka – jā. Es saku – kas tev tajā patīk? Melodija? Viņš saka – nē, viņš dzied par mammām. Kā var nepatikt dziesma, ja tur dzied par mammām?! Un es saprotu, ka šeit tāpat ir ar filmām vai izrādēm: ja tēma ir pareiza un laba, cilvēkam patīk – vienalga, kā tas uztaisīts. Mani tas kaitina un nepatīk. Jo man liekas, ka nav tik svarīgi, par ko, bet kā. Man vienmēr interesē, kā konkrēto tēmu vai stāstu režisors ir interpretējis un parādījis uz skatuves vai uz ekrāna. Bet par to kino vēstures iespēju – Parīzē skatīties senākas un jaunākas filmas: pie mums tā ir ļoti reta iespēja. Vai arī mēs esam pieraduši vairāk skatīties mājās, datorā? Vienkārši mums ir maz cilvēku. Ja mūsu Rīgā būtu četri vai pieci miljoni iedzīvotāju, mums uz lielā ekrāna rādītu arī Bergmana filmas. Bet pēdējos gadus esmu manījis labu tendenci, ka ne tikai "Splendid Palace", bet arī lielajos komerckinoteātros ik pa brīdim rāda klasiku. Piemēram, vakar "Apollo kino" skatījos Kubrika "Mirdzuma" restaurēto versiju. Tas man bija liels piedzīvojums! Tiklīdz rāda kādu klasisko filmu labā kvalitāte, man ir ļoti svarīgi, lai tai būtu laba kvalitāte – gan projekcija, gan pati filmas kopija. Tiklīdz kaut kas tāds notiek, obligāti aizeju un noskatos. Tas vienmēr ir liels prieks. Arī "Splendid Palace" ik pa brīdim rāda klasiskās filmas un redzu, ka cilvēki nāk. Piemēram, vakar uz seansu bija ļoti daudz jauniešu, par ko biju priecīgs. Nezinu, kā viņi to uztvēra un vai viņiem tā patika vai nepatika, bet vienalga – interese bija. Skaidra lieta, ja šī filma būtu repertuārā, zāles būtu tukšas, bet ja ir īpašs seanss – notikums, cilvēki nāk, jo saprot, ka vairs nebūs tādas iespējas. Bet noslēgumā par kādu ļoti būtisku notikumu – par to, kas mūs sagaida 8. Janvārī. Lai arī neko daudz par Latvijas Radio 3 Klasika 30. jubilejas svinībām neatklāsim, mums ir liels prieks par to, ka piekriti būt šī koncerta režisors. Cik tas ir vienkārši – ieraudzīt pārdesmit skaņdarbus un izdomāt, kā tos salikt kopā? Tā būs mana pirmā pieredze... Man ir mazliet bail – vairāk, nekā taisīt operu, jo koncertus nekad neesmu režisējis. Bet, kad man piedāvāja tādu iespēju, negribēju atteikt, jo "Klasika" ir mans mīļākais radio. Vienmēr mašīnā klausos tikai divas radiostacijas, un viena no tām ir jūsu. Pat ja būtu uzaicināts mazgāt grīdas jūsu raidstacijas studijā, būtu atnācis jums palīdzēt! Šobrīd atklāsim to, ka būs krāšņi solisti un orķestri, Latvijas Nacionālais simfoniskais orķestris un Latvijas Radio bigbends, būs arī dažādi kamersastāvi. Vai tas var palīdzēt saprast to, kas tad tā "Klasika" īsti ir? "Klasika" ir tas, kas eksistē un dzīvo pāri laikam: laiks iet, bet tā dzīvo un eksistē. Jo tā ir klasika. Vai tas ir džezs vai akadēmiska mūzika – tam nav nekādas nozīmes. Cauri laikiem tas dzīvo, eksistē, un tas katrā ziņā ir mūžīgs.  Bet koncerta ziņā, protams, mums būs vizuāli elementi , kas apvienos to visu. Tajā pašā laikā, kas ir labi – katrā skaņdarbā mainās garastāvoklis, atmosfēra. Līdz ar to man kā režisoram galvenais uzdevums ir izdomāt pārejas no viena skaņdarba uz otru. Atrisināt tieši šo niansi. Bet baidos, ka tik ļoti baudīšu to koncertu, ka aizmirsīšu par saviem pienākumiem un darbu... (Smejas.)  Šajā koncertā būs mūsu rezidences mākslinieki Aigars Raumanis un Annija Kristiāna Ādamsone. Būs arī Elīna Garanča un Maestro Raimonds Pauls! Bet radoši tehniskajā komandā būs cilvēki, ar kuriem tu darbojies visai bieži – Artis Dzērve, Mārtiņš Vilkārsis. Tev ir svarīgi savi cilvēki, ar kuriem saproties no pusvārda? Protams. Tas ir ne tikai par rezultātu, bet arī par darba procesu. Līdz ar gadiem esmu sapratis, ka vēlos arī baudīt procesu, un procesu var baudīt, tikai pateicoties cilvēkiem, ar kuriem tu strādā! Man negribas ciest, man negribas cīnīties, man gribas vienkārši labi pavadīt laiku un sasniegt labu rezultātu. Tas jau nenozīmē, ka tā sanāks! Bet jāmēģina. Bet, tiklīdz tu izvirzi tādu uzdevu, vismaz uz pusi sanāk. Bet šie cilvēki mani pazīst ļoti ilgu laiku, esam ļoti daudz ko taisījuši kopā, sevišķi ar Arti Dzērvi un Kristīni Pasternaku. Domāju, viss būs interesanti un labi. Vai nav kādas šaubas par to, ka kaut ko var atkārtot? Kaut kas līdzīgs jau ir bijis?  Nē, nē! Neesmu redzējis koncertus. Godīgi sakot, pat nezinu, kā citi ir taisījuši koncertus. Līdz ar to man ir tāda sajūta, ka var darīt jebko. Bet tajā pašā laikā man dots ļoti konkrēts uzdevums no jūsu radio puses – ko jūs vēlaties, kam jābūt, un tas man vienkārši jāsaliek kopā. Man nav jāizdomā izrāde – šis ir mazliet cits uzdevums. 

Wahrscheinlich kennt fast jeder in der Industrie die Firma RUD – ohne es zu wissen. In dieser Folge des Maschinenraum Podcasts spreche ich mit dem Experten Sascha Olfert der RUD Gruppe über ein Thema, das oft im Schatten der bekannten Hebe- und Anschlagtechnik steht: die Antriebs- und Fördertechnik. Wir werfen einen Blick hinter die Kulissen eines Technologieführers, der Bewegung neu denkt. Es geht um Antriebsketten aus runden Gliedern, um Einsatzgebiete in anspruchsvollen Umgebungen – vom Bergbau bis zur Hafenlogistik – und um die Frage, warum Kettenantriebe in vielen Anwendungen Drahtseile und Zahnstangen überlegen sind. Außerdem: Wie entstehen bei RUD maßgeschneiderte Antriebslösungen – von der Anfrage über die Auslegung bis zur Inbetriebnahme? Und welche Rolle spielen die Themen Plug & Play, CE-Konformität und internationale Märkte dabei? Eine Folge voller Einblicke in Technologie, Präzision und Zukunftsdenken made in Germany.  

Intenzivní boje na Ukrajině mohou trvat přinejmenším ještě několik měsíců. Na stole zatím není schůzka Trumpa s Putinem v Budapešti, natož ani ruského a ukrajinského vedení. „Od toho jsme v tento okamžik strašně daleko,“ domnívá se politický geograf Michael Romancov. Jak významné jsou boje v Doněcké oblasti kolem města Pokrovsk? Jak Ukrajina zároveň s válkou bojuje proti korupci? A proč dokázali jemenští povstalci v Rudém moři překreslit mapu světového obchodu?Všechny díly podcastu Jak to vidí... můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Intenzivní boje na Ukrajině mohou trvat přinejmenším ještě několik měsíců. Na stole zatím není schůzka Trumpa s Putinem v Budapešti, natož ani ruského a ukrajinského vedení. „Od toho jsme v tento okamžik strašně daleko,“ domnívá se politický geograf Michael Romancov. Jak významné jsou boje v Doněcké oblasti kolem města Pokrovsk? Jak Ukrajina zároveň s válkou bojuje proti korupci? A proč dokázali jemenští povstalci v Rudém moři překreslit mapu světového obchodu?

Pēc Saeimas pagājušās nedēļas balsojuma par izstāšanos no konvencijas pret vardarbību pret sievietēm un vardarbību ģimenē, sabiedrības aktivitāte šķiet sasniegusi sen neredzētu līmeni. Par šiem procesiem un diskusiju kvalitāti saruna raidījumā. Pievēršamies arī citiem jautājumiem, tostarp valodniecības aktualitātēm. Krustpunktā runājam ar žurnāla "Domuzīme" galveno redaktori Rudīti Kalpiņu.    

Pēc Saeimas pagājušās nedēļas balsojuma par izstāšanos no konvencijas pret vardarbību pret sievietēm un vardarbību ģimenē, sabiedrības aktivitāte šķiet sasniegusi sen neredzētu līmeni. Par šiem procesiem un diskusiju kvalitāti saruna raidījumā. Pievēršamies arī citiem jautājumiem, tostarp valodniecības aktualitātēm. Krustpunktā runājam ar žurnāla "Domuzīme" galveno redaktori Rudīti Kalpiņu.    

Į LRT girdi kreipėsi klausytoja Vida ir papasakojo Turto banko aukcione nusipirkusi butą su jame neregistruotu gyventoju. Moteris teigia, kad negali nei pati patekti į butą, nei išprašyti jame neteisėtai gyvenančio žmogaus. Kokias teises turi butą ar namą su gyventojais įsigiję asmenys išprašyti juos iš savo nuosavybės?EBPO skelbia, kad Lietuvoje pradinio ugdymo moksleivių atostogos yra bene ilgiausios tarp organizacijos šalių. Bendras šalių vidurkis yra 13,5 savaitės, o Lietuvoje pradinukai atostogauja 17 savaičių. Ar ilgesni mokslo metai padėtų vaikams geriau mokytis ir mažiau skubėti išeiti kursą? - rubrikoje „Aktualus klausimas“.Jungtinių Valstijų doleris tarptautinėje rinkoje pradeda prarasti savo statusą. Ilgą laiką patikimiausia pasaulio rezervine valiuta laikytas doleris, pasak Europos verslo angelų tinklo bendraįkūrėjo, belgų profesoriaus Rudžio Arnodto, silpnėja. Kodėl?Finansų ministras Seimui pristatys Vyriausybės parengtą kitų metų biudžetą. Prognozuojama, kad išlaidos sieks 27-is su puse milijardo, o pajamos 21-ą milijardą, tad turėsim 6,5 milijardo eurų deficitą. Ar gali biudžetas dar keistis, ar vėliau neapaugs naujais mokesčiais? Diskusija su Seimo politikais.Ved. Liuda Kudinova

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Bērni atgriezušies skolā un līdz ar to arī sastrēgumi ielās, darba ritms atgriezies ar pilnu jaudu. Koalīcija ir paspējusi vienoties par kandidātu tiesībsarga amatam, izskatās, ka Rīgas Stradiņa universitātes profesori Karīnu Palkovu amatā apstiprinās. Kā būs ar Ģenerālprokurora izvēli, tur intriga ir lielāka. Katrā ziņā konkursā uz šo amatu pieteicies arī bijušais ģenerālprokurors Juris Stukāns, kurš piedalījās iepriekšējā konkursā, kur neizvēlēja nevienu. Tikmēr valdībai gandrīz visas domas ir par budžetu un naudas taupīšanu. Par izdienas pensiju saņēmēju loka būtisku sašaurināšanu valdībā konceptuāls atbalsts panākts. Nauda būs jāpietaupa arī iedzīvotājiem – sabiedriskajā transportā cenas atkal celsies. Par to un citiem nedēļas notikumiem spriežam Krustpunktā. Analizē politoloģe Iveta Kažoka, Latvijas TV Ziņu dienesta producente Rudīte Spakovska un žurnāliste Lauma Niedrīte.

Co rozhodlo, že v soutěži na pět rychlíkových linek uspěl RegioJet a skončí Arriva? Na čem se dnes neshodl slovenský premiér Robert Fico s ukrajinským prezidentem Volodymyrem Zelenským? A jaká je historie takzvané Rudé věže smrti, kde v 50. letech 20. století trpěli a umírali političtí vězni? Poslechněte si celou odpolední publicistiku s Tomášem Pancířem.

Co rozhodlo, že v soutěži na pět rychlíkových linek uspěl RegioJet a skončí Arriva? Na čem se dnes neshodl slovenský premiér Robert Fico s ukrajinským prezidentem Volodymyrem Zelenským? A jaká je historie takzvané Rudé věže smrti, kde v 50. letech 20. století trpěli a umírali političtí vězni? Poslechněte si celou odpolední publicistiku s Tomášem Pancířem.Všechny díly podcastu Hlavní zprávy - rozhovory a komentáře můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Bērni atgriezušies skolā un līdz ar to arī sastrēgumi ielās, darba ritms atgriezies ar pilnu jaudu. Koalīcija ir paspējusi vienoties par kandidātu tiesībsarga amatam, izskatās, ka Rīgas Stradiņa universitātes profesori Karīnu Palkovu amatā apstiprinās. Kā būs ar Ģenerālprokurora izvēli, tur intriga ir lielāka. Katrā ziņā konkursā uz šo amatu pieteicies arī bijušais ģenerālprokurors Juris Stukāns, kurš piedalījās iepriekšējā konkursā, kur neizvēlēja nevienu. Tikmēr valdībai gandrīz visas domas ir par budžetu un naudas taupīšanu. Par izdienas pensiju saņēmēju loka būtisku sašaurināšanu valdībā konceptuāls atbalsts panākts. Nauda būs jāpietaupa arī iedzīvotājiem – sabiedriskajā transportā cenas atkal celsies. Par to un citiem nedēļas notikumiem spriežam Krustpunktā. Analizē politoloģe Iveta Kažoka, Latvijas TV Ziņu dienesta producente Rudīte Spakovska un žurnāliste Lauma Niedrīte.

Rudíkov na Třebíčsku zvítězil v letošním ročníku soutěže Zelená obec roku, kterou pořádá ČSOB ve spolupráci s Hospodářskými novinami, v kategorii nejmenších sídel do tisícovky obyvatel. Porota ocenila nejen to, jak dokáže využívat vlastní zdroje energie, ale také třeba čištění povrchových vod nebo nakládání s odpady. Kromě plánů na to, jak dál zlepšit kvalitu života v obci, ale musí její vedení řešit i méně příjemné téma. Rudíkov je totiž součástí jedné ze čtyř lokalit, ze kterých stát vybírá místo pro hlubinné úložiště radioaktivního odpadu. „Vůbec do toho není zapojený názor široké veřejnosti, vůbec se nezohledňují referenda, která v obcích proběhla, síla hlasu dotčených obcí je dost malá. Neustále podáváme žaloby, protestujeme, ale stát to pořád nějakou salámovou metodou hrne kupředu,“ říká v podcastu Hospodářských novin starosta Rudíkova Zdeněk Souček. Sám má přitom k oboru blízko, protože dříve pracoval v nedaleké Jaderné elektrárně Dukovany. „Projel jsem několik zahraničních lokalit ve Švédsku, Finsku, Francii a všechna úložiště byla na velmi odlehlých místech. A u nás to plánujeme v podstatě pod obcemi, což nikde ve světě není,“ dodává. Rudíkova se podle starosty dotkne také chystaná dostavba Dukovan, už teď vnímá v obci zvýšenou poptávku po nemovitostech. Výstavbu vlastního bytového domu a nového obecního úřadu chystá také obec. „Myslím si, že kdybychom postavili tři bytové domy, tak je úplně v pohodě obsadíme,“ těší starostu Součka zájem o bydlení v Rudíkově.

Zelená obec roku – to je soutěž, ve které odborná porota tradičně oceňuje obce a města za jejich přístup k udržitelnosti a odpovědnému rozvoji. V letošním ročníku zvítězil v kategorii nejmenších vesnic Rudíkov na Třebíčsku, mezi obcemi s více než tisícovkou obyvatel triumfovala Ratiboř na Vsetínsku a nejzelenějším větším městem se stal Havlíčkův Brod. Soutěž pořádá ČSOB a jejím mediálním partnerem jsou Hospodářské noviny. Nejen o tom, jaké úspěšné projekty v letošním ročníku zúčastněné obce prezentovaly, ale také o udržitelnosti na úrovni obcí i celé ekonomiky nebo o vývoji tuzemského hospodářství mluví v podcastu věnovaném této soutěži Marek Loula, člen představenstva a vrchní ředitel ČSOB s odpovědností za oblast Řízení úvěrů a udržitelnosti. „Nejvíc mě zaujalo, jak jsme se za ty dva roky posunuli, většina obcí dnes už měla svoji dlouhodobou koncepci, nějakou vizi, se kterou přišla,“ hodnotí Loula přihlášené projekty. Samotný pojem zelená obec pak vnímá jako „místo, které je udržitelné, příjemné k životu, má čisté prostředí a nabízí svým občanům přiměřeně komfortní život“.

Is fada an lá ó bhí ‘Gaeltacht Bhaile Átha Cliath' ann. Mar sin de, is tearc ár gcuid eolas ar an gcineál Gaeilge a bhíodh á labhairt go traidisiúnta gan briseadh ann. Conas a bhí sí mar Ghaeilge? Cén saghas Gaeilge a bhíodh á labhairt i mBaile Átha Cliath agus cá huair a bhíodh sí á labhairt? Labhair Ciarán Dunbar le Colm Ó Broin taighdeoir neamhspleách as Baile Átha Cliath. ­ Canúint – dialect ­ Oidhreacht – heritage, tradition ­ Taighde – research ­ Nasc – connection ­ Eachtra – happening ­ Aisteach – strange ­ Spochadh as – mocking ­ Rud a thug le fios – something which evidenced ­ Rud a léiríonn – something which reveals ­ I bhfolach – hidden ­ Déarfainn – I would say ­ Scrúdú – investigation ­ Ar an drochuair – unfortunately ­ D'fhoilsigh sé – he published ­ i dtuilleamaí – depending on ­ Ceannródaí – pioneer ­ Fianaise – evidence ­ Lámhscríbhinní – manuscripts ­ Logainmneacha – placenames ­ Tréithe – chararcteristics ­ Foclaí (focail) – words ­ Blas – accent ­ Neamspleách – independent ­ Go foghrúil – phoneticallySee omnystudio.com/listener for privacy information.

Idén is lesz Rockmaraton a Szalki-szigeten, így nem volt kérdés, hogy ne csak ott legyen majd Ric$Cast, hanem előtte is beszélgessünk egyet!A Rockmaratonon idén ilyen zenekarok lesznek:

(02:00): Transportminister vil give havne og lufthavne mulighed for at nedskyde droner. Medvirkende: Thomas Danielsen, transportminister (V). (12:00): Sprogekspert: Man kan ikke bare få optaget et ord i Retskrivningsordbogen. Medvirkende: Line Pedersen, sprogekspert hos Ordkløveren. (30:00): LA ordfører: Fjollet, unødvendigt og komplet spild af dine og mine hårdt tjente penge. Medvirkende: Katrine Daugaard, kulturordfører for Liberal Alliance. (38:00): Masseturismen presser københavnerne. Medvirkende: Søren Rud, formand for Nørre Kvarters beboerforening. Værter: Kasper Harboe & Peter MarstalSee omnystudio.com/listener for privacy information.

Skaidras naudas aprites kontrole ir kārtējais jautājums, kur iezīmējas atšķirīga nostāja koalīcijas partiju vidū. Jāteic, ka arī publiskajās diskusijas viedokļi ir ļoti dažādi. Politiķi arī nav vienisprātis par neprivatizējamo kapitālsabiedrību daļu pārdošanu, bet tā, kura varētu iet uz publisko piedāvājumu savukārt nav pievilcīga pat kaimiņu acīs. Runa ir par "airBaltic".  Savukārt Izraēlas premjers Nobela miera prēmijai izvirza Donaldu Trampu. Tie ir nedēļas notikumi, ko kopā ar žurnālistiem apspriežam Krustpunktā. Aktualitātes analizē Latvijas TV žurnāliste Rudīte Spakovska, TV3 raidījuma "Nekā personīga" žurnālists Juris Jurāns un Raivis Vilūns, Latvijas Universitates Ekonomikas un sociālo zinātņu fakultātes pētnieks, raidījuma "Nākotnes kapitāls" veidotājs.  

Valsts valodas lietošanas prasības pēdējos gados ir kļuvušas striktākas, bet tās regulē tikai daļu sfēru, kur latviešu valoda tiek vai būtu jālieto. Par latviešu valodas lietošanu tur, kur to neregulē ne likumi, ne Ministru kabineta noteikumi, runājam raidījumā Kā labāk dzīvot. Diskutē literāte, žurnāla "Domuzīme" redaktore Rudīte Kalpiņa, Sabiedrības integrācijas fonda Vienas pieturas aģentūras jaunpienācējiem Latvijā vadītāja Inese Saldābola un Latviešu valodas aģentūras Valodas attīstības daļas vadītāja Inita Vītola.

Elon Musk regrets “some” of his recent posts about U.S. President Donald Trump. Phew! But their relationship's rapid unscheduled disassembly, or RUD, reveals how vulnerable civil and national security missions, even the “Golden Dome” program, are to the dramatic vagaries of this relationship. Laura Winter speaks with Todd Harrison, Senior Fellow, American Enterprise Institute, and much respected NASA and Defense Department budget diviner.

Pirms jūnijā gaidāmajām pašvaldību vēlēšanām ik trešdienu raidījumā Krustpunktā spriežam par reģionos būtiskiem jautājumiem. Šoreiz interesējamies, cik atbildīgi Latvijā notiek atkritumu apsaimniekošana. Diskutē Klimata un enerģētikas ministrijas Valsts sekretāra vietniece vides politikas jautājumos Rudīte Vesere, Latvijas Pašvaldību savienības padomniece un Viduslatvijas atkritumu apsaimniekošanas reģionālā centra vadītāja Sniedze Sproģe, "Zero Waste Latvija" politikas koordinatore Maija Krastiņa un Latvijas Atkritumu saimniecības uzņēmumu asociācijas pārstāvis, "Getliņi EKO" valdes loceklis Jurģis Ugors. Vides saglabāšana un atkritumu savākšana. Saskaņā ar Eiropas direktīvām un Latvijas apņemšanos, pēc desmit gadiem 90% no visiem saražotajiem atkritumiem būs jāspēj sašķirot un pārstrādāt, proti, poligonos noguldot ne vairāk par desmito daļu. Ļoti ambiciozs mērķis. Spriežot pēc visa, esam tālu no tā. Kas nākošajām domē būs jādara, lai situāciju straujāk mainītu? Par atkritumu apsaimniekošanas praksi novados arī stāsts raidījumā Reģioni Krustpunktā.

Česko vysílá do Moskvy po dvouleté přestávce svého velvyslance, nově jím bude Daniel Koštoval. „Z posledních mediálních výstupů a trochu i z projevu prezidenta Vladimira Putina na Rudém náměstí se mi zdá, že Ruská federace ubrala z emočního provokativního slovníku vůči evropským státům,“ říká pro Český rozhlas Plus a doplňuje: „Možná, i s počínajícím jednáním v Istanbulu, je za tím úvaha, že má smysl si začít alespoň základně povídat a vyměňovat si názory.“

Česko vysílá do Moskvy po dvouleté přestávce svého velvyslance, nově jím bude Daniel Koštoval. „Z posledních mediálních výstupů a trochu i z projevu prezidenta Vladimira Putina na Rudém náměstí se mi zdá, že Ruská federace ubrala z emočního provokativního slovníku vůči evropským státům,“ říká pro Český rozhlas Plus a doplňuje: „Možná, i s počínajícím jednáním v Istanbulu, je za tím úvaha, že má smysl si začít alespoň základně povídat a vyměňovat si názory.“ Všechny díly podcastu Osobnost Plus můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Přivezla Rudá armáda v květnu 1945 do Československa svobodu? „Totalitní Sovětský svaz nebyl svobodný a nemohl svobodu ani přinášet. Spíš přinesl vítězství nad nacismem,“ míní v pořadu Pro a proti historik a filozof Petr Hlaváček, hlavní editor časopisu Forum 24. „Svobodu omezil už poválečný nacionalismus a etnická čistka Němců a Maďarů,“ upozorňuje pro Český rozhlas Plus politolog Ondřej Slačálek.Všechny díly podcastu Pro a proti můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Ten paradox nemůže být zřetelnější. Zatímco v Moskvě rachotí 9. května, tedy s jednodenním zpožděním výročí konce 2. světové války, po Rudém náměstí pásy tanků a vojenskou přehlídku provázejí z Kremlu litanie orwellovských lží o údajně „nacistickém Západu“, který je třeba „osvobodit“, připomínají si ve stejný den státy Unie výročí „Schumanovy deklarace“. Den, který se od roku 1985 slaví v EU rozhodnutím Evropské rady jako Den Evropy.

Americká armáda překročila hranice Československa, Rudá armáda vztyčila nad berlínským říšským sněmem sovětskou vlajku a v Praze vypuklo povstání. V archivu Českého rozhlasu jsou dodnes pozoruhodné nahrávky z osvobozování nacistických koncentračních táborů nebo oznámení smrti Adolfa Hitlera. Rozhlas byl tehdy jediným zprostředkovatelem aktuálních zpráv a byl velmi rychlý. Vydejte se v Archivu Plus do jarních měsíců roku 1945 a připomeňte si atmosféru konce války.

Ve chvíli, kdy začíná další rozhovor projektu Co se děje se světem, probíhá tradiční vojenská přehlídka ke Dni vítězství na Rudém náměstí v Moskvě. Jaká je momentálně vojenská síla Ruska? „Kapacita a dosah jaderné triády Ruské federace jsou prakticky neomezené a co se týče počtu, kvality, ale i kvantity, tak je nadřazena všem ostatním vyjma USA,“ říká bezpečnostní analytik Vlastislav Bříza. Jak je na tom Rusko z hlediska konvenčních zbraní? Poslechněte si celý rozhovor.

Americká armáda překročila hranice Československa, Rudá armáda vztyčila nad berlínským říšským sněmem sovětskou vlajku a v Praze vypuklo povstání. V archivu Českého rozhlasu jsou dodnes pozoruhodné nahrávky z osvobozování nacistických koncentračních táborů nebo oznámení smrti Adolfa Hitlera. Rozhlas byl tehdy jediným zprostředkovatelem aktuálních zpráv a byl velmi rychlý. Vydejte se v Archivu Plus do jarních měsíců roku 1945 a připomeňte si atmosféru konce války.Všechny díly podcastu Archiv Plus můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Ten paradox nemůže být zřetelnější. Zatímco v Moskvě rachotí 9. května, tedy s jednodenním zpožděním výročí konce 2. světové války, po Rudém náměstí pásy tanků a vojenskou přehlídku provázejí z Kremlu litanie orwellovských lží o údajně „nacistickém Západu“, který je třeba „osvobodit“, připomínají si ve stejný den státy Unie výročí „Schumanovy deklarace“. Den, který se od roku 1985 slaví v EU rozhodnutím Evropské rady jako Den Evropy.Všechny díly podcastu Názory a argumenty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

S datem konce 2. světové války byly tak trochu problémy. Řadu desetiletí jsme slavili 9. květen, posléze se Dnem osvobození stal 8. květen. Proč? Souviselo to s tím, kdo bude považovaný za osvoboditele: jestli to bude Rudá armáda, jiná spojenecká vojska do Prahy podle dohod vstoupit nesměla, anebo přiznáme, že se Pražané osvobodili tak trochu sami. Díky obdivuhodné statečnosti účastníků Pražského povstání.

„Jak si připomínat osvoboditele, aby to nevypadalo jako podpora současného Ruska a Putina?“ zamýšlí se v pořadu Jak to vidí… politolog Lukáš Jelínek. A připomíná, že v Rudé armádě bojovali i Ukrajinci. Právě ukrajinský prezident byl teď na návštěvě v Praze. Jaký byl její význam? A jak květnové dny slaví čeští politici? Politolog se v záznamu rozhovoru komentuje také předvolební kampaň.Všechny díly podcastu Jak to vidí... můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

„Jak si připomínat osvoboditele, aby to nevypadalo jako podpora současného Ruska a Putina?“ zamýšlí se v pořadu Jak to vidí… politolog Lukáš Jelínek. A připomíná, že v Rudé armádě bojovali i Ukrajinci. Právě ukrajinský prezident byl teď na návštěvě v Praze. Jaký byl její význam? A jak květnové dny slaví čeští politici? Politolog se v záznamu rozhovoru komentuje také předvolební kampaň.

Pražské povstání na konci druhé světové války vypuklo v sobotu 5. května 1945. Vzbouřená Praha stála v cestě německé Skupině armád Střed s téměř milionem vojáků, která se chtěla dostat do amerického zajetí. Proto Němci proti povstání nasadili všechny síly, které měli k dispozici. Přesto povstalci Prahu udrželi a německé vojsko 8. května kapitulovalo. Když 9. května ráno přijely první tanky Rudé armády, v Praze už zbývalo dobýt jen několik osamocených hnízd odporu.

Vítání vítězné Rudé armády v Ostravě a Brně, ale také bílé vlajky a ticho v Chebu a Aši. Zatímco před 80 lety Praha na své povstání ještě napjatě čekala, na jiných místech na českém území už mohli Češi po šesti letech německé okupace slavit svobodu.

Dubnový Předvolební Index Vlevo dOle (PIVO) je tu! Autoři politického podcastu v něm po měsíci rozebírají, kdo v kampani zabodoval, kdo naopak nezaujal, nebo si dokonce pohoršil.V dubnu Václava Dolejšího a Lucii Stuchlíkovou nejvíc zaujala malá opoziční strana, která donedávna byla vládní, ale „byla odejita“ kvůli nepovedené digitalizaci stavebního řízení. Piráti. Straně Zdeňka Hřiba nutno přiznat energii a snahu. Uspořádala ideovou konferenci, kde se debatovalo o programu. Zároveň se snaží přitáhnout do svých řad experty zvenčí - třeba ekonoma Libora Duška nebo analytika mezinárodních vztahů Vladimíra Votápka.Zároveň se strana pokouší o liberální spojenectví se Zelenými, což po odchodech levicového křídla Pirátů zní paradoxně. Jako ještě větší protiklad může být chápán jako ústřední slib - apel na razantnější řešení bytové krize. Piráti rozjeli kampaň Kde domov Tour, v níž voličům líčí své plány na výstavbu až 200 tisíc bytů.ANO. Favorit voleb v dubnu poprvé zaznamenal pokles preferencí kvůli sázce all-in na Donalda Trumpa, což se neukázalo jako příliš prozíravé. Zřejmě aby Andrej Babiš vylepšil svou největší slabinu, tedy zahraniční politiku, přišel s novými billboardy, na nichž je nově vyobrazen jako uvážlivý státník. Už žádná mikina s kapucí, ale klasický oblek a kravatou.Spolu. Vládní koalice složená z ODS, KDU-ČSL a TOP 09 se drží svého osvědčeného pravidla, že v kampani se nesmí přepálit start. Takže kromě konferencí premiéra Petra Fialy zatím vyčkává, agitaci chce odstartovat až v polovině května.STAN. Oddech před závěrečným finišem si teď v dubnu dávají i Starostové, kteří do kampaně vlétli na plný plyn už v lednu. Navíc apríl jim zkomplikovalo už tradičně jejich prokleté téma - změna financování nepedagogů na základních a středních školách. Když s ním ministr Mikuláš Bek přišel do Senátu, narazil na odpor dokonce i u vlastních lidí.Stačilo! Rudá sestava Kateřiny Konečné, Daniela Sterzika a Jany Bobošíkové je hodně vidět a slyšet díky spoustě mítinků. Energii jim nelze upřít. Zároveň se objevují první konflikty. A to jak uvnitř (některým komunistům vadí, že to celé financují oni), tak i zvenčí, neboť akce Stačilo v poslední době narušují provokatéři. Kateřina Konečná se u ministra vnitra Víta Rakušana domáhá ochrany od policie. SPD. Průzkumy v dubnu ukázaly, že spojení hnutí SPD, Svobodných, Trikolory a PRO zafungovalo. Preference opozičního uskupení, které si říká Jo!, vyletěly vzhůru. Tomio Okamura se může opřít o vícero lidí schopných jít debatovat do televize. Motoristé. Ambiciózní projekt, který by se údajně rád stal skutečnou pravicí v Česku, měl i v dubnu jediné téma - počínání své hlavní hvězdy, europoslance Filipa Turka. Zatím není jasné, jestli jeho chlubení se rychlou jízdou přitáhne skalní fanoušky k volebním urnám, nebo naopak mobilizuje jeho odpůrce.Detailní analýzu si poslechněte v podcastu Vlevo dole! Projděte si graf nebo se přihlaste k odběru newsletteru Hodně Vlevo dole s podrobnějším rozborem.----Vlevo dole řeší politické kauzy, boje o vliv i šeptandu z kuloárů Sněmovny. Vychází každou středu v poledne.Podcast pro vás připravují Lucie Stuchlíková (@StuchlikovLucie) a Václav Dolejší (@VacDol), reportéři Seznam Zpráv.Další podcasty, ale taky články, komentáře a videa najdete na zpravodajském serveru Seznam Zprávy. Poslouchejte nás na webu Seznam Zpráv, na Podcasty.cz nebo ve své oblíbené podcastové aplikaci.Své názory, návrhy, otázky, stížnosti nebo pochvaly nám můžete posílat na adresu audio@sz.cz.Sledujte @SeznamZpravy na sociálních sítích: Twitter // Facebook // Instagram.Seznam Zprávy jsou zdrojem původních informací, nezávislé investigace, originální publicistiky.

Rusko, později Sovětský svaz, je bezpochyby významný hráč na geopolitickém poli. Také české země se v jednotlivých etapách historického vývoje právě se vztahem k Rusku potýkaly, někdy to byl obdiv – až bezmezný, jindy kritický či odsuzující pohled. Svou roli v tomto pohledu pak ve 20. století sehrála porážka nacistického Německa a oběti Rudé armády, stejně jako tragická srpnová okupace v roce 1968.

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

Spojené státy nejsou aktivní jenom směrem k Ukrajině, ale i v oblasti Rudého moře. Americká armáda v rámci své kampaně proti jemenským povstalcům Húsíům zničila ropný přístav Ras Ísá. „Cílem této operace je oslabit vliv Íránu v oblasti, useknout chapadla íránským proxy spojencům,“ vysvětluje odborník na mezinárodní vztahy Vlastislav Bříza. Co bylo cílem návštěvy saúdskoarabského ministra obrany v Teheránu? A které evropské země by měly zdvojnásobit svou pomoc Ukrajině?

Slovenský hokejista a hráč Liberca Martin Faško-Rudáš sa v najnovšej epizóde podcastu Góly z bufetu podelil o svoje hokejové skúsenosti a ambície. Po troch sezónach v zámorskej WHL sa vrátil do Európy a zakotvil v českej extralige. Hoci má stále len 24 rokov, už teraz patrí medzi skúsených reprezentantov.Reč bola o vyrovnanosti českej Tipsport extraligy, ale aj o tom, ako hodnotí svoju poslednú sezónu v Liberci. Priznal, že sa stále borí s problémom pribrať váhu, čo je jeho dlhodobá výzva. Porozprával aj o svojich reprezentačných skúsenostiach, o tom, ako vníma šance dostať sa na blížiace sa MS a ako prebieha aktuálna príprava pod novým trénerom.Dotkol sa aj svojej úlohy v reprezentácii, ktorú nevníma cez konkrétnu pozíciu, ale skôr ako ochotu pomôcť kdekoľvek. „Som univerzál. Vedel by som doplniť útočníkov aj v prvých dvoch lajnách a myslím si, že viem to odmakať aj v tretej a štvrtej. Nemám nejakú konkrétnu rolu, moja najväčšia úloha je robiť dobrú náladu v kabíne a byť stále usmiaty,” priznal Martin Faško-Rudáš v najnovšej epizóde podcastu Góly z bufetu na ŠPORT.sk.

Bratislava měla být na konci druhé světové války dobře opevněnou a neprostupnou pevností. Pokud skrze ni Rudá armáda projde na Vídeň, tak jedině přes její trosky, představoval si Adolf Hitler. Skutečnost však byla nakonec taková, že takzvaná Festung Pressburg padla za jediný den, 4. dubna 1945. A proč se z Bratislavy nestala hromádka rozvalin? Údajně za to mohla i její krása, jak vzpomíná v Archivu Plus jeden z pamětníků.Všechny díly podcastu Archiv Plus můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

CTADownload the vivid vision and the case study for Rudd:Summary KeywordsEnterprise Excellence, Continuous Improvement, Lean Methodologies, Vivid Vision, Leader Standard Work, Strategic Direction, People First, Process Driven, Organizational Culture, Accountability, Ownership, Execution Cadence, Respect for People, Strategic Planning, Operational Efficiency.  IntroductionIn this episode of the Enterprise Excellence Podcast, Courtney Scarrabelotti, Continuous Improvement Manager at RUD Chains Australia, shares the company's transformative journey toward Enterprise Excellence. From a traditional “box in, box out” business to a high-performing, lean-driven operation, RUD's story is a testament to strategic direction, structured execution, and a relentless focus on people.Contacts Brad: connect via LinkedIn or call him on 0402 448 445 or email bjeavons@iqi.com.au. Courtney is contactable on:·       LinkedIn: linkedin.com/in/courtneyscarrabelotti ·       Courtney is based at Lara Pinter in Brisbane, Queensland, and is open to visitors who want to learn more about Rudd's continuous improvement journey. Visit Rudd Chains.What next?1.     Download the vivid vision and the case study for Rudd:2.     Consider adopting a Vivid Vision approach—define what success looks like in 3 years and communicate it relentlessly.3.     Consider an Employee Journey Mapping project with us: addressing employee respect and engagement, connection, and culture. Contact Us for more information4.     Read our blog for an extensive summary: 5.     Join our Enterprise Excellence Community to be involved with each of our experts: https://www.enterpriseexcellencegroup.com.au/community6.     Connect with Courtney on LinkedIn and visit Rudd Chains for tours to learn more about their continuous improvement journey.To learn more about what we do, visit www.enterpriseexcellenceacademy.com.Thanks for your time, and thanks for helping to create a better future.

„Jsem tam, kde jsem, jenom díky náhodám,“ říká instruktor potápění v egyptské Hurghadě Pavel Skružný. „Od chvíle, kdy jsem šel do cestovní kanceláře a oni mě poslali do Egypta, se v mém životě odehrály všechny věci, které mě nasměrovaly a ukázaly mi cestu,“ vypraví. Co je k vidění pod hladinou Rudého moře? Jaký je životní rytmus Egypťanů? A na co se ptají diváci jeho videí o potápění? Poslechněte si rozhovor.Všechny díly podcastu Host Radiožurnálu můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

„Jsem tam, kde jsem, jenom díky náhodám,“ říká instruktor potápění v egyptské Hurghadě Pavel Skružný. „Od chvíle, kdy jsem šel do cestovní kanceláře a oni mě poslali do Egypta, se v mém životě odehrály všechny věci, které mě nasměrovaly a ukázaly mi cestu,“ vypraví. Co je k vidění pod hladinou Rudého moře? Jaký je životní rytmus Egypťanů? A na co se ptají diváci jeho videí o potápění? Poslechněte si rozhovor.

"The people are going to vote for independence or to come into the United States". Donald Trump, USA's kommende præsident, har med denne bemærkning skabt røre ikke bare i vores hjemlige andedam, men tværs over Atlanten. Udtalelsen kommer på et tidspunkt, hvor Grønland gør klar til Landtingsvalg, og hvor tilhørsforholdet til Danmark er en varm politisk kartoffel. Den grønlandsk-danske fælles historie er lang og kompliceret, og den forstås forskelligt afhængig af hvem, som udlægger den. Den dominerende danske fortælling lyder, at vi i store træk var en god, ja, nærmest humanistisk kolonimagt, som forstod grønlændernes behov. Men hvad siger de grønlandske kilder? Er tolkningen af kolonitiden en kampplads mellem grønlændere og danskere, som endegyldigt vil afgøre de to landes fremtid? Det er nogle af spørgsmålene i Kampen om historien, hvor Adam Holm taler med Nauja Bianco, selvstændig konsulent og tidligere rådgiver for Nordisk Ministerråd og Grønlands Selvstyre i Udenrigsministeriet samt Søren Rud, ph.d. og lektor i historie med fokus på Grønland som velfærdsstat, kolonialisme og afkolonisering. Find også programmet 'Kolonimagt og selvforståelse' fra den 17. maj 2022 om Grønlands historiske forbindelse til Danmark. I redaktionen: Josephine Gaïa Utoft og Clara Faust Spies. Redaktør: Silke Fensman. Musik: Adi Zukanovic.

Před 80 lety probíhaly v hlavním městě někdejšího maďarského království silné boje: bitva o Budapešť začala v prosinci 1944 a skončila sovětským vítězstvím 13. února 1945. Město se snažili udržet němečtí a maďarští vojáci, během dobývání Budapešti jich zahynulo asi 47 tisíc a s nimi také 38 tisíc civilistů. Rudá armáda ztratila asi 80 tisíc mužů. Všechny díly podcastu Příběhy 20. století můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Gil "Duster" Rud has led a charmed life, from meager roots on a North Dakota farm to joining Naval Aviation and eventually commanding the Navy's demonstration squadron, the Blue Angels.Duster explains leading the Blues in general and during the difficult transition from flying the A-4 Skyhawk to the F/A-18 Hornet.Pick up a copy of Duster's book, From the Prairie to the Pacific and learn more about him on the Blue Angels Phantoms channel here.Current SponsorsNational University {Title Sponsor} - Visit nu.edu/veteran to discover how NU supports service members, veterans, and their families through flexible online programs in high-demand fields.AirCorps Aviation - Click here to explore exciting aerospace career opportunities in northern Minnesota.Support this podcast at — https://redcircle.com/the-fighter-pilot-podcast/donations