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The Fork In Your Ear Ep#214 The Mouse That Stole Tim's Soul - Podcast Show Notes Summary 5-30-26 Entertainment News: Tim gives his spoiler-light take on The Mandalorian & Grogu movie (he went in with zero expectations and came out pleasantly surprised—it feels like two high-budget episodes stitched together for the big screen). The guys also cover Sony's majority purchase of the Peanuts franchise, the sad passing of legendary voice actor Tom Kane, the X-Men '97 Season 2 trailer, Karen Gillan joining Shrinking Season 4, and their growing appreciation for the Bill Lawrence TV universe (Scrubs, Rooster, and Running Point with Kate Hudson). Nate's been revisiting Star Trek: Voyager reruns via Pluto TV's delightfully chaotic syndication shuffle. Life Stories: Tim opens up about the tough (and first-time) experience of letting go of his employee—who also happened to be a friend and next-door neighbor—after the guy couldn't pass the required technical test. Almost immediately they lucked into hiring a new team member from the glazing industry who's already bonding hard with Tim over Halo lore. Both hosts share how packed their June (and early July) calendars are with birthdays, a final trip to the soon-to-closing Wild Waves water park, family commitments, and a few show date bumps. Nate adds some wholesome dad moments, including joyful motorcycle rides with his daughter and niece that had everyone smiling. Gaming News: Tim is completely obsessed with Mina the Hollower, calling it one of the most charming, dense, and brilliantly designed 2D action-adventures he's ever played (think Link's Awakening meets Bloodborne with a sassy mouse protagonist, clever burrowing mechanics, absurd humor, and pixel-perfect modern polish). Nate has been tearing through Forza Horizon 6 in Japan, raving about the visual upgrades, weather effects, and dense world, while also dipping into Luna Abyss and looking forward to playing Destiny 2 post-sunset without the usual FOMO pressure. Tech News: They discuss Ferrari's sleek new $640K electric hypercar co-designed by Jony Ive (1,035 horsepower, physical buttons, curved display, and a very un-Ferrari-but-still-cool vibe), Meta's controversial new paid subscription tiers for Instagram, Facebook, and WhatsApp (alongside another round of layoffs in Seattle), and the spectacular methane-fueled rapid unscheduled disassembly (RUD) of Blue Origin's New Glenn rocket during a static fire test. They close with housekeeping notes about flexible scheduling through the busy summer months, but promise the episodes will keep coming. Join The Fork Family On Discord: https://discord.gg/CXrFKxR8uA Find all our stuff at Remember to give us a review on wherever you downloaded this podcast from. And don't forget you can connect to us on social media with, at, on or through: Website: http://www.dynamicworksproductions.com/ Twitter Handle: @getforkedpod eMail Address: theforkinyourearpodcast@gmail.com Apple Podcast Direct Subscription Link: https://itunes.apple.com/us/podcast/dynamic-works-productions/id703318918?mt=2&i=319887887 Youtube Direct Playlist Link: The Fork In Your Ear Podcast - Listen Now On Youtube Spotify Direct Subscription Link: The Fork In Your Ear Podcast - Download It Now On Spotify Libsyn Direct RSS Feed Link: The Fork In Your Ear Podcast - Download It Now On Libsyn [Direct RSS Feed Subscription] If you would like to catch up with each of us personally Online Twitch/Twitter: Tim K.A. Trotter's Youtube ID: Dynamicworksproductions Tim K.A. Trotter's Twitter ID: Tim_T Tim K.A. Trotter's Twitch ID: Tim_KA_Trotter Also remember to buy my Sc-Fi adventure book "The Citadel: Arrival by Tim K.A. Trotter" available right now on Amazon Kindle store & iTunes iBookstore for only $2.99 get a free preview download when you visit those stores, it's a short story only 160-190 pages depending on your screen size, again thats $2.99 on Amazon Kindle & iTunes iBookstore so buy book and support this show!
Kā sokas ar nodokļu iekasēšanu un administrēšanu, kā arī cīņu ar ēnu ekonomiku? Krustpunktā izvaicājam Valsts ieņēmumu dienesta ģenerāldirektori Baibu Šmiti-Roķi. Jautājumus kopā ar raidījuma vadītāju uzdod Latvijas TV žurnāliste Rudīte Spakovska un žurnāla "Dienas Bizness" žurnālists Jānis Goldbergs.
Kā sokas ar nodokļu iekasēšanu un administrēšanu, kā arī cīņu ar ēnu ekonomiku? Krustpunktā izvaicājam Valsts ieņēmumu dienesta ģenerāldirektori Baibu Šmiti-Roķi. Jautājumus kopā ar raidījuma vadītāju uzdod Latvijas TV žurnāliste Rudīte Spakovska un žurnāla "Dienas Bizness" žurnālists Jānis Goldbergs.
Konec druhé světové války zažila jako malá holka Dagmara Pavlátová z vesničky Údraž nedaleko Albrechtic nad Vltavou na Písecku. Údraž osvobodila Rudá armáda, její vojáci také po válce nějakou dobu ve vsi pobývali. Ale ještě před nimi se tu objevili američtí vojáci.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.
Slovenský premiér Robert Fico byl jediný lídr členské země Evropské unie, který se zúčastnil oslav konce druhé světové války v Moskvě. I když nešel na vojenskou přehlídku na Rudém náměstí, recepce s ruským prezidentem Vladimirem Putinem se zúčastnil a mezi oběma delegacemi proběhla bilaterální jednání.Všechny díly podcastu Názory a argumenty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.
Rover Curiosity přinesl další zajímavý nález z Marsu. Vědci oznámili, že detekoval více než 20 dosud nepozorovaných molekul, z nichž některé připomínají stavební bloky DNA. To znovu otevírá otázku, zda mohl na Rudé planetě někdy existovat život.Objevené látky jsou organické molekuly, které mohou vznikat různými procesy – nejen biologickými. Přesto jejich přítomnost naznačuje, že Mars měl v minulosti chemické podmínky vhodné pro vznik komplexnějších struktur. Curiosity tak nepřímo podporuje hypotézu, že planeta mohla být kdysi obyvatelná.Důležité ale je, že nejde o důkaz života. Molekuly podobné stavebním blokům DNA mohou vznikat i bez účasti organismů. Objev je tak spíš dalším dílkem skládačky, který ukazuje, že Mars měl potenciál pro život – ale odpověď na otázku, zda tam skutečně vznikl, zatím nemáme.
Černo-oranžové svatojiřské stužky. Obří plakáty s hrdinnými rudoarmějci v typických přilbách a se samopalem, pověšeným přes hruď. Muzeální tanky T-34, rachotící po Rudém náměstí.Všechny díly podcastu Názory a argumenty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.
Chantadur, dirigent, cumponist, pedagog da chant e promotur instancabel dal chant en Engiadina Jachen Janett è naschì il 1946 e creschì si a Tschlin, nua ch'il chant, la musica ed ils Janetts avevan ina rolla impurtanta. El ha frequentà il seminari da magisters a Cuira, ha studegià vinavant musica al conservatori da Winterthur ed ha fatg ina scolaziun da chant da solo, da diriger e da musica da scola. Dal 1976 fin sia pensiun ha el instruì musica a la scola media ed al Preseminari ladin a Samedan. Là, nua ch'el è sta blers onns magister ha el fundà in chor da scolars e manà quel durant blers onns cun grond success. Cun sia passiun per la musica ed il chant ha el pudì entusiasmar bleras scolaras e blers scolars per quest art. La cumprova è il success da quest chor en il rom da numerus concerts. Suenter avair lavurà blers onns en l'academia ha el bandunà quella ed è sa deditgà a divers projects musicals sco solist u sco dirigent. Dirigent e promotur dal chant e da la musica La fin dals onns 1960 ha el dirigì il chor maschadà da Zuoz e suenter blers auters en Engiadina. El ha fundà «La Cumbricula» ed il «Rudé da chant» ch'el ha manà a partir da la fundaziun il 1978 fin il 1987. Dapi lura ha el dirigì ensemen cun ses frar Duri Janett il chor fin il 2003. Jachen Janett è era uschiglio s'engaschà per il chant ed ils chors en Engiadina. El ha fundà il chor da l'Academia Engiadina e manà ils cors maschadads da Zuoz, La Punt, Champfèr, Samedan, il chor da scolaras e scolars Las Filomelas sco er il project da chor a Sent. Suenter il seminari da magisters a Cuira ha el studegià musica a Winterthur e Turitg (chant da solo, diriger e musica da scola). Dal 1976 fin la pensiun ha el instruì musica a la SMT/Preseminari ladin a Samedan. Jachen Janett è enconuschent sco chantadur, dirigent, cumponist e pedagog da chant. «Las Filomelas», «La Cumbricula» Jachen Janett è er stà il confundatur dal cor «Rudè da chant», ed en Engiadina ha el fundà e dirigì anc plirs auters chors: il Rudé da chant Engiadina, La Cumbricula, Las Filomelas da Samedan. El è er s'engaschà per il chant da chors dal vitg, quai cun ils chors: Cor masdo Zuoz, Chor da baselgia Adorf, Cor mixt Samedan, Cor masdo La Punt, Cor mixt Champfèr ed il «Proget da cor Sent».
Ukrajinské drony dopadají na ruské rafinerie tisíce kilometrů za frontou a částečně tak eliminují zisky země z prodeje ropy. Vladimir Putin přitom veřejně mluví o potížích ruského hospodářství. A oficiální průzkumy ukazují propad jeho popularity mezi voliči. Oslabená sebejistota Putinova režimu se odráží také v okleštěném formátu, v jakém se 9. května odehraje slavnostní přehlídka ke Dni vítězství na Rudém náměstí. Co se v náladách ruské společnosti změnilo?Hostka: Petra Procházková - reportérka Deníku N s dlouhodobým zaměřením na Rusko a postsovětské zeměČlánek a další informace najdete na webu Seznam Zprávy.Sledujte nás na sociálních sítích X, Instagram, Threads nebo Bluesky. Náměty a připomínky nám můžete psát na e-mail zaminutusest@sz.czHlasujte pro náš podcast v anketě Podcast roku
„Měl jsem úplně stejný pocit, jako bych četl Rudé právo, když v 70. a 80. letech informovalo o výdobytcích vědy a techniky v Sovětském svazu. V Sovětském svazu se budoval komunismus, v Jižní Africe se budovala duhová společnost, ač to tak prostě nebylo. Měl jsem pocit, že čtu noviny, které se vrátily o 25 let zpátky,“ říká novinář Tomáš Tureček v rozhovoru pro pořad Kupředu do minulosti. 1. díl, 05.05.2026, www.RadioUniversum.cz
Rusko si 9. května připomene 81. výročí vítězství Sovětského svazu nad nacistickým Německem, letos však bez tradiční kolony vojenské techniky na moskevském Rudém náměstí. Ruské ministerstvo obrany uvedlo, že důvodem je „současná operační situace“.Všechny díly podcastu Názory a argumenty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.
In this episode of the Passive House Podcast Jay Fox interviews Vermont filmmaker Allie Rood about her documentary Prickly Mountain and My Design Build Life, which traces the design-build architecture movement that began in Warren, Vermont around 1963 and influenced design-build programs nationwide. Rood explains her personal connection through her father's work in the community, the movement's roots among Yale architects reacting against the designer/builder class divide, and ideas like Dave Sellers' “Wild Beam Theory” of improvisational building. She contrasts early sculptural ski houses with a later sustainability-focused generation behind the Dimetrodon co-housing project and discusses Yestermorrow's emergence as a design-build school. Rud also recounts the film's 10-year production, funding and grant challenges, finding an editor, shifting to a personal narrative, and current festival distribution and screening plans.https://allieroodfilms.com/Trailer for the film: https://vimeo.com/1125499443?fl=pl&fe=sh Reimagine Buildings: Designing for Survivability: https://events.ringcentral.com/events/reimagine-buildings-survivability/registrationThank you for listening to the Passive House Podcast! To learn more about Passive House and to stay abreast of our latest programming, visit passivehouseaccelerator.com. And please join us at one of our Passive House Accelerator LIVE! zoom gatherings on Wednesdays.
A profound and modern approach to playing the ancient board game• Offers a comprehensive guide to the traditional Hindu game gyān caupar—a predecessor to Snakes and Arrows—and includes a three-color gameboard allowing readers to play• Analyzes archetypes of consciousness with the 72 squares of gyān caupar, enriched by spiritual references to deepen the game's messages• Offers instruction for conducting personal development ceremonies and receiving guidance from the gameThe origins of Snakes and Arrows trace back to gyan caupar, or the “game of knowledge,” a spiritual board game from ancient India. Like other forms of divination, such as the I Ching and the Tarot, the game offers a playful yet profound approach to explore the self, the present, and the future as well as understand one's destiny.Polina Rud delves into the oracle, shedding light on gyan caupar's archetypal wisdom and its power as a divinatory tool. Using a 72-square gameboard, players are invited to step back and observe their lives from above, seeing the emotional and behavioral patterns that guide their steps and, at times, lead them astray. Rud shows how the 72 squares represent different levels of human experience. Each square provides a philosophical key while practical exercises reveal the hidden beliefs and obstacles that hinder progress in the area of life that matters most to the player. The game's ascending path mirrors spiritual evolution and guides players toward enlightenment, akin to systems like the Kabbalistic Tree of Life or the Road to Paradise. Rud shows how gyan caupar symbolizes the psyche's journey, leading toward the ultimate prize: cosmic consciousness.The Cosmic Game of Snakes and Arrows offers a way to learn more deeply about who you are while fostering a connection with the divine.Polina Rud is a writer and therapist with a diploma from UNAM in suicide prevention and psychosocial crisis intervention. She holds a master's degree in International Relations and is completing a PhD on artists who resist authoritarian regimes and challenge the status quo. As part of her research, she has worked closely with people processing trauma linked to political violence and social rupture. She is the co-founder of El Mundo Duele, an NGO that provides psychological support to human rights and climate activists. Polina spoke at the Nobel Peace Talks on mental health and resilience in activism.https://polinarud.com/Become a supporter of this podcast: https://www.spreaker.com/podcast/earth-ancients--2790919/support.
Tento týden uplynulo padesát let od nástupu Rudých Khmérů k moci. Hrůzovládu, kterou v Kambodži rozpoutalo ultralevicové maoistické hnutí, označila OSN za jednu z nejhorších genocid v dějinách lidstva. Katastrofálně dopadla nejen na ekonomiku země, ale i na demografickou křivku. Dnes Kambodža hledí kupředu a ekonomicky jde o jednu z nejrychleji se rozvíjejících zemí světa.Všechny díly podcastu Zápisník zahraničních zpravodajů můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.
"Tā ir mana sirdslieta – ne tikai pienākums. Tāpēc es tur esmu," – tik skaisti par savu darbu teic Mūzikas nama "Daile" direktore Anda Zadovska, kura 4. maijā kļūs par Atzinības krusta komandieri. Par bērnību pilī un brīvdienām pie jūras, par radošu prieku un izaicinājumiem, vadot privātu koncertzāli, uzzinām šajā skaistajā sarunā, uz kuru Andu aicinājusi "Klasikas" direktore Gunda Vaivode. Gunda Vaivode: Anda, 4. maijā Rīgas pilī Valsts prezidents tev pasniegs Atzinības krustu, un tu kļūsi par tā komandieri. Šo apbalvojumu pasniedz godaprāta ļaudīm par izcilu Tēvijas mīlestību un sevišķiem nopelniem valsts, sabiedriskajā, kultūras, zinātnes, sporta un izglītības darbā. Kopš izziņošanas brīža "Latvijas Vēstnesī" pagājis jau labs laiciņš. Kas tevi apsveica pirmais? Anda Zadovska: Pirmā īsziņa atnāca neilgi pirms pusnakts, un to man atsūtīja Valmieras teātra direktore Evita Sniedze [Ašeradena]. Paskatījos, bet nereaģēju, jo, ņemot vērā, ka ceļos piecos un eju gulēt deviņos vai desmitos vakarā, nodomāju, ka tas nav nekas svarīgs. Pēc tam atnāca otra īsziņa – to atsūtīja Rafaels Ciekurs no Neatliekamās medicīniskās palīdzības dienesta. Domāju – nē, kaut kas tur riktīgi nav! Viņš rakstīja, ka sveic mani kā Atzinības krusta komandieri. Tas laikam bija 1. aprīlis, un man likās, ka varbūt kāds joko. Bet rezultātā, protams, visu nakti nevarēju gulēt… Vai esi jau apdomājusi, ko teiksi savā atbildes runā? Apdomājusi esmu, bet līdz galam vēl nē. Tas noteikti nebūs kaut kas garš. Tas ir ļoti nopietns pasākums, un man vēl ir laiks. Bet izlasot šī apbalvojuma devīzi – "Godaprāta ļaudīm" – es, protams, ļoti cenšos. Jūtos ārkārtīgi pagodināta... "Godaprāta ļaudis – pirmkārt iedomājos par saviem vecvecākiem" Formulējums tiešām ir ļoti skaists – godaprāta ļaudis. Vai šajā kontekstā esi iedomājusies par saviem senčiem? Jā, pirmkārt iedomājos par saviem vecvecākiem. Lielu daļu bērnības pavadīju pie viņiem Ezerē, tas ir tieši pie Lietuvas robežas. Tie bija mammas vecāki, kurus, kā jau daudzus latviešus, 1949. gadā izsūtīja uz Sibīriju. Arī mammu, trīsgadīgu bērnu… Viņi bija saimnieki? Nē! Tur tas interesantākais, ka tieši no tēta puses vecvecāki bija lielsaimnieki ar simt hektāriem Sēlijā. Tētis staigāja jūrnieka kostīmiņā, kalpi apkārt. Arī viņi bija sarakstos, bet viņiem kāds to bija pateicis, un viņi no izsūtīšanas paglābās, aizbēgot mežā. Bet izsūtīja tieši manas mammas vecvecākus Frici un Emmu no Ezeres, jo Fricis negribēja stāties kolhozā. Kaimiņš viņu nodeva, un viņiem nācās gandrīz desmit gadus pavadīt Sibīrijā. Tie ir lielākie godaprāta ļaudis, kas man pirmie nāk prātā. Jo šiem cilvēkiem divas reizes nācās savu dzīvi sākt no pilnīgas nulles. Vecvecāki paguva atgriezties? Jā, viņi paguva atgriezties, un vēl līdz deviņdesmitajiem gadiem bija klātesoši mūsu dzīvē. Kad es šodien iedomājos... Viņi savu dzīvi sāka Embūtē, Dienvidkurzemē, kur bija tieši Kurzemes katls. Kā viņi stāstīja – tikko bijis bērniņš piedzimis, nāk kāds zaldāts un saka – ātri bēdziet projām, jo tūlīt fronte nāks pāri. Viņi tikko jaunu māju bija uzcēluši… Un vēl pat līdz mežam nebija tikuši, kad tā uzgāja gaisā... Tad vecvecāki aizbrauca uz Ezeri, no kurienes 1949. gadā viņus aizveda uz Sibīriju. Tā ka viņi dabūja pilnīgi no nulles visu dzīvi sākt divas reizes. Bet tas interesantākais un apbrīnojamākais ir tas, ka viņi nekad par to nesūdzējās! Nekad. Viņi bija ļoti gaiši cilvēki, un ļoti daudzi – arī mēs ar māsu Kristīni (Andas māsa ir dziedātāja Kristīne Zadovska – red.) Še ir cilvēki, kas man laikam ir vissvarīgākie. Bet tu saviem vecākiem piedzimi Dobelē? Mani vecāki bija skolotāji Zebrenes skolā, kas bija Dobeles rajonā. Dobeles pilsētā mēs nedzīvojām, taču tieši tur abas ar Kristīni esam dzimušas. Tātad ceriņi ir tavs laiks? Jā, tieši tā. Esmu arī beigusi Dobeles mūzikas skolu, kas tagad skaisti atjaunota – šķiet, tā šobrīd ir viena no skaistākajām mūzikas skolām Latvijā! Tā ka esam uz Zemgales un Kurzemes robežas. Man liekas – ļoti labs komplekts. "Savas dzīves pirmos astoņpadsmit gadus esmu dzīvojusi pilī" Bet tavas bērnības lielākais laiks ir pagājis pilī! Tieši tāda bija mūsu adrese: Jaunpils, un pēdiņās – "Pils". Savas dzīves pirmos astoņpadsmit gadus esmu dzīvojusi tieši pilī. Tas iznāca tā: manu tēti uzaicināja par orķestra vadītāju Jaunpilī, un tā mēs tur nokļuvām. Tur iedeva dzīvokli, un mēs dzīvojām pilī. Nu, tad tu vari iedomāties! Un mamma savukārt kūrēja kultūras dzīvi. Mamma bija Kultūras nama vadītāja, kas atradās tieši zem mūsu dzīvokļa. Čībās uz turieni varējām noiet. Tātad tas laikam gēnu līmenī mani ir ietekmējis… Mamma jūs lika arī pie darba Kultūras nama pasākumos? Biju apkopēja, un vēl kopā ar tagadējo politiķi Uldi Auguli vadījām pensionāru vakarus. Ļoti aktīvi iesaistījos! Mana sirdslieta gan ir tautas deju kolektīvu vadīšana, jo mana pirmā izglītība ir tieši tautas deju kolektīva vadītāja! Toreiz izdomāju, ka būšu tikai tautas deju kolektīva vadītāja un atgriezīšos Jaunpilī. Mana mamma, protams, bija pilnīgā ārprātā, ka neeju uz augstskolu, un ir tikai deju kolektīvs un Dziesmu svētki. Bet nu – kad apgrozījos Rīgā, sapratu, ka tomēr vajag arī kaut ko citu. Mammīte ir darbīga joprojām! Jā, mammīte ir darbīga un dzīvo Jaunpilī. Šogad viņai apaļa 80 gadu jubileja, ko svinēsim Jaunpils pilī, Kultūras namā. "Skolā matemātika man bija stiprākā puse" Tu esi privātas koncertzāles vadītāja. Vai tad, kad gāji studēt Latvijas Universitātes Ekonomikas un vadības fakultātē, tev jau bija kāda nojauta par to, ko gribi darīt? Pilnīgi noteikti tajā brīdī nojauta par privātas koncertzāles izveidošanu nebija. Bet dzīve cilvēku aizved tur, kur viņam jābūt. Man kādreiz likās – ja izlasa manu CV, ir sajūta, ka tas cilvēks tiešām nav zinājis, ko viņš dzīvē grib darīt. Jo tur ir gan flauta, gan tautas deju kolektīvu vadīšana, pa vidu – pedagoģija, un tad ir LU Ekonomikas un vadības fakultāte, kas ir nopietnāka izglītība. Tagad viss komplekts man ļoti labi noder: ja man būtu tikai humanitāra izglītība, nekad dzīvē privātkoncertzāli vadīt nevarētu! Jo galvenā sadaļa šeit ir tā, kā tu to lielo bildi finansiāli vari savilkt kopā. Ikdienā strādājam tūkstoš kvadrātmetru lielā zālē ar nulles dotācijām – viss jānopelna mums pašiem. Lai to varētu izdomāt, ekonomikas zināšanas ir vajadzīgas. Bet matemātika man arī bija stiprākā puse skolā, nevis, piemēram, valodas. Ko no tevis ikdienā paģēr koncertzāles vadīšana? Tā ir milzīga atbildība. Pirmkārt par cilvēkiem, kuri ir mani darbinieki. Cik tev ir darbinieku? Pamata komandā esam pieci cilvēki: divi tehniskie – Kristers un Artūrs, mana vietniece Ieva, mārketinga vadītāja Betija un cilvēks-orķestris – aizskatuves administrators Kaspars. Vēl ir publiku apkalpojošais personāls. Jā, neesam daudz, neskatoties uz to, ka mums ir ļoti liels skatītāju skaits un notiek daudzi pasākumi. Mēs paši visu darām. Un kā jūs mērāt savus izmērāmos rezultātus? Tas ir pasākumu skaits, tas ir skatītāju skaits, un tas ir apgrozījums: varam ar to lepoties. jo Latvijas koncertu vietu vidū pēc "Biļešu paradīzes" datiem esam diezgan augstās pozīcijās, augšgalā. Manī bija spīts – pierādīšu, ka to var izdarīt! Pieņemu, ka ne vienmēr esat eiforijā, ka viss sanāk. Eiforijas nav vispār, jo mums taču bija pandēmija, kas likās pilnīgs izmisums. Principā tajā laikā vajadzēja aiztaisīt tās durvis ciet, bet tobrīd manī bija spīts – es tik un tā to noturēšu un pierādīšu, ka to var izdarīt! Kaut patiesībā tas bija diezgan neiespējami ar visiem atceltajiem pasākumiem. Atceros pa datumiem, kā tas viss notika: 11. martā toreiz visu aizvēra, mēs kvalificējāmies visiem atbalstiem, bet saņēmām tos decembrī. Visu laiku ar privātiem aizņēmumiem – kaut kā tā. Arī darbinieki taču bija jānotur – viņi nebija vainīgi. Tas bija diezgan liels izaicinājums, un arī tagad nevaram rēķināties ne ar ko uz priekšu. Tā ir laime dotētajām iestādēm – ka tās var saplānot vismaz vienu sezonu uz priekšu! Bet es to nevaru, jo nezinu, kādi būs ieņēmumi. Tas atkarīgs tikai no tā. Tagad apkure par janvāri, februāri, martu – komunālo pakalpojumu rēķins ir septiņi tūkstoši! Tagad domājam, ko darīt. Bet zāles lielākoties vienmēr ir pilnas, biļetes pārdotas ilgu laiku uz priekšu, un tas piedāvājums ir apskaužami daudzveidīgs: tie nav tikai dažādžanru koncerti – tie ir dažādi vakari, un man šķiet, ka tev pašai īpaši mīļi ir dzejnieku vakari. Man sevišķi tuvi pagājušo gadsimtu mijas dzejnieki – Plūdons, Skalbe, Fricis Bārda. Sen neesam uztaisījuši nevienu jaunu programmu, bet vajadzētu. Pandēmija visus nolika uz pauzes. Bet pirms tam taču mums bija programmas ar Vili Daudziņu – viņš mums ir tāds kā dzejas teātra patrons. Pirmā programma bija ar Ojāra Vācieša un Imanta Ziedoņa vēstulēm – kopā ar Kasparu Znotiņu un Vili Daudziņu: tas mums bija absolūtais bestsellers! Bet tas bija jau pirms desmit gadiem – nospēlējām gandrīz simt reižu. Tā bija izrāde, par kuru teicu – var to likt pirmdien no rīta, arī tad būs izpārdota! Un tad bija iestudējums, kuru centrā bija brāļi Veidenbaumi. Tā bija Viļa Daudziņa ideja, jo daudzi nezināja, ka Veidenbaumam Eduardam bija brālis Kārlis, kurš arī rakstīja dzeju, bet viņš bija tas, kurš saimniekoja Kalāču mājās: kādam jau tur bija jāstrādā, lai Eduards varētu dzīvoties pa Tērbatu... Stāsts bija ļoti interesants, un mēs to piedāvājām arī "Skolas somai". Jo man likās – ja bērns atnāk un noskatās Viļa pētījumu par laiku, kurā Veidenbaumi dzīvoja, par cara laika Latviju – tā uzreiz ir mācību stunda! Tādi izglītojoši pasākumi, kuros arī pati daudz uzzinu. Daumants Kalniņš sarakstīja mūziku ar Friča Bārdas dzeju – izveidojās programma "Sirds prieks". Sekoja programma ar Knuta Skujenieka vārdiem, par ko Daumants saņēma "Zelta mikrofonu". Man pašai tas viss ir tik tuvs – tāpēc arī tik aizrautīgi par to stāstu! Protams, visi Vecpiebalgas dižgari: pirms kāda laika sarīkojām latviešu kultūras nedēļu "Vecpiebalga atver durvis", kas turpinās vēl šobrīd; Kārļa Skalbes mājās bija ikgadējie koncerti. Mums pašiem patīk un citiem arī. "Tā ir Dieva dāvana – būt tādu cilvēku tuvumā" Ar senajiem meistariem iznāk vairs tikai virtuāla tikšanās, bet ar dzejniekiem, kuri vēl pavisam nesen bija mūsu vidū, tev droši vien veidojusies skaista, pavisam tuva draudzība. Draudzība – tā varbūt neteiktu. Bet tādi cilvēki patiesi bijuši pie manis "Dailes" namā – piemēram, Knuts Skujenieks savu 85 gadu jubileju – savu pēdējo jubileju – sagaidīja uz "Dailes" nama skatuves un bija klāt arī Daumanta programmas "Drošinājums" pirmatskaņojumā. Protams, ka tā ir ļoti liela vērtība – ka esi šos cilvēkus saticis un saproti, kādai ellei viņi izgājuši cauri – te domāju Knutu Skujenieku. Un tas, ka viņš – tāds Baltais tētiņš – spējis palikt tik gaišs cilvēks – tas ir apbrīnojami! Un vēl mums bija Imanta Kalniņa iepriekšējās jubilejas ballīte, kurā bija Uldis Bērziņš, Knuts Skujenieks un pats Imants Kalniņš. Tā ir Dieva dāvana – būt tādu cilvēku tuvumā. Arī Latvijas Radio koris ir tavs lielais draugs – vairākas programmas rīkotas tieši ar to. Piemēram, Artura Maskata mūzikas programma. Tā laikam ir tava īpašā mīlestība. Jā, Latvijas Radio koris ir mani draugi visu "Dailes" nama gadu garumā. Pirmajai programmai, kurai Sigvards Kļava bija mākslinieciskais vadītājs, veidojām speciālas aranžijas – Andris Sējāns pirmajai daļai un Valts Pūce – otrajai daļai. Imanta Kalniņa oratorijā "Dzejnieks un Nāra" pirmoreiz satikos ar Daumantu Kalniņu kā solistu, un tad arī sākās mūsu draudzība – tas bija jau pirms vienpadsmit gadiem. Tagad mums ir plāns "Dzejnieku un Nāru" rudenī kopā ar Sigvardu jauniestudēt, jo toreiz "Dailes" nams bija knapi atvērts, un šī programma bija pelnījusi skanēt ilgāk. Tāpēc tā atkal jāiestudē no jauna! Vēl ar Latvijas Radio kori bija Artura Maskata jubilejas programma, Broņislavas Martuževas programma ar Daci Everss un Daumantu. Veidojot šīs programmas, tev iznāk brīnišķīga sadarbība arī ar vadošajiem režisoriem un dramaturgiem! Protams! Diezgan daudz esam sadarbojušies ar Māru Ķimeli. Tagad jubilārs Artūrs Dīcis mums ir dramaturgs Mārča Auziņa un Daiņa Grūbes izrādē. Reinis Suhanovs bija atklāšanas izrādes režisors. Laikam jau patiesībā esam sadarbojušies ar visiem, kas ir mūsu vidū. Sava publika – tā ir puse no uzvaras! Līdzās koncertiem, muzikālajiem uzvedumiem un džeza koncertiem Mūzikas namā "Daile" ir arī sarunu vakari. Izskatās, ka cilvēkiem ir nepieciešamība pēc klusinātām sarunām, kur divas personības sarunājas par šodien būtiskām tēmām. Mums bija divi cikla darbi – un droši vien būs arī trešais – ar abiem Mārčiem Auziņiem: ģitāristu Mārci Auziņu un zinātnieku Mārci Auziņu, ar kuru mums izveidojusies cieša draudzība – viņš ir vienkārši brīnišķīgs cilvēks! Cilvēkiem tas interesē, un tēmas ir dažādas: pirmā bija par mākslīgo intelektu, kur bija gan mūzika, gan profesora skatījums, bet saruna "Flirts ar Budu" bija kā meditācija, kurā skanēja mūzika. Tādi starpžanru projekti. Un vēl ir Latvijas Nacionālā simfoniskā orķestra kamermūzikas koncerti, kur skan gan klasika, gan arī laikmetīgā mūzika! Vai uz tiem nāk "Dailes" namam uzticīgā publika, vai tomēr līdz ar žanru un stila maiņu mainās arī cilvēki? Kādi astoņdesmit procenti ir uzticamā publika. Es jau šos cilvēkus atpazīstu vaigā. Taču LNSO kamermūzikas koncerti publikā ienesuši arī jaunas sejas. Ļoti ceru, ka viņi vēlāk atrod arī kaut ko sev piemērotu no mūsu repertuāra. Kad atvēru "Dailes" namu, mans galvenais mērķis un sapnis bija, ka mums izveidotos sava publika – jo tā jau ir puse no uzvaras! Un es atļaušos domāt, ka trīspadsmit gadu laikā tas tiešām noticis. Bet septembrī apritēs astoņpadsmit gadi, kopš sarīkoju savu pirmo koncertu... Tev ir liela privilēģija – strādāt kopā ar Maestro Raimondu Paulu, turklāt uzņemties tādu lielu un atbildīgu pienākumu kā lielā draugu lokā nosvinēt viņa 90. dzimšanas dienu, kas patiešām bija fantastisks vakars. Bet sadarbība rit arī ikdienā. Cik reižu jau nospēlēta izrāde "Vīrieši labākos gados"? Ap 120. Tieši uz Maestro jubileju apkopojām kopīgo programmu skaitu, un patiesi: kopā ar Maestro veidotas 15 programmas ar dažādiem solistiem. Pirmā bija ar Zigfrīdu Muktupāvelu, tad ar Agnesi Rakovsku, Dināru Rudāni un Andri Keišu, tad bija Zigfrīda Muktupāvela programma ar Jāņa Petera dzeju, jau pieminētā Ojāra Vācieša un Imanta Ziedoņa programma… Ļoti daudzas programmas bijušas ar Maestro. Un ne tikai ar Maestro – pie mums bijis arī Zigmara Liepiņa 70 gadu jubilejas koncerts. Un arī Jāņa Lūsēna un Imanta Kalniņa jubileja tikusi svinēta. Atļaušos teikt, ka ļoti popularizējam latviešu autoru dzeju un mūziku. Tas ir mūsu galvenais mērķis, un mēs solāmies to darīt arī turpmāk. Un Frenka Sinatras visgarākā dzimšanas diena! Jā, Frenka Sinatras dzimšanas diena tika svinēta desmit gadu garumā. "Tā ir mana sirdslieta – ne tikai pienākums" Anda, tu visos koncertos pati esi klāt. Šķiet, ka pilnīgi katru vakaru! Pieņemu, ka tas ir ne tikai tavs darba pienākums, bet tev ir arī patīkami redzēt [sava darba] augļus. Tieši tā. Zinu visas programmas no galvas, bet… Ņemot vērā to, ka esam privāta koncertzāle, mums darba roku nav tik daudz, bet skatītāju vietu skaits ir vairāk nekā četri simti. Tāpēc visu darām paši – arī tērpus sakārtojam māksliniekiem, uzklājam kafijas galdu. Mēs reāli strādājam kā publiku un mākslinieku apkalpojošais personāls. Tāpēc arī tur esmu. Un tā ir mana sirdslieta – ne tikai pienākums. Mūzikas nams "Daile" atrodas Lāčplēša un Barona ielas stūrī – tāda ļoti laba kultūras vietu saliņa! Blakus – restorāns "Osiris", netālu – Jaunais Rīgas teātris, virs jums ir "Arhis Arhitekti", un turpat ir arī galerija "Istaba". Jā, tāds radošais kvartāls. Bet jūs arī kaut kā sadarbojaties? Mēs vienkārši draudzējamies. Jaunā Rīgas teātra aktieri pie mums uzstājas, publika iet uz "Osiris" – lai gan arī mums ir pašiem sava kafejnīca –, un "Osiris" publika nāk pie mums. Pagalmiņš ir viens – visi Jāņos satiekamies. Man bija pārsteigums, ka savulaik esi strādājusi pie Andreja Žagara. Andrejam tolaik bija, manuprāt, septiņi restorāni: tas bija augstākais punkts, kad viņš atvēra "Žagara jauno restorānu". Berga bazārā bija "Simpozijs", vīnu veikals, Vecrīgā bija grieķu restorāns, vēl "Dizzi" klubs, "Osiris"... Biju šo restorānu izpilddirektore. Ar Andreju iepazināmies kādā ballītē Operā, un viņš saprata: šitā meitene, kaut arī no laukiem, ir baigi ašā. Kaut kāds materiāls tur ir! Andrejam esmu ļoti pateicīga – viņš man ļoti daudz ko iemācīja. Vienbrīd viņš saka: tagad braucam uz Londonu un Parīzi, uz restorāniem! Es domāju – man pat nav nekā, ko mugurā vilkt... Ar Andreju vienu laiku ļoti cieši strādājām. Viss sākās kā joks, bet izrādījās liktenis Tu esi ne tikai šīs koncertzāles turētāja un saimniece, bet arī mūzikas izdevniecības "Ars Nova" vadītāja. Tagad tas vairāk "Spotify" platformai. Apvienība tika nodibināta, kad sākām strādāt kopā ar Jāni Lūsēnu – tas bija 2008. gadā, un septembrī kopš tā laika būs apritējuši jau astoņpadsmit gadi. Tas viss sākās kā joks, bet izrādījās liktenis. Jo pirms tam strādāju pilnīgi citā sfērā un reiz vedu Kristīni uz koncertu, kurā viņai bija jāpiedalās kopā ar Māru Zālīti, Jāni Lūsēnu un Zigfrīdu Muktupāvelu. To koncertu atcēla. Kaut kā sākām runāt, un Lūsēns saka – man nākošgad piecdesmit gadu jubileja, bet nav, kas uztaisa. Saku – es taču varu uztaisīt! Bet tad tikai Operā, jo tikai tajā kaut ko zinu. Tā tas sākās – kā joks. Pa vidu Jānis uzrakstīja ciklu "Mazu brīdi pirms". Tas bija 2008. gadā – mans pirmais rīkotais koncerts. Pilnīgs liktenis! Tad bija laiks, kad iestudējām dažādus mūziklus – Valmieras teātrī bija "Kaupēn, mans mīļais" un "Agrā rūsa". Bet ciešāka sadarbība raisījās tikai ar Lūsēnu. Bet tā mūžīgā telpu problēma... Un tad es iedomājos, vai Rīgā nav kāds bijušais kinoteātris… Ierakstīju tīmekļa meklētājā – un tiešām! Sludinājums, ka izīrē bijušā kinoteātra telpas. Taču sludinājuma termiņš jau bija beidzies. Nodomāju: tā ir tieši "Osiris" māja, kurā visus pazīstu. Jānoskaidro. Viņi saka – tur ir izīrēts, bet varbūt viens procents, ka [mans sapnis] varētu piepildīties. Un tas viens procents arī piepildījās! Liktenis! Vai to, ko rādāt uz skatuves, mēdzat arī izdot ciešripās un platēs? Tagad aktuāla analogā mode. Tagad tās vinilplates, jā, un ļoti gribētu izdot dažas no mūsu programmām. Kuras tās būtu? Piemēram, programmu "Suni ārā nedzenama nakts" – tā ir ļoti, ļoti, ļoti īpaša. Tā man ļoti, ļoti patīk. Arī Knuta Skujenieka un Daumanta Kalniņa "Drošinājums", kas izpelnījās "Zelta mikrofonu". Mēs paši veidojam arī televīzijas ierakstus un dodam Latvijas Televīzijai – šie ieraksti bieži tiek parādīti televīzijā. "Pats Artūrs Banga sēdējis pie manas priedes!" Dzirdēju, ka tev bijusi doma savas mājas Lapmžciemā izveidot kā brīvdabas koncertzāli. Tās mājas tieši ar tādu domu vispār tika iekārtotas. Tas bija pandēmijas laiks. Man bija saikne ar Lapmežciemu, un biju izdomājusi, ka tā varētu būt "Dailes" nama vasaras rezidence, un doma nav atmesta – tādi brīvdabas koncerti, jo sēta ir ļoti skaista – pie jūras un ar vēsturi: šajā sētā filmēts "Ilgais ceļš kāpās"... Diezgan daudz tur esmu savedusi kārtībā, tā ka – kas zina. Pandēmijas laikā taisījām visādas fotosesijas; esam filmējuši arī raidījumu "Daudz laimes, jubilār!" Vajadzētu sākt ar "Ilgā ceļa kāpās" vakara kino seansu, lai redz, kur ir Artūra priede! Jā, pats Artūrs Banga (viens no filmas galvenajiem varoņiem – red.) sēdējis pie manas priedes! Tas uzreiz ir stāsts! (Smejas.) Vēl tikai mājai jāuzliek šindeļu jumts. Vai maz vēl ir meistari, kas māk tādu uzlikt? Mani meistari brauc no Alūksnes, jo daudz tādu vairs nav. Tas ir tāds ļoti labais gadījums, kas man liek noticēt, ka ar Latviju viss ir kārtībā, jo šindeļu jumta licējam – galvenajam meistaram – ir pieci dēli, un visi pieci ir apmācīti šindeļu jumta likšanā! Jā, viņi mācās dažādās universitātēs, bet viņi prot to amatu. Un tad nu visi pieci dēli brauc un liek manai mājai jumtu. Tā ir vērtība! Ko vēl dari savā brīvajā laikā, ja tev tāds ir? Brīvā laika man ir ļoti maz. Bet, cik nu ir, to cenšos pavadīt dabā. Jo ikdienā, kā jau tu arī teici, katru vakaru esmu "Dailes" namā, apkārt četrsimt cilvēki, un tas, kas pēcāk visvairāk nepieciešams, ir klusums, līdzsvars, miers, kuru var atrast tikai un vienīgi dabā: mežā, pie jūras, arī tomātus stādot, arī rozēm lapas griežot un kaut ko tādu darot. Tad tomēr dārza darbi tev maķenīt patīk? Tagad patīk, jā! Kad mamma savulaik Jaunpilī lika divus hektārus biešu izkaplēt – citādi uz balli netikšu, likās – nemūžam man nekā tāda nebūs! Bet tagad patīk. Gribas savu tomātu noplūkt! To tomātu nav tik daudz, drīzāk tā sajūta, ka no rīta ieej siltumnīcā – tas ir pilnīgi kaut kas cits. Un tā ir vienīgā atslodze, kas iespējama, savādāk nevar – daba! Daba, un tūlīt arī maijs, tūlīt svētki. Man vienkārši gribas novēlēt tev, lai vari izbaudīt šo pavasari un kopā ar savējiem nosvinēt gan savu atzinību, gan mūsu valsts neatkarības atjaunošanas svētkus. Lai mums visiem skaistas aprīļa beigas un maija sākums, kad daba plaukst! Sirsnīgs paldies tev, Gunda! Baltā galdauta svētki 4. maijā man vienmēr ir patikuši – man vispār patīk galdu klāt. Tagad būs īpašs iemesls. Paldies!
V 50. letech vynesl desítky rozsudků s trestem smrti soudce Vojtěch Rudý. Soudil údajné vrahy komunistických funkcionářů v Babicích, herečku Jiřinu Štěpničkovou a stovky dalších lidí, skutečných nebo domnělých odpůrců komunistického režimu.Všechny díly podcastu Portréty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.
Írán pohrozil blokádou Rudého a Ománského moře, pokud Američané nepřestanou s blokádou jeho přístavů. Pentagon chce navíc v příštích dnech vyslat do regionu dalších šest tisíc vojáků. To všechno jen pár dní po jednání o míru v Islámábádu. „Obě strany záměrně vytvářejí mlhu. Jednají i zbrojí, aby si vynutily ústupky,“ říká analytik Břetislav Tureček. Jaké dopady může mít dvojí blokáda Hormuzského průlivu? A co přináší nový izraelský zákon zavádějící trest smrti za terorismus?Všechny díly podcastu Jak to vidí... můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.
Victor Rud is a board member of the Ukrainian American Bar Association and chairman of its Committee on Foreign Affairs. Rud has more than 35-years of experience as an international attorney. Before Ukrainian independence, he was co-counsel, in the West, for members of the Ukrainian Helsinki Accords Watch Group, and for other dissidents in Ukraine. He was also counsel to the US Public Member to the Helsinki Accords Review Conference in Madrid. He is an honours graduate of Harvard College and Duke Law School. ----------LINKS: https://www.kyivpost.com/authors/242 https://www.linkedin.com/in/victorud/ https://defencereport.com/author/victor-rud/ https://hcnj.clubs.harvard.edu/article.html?aid=315 https://www.publicinternationallawandpolicygroup.org/expert-roundtable-peace-process-ukraine https://uaba.org/page-1825383 ----------SUPPORT THE CHANNEL:https://www.buymeacoffee.com/siliconcurtainhttps://www.patreon.com/siliconcurtainhttps://www.gofundme.com/f/scaling-up-campaign-to-fight-authoritarian-disinformation----------TRUSTED CHARITIES ON THE GROUND:Car4Ukrainehttps://car4ukraine.com/en-US/campaignsDzyga's Pawhttps://dzygaspaw.com/projectsSuperhumans - Hospital for war traumashttps://superhumans.com/en/UNBROKEN - Treatment. Prosthesis. Rehabilitation for Ukrainians in Ukrainehttps://unbroken.org.ua/Come Back Alivehttps://savelife.in.ua/en/Chefs For Ukraine - World Central Kitchenhttps://wck.org/relief/activation-chefs-for-ukraineUNITED24 - An initiative of President Zelenskyyhttps://u24.gov.ua/Serhiy Prytula Charity Foundationhttps://prytulafoundation.orgNGO “Herojam Slava”https://heroiamslava.org/----------PLATFORMS:Substack: https://substack.com/@siliconcurtainTwitter: https://twitter.com/CurtainSiliconLinkedin: https://www.linkedin.com/in/finkjonathan/Podcast: https://open.spotify.com/show/4thRZj6NO7y93zG11JMtqm----------
Zeitgeist #13 s Tomášem Lindnerem a Dominikou Perlínovou o vývoji války na Blízkém východě, pozicích válčících stran i Evropy. Moderuje Štěpán Sedláček.Od prvních izraelských a amerických útoků na Írán už uplynul měsíc a rozhodně nejde o drobnou výpravu nebo-li "excursion", jak konflikt opakovaně označoval Donald Trump, který se také zdráhá používat označení "válka" kvůli absenci schválení ze strany amerických zákonodárců. Přes jisté snahy o vyjednávání zprostředkované Pákistánem mezi USA a Íránem to zatím na žádnou dohodu nevypadá.Írán v reakci na napadení a zničení podstatné části svých vojenských prostředků i zabití čelních postav režimu včetně ajatolláha, útočí napříč zeměmi regionu a přiškrtil dopravu Hormuzským průlivem. Izrael rozšířuje útok na pozice Hizballáhu v Libanonu. Pentagon se mezitím připravuje na možnou pozemní operaci na íránském ostrovu Chárg, kudy proudí devadesát procent ropy z Íránu. Do oblasti už také přicestovaly tisíce amerických vojáků, kteří by se na této akci mohli podílet. A do konfliktu se podle všeho začínají zapojovoat také Hútíové z Jemenu. Ocitáme se tak v situaci, kdy malé množství relativně levných dronů v Perském zálivu a Rudém moři může zásadně ovlivnit cenu komodit počínaje ropou a ve výsledku celou světovou ekonomiku. Konec války je však zatím vzhledem k nejasným cílům americké administrativy v nedohlednu. Jak se jeví vývoj strategie USA, Izraele a Íránu? Jak konflikt dopadá na země EU, NATO ale také Čínu a Rusko? A co zůstává neprávem opomíjené ve stínu války?Nejen o tom diskutují Tomáš Lindner a Dominika Perlínová se Štěpánem Sedláčkem v Zeitgeistu týdeníku Respekt.Doporučujeme také článek: Epická zuřivost v praxi: Čeho zatím Trump a Netanjahu dosáhli v Íránu?https://www.respekt.cz/zahranici/epicka-zurivost-v-praxi-ceho-zatim-trump-a-netanjahu-dosahli-v-iranu
Se você negligencia sua saúde, você não está operando com a razão, está apenas reagindo ao mercado através de impulsos de raiva, medo e estresse. Neste episódio completo do Os Traders Podcast, Rudá recebe o Dr. Renan Honorato, médico e trader, para uma conversa profunda sobre como a fisiologia e a saúde mental impactam diretamente a sua tomada de decisão no day trade.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/bg2fTlEntenda como a liberação de dopamina e cortisol no seu cérebro pode criar ciclos viciantes que destroem o seu capital e a sua saúde física. Dr. Renan detalha por que o sono é a ferramenta mais poderosa para consolidar o aprendizado e como maus hábitos alimentares e o sedentarismo podem te manter preso em resultados medíocres e dias de fúria constantes.00:00 Chamada01:23 Início1:14:21 FinalNeste vídeo, você vai entender:▪️ A Química do Ganho: como a liberação massiva de dopamina desensibiliza seus receptores e te faz buscar riscos cada vez maiores e perigosos ▪️ Luta ou Fuga no Gráfico: por que o estresse faz a amígdala assumir o comando, anulando a sua capacidade de raciocinar com o córtex pré-frontal▪️ O Papel Vital do Sono: como uma boa noite de descanso limpa as toxinas do cérebro e impede que você repita os mesmos erros técnicos do dia anterior ▪️ Ciclo Vicioso do Trader: a relação entre perdas no mercado, má alimentação, ganho de peso e a queda na performance profissional ▪️ O Contrato de 3 Meses: a estratégia do Dr. Renan para implementar novos hábitos e transformar o trading em um negócio sério e sustentável ▪️ Neuroplasticidade e Aprendizado: como a atividade física e a suplementação correta auxiliam o cérebro a aprender novos padrões operacionais ▪️ Medicina vs Trading: as semelhanças entre o diagnóstico clínico e a análise de confluências técnicas no mercado financeiro#daytrade #saude #autocuidado #medico #medicotrader #saudenotrading #mentalidade #trading #medicina #comomelhorardevida #vivamais #trader #vivermelhor #cortisol #dopamina #estresse #cuidadopessoal AnfitriãoRudá Alves: Instagram: @r.a.trader Tik Tok: ostraderspodcastConvidado:Renan Honorato: Instagram: @dr.renanhonorato
Vydání cestovatelského týdeníku Za obzor, se vůbec nemůže pochlubit "poklidnou jarní atmosférou". Hrůzy režimu Rudých Khmérů, které v pořadu líčí Jan Zajíc, nemají se sladkobolným pozlátkem nic společného. Ale Kambodža má podle Jana Zajíce naději - a její kola se dávají do pohybu v současné době naplno. Velký počet nových křesťanů mění kurz společnosti směrem k naději a odpuštění - a to znamená nový začátek.Tento podcast můžete podpořit na https://radio7.cz
Vzdát hold významnému strojírenskému podniku chtělo vedení Sezimova Ústí na Táborsku přejmenováním jedné z hlavních ulic města. Z ulice Rudé armády se měla stát ulice Ke Kovosvitu. Ovšem stejně jako před třemi lety, i teď místní obyvatelé vyjádřili v anketě nevoli k jakýmkoli změnám názvu.Všechny díly podcastu Jihočeské odpoledne můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.
Donald Trump je více než rok prezidentem Spojených států. Za tu dobu stačil podniknout útoky na teroristické Húsíje, útočící na dopravu v Rudém moři, asistoval u dvanáctidenního bombardování jaderných kapacit v Íránu, nechal unést venezuelského diktátora Madura a dnes zaútočil na Írán.S expertem na Spojené státy Martinem Weissem se pokoušíme odpovědět na to, jaká je zahraniční politika USA a čím se prezident Trump liší od neokonzervativců, snažících se intervenovat všude ve světě. Historik Timothy Snyder po jednání s Putinem řekl, že je to beránek v rouše vlčím. Platí to i po Venezuele a Íránu?Jaké je skutečné pozadí aféry Epstein a jak se realita zveřejněných dokumentů liší od někdejších konspiračních teorií? Zabýváme se také radikálními proudy v americké politice, ať už jde o MAGA nebo radikální levičáky typu kongresmanky Cortézové nebo newyorského starosty Mamdaniho. Jak se přihodilo, že tito lidé mají takový vliv v tradičních stranách?V poslední části rozebíráme zvláštní mediální fenomén podcasterů Tuckera Carlsona a Joea Rogana, které sledují desítky miliónů lidí. Je Carlson prázdná hlava a rozhodla prezidentské volby neúčast Kamaly Harrisové u Rogana? Analytik Weiss si myslí, že ano.
Izrael a Spojené státy tvrdě udeřily na Írán. Jaká je strategie Donalda Trumpa na Blízkém východě? V Evropě se mezitím rozpadá i zbytek shody. Španělský premiér Pedro Sánchez postup USA blokuje a kritizuje. Řešíme také aktuální situaci ve sněmovně. Bylo by pro českou společnost i politiku nejlepším řešením, kdyby prezident kauzu Čapí hnízdo ukončil abolicí? Vláda kličkuje kolem rozpočtu na obranu a ministr zahraničí Petr Macinka ve sněmovně trollí prezidenta Pavla ostentativním listováním ve výtisku Rudého práva.Poslední lístky na MASHUP: https://goout.net/cs/listky/mashup-2026-novy-svet-x-insider-x-bruselsky-diktat/xeljb/Partnerem podcastu je advokátní kancelář ROWAN LEGAL a mezinárodní poradenská společnost RSM.
Zirgi ir skaisti un gudri dzīvnieki, kuri, tāpat kā jebkura dzīva būtne, ir pelnījuši laipnu attieksmi, iejūtību un rūpes. Kāda ir situācija ar zirgu labturību šobrīd, skaidrojam raidījumā Kā labāk dzīvot. Stāsta Pārtikas un veterinārā dienesta Novietņu uzraudzības daļas vadītājas vietniece Rudīte Bērziņa, Zirgu asistētas terapijas centra dibinātāja un biedrības "Zirga daba" dibinātāja Iveta Dzērve, veterinārārste, veterinārmedicīnas doktore Evija Liepiņa un fizioterapeite, sportiste un trenere Krista Ķūrēna. Zirgs ir atbildība un turēt zirgu nav lēti, atgādina raidījuma viešņas. Iveta Dzērve norāda, ka ir valstis, kur ir aizliegts turēt vienu zirgu, jo zirgam nepieciešams socializēties. Citu dzīvnieku klātbūtne nepalīdzēs, zirgam vajag zirgu, jo citādi viņš jūtas slikti. Zirgam vajag savējo kompāniju, bez kuras var justies arī nedrošs, jo zirgs ir bara dzīvnieks. Diemžēl arvien ir ikdiena, kad zirgu piesien vai viņam sapin kājās. Šobrīd Zemkopības ministrijā top noteikumi, kas šo aizliegs. Krista Ķūrēna norāda, ka tas nav nekas jauns un nezināms, ka zirgiem nepieciešamas ganības un socializācija. par to runā arī augstākajā sportā jau gadiem un tendence ir pozitīva. "Es strādāju ar augta līmeņa sporta zirgiem, viņi dzīvo daudz ārā, ganībās, brīvi staigā, kad tas ir iespējams. Protams, sacensību laikā ir ierobežojumi, bet tad viņi atgriežas mājās un ir iespēja būt zirgam. Tas ir svarīgi, domājot par viņa labsajūtu, kā arī fizisko un mentālo veselību. Mums visiem ir svarīgi, lai dzīvnieks būtu laimīgs un vesels. Viņam ir nepieciešama komunikācija ar citiem zirgiem, nepieciešams dzīvot ārā - staigāt, ganīties, vārtīties, arī iespējams, traumēties. Mēs nevaram audzināt burbuļplēvē iepakotus tizlenīšus un cerēt, ka viņš būs sportists ilgus gadus," vērtē Krista Ķūrēna. "Tā ir arī drošība. Zirgs, kurš tiek visu laiku turēts boksā un iziet ārā tikai pasportot vai tiek ārā tikai kādu stundu, viņš ir cilvēkam bīstams, jo netiek apmierinātas viņa pamata vajadzības pēc kustības un socializēšanās," papildina Iveta Dzērve.
„To je jejich právo, číst si Právo,“ odpověděl celkem vtipně vicepremiér Havlíček (ANO) na otázku, co si myslí o tom, že během úterního projevu hlavy státu ve Sněmovně listoval za ní sedící, a tedy televizními kamerami plně zabíraný vládní kolega Macinka (Motoristé sobě) historickým exemplářem komunistického periodika Rudé právo.
„To je jejich právo, číst si Právo,“ odpověděl celkem vtipně vicepremiér Havlíček (ANO) na otázku, co si myslí o tom, že během úterního projevu hlavy státu ve Sněmovně listoval za ní sedící, a tedy televizními kamerami plně zabíraný vládní kolega Macinka (Motoristé sobě) historickým exemplářem komunistického periodika Rudé právo.Všechny díly podcastu Názory a argumenty můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.
Celý podcast sledujte na http://www.Echoprime.czZastínila titulní strana Rudého práva projev prezidenta Pavla ve Sněmovně? „Mně připadá, že je to definice neudálosti. Platí to do jisté míry i o prezidentově projevu. Ale mávání Rudým právem je pro mě nezajímavá provokace. Nicméně Motoristé jsou mimořádně úspěšní trendsetteři, že na jejich akce zase naskakuje i opozice,“ říká Tereza Matějčková. „Motoristům stačí mít dvacetiprocentní podporu. A nepochybně je silné jádro lidí, kteří odmítají Petra Pavla a jeho komunistickou minulost. Pokud si Motoristé chtějí vybudovat voličskou základnu, tak systematickými útoky na Pavla jim to může vyjít,“ soudí Dalibor Balšínek. Americko-izraelský útok na Írán má ve Spojených státech nízkou podporu a je kritizovaný i v hnutí MAGA. „Většinu teroristických útoků v západní Evropě spáchali sunnité, íránský režim naopak bojoval proti Islámskému státu a al-Káidě a měl daleko větší ztráty než Evropa a USA. A naši politici tu budou neustále opakovat, že hlavní sponzor terorismu ve světě je Írán?“ připomíná Daniel Kaiser.Ozbrojený konflikt na blízkém východě přináší i jiné souvislosti. „Jestli takhle dál bude Amerika pálit, Ukrajina jako priorita nebude ani na druhé nebo třetí koleji. Navíc rostoucí ceny ropy a plynu jsou samozřejmě výhodné pro Rusko,“ říká Matějčková.Na Echo Poradě diskutují Tereza Matějčková, Jiří Peňás, Daniel Kaiser a Dalibor Balšínek.X: http://twitter.com/echo24czFacebook: http://twitter.com/echo24cz
Rudá věž smrti na Jáchymovsku, symbol utrpení politických vězňů z 50. let, se postupně mění. Po převzetí státem a Národním památkovým ústavem se chystá pravidelný provoz, základní opravy i dlouhodobá rekonstrukce. Cílem je, aby se z místa stal důstojný památník a silný edukační prostor pro mladou generaci.
Rudá věž smrti na Jáchymovsku, symbol utrpení politických vězňů z 50. let, se postupně mění. Po převzetí státem a Národním památkovým ústavem se chystá pravidelný provoz, základní opravy i dlouhodobá rekonstrukce. Cílem je, aby se z místa stal důstojný památník a silný edukační prostor pro mladou generaci.Všechny díly podcastu Co vás zajímá můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.
Rudá věž smrti na Jáchymovsku, symbol utrpení politických vězňů z 50. let, se postupně mění. Po převzetí státem a Národním památkovým ústavem se chystá pravidelný provoz, základní opravy i dlouhodobá rekonstrukce. Cílem je, aby se z místa stal důstojný památník a silný edukační prostor pro mladou generaci.
Latvijas Nacionālajā operā šovakar, 17. februārī pirmizrāde Pjetro Maskanji operai „Zemnieka gods” un Rudžero Leonkavallo darbam „Pajaci”. Mūžīgs stāsts – kaislības, greizsirdība un neuzticība. Abi iestudējumi ir 19. gadsimta itāļu operas, spilgti verisma piemēri. Mārtiņa Ozoliņa muzikālajā vadībā un Aika Karapetjana režijā „Zemnieka gods” piedzīvos pirmizrādi, savukārt „Pajaci” ir 2019. gada iestudējuma atjaunojums. Radošajā komandā arī scenogrāfs un gaismu mākslinieks AJ Vaisbārds, kostīmu māksliniece Kristīne Pasternaka, horeogrāfe Liene Grava un videomākslinieks Artis Dzērve.
„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.
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.
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
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.
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.
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.
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.
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.“
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.
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.
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