Podcasts about sartre

Dans toute l'histoire du prix Nobel, deux hommes seulement ont pris la décision — libre, assumée, publique — de refuser l'une des distinctions les plus prestigieuses au monde : Jean-Paul Sartre en 1964 et Lê Duc Tho en 1973. Deux refus très différents, mais qui disent chacun quelque chose d'essentiel sur leur époque et sur leurs convictions.Le premier à franchir ce pas radical est Jean-Paul Sartre, philosophe et écrivain français, figure majeure de l'existentialisme. En 1964, l'Académie suédoise lui décerne le prix Nobel de littérature pour l'ensemble de son œuvre. La réaction de Sartre est immédiate : il refuse le prix. Non par modestie, mais par principe. Sartre a toujours refusé les distinctions officielles, estimant que l'écrivain doit rester libre, non récupéré par le pouvoir, les institutions ou la notoriété. Pour lui, accepter un prix comme le Nobel reviendrait à « devenir une institution », ce qui contredisait son engagement politique et intellectuel.Il avait d'ailleurs prévenu l'Académie, avant même l'annonce, qu'il ne souhaitait pas être nommé. Cela ne change rien : il est proclamé lauréat malgré lui. Sartre refuse alors publiquement, dans un geste retentissant. Ce refus est souvent perçu comme l'expression ultime d'une cohérence : l'écrivain engagé qui refuse d'être couronné. Ce geste, unique dans l'histoire de la littérature, marque durablement la réputation du philosophe, admiré ou critiqué pour son intransigeance.Neuf ans plus tard, c'est au tour de Lê Duc Tho, dirigeant vietnamien et négociateur lors des Accords de Paris, de refuser le prix Nobel de la paix. Le prix lui est attribué conjointement avec l'Américain Henry Kissinger pour les négociations qui auraient dû mettre fin à la guerre du Vietnam. Mais pour Lê Duc Tho, il n'y a pas de paix à célébrer. Les hostilités se poursuivent, les bombardements aussi. Refuser le Nobel devient alors un acte politique : il déclare ne pouvoir accepter un prix de la paix tant que la paix n'est pas réellement obtenue.Contrairement à Sartre, son refus n'est pas motivé par un principe personnel, mais par une analyse de la situation géopolitique. Son geste est moins philosophique que stratégique, mais tout aussi historique. Il reste le seul lauréat de la paix à avoir décliné le prix.Ces deux refus, rares et spectaculaires, rappellent que le prix Nobel, pourtant considéré comme l'une des plus hautes distinctions humaines, peut devenir un terrain d'expression politique ou morale. Sartre par conviction, Lê Duc Tho par cohérence historique : deux gestes, deux époques, deux refus qui ont marqué l'histoire du prix. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

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En mild borgerlig intellektuell psykiatriker och en militant ideolog som glorifierade revolutionära bönder. Farshid Jalalvand funderar över Frantz Fanons motsägelser. Lyssna på alla avsnitt i Sveriges Radios app. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.Det är ramadan i maj 1955 i Algeriet, och Frantz Fanon, överläkare i psykiatri vid Blida-Joinville-sjukhuset. sitter i sin bil och tänder en cigarett. Samtidigt som han drar sitt första bloss märker han hur en okänd man närmar sig bilen. ”Släck ciggen om du inte vill få allvarliga problem”, varnar främlingen på arabiska. Den algeriska självständighetsrörelsen FLN hade nyligen uppmanat till bojkott av tobaksvaror producerade i kolonialmakten Frankrike. Den som bröt mot det riskerade att få näsan avskuren – eller något ännu värre.Man skulle kunna tro att en sådan brysk tillrättavisning skulle uppfattas som hotfull eller kränkande. Men för Fanon, en kulturellt fransk västindisk läkare som hade sökt sig till Algeriet på grund av bristande karriärmöjligheter i Frankrike, blev den istället en livsomvälvande positiv vändpunkt. Den främmande mannen hade misstagit den svarte Fanon för en av sina – det var nämligen bara algerier som omfattades av cigarettförbudet. För en vän berättade han senare: ”Jag kände att jag hade blivit tilltalad som en av de egna”. För en person som under hela sitt vuxna liv hade känt sig alienerad från samhället blev detta inlemmande i en gemenskap ett huvudskäl till att han strax därefter anslöt sig till den algeriska självständighetsrörelsen.Det är otroligt vad den Andres blick kan göra med en.Frantz Fanon var född och uppvuxen i en välbärgad borgerlig familj i den franska kolonin Martinique. Under andra världskriget for den unge idealisten över Atlanten och anslöt han sig som volontär till den franska befrielsearmén för att kämpa mot nazisterna. Han blev allvarligt sårad i strid, mottog medalj för uppvisat mod, och fick som belöning för sin krigstjänstgöring studera valfri utbildning i Frankrike efter kriget. Han bestämde sig för att plugga till läkare vid det framstående universitetet i Lyon. Men studietiden blev inte som förväntad. Den inskränkthet och rasism han mötte i Frankrike utgjorde bakgrund till hans klassiska studie i rasismens psykologi – ”Svart hud, vita masker”. Ett av flera tongivande verk han författade under sitt korta men händelsefulla liv, innan han dog i leukemi, bara 36 år gammal.Det mest inflytelserika av dessa verk – ”Jordens fördömda”, med förord av Sartre – är ett stridsrop för de koloniserades väpnade kamp mot kolonialmakter världen över. Boken färdigställdes i exil i Tunis, delvis genom diktamen av den svårt cancersjuke Fanon. Då hade han sedan länge tvingats lämna Algeriet, efter att ha kritiserat kolonialmaktens förtryck av araber och berber. Han hade blivit FLN:s internationella talesperson och redaktör för rörelsens tidning. Hans liv kan på många sätt betraktas som en serie av motsägelser: den milda psykiatrikern som var en militant ideolog, den karibiske fransmannen som blev en talesperson för en arabisk revolutionär rörelse, den borgerliga intellektuelle som framförallt glorifierade revolutionära bönder.Men det är en annan motsägelse jag fastnar för. Eller kanske ingen motsägelse, men en händelse som kan ses som den raka motsatsen till incidenten med cigaretten, men som på samma sätt kom att prägla honom i grunden.William Shatz berättar i biografin ”The Rebels Clinic” hur Fanon som ung läkarstudent blev utpekad av en liten, vit pojke på tåget i Lyon. “Titta mamma, en négre. Mamma, mamma, le négre kommer att äta upp mig!” Pojken – genomsyrad av alla de koloniala fördomarna om vilda kannibaler – skakade av rädsla. Fanon skrev om händelsen i ”Svart hud, vita masker”: “Jag fick tillbaka min kropp utfläkt, sönderdelad […] All denna vithet som förbränner mig. Jag slår mig ner vid elden och upptäcker min hud. Jag hade inte sett den förut.” När barnets mamma försökte släta över situationen genom att högt säga “titta vilken vacker négre”, svarade Fanon trotsigt: “den vackra négren ber er dra åt helvete, madame!” För någon som längtade efter att bli sedd som en medborgare bland andra, blev den tvångsmässiga fixeringen vid hans hud ett ständigt blödande sår; beviset på att han aldrig skulle kunna undfly stigmat av sin pigmentering.Jean Paul Sartre, en av Fanons främsta inspirationskällor, hade tidigare skrivit om hur juden först blir varse sin judenhet – i bemärkelsen något negativt utmärkande – i mötet med antisemiten. Simone de Beauvoir hade skrivit de kända orden: “man föds inte till kvinna, man blir det”. Nu kunde Fanon addera den koloniala upplevelsen till existentialismens teoribygge: Den svarta människan, berövad sin mänsklighet och individualitet, blir först “svart” i mötet med den icke-svarta blicken, reducerad till en ansiktslös medlem av en flock vildar.Ett sätt att sammanfatta dessa betraktelser är att ens identitet skapas i förhållande till den Andre.Vem är algerier? Vem är svart? Vem är kvinna? Vem är svensk?Om vi ska tro existentialisterna handlar inte identitet om hur någon känner sig inombords, utan om hur hon blir sedd av andra. Individen står maktlös inför sin egen identitet, och i förlängningen därmed sin egen plats på jorden. Det är en fruktansvärd sanning. En sanning som lägger ett stort ansvar på oss som medmänniskor.Idén har sitt ursprung i Hegels herre-slav-dialektik. I “Andens fenomenologi” skriver den tyska filosofen att ett självmedvetande endast uppstår i relation till ett annat. När två medvetande möts uppstår en maktkamp, där den ena till slut blir herre och den andra slav. Eftersom det är bättre att vara något än inget, finner sig slaven i uppgörelsen. Herren och slaven ställs i en ömsesidig beroenderelation – de behöver varandras blickar för att på ett plan ens existera.Det är en mer fundamental form av alienering än vad man finner i den mer social- och samhällstillvända filosofin hos Sartre, de Beauvoir och Fanon. Men vår beroendeställning till den Andres blick är intakt.”Helvetet, det är de andra”, som det konstateras i en av Sartres pjäser.För det är en blick som kan fläka sönder, bränna och förringa, som i fallet med pojken på tåget. Men det är också en blick som kan lyfta, stärka och inkludera som i berättelsen om den varnande algeriern. Både alienation – och dess ljuva motsats, gemenskap – är relationella fenomen. Alla blir vi till genom hur vi ses i kärleksrelationer, hur vi uppfattas av våra närstående, och hur vi blir betraktade i offentligheten.Existentialisternas idéer om individens ansvar har sedan länge sprungits om av strukturalistiska och poststrukturalistiska förklaringsmodeller. Men det finns i min mening all anledning att återvända till dem. En välvillig blick är förvisso det första steget även i en strukturell förvandling. Men ännu viktigare: Varje människa har – genom sin blick – makt, och därmed ett moraliskt ansvar. Hur vi väljer att använda det kan förändra ett liv, en plats, en värld.Farshid Jalalvandmikrobiolog, skribent och författareLitteraturAdam Shatz: The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon. Farrar, Straus and Giroux, 2024.Frantz Fanon: Svart hud – vita masker. Översättning: Stefan Jordebrandt. Bokförlaget Daidalos, 1997.Frantz Fanon 1925–1961Född: Fort-de-France, Martinique (då fransk koloni).Verksam som: Psykiater, filosof, antikolonial teoretiker, författare, redaktör och ideolog. Kända teman: Kolonialismens psykologi, rasism, våld och befrielsekamp, nationell kultur och dekolonisering Aktivism: Stödde och arbetade för den algeriska befrielsefronten (FLN) under det algeriska självständighetskriget. Död: Leukemi, 1961 (USA), begravd i Algeriet.På svenska: ”Svart hud – vita masker” samt ”Jordens fördömda” finns i ett flertal översättningar och utgåvor på svenska, från 1962 och framåt.

What if the renewed fascination with Domenico Losurdo says more about our appetite for stability than about Marxism's future? We sit down with Ross Wolfe to unpack how a Verso‑to‑Monthly Review pipeline, a revived faith in China's statecraft, and the polemical stretching of “Western Marxism” built a Dengist common sense on the contemporary left. The story runs through publishing politics, bad categories, and a philosophical move that recodes the twentieth century's defeats as proof that the state must be forever.We press on the scholarship: where Losurdo distorts Perry Anderson, ignores Russell Jacoby's tighter frame, and sidelines entire currents like British Marxism, the Situationists, and Johnson–Forest. We reopen the Italian debates—Operaismo, Tronti, Althusser—and ask whether Sartre's and workerist priorities were really blind to anti‑colonial struggle or simply refused to romanticize models that never fit advanced capitalism. From there, we tackle the hinge: Hegel's Philosophy of Right. Does it license a permanent state, or did Marx and Lenin get it right that the state's existence tracks class antagonism and should wither as class society is abolished?The conversation widens to strategy. We examine the labor‑aristocracy thesis, the quiet third‑worldism that relieves organizers of responsibility at home, and the way China's present contradictions—major trade with Israel, BRICS diplomacy, GDP slowdown, regional rivalries—undercut claims that socialism can be national. If history “could only go this way,” what is left to change? We make the case for rebuilding class independence and international coordination in the core and periphery alike, not lowering horizons to match yesterday's outcomes.Subscribe, share, and leave a review to keep these long‑form dives alive. Then tell us: should the left reclaim the withering of the state—or retire it?Send us a text Musis by Bitterlake, Used with Permission, all rights to BitterlakeSupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf, DRV, Kenneth McKee, JY Chan, Matthew Monahan, Parzival, Adriel Mixon, Buddy Roark, Daniel Petrovic

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Thinking of the French philosopher Jean-Paul Sartre, it is hard to think of him without imagining him in very particular contexts. One will likely imagine him in a Parisian cafe working through a pack of cigarettes and coffee, working on his latest play while waiting for his friend Pierre to arrive. His theories of freedom against the temptations of bad faith are thought to be theories of writers and activists, resisters of occupation. But while this is no doubt a central part of his thinking, it misses another context he was very much interested in: the clinic. While he was not an orthodox Freudian or trained analyst, he was deeply interested in many of the questions that psychoanalysts are also interested in, and this intersection proved to be very productive, generating thousands of pages of lesser known works. This is what Mary Edwards, philosophy lecturer at Cardiff University, has written about in her new book Sartre's Existential Psychoanalysis: Knowing Others (Bloomsbury, 2022). Working through Sartre's output from beginning to end, it first sets the stage with his early claims about the nature of the self and the possibility of knowing a person. From there, it works to his later works, in particular his voluminous yet unfinished biography of Gustave Flaubert, where Edwards finds Sartre developing and applying a very particular method of understanding a person while nonetheless maintaining a respect for their free nature. While Sartre never completed his intended project, Edwards finds his attempt suggestive for rethinking life both in and beyond the clinic. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

Qu'est-il resté du marxisme après la révolution russe et la bureaucratisation galopante et autoritaire de l'URSS ? Dans un ouvrage classique de l'histoire des idées intitulé Sur le marxisme occidental paru en 1976, l'historien anglais Perry Anderson dresse le portrait intellectuel du marxisme des années 1920 aux années 1970 (Lukacs, Sartre, Adorno, Althusser, Lefevbre, Gramsci, etc.), caractérisé notamment par sa situation géographique, celle de l'Europe de l'Ouest ou des États-Unis, et par son éloignement de la pratique révolutionnaire au profit d'un académisme marqué. On va revenir sur ce livre et ses thèses à l'occasion de sa reparution récente en poche aux Éditions sociales. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

• Philosophie • Die Welt, die Blanchot erschafft, erinnert mit ihren zahlreichen Verordnungen an Kafka, wagt sich aber noch deutlich weiter ins Obskure vor. Sartre sah in dem Roman ein „Zeichen des Desasters“ der Geschichte des 20. Jahrhunderts. Von Maurice Blanchot www.deutschlandfunkkultur.de, Hörspiel

Dans IDÉES cette semaine, Pierre-Édouard Deldique reçoit Gilles Hieronimus, docteur en Philosophie, auteur d'un «Que sais-je ?» sur Gaston Bachelard. Ce petit livre est une synthèse précise de l'œuvre du philosophe, articulée autour de sa double vocation scientifique et poétique. Cet ouvrage précieux éclaire la cohérence d'une pensée souvent jugée inclassable qu'il résume avec clarté dans l'émission. Gilles Hieronimus souligne le côté Janus de ce penseur hors-norme. «Deux images se superposent : celle de l'austère professeur de philosophie des sciences, astreint à la rigueur et à la prudence ; celle de l'ami enjoué des poètes et des artistes, réceptifs à leur audace et volontiers fantasque.», écrit-il à propos de ce personnage à la longue barbe blanche. Bachelard (1884–1962), figure majeure de la philosophie française du XXè siècle, est présenté comme un penseur subversif, dont la démarche réconcilie rigueur scientifique et liberté imaginative. Pour lui, il y a «l'homme rationaliste» et «l'homme de la nuit» et du rêve. Bachelard révolutionne la philosophie des sciences en introduisant les notions d'obstacle épistémologique, de rupture et de discontinuité dans le progrès scientifique. Il défend une rationalité dynamique, toujours en reconstruction. À travers ses études sur l'imaginaire (l'eau, le feu, l'air, la maison…), il développe une poétique des images fondée sur l'intuition, la rêverie et la résonance affective. L'imagination devient un mode de connaissance à part entière. L'auteur insiste, dans l'émission et dans son livre, sur le rythme alterné que Bachelard propose entre rationalité et rêverie. Cette alternance n'est pas une contradiction, mais, au contraire, une méthode de vie et de pensée : un art de vivre philosophique, respectueux de la pluralité des formes de la vie bonne et de la liberté de l'esprit. Cette éthique du renouveau repose sur une sagesse qui refuse les dogmes et valorise le mouvement. Elle s'incarne dans une pédagogie de l'éveil, où le philosophe est aussi un éducateur. Le livre montre comment Bachelard, souvent marginalisé dans les grands courants philosophiques, a pourtant influencé des penseurs majeurs comme Sartre, Merleau-Ponty, Ricœur, Deleuze, Foucault ou Simondon. Son style, mêlant rigueur conceptuelle et lyrisme, échappe aux classifications habituelles. Gilles Hieronimus le présente comme un philosophe combattant, marqué par son expérience de la guerre, un homme libre «logé partout mais enfermé nulle part». Au fil de ses propos, l'auteur qui dirige l'édition commentée des œuvres de Gaston Bachelard, confirme ce qu'il écrit dans son livre, le philosophe «cultive une spiritualité joyeuse, un gai savoir rationaliste, en s'appuyant sur la méditation privilégiée d'images heureuses, vitalisantes, verticalisantes». Un précieux compagnon de route en somme à «la recherche d'une sagesse et d'un art de vivre».

Dans IDÉES cette semaine, Pierre-Édouard Deldique reçoit Gilles Hieronimus, docteur en Philosophie, auteur d'un «Que sais-je ?» sur Gaston Bachelard. Ce petit livre est une synthèse précise de l'œuvre du philosophe, articulée autour de sa double vocation scientifique et poétique. Cet ouvrage précieux éclaire la cohérence d'une pensée souvent jugée inclassable qu'il résume avec clarté dans l'émission. Gilles Hieronimus souligne le côté Janus de ce penseur hors-norme. «Deux images se superposent : celle de l'austère professeur de philosophie des sciences, astreint à la rigueur et à la prudence ; celle de l'ami enjoué des poètes et des artistes, réceptifs à leur audace et volontiers fantasque.», écrit-il à propos de ce personnage à la longue barbe blanche. Bachelard (1884–1962), figure majeure de la philosophie française du XXè siècle, est présenté comme un penseur subversif, dont la démarche réconcilie rigueur scientifique et liberté imaginative. Pour lui, il y a «l'homme rationaliste» et «l'homme de la nuit» et du rêve. Bachelard révolutionne la philosophie des sciences en introduisant les notions d'obstacle épistémologique, de rupture et de discontinuité dans le progrès scientifique. Il défend une rationalité dynamique, toujours en reconstruction. À travers ses études sur l'imaginaire (l'eau, le feu, l'air, la maison…), il développe une poétique des images fondée sur l'intuition, la rêverie et la résonance affective. L'imagination devient un mode de connaissance à part entière. L'auteur insiste, dans l'émission et dans son livre, sur le rythme alterné que Bachelard propose entre rationalité et rêverie. Cette alternance n'est pas une contradiction, mais, au contraire, une méthode de vie et de pensée : un art de vivre philosophique, respectueux de la pluralité des formes de la vie bonne et de la liberté de l'esprit. Cette éthique du renouveau repose sur une sagesse qui refuse les dogmes et valorise le mouvement. Elle s'incarne dans une pédagogie de l'éveil, où le philosophe est aussi un éducateur. Le livre montre comment Bachelard, souvent marginalisé dans les grands courants philosophiques, a pourtant influencé des penseurs majeurs comme Sartre, Merleau-Ponty, Ricœur, Deleuze, Foucault ou Simondon. Son style, mêlant rigueur conceptuelle et lyrisme, échappe aux classifications habituelles. Gilles Hieronimus le présente comme un philosophe combattant, marqué par son expérience de la guerre, un homme libre «logé partout mais enfermé nulle part». Au fil de ses propos, l'auteur qui dirige l'édition commentée des œuvres de Gaston Bachelard, confirme ce qu'il écrit dans son livre, le philosophe «cultive une spiritualité joyeuse, un gai savoir rationaliste, en s'appuyant sur la méditation privilégiée d'images heureuses, vitalisantes, verticalisantes». Un précieux compagnon de route en somme à «la recherche d'une sagesse et d'un art de vivre».

This episode is a replay from The Existential Stoic library. Enjoy! Are your choices really your own, or are they influenced by societal norms, beliefs...values? Are you limited by your own beliefs?  Danny and Randy explore Existentialism and how it can help us live free. Subscribe to ESP's YouTube Channel! Thanks for listening!  Do you have a question you want answered in a future episode? If so, send your question to: existentialstoic@protonmail.com 

In dit gesprek spreekt Ad Verbrugge met filosoof Ger Groot over zijn bijdrage aan het boek Denken over film. Aan de hand van de serie Westworld onderzoekt Groot wat er gebeurt wanneer de grens tussen mens en machine vervaagt. Wat zegt de aantrekkingskracht van geweld, vrijheid en schijn over onze tijd? En wat betekent bewustzijn in een wereld van kunstmatige wezens?-

Imagine a woman setting herself the task of liking her son's choice of wife. At first she finds her daughter-in-law unbearable, but through the effort of seeing her clearly and justly she comes to accept and even appreciate the younger woman. For Iris Murdoch this is an example of moral labour, the struggle to achieve virtue that is understood intuitively by all of us. In her 1970 book The Sovereignty of Good, a collection of three lectures, Murdoch rejects the unambitious, ‘milk and water' ethics of her fellow English moralists at Oxford in favour of a Platonic system in which morality has the same objectivity as mathematics. In this episode Jonathan and James discuss Murdoch's lifelong philosophical project to establish what the rational unity of morality might be like without God. They consider her ideas of ‘unselfing' and of goodness as a replacement for God, and what she got wrong about Sartre's distinction between authenticity and sincerity. Non-subscribers will only hear an extract from this episode. To listen to the full episode, and to all our other Close Readings series, subscribe: Directly in Apple Podcasts: ⁠⁠⁠⁠⁠https://lrb.me/applecrcip⁠⁠⁠⁠⁠ In other podcast apps: ⁠⁠⁠⁠⁠https://lrb.me/closereadingscip⁠ Further reading in the LRB: Alexander Nehamas: John Bayley's 'Iris': https://lrb.me/cipep12murdoch1 James Wood: Existentialists and Mystics: https://lrb.me/cipep12murdoch2 Rosemary Hill on Iris Murdoch: https://lrb.me/cipep12murdoch3 Audiobooks from the LRB Including Jonathan Rée's 'Becoming a Philosopher: Spinoza to Sartre': https://lrb.me/audiobookscip

Neste episódio apresentamos o estoicismo prático de uma das principais figuras do período romano: Caio Musônio Rufo. Sempre que falamos sobre o estoicismo do período imperial, os três nomes geralmente abordados são Sêneca, Epicteto e Marco Aurélio. Eles não foram, no entanto, os únicos filósofos em atividade nestes séculos. É verdade que pouquíssimos textos desta época chegaram até nós, mas há também filósofos menos conhecidos hoje que, naquele tempo, causaram grande impressão em seus contemporâneos.

In this episode, I talk with Tyrique Mack-Georges, a PhD student in philosophy at Penn State, about the deep connections between Frantz Fanon and Jean-Paul Sartre. We explore how both thinkers help us understand the systemic nature of racism, the power of language in maintaining or challenging colonial systems, and Fanon's vision of a new humanism.Tyrique shares how his Caribbean background shapes his philosophical journey and how Fanon reworked Sartre's existentialism to illuminate what it means to become fully human in a world structured by domination.

“You become what you pretend to be, so be careful what you pretend to be.” — Jean-Paul SartreIn The Great Patriotic Heist, I argued that the American Left has begun performing patriotism — not feeling it, performing it. The same institutions that once mocked the flag now wrap themselves in it, speaking solemnly about “our Republic” and “the unfinished promise of 1776.” It's not rediscovered affection — it's narrative survival. The populist Right took the flag hostage, so the only way to reclaim it was to start waving their own. My warning then was simple: performance has a half-life. It either collapses or becomes real.This episode is about what happens if it becomes real — if people pretending to love America start actually loving it. Here, pretending isn't lying — it's creation. We perform ideals until they exist. We said “all men are created equal” long before we believed it, and through repetition made it partly true. America evolves not through honesty but rehearsal.Sartre called it “bad faith.” Not hypocrisy, but self-entrapment — when you play a role so long you forget it's a choice. America's moral managers — experts, editors, educators — now perform patriotism because they know you can't govern people who think you hate their country. But repetition changes people. Roles have gravity. Pretending shapes the pretender.What happens when actors start believing their own script? When “freedom,” “democracy,” and “the Republic” stop being props and start being convictions again? Maybe the costume fuses to the skin. Maybe the same Left that once saw America as villain becomes its strictest guardian. That fusion could create something new — not the populist Right's raw nationalism nor the technocratic Left's therapy-state, but a hybrid: moral nationalism wrapped in empathy, managed through control.That's the Hegelian rhythm — thesis, antithesis, synthesis. The thesis was neoliberal order: global, expert, moralized. The antithesis was populism — Left and Right fusing in rebellion. For a moment, Bernie Sanders and Donald Trump spoke the same language of revolt: different grammar, same fury. That was synthesis one — populism as authenticity, revolt against curated virtue.But populism became self-aware. Its anger turned ritual, its authenticity cosplay. MAGA became fandom. Once authenticity becomes aesthetic, the establishment knows how to sell it back. Enter synthesis two: Progressive Patriotism — focus-grouped, diverse, emotionally ergonomic. Patriotism as lifestyle brand.It looks real, sounds real, even feels real — but it's patriotic the way a corporate mission statement is heartfelt. Still, America's hunger for sincerity is so deep even simulation can work. If enough people perform belief, it becomes belief.Picture 2026 — the 250th anniversary. “America 250” events: diverse, polished, professional. Fireworks with spoken-word poetry. Speeches about freedom delivered like mindfulness apps. It'll be immaculate — and in some way, it might succeed. Millions will feel pride, gratitude, even tears. The performance may cross into faith.And when belief hardens, rebellion returns. Every orthodoxy breeds heresy. Somewhere, a younger generation is already rolling its eyes at both MAGA's nostalgia and the Left's choreography. They'll want danger, not safety; truth, not optics. Their patriotism, if it exists, will be quiet, personal, unbranded.That's the American cycle: imitation becomes belief, belief institution, and institutions rebellion's target. Each generation pretends until the mask becomes its face — then rips it off.Maybe progressive patriotism sticks. Maybe the country becomes gentler, managerial, moralistic — a nation of caretakers with flags. But someone will always stand up, roll their eyes, and say “enough.”Because America's soul belongs to the unmanageable — the ones who stop pretending.And that, in the end, was Sartre's warning: the danger isn't pretending. It's when the pretending works.

“You become what you pretend to be, so be careful what you pretend to be.” — Jean-Paul SartreIn The Great Patriotic Heist, I argued that the American Left has begun performing patriotism — waving flags, quoting Jefferson, rediscovering “our Republic” — not from love of country but from narrative panic. The populist Right had taken ownership of rebellion, freedom, and 1776's mythic energy, leaving progressives with a choice: mock it or mimic it. They chose mimicry. My warning then was that performance can't last forever; it either collapses or becomes real.This episode asks: what happens if it becomes real — if the actors forget it started as theater?Sartre's “bad faith” applies perfectly here. It isn't lying; it's self-deception — performing a role so convincingly that you trap yourself inside it. America has done that for centuries. We pretended to be a land of liberty until the pretense began shaping reality. Pretending here is creative, even dangerous. So when the Left wraps itself in patriotic language — “No Kings,” “Our Republic,” flag emojis on bios — it isn't just PR. It's ontological trial and error: trying on belief until it fits.And maybe it will. That's America's trick — performance and belief blur until the act becomes identity. The Left may start by faking affection, but the repetition could harden into conviction. The question is what kind of nation that conviction would build.Think dialectically: thesis, antithesis, synthesis. The thesis was the curated moral order of the 2010s — technocratic, globalist, emotionally micromanaged. The antithesis was the populist revolt — a messy fusion of Left and Right embodied in Trumpism. For a brief, volatile moment, Bernie Sanders and Donald Trump spoke different dialects of the same rebellion: against expertise, against the soft tyranny of moral management. That was synthesis one — populism as raw authenticity, a revolt against hypocrisy dressed as virtue.But every revolution becomes self-aware. The movement that began as candor became theater. Its outrage hardened into ritual; its populism into fandom. The Right began mirroring the spectacle it loathed. And that's when the Left made its move. If authenticity couldn't sustain itself, it could be domesticated. Patriotism was rebranded for polite society. The institutions that once scorned the Founders began praising them again — provided the “work” never ends. Thus the rise of Progressive Patriotism: corporate, focus-grouped, inclusive, safe.It looks real but feels like simulation — an algorithm's impression of love of country. Yet Americans crave sincerity so badly that even counterfeit conviction sells. Pretend long enough, and it might stop being pretend.If “inclusive patriotism” becomes orthodoxy, it will dominate for a generation — until someone notices that enforced sincerity isn't sincerity. Then the rebellion resets. Each synthesis ossifies into a new establishment; each establishment breeds its own opposition. The next populists will reject all theater entirely. They won't wave flags or hashtags. They'll simply live differently.That's the American metabolism: we don't resolve contradictions; we absorb them. We act first, believe later. We fake it till we make it — or till it breaks us. Pretending isn't harmless; it's nation-building. When you play patriot long enough, you forge the country you deserve.So maybe this new performance will stick. Maybe the Left's flag-waving feels genuine by 2026. Maybe the fireworks and “inclusive Republic” sermons convince millions that the dream still lives. But belief engineered from above is belief with a leash. And when people start feeling the collar, they'll tear it off.That's America: not thesis or antithesis — perpetual rehearsal.A country pretending to be free, and somehow, staying that way.

In this solo episode, I explore Frantz Fanon's ambivalence toward religion—how he wrestled with the sacred, the modern, and the so-called “primitive.” Drawing on Federico Settler's thought-provoking essay, I reflect on Fanon's complex relationship with Catholicism, Islam, and indigenous spirituality, and how those tensions shaped his vision of liberation and the “new man.”I'm also excited to share some of the conversations coming up on the podcast, including Tyrique Mack-Georges on Fanon and Sartre, Todd McGowan on Fanon and Hegel, Donovan Miyasaki on Fanon and Nietzsche, and Matthew Beaumont on Fanon and Reich. I'm hoping to keep expanding this exploration—into Fanon's engagement with Manichaeism, his possible connections to Alfred Adler, Simone de Beauvoir, and others who helped shape his revolutionary psychology.

Zwischen Selbstwahl und Selbstoptimierung«Ich bin nicht Stiller.» Mit diesem Satz hat uns Max Frisch einen der stärksten Romananfänge beschert. Zugleich hat er eine Losung ausgegeben: Ich lasse mir von der Gesellschaft nicht vorschreiben, wer ich bin. Als der Roman 1954 erschien, stand Stiller für eine radikale Wende. Die Erfahrung der totalitären Gesellschaft in Nazideutschland und im faschistischen Italien und Spanien steckte den Menschen noch in den Gliedern. Es stellte sich die Frage: Wie kann ein Mensch in einer solchen Gesellschaft er selbst sein? Für Max Frisch und seine Zeitgenossen war klar: Die kollektiven Identitätsentwürfe hatten versagt. Nation, Klasse und Religion taugten nicht mehr als Kompass. In dieses Vakuum stösst Jean-Paul Sartre vor mit einem Satz wie ein Trompetenstoss: «L'homme n'est rien d'autre que ce qu'il se fait.» – «Der Mensch ist nichts anderes als das, wozu er sich macht.» Sartre macht das Individuum zum Schöpfer seiner selbst. Er trägt die Verantwortung, sich selbst zu wählen. Genau das tut Stiller, stösst dabei aber auf den Widerstand der Gesellschaft um ihn herum, die ihr Bild von ihm nicht ändern will. Heute, siebzig Jahre nach Stiller, hat sich die Frage verschoben. Nicht mehr die Selbstwahl steht im Zentrum, sondern die Selbstoptimierung. Die Aufforderung lautet nicht mehr: «Werde, was du bist!», sondern: «Werde besser, in dem, was du tust!» Doch wie sollen wir uns optimieren, wenn wir nicht wissen, wer wir sind?Matthias Zehnder ist Autor und Medienwissenschaftler in Basel. Er ist bekannt für inspirierende Texte, Vorträge und Seminare über Medien, die Digitalisierung und KI.Website: https://www.matthiaszehnder.ch/Newsletter abonnieren: https://www.matthiaszehnder.ch/abo/Unterstützen: https://www.matthiaszehnder.ch/unterstuetzen/Biografie und Publikationen: https://www.matthiaszehnder.ch/about/

Você provavelmente conhece alguém que sempre se coloca nas mesmas situações erradas na vida, de modo que ficamos às vezes perplexos pelo fato de a pessoa sempre repetir os mesmos erros. Veremos neste episódio como Freud explica casos semelhantes através do conceito de compulsão à repetição.

POUR COMMANDER MON LIVRE : Sur Amazon : https://amzn.to/3ZMm4CY Sur Fnac.com : https://tidd.ly/4dWJZ8OD'où vient l'amour ? Voilà une question qui n'a jamais cessé d'alimenter la réflexion des philosophes. Et parmi les théories les plus célèbres, on trouve le mythe des Androgynes. Présenté par Aristophane dans "Le Banquet" de Platon, le mythe des Androgynes nous parle de la condition des premiers êtres humains, et de leur séparation en hommes et en femmes. Telle serait, selon lui, l'origine de l'amour. Analyse de cette conception.---Envie d'aller plus loin ? Rejoignez-moi sur Patreon pour accéder à tout mon contenu supplémentaire.

In this episode of the Psyche Podcast, I sit down with Dr. Peter Hudis for a rich and energizing conversation on the life, thought, and legacy of Frantz Fanon. As I mention at the start of our discussion, Peter's book Frantz Fanon: Philosopher of the Barricades has been one of the most accessible and illuminating introductions to Fanon I've ever encountered. If you've wanted to understand Fanon beyond the buzzwords—this is the place to begin.Together, we explore the philosophical influences that shaped Fanon's thinking, from the Negritude movement and Sartre to Merleau-Ponty, Hegel, and beyond. Peter shares fascinating stories about Fanon's early exposure to philosophy in Martinique, his evolution as a revolutionary thinker, and the ways he transformed the ideas he inherited rather than simply repeating them. We also discuss Fanon's commitment to a new humanism—one rooted in mutual recognition, dignity, liberation, and social transformation.Whether you're new to Fanon or have been journeying with his ideas for years, this episode offers both depth and accessibility. I left the conversation energized, challenged, and more convinced than ever that Fanon's work remains essential for thinking about race, liberation, and humanity today.Tune in, reflect with us, and see what new connections emerge for you as we revisit Fanon's enduring legacy through the eyes of a leading scholar.

As one of the fantasy genre's most successful authors, R.A. Salvatore enjoys an ever-expanding and tremendously loyal following. His books regularly appear on The New York Times best-seller lists and have sold more than 30,000,000 copies. Salvatore's most recent original hardcover, The Two Swords, Book III of The Hunter's Blade Trilogy (October 2004) debuted at # 1 on The Wall Street Journal best-seller list and at # 4 on The New York Times best-seller list. His books have been translated into numerous foreign languages including German, Italian, Finnish, Greek, Hungarian, Turkish, Croatian, Bulgarian, Yiddish, Spanish, Russian, Polish, Czech, and French. Salvatore's first published novel, The Crystal Shard from TSR in 1988, became the first volume of the acclaimed Icewind Dale Trilogy and introduced an enormously popular character, the dark elf Drizzt Do'Urden. Since that time, Salvatore has published numerous novels for each of his signature multi-volume series including The Dark Elf Trilogy, Paths of Darkness, The Hunter's Blades Trilogy, and The Cleric Quintet. His love affair with fantasy, and with literature in general, began during his sophomore year of college when he was given a copy of J.R.R. Tolkien's The Lord of the Rings as a Christmas gift. He promptly changed his major from computer science to journalism. He received a Bachelor of Science Degree in Communications from Fitchburg State College in 1981, then returned for the degree he always cherished, the Bachelor of Arts in English. He began writing seriously in 1982, penning the manuscript that would become Echoes of the Fourth Magic. Salvatore held many jobs during those first years as a writer, finally settling in (much to our delight) to write full time in 1990. The R.A. Salvatore Collection has been established at his alma mater, Fitchburg State College in Fitchburg, Massachusetts, containing the writer's letters, manuscripts, and other professional papers. He is in good company, as The Salvatore Collection is situated alongside The Robert Cormier Library, which celebrates the writing career of the co-alum and esteemed author of young adult books. Salvatore is an active member of his community and is on the board of trustees at the local library in Leominster, Massachusetts. He has participated in several American Library Association regional conferences, giving talks on themes including "Adventure fantasy" and "Why young adults read fantasy." Salvatore himself enjoys a broad range of literary writers including James Joyce, Mark Twain, Geoffrey Chaucer, Shakespeare, Dante, and Sartre. He counts among his favorite genre literary influences Ian Fleming, Arthur Conan Doyle, Fritz Leiber, and of course, J.R.R. Tolkien. Born in 1959, Salvatore is a native of Massachusetts and resides there with his wife Diane, and their three children, Bryan, Geno, and Caitlin. The family pets include three Japanese Chins, Oliver, Artemis and Ivan, and four cats including Guenhwyvar. When he isn't writing, Salvatore chases after his three Japanese Chins, takes long walks, hits the gym, and coaches/plays on a fun-league softball team that includes most of his family. His gaming group still meets on Sundays to play.

In this episode, we sink our teeth into The Addiction (1995), Abel Ferrara's moody, black-and-white vampire film that's as much about Sartre and sin as it is about blood. We unpack the heavy philosophy behind the movie's take on evil, addiction, and moral decay — and ask whether vampirism is just a metaphor for being human. Along the way, we wrestle with Nazi imagery, existential dread, and whether philosophy helps or just makes everything way more confusing.

Never trust anyone who tries to be ethically pure. This is the message of Albert Camus's short novel La Chute (The Fall), in which a retired French lawyer tells a stranger in a bar in Amsterdam about a series of incidents that led to a profound personal crisis. The self-described ‘judge-penitent' had once thought himself to be morally irreproachable, but an encounter with a woman on a bridge and a mysterious laugh left him tormented by a sense of hypocrisy. In this episode, Jonathan and James follow Camus's slippery hero as he tries and fails to undergo a moral revolution, and look at the ways in which the novel's lightness of style allows for twisted inversions of conventional morality. They also consider the similarities between Camus's novels and those of Simone de Beauvoir, and his fractious relationship with Jean-Paul Sartre. Non-subscribers will only hear an extract from this episode. To listen to the full episode, and to all our other Close Readings series, subscribe: Directly in Apple Podcasts: ⁠⁠⁠⁠⁠⁠https://lrb.me/applecrcip⁠⁠⁠⁠⁠⁠ In other podcast apps: ⁠⁠⁠⁠⁠⁠https://lrb.me/closereadingscip⁠⁠ Further reading in the LRB: Jeremy Harding: Algeria's Camus: ⁠⁠https://lrb.me/cip11camus1⁠⁠ Jacqueline Rose: 'The Plague': ⁠⁠https://lrb.me/cip11camus3⁠⁠ Adam Shatz: Camus in the New World: ⁠⁠https://lrb.me/cip11camus2⁠⁠ Audiobooks from the LRB Including Jonathan Rée's 'Becoming a Philosopher: Spinoza to Sartre': ⁠⁠⁠⁠https://lrb.me/audiobookscip⁠

Sie gilt als Ikone des Feminismus. Simone de Beauvoir hat mit ihrem Buch über "das andere Geschlecht" die Emanzipationsbewegung geprägt. Der Philosoph Wolfram Eilenberger nähert sich der Denkerin aber aus existentialistischer Perspektive. Moderation: Jürgen Wiebicke Von WDR 5.

Todo indivíduo se pergunta alguma vez pela origem do mal. Se Deus existe, como conciliar sua bondade com a existência do mal no mundo? Se Deus é o criador de todas as coisas, isso quer dizer que ele criou também o mal? Como seria possível um Deus bom criar o mal?

What happens when Deleuze and Hegel are set in violent philosophical encounter over the ruins of Kantian representation? In this episode, we explore how both thinkers attempt to move beyond the categories of judgment and identity to recover the genesis of sense itself. Henry Somers-Hall joins us to trace Deleuze's path through Kant, Sartre, and Bergson toward a field of pre-individual difference and immanent synthesis. What emerges is a portrait of thought that no longer begins with the subject, but with the forces that make thinking possible.Extended Conversation (Patrons Only) In the extended discussion, we turn to the politics of the practical in Kant, Fichte, and Hegel—and ask whether Deleuze's constructivism truly escapes the metaphysical State. Henry also reflects on what it means to make oneself a body without organs and where he sees the next frontier for Deleuzian thought.Hegel, Deleuze, and the Critique of Representation: Dialectics of Negation and Difference: https://sunypress.edu/Books/H/Hegel-Deleuze-and-the-Critique-of-RepresentationAlso: https://archive.org/details/hegeldeleuzecrit0000someSupport the showSupport the podcast:Current classes at Acid Horizon Research Commons (AHRC): https://www.acidhorizonpodcast.com/ahrc-mainWebsite: https://www.acidhorizonpodcast.com/Linktree: https://linktr.ee/acidhorizonAcid Horizon on Patreon: https://www.patreon.com/acidhorizonpodcast Boycott Watkins Media: https://xenogothic.com/2025/03/17/boycott-watkins-statement/ Join The Schizoanalysis Project: https://discord.gg/4WtaXG3QxnSubscribe to us on your favorite podcast: https://pod.link/1512615438Merch: http://www.crit-drip.comSubscribe to us on your favorite podcast platform: https://pod.link/1512615438 LEPHT HAND: https://www.patreon.com/LEPHTHANDHappy Hour at Hippel's (Adam's blog): https://happyhourathippels.wordpress.com​Split Infinities (Craig's Substack): https://splitinfinities.substack.com/​Music: https://sereptie.bandcamp.com/ and https://thecominginsurrection.bandcamp.com/

This episode is a replay from The Existential Stoic library. Enjoy! Are your choices really your own, or are they influenced by societal norms, beliefs...values? Are you limited by your own beliefs?  Danny and Randy explore Existentialism and how it can help us live free.Subscribe to ESP's YouTube Channel! Thanks for listening!  Do you have a question you want answered in a future episode? If so, send your question to: existentialstoic@protonmail.com

00:05:40 — Lana Del Rey nepotism exposé 00:10:46 — Antarctic ‘Agartha' captive speaks Egyptian 00:13:58 — Is Catholicism pagan? Rapid defense 00:18:36 — TikTok sale, Oracle web explained 00:25:36 — Sartre's mescaline crab hallucinations 00:27:26 — Rasputin: creepiest man in history ~00:43:35 — Most-bombed country wasn't at war 00:54:29 — Opium wars: Britain's “forbidden plant” 00:56:28 — Origins of political correctness 00:59:24 — AI deepfake: Jake Paul “coming out” 01:07:39 — China's famous UFO encounter recap 01:13:10 — Nero reportedly recants on deathbed Watch Full Episodes on Sam's channels: - YouTube: https://www.youtube.com/@SamTripoli - Rumble: https://rumble.com/c/SamTripoli Sam Tripoli: Tin Foil Hat Podcast Website: SamTripoli.com Twitter: https://x.com/samtripoli Midnight Mike: The OBDM Podcast Website: https://ourbigdumbmouth.com/ Twitter: https://x.com/obdmpod Doom Scrollin' Telegram: https://t.me/+La3v2IUctLlhYWUx Learn more about your ad choices. Visit podcastchoices.com/adchoices

En este nuevo episodio de Grandes Maricas de la Historia, nos adentramos en la vida incendiaria y lírica de Jean Genet, el escritor, ladrón, preso y amante que convirtió la marginación en arte y la homosexualidad en resistencia. Abandonado al nacer, criado en hospicios, y perseguido por la ley desde adolescente, Genet no solo sobrevivió: reinventó la literatura con un lenguaje feroz, erótico y desobediente. Os guiamos por las calles de la Francia de entreguerras, los correccionales del horror, los prostíbulos, los escenarios del Théâtre de l'Athénée y las trincheras de la revolución. Exploramos cómo su homosexualidad fue núcleo creativo y político, cómo sus amores, desde el acróbata marroquí Abdallah Bentaga hasta marineros y presos, fueron el centro mismo de su escritura y cómo su deseo fue, ante todo, un acto de insurrección. Desde El diario del ladrón hasta Las criadas, pasando por su compromiso con los Panteras Negras y los Palestinos, este episodio reivindica a Genet como una figura clave de la cultura queer y de la lucha contra todas las opresiones. Y sí, también hablamos de por qué se negó a lavar su imagen, de cómo Sartre intentó canonizarlo, y de por qué sigue siendo incómodo incluso hoy. Un episodio para los que no encajan. Para los que no se rinden. Para los que, como Genet, escriben con sangre y aman sin pedir perdón. Las músicas de este episodio: https://open.spotify.com/playlist/0ACAg4KoAX1gmHj60op2wn?si=d32b441880ec4a63

Velibor Čolić je po nekaj mesecih vojne v Bosni in Hercegovini kot begunec odšel proti Parizu. Leta 1992 je znal le tri francoske besede: Jean, Paul in Sartre. Danes je cenjen in večkrat nagrajen francoski pisatelj. V slovenskem prevodu je izšel njegov avtobiografski roman Vojna in dež. Bridkim in pretresljivim zgodbam dodaja ironijo ter razmišlja tudi o aktualnih vojnah. Beseda “vojna” v južnoslovanskih jezikih pozna množino, mir pa je vedno le v ednini.

El antropólogo Manuel Delgado dijo en Hoy por Hoy que "todas las películas son de guerra, incluso las de amor". Tal afirmación , tan contundente, llevó a Pepe Rubio y Sergio Castro a plantear el mito "En la vida todo es conflicto". Y para confirmarlo invitaron al filósofo Eduardo Infante , autor de "Filosofía en la calle" y "Ética en la calle" ¿Y qué nos dijo?  Partió de Heráclito para decir "que no se entiende la vida sin tensión",  siguió con la idea hegeliana de que sin oposición no hay avance y que los conflictos nos hacen más libres. Sartre, nos comenta Infante, nos llevó el conflicto al amor para decir que el que menos ama en una pareja es el que somete al que más ama. Y fue Simone de Beauvoir la que le rebatió para decir que para superar el conflicto amoroso se necesita el reconocimiento mutuo ¿Y como se sale del conflicto? Gestionándolo y dialogando. Dicho todo esto, entre los oyentes y el filósofo Eduardo Infante confirmaron el mito de que "En la vida todo es conflicto". 

O conceito de razão instrumental é um dos mais interessantes da Escola de Frankfurt para nos ajudar a compreender a forma como pensamos hoje nas sociedades capitalistas.

Tune in to hear:What can we learn from circus animals about learned helplessness and how can we free ourselves from the chains of a small existence we feel we can't escape?What are the positive and negative implications of habituation? How does it serve us evolutionarily and how can it hold us back?How does habituation affect the joy we get from our favorite songs and how can we renew this joy when we've overplayed a song?How can we change things up to disrupt our status quo and tendency for habituation?Why is diversifying your experiences, and your life overall, just as vital as diversifying your portfolio?What does Existentialist Jean Paul Sartre mean by his example of a waiter who is “playing at being a waiter in a cafe?” What does Sartre mean that he is acting in “bad faith” and how can we think about this in our own lives?LinksThe Soul of WealthOrion's Market Volatility PortalConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 2371-U-25246

durée : 00:57:38 - Avec philosophie - par : Géraldine Muhlmann, Nassim El Kabli - Adorno désapprouvait la conception de l'engagement, qui, selon Sartre, mettait la pensée et l'art au service de la diffusion d'un message politique. - réalisation : Nicolas Berger - invités : Michèle Cohen-Halimi Philosophe, professeure de philosophie à l'université Paris 8; Gilles Moutot Maître de conférences en philosophie au département de sciences humaines et sociales de la faculté de médecine de Montpellier-Nîmes, membre du centre d'études politiques et sociales : environnement, santé, territoire (université de Montpellier)

durée : 00:58:06 - Avec philosophie - par : Géraldine Muhlmann, Nassim El Kabli - Sartre ou la mémoire de Paul Nizan, ce “fantôme” de l'ami, qui renvoie autant à la figure de l'écrivain engagé qu'au rappel d'un idéal de jeunesse perdu, ce lien intime entre eux où se croisaient amitié, mémoire et engagement littéraire. - réalisation : Nicolas Berger - invités : Annie Cohen-Solal Professeure émérite, commissaire d'exposition.; Hadi Rizk Professeur honoraire en khâgne au Lycée Henri IV à Paris

At the heart of human existence is a tragic ambiguity: the fact that we experience ourselves both as subject and object, internal and external, at the same time, and can never fully inhabit either state. In her 1947 book, Simone de Beauvoir addresses the ethical implications of this uncertainty and the ‘agonising evidence of freedom' it presents, along with the opportunity it creates for continual self-definition. In this episode Jonathan and James discuss these arguments and Beauvoir's warnings against trying to evade the responsibilities imposed upon us by this ambiguity. They also look at the ways in which Beauvoir developed these ideas in The Second Sex and her novels, and her remarkable readings of George Eliot, Virginia Woolf and E.M. Forster. Non-subscribers will only hear an extract from this episode. To listen to the full episode, and all our other Close Readings series, subscribe: Directly in Apple Podcasts: ⁠⁠⁠https://lrb.me/applecrcip⁠⁠⁠ In other podcast apps: ⁠⁠⁠https://lrb.me/closereadingscip Read more in the LRB: Joanna Biggs: ⁠https://lrb.me/cipbeauvoir1⁠ Toril Moi: ⁠https://lrb.me/cipbeauvoir2⁠ Elaine Showalter: ⁠https://lrb.me/cipbeauvoir3⁠ Audiobooks from the LRB Including Jonathan Rée's 'Becoming a Philosopher: Spinoza to Sartre': ⁠https://lrb.me/audiobookscip

O Manifesto comunista é um dos textos mais importantes dos últimos séculos. Sua leitura é indispensável para todos aqueles que buscam compreender não apenas a sociedade em que vivemos hoje, mas também o curso da história recente.

Nesta sexta-feira, convidamos o filósofo Ricardo Timm de Souza para responder uma pergunta que muitos se fazem: Por quê Existencialismo? Qual é a relevância e a importância deste tema para os nossos tempos? Em nossa conversa passamos por autores fundamentais dessa corrente como Sarte, Beauvoir, Kierkegaard, Camus, Merleau-Ponty e Cioran. Se você quer começar os estudos no existencialismo, acreditamos que este programa é um bom primeiro passo. ParticipantesRicardo TimmRafael LauroRafael TrindadeLinksLive no YouTubeTornar-se PsicanalistaOutros LinksFicha TécnicaCapa: Felipe FrancoEdição: Pedro JanczurAss. Produção: Bru Almeida Support the show

durée : 00:03:45 - Le Fil philo - Notre genre serait-il une prison de laquelle nous ne pourrions sortir ? Nassim El Kabli interroge la liberté d'être soi face aux stéréotypes de genre. De Beauvoir à Sartre, comment certains discours – sous couvert d'émancipation – enferment-ils hommes et femmes dans de nouveaux conformismes ?

Anna Maria Boschetti"Benedetto Croce"Festival Filosofiawww.festivalfilosofia.itFestival Filosofia, ModenaVenerdì 19 settembre 2025, ore 20:30Anna Maria BoschettiBenedetto CroceUn dominatore della cultura italianaAnna Maria Boschetti ha insegnato Letteratura francese presso l'Università Ca' Foscari di Venezia. È membro corrispondente del Centre européen de sociologie et de science politique (CESSP) di Parigi, a partire dal Centre de sociologie européenne (CSE) fondato da Pierre Bourdieu presso l'Ecole des Hautes Etudes en sciences sociales (EHESS) di Parigi. Le sue aree di indagine si collocano prevalentemente nel solco della sociologia della cultura e della sociologia della letteratura, ispirandosi al pensiero di Pierre Bourdieu, di cui è stata collaboratrice e traduttrice in italiano delle sue opere. Ha dedicato numerose ricerche a questioni teoriche e a studi di caso riguardanti il campo culturale francese contemporaneo, con particolare attenzione a temi quali i modelli intellettuali, le istituzioni (riviste, editori), l'avanguardia poetica e artistica, comprendendo anche Sartre e Apollinaire. Si è interessata allo studio dei processi di genesi e consumo dei prodotti culturali, sia dal punto di vista teorico che pratico. Ha indagato i rapporti tra nazionale e transnazionale nella storia letteraria italiana contemporanea. Le sue ricerche si focalizzano, più nello specifico, sui rapporti tra le forme letterarie e la struttura degli spazi sociali, in contesti sia nazionali che internazionali. Tra i suoi libri: La rivoluzione simbolica di Pierre Bourdieu. Con un inedito e altri scritti (Venezia 2003); Pierre Bourdieu, Le regole dell'arte. Genesi e struttura del campo letterario (a cura di, Milano 2009); Teoria dei campi, “Transnational Turn” e storia letteraria (Macerata 2023); Benedetto Croce. Dominio simbolico e storia intellettuale (Macerata 2024).Anna Maria Boschetti"Croce. Dominio simbolico e storia intellettuale"Quodlibetwww.quodlibet.itBenedetto Croce ha dominato per mezzo secolo la vita culturale italiana. Non si può capire la storia intellettuale del primo Novecento senza tener conto di questo fatto, eccezionale per ampiezza e durata. È vero che su Croce si è scritto e si scrive moltissimo, ma non esistono analisi che rendano conto in modo soddisfacente del suo lungo regno e di tutto il suo percorso intellettuale e politico. Le biografie sono focalizzate sul soggetto, gli studi sull'opera risentono della specializzazione, sono settoriali e fanno sparire l'essenziale: l'ubiquità di Croce, gli effetti della straordinaria concentrazione di risorse e di ruoli da lui realizzata. Per spiegare i testi e la fortuna di un autore non bastano le analisi «interne», e neppure quelle «esterne»: è un corto circuito ricondurre direttamente le opere e il prestigio al contesto sociale e politico. Si supera questa sterile alternativa prendendo in considerazione il microcosmo specifico, relativamente autonomo, che circoscrive le possibilità e i limiti rispetto ai quali si definiscono le scelte intellettuali. Anna Boschetti ricostruisce lo stato del campo di produzione culturale in cui Croce era inserito e, inseparabilmente, il suo rapporto con questo spazio, orientato dalla posizione che vi occupava e dal suo habitus. L'analisi mostra come le idee di Croce su Marx, Hegel, la storia, l'arte, la logica, la scienza, la letteratura e la politica prendano forma nel confronto con i modelli, i maestri, i concorrenti, gli avversari che il campo di gioco gli propone. Appare così la connessione inscindibile che lega la sua traiettoria alla storia del campo culturale, italiano ed europeo. Emergono, inoltre, le condizioni di possibilità e gli effetti del dominio crociano. Al tempo stesso, questo libro fa rivivere cinquant'anni di storia intellettuale, con i suoi problemi e le sue battaglie appassionate, restituendo un'immagine di Croce e dei suoi interlocutori più concreta e più vera.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

Tune in to hear:What are Victor Frankl's 3 paths to a meaningful existence? For Frankl, which of these is the first and most path to meaning?How does the French Existentialist, Jean Paul Sartre, further validate Frankl's emphasis on having meaningful work, or a project?Why did Schuller and Seligmann believe that pleasure, meaning and engagement are 3 unique predictors of subjective wellbeing?Why is finding purpose and fulfillment in your dayjob so important?What are “global” and “domain-specific” types of meaning?According to Psychological research, what does meaningful work usually look like?LinksThe Soul of WealthOrion's Market Volatility PortalConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 2293-U-25234

What is an emotion? In his Sketches for a Theory of the Emotions (1939), Sartre picks up what William James, Martin Heidegger and others had written about this question to suggest what he believed to be a new thought on human emotion and its relation to consciousness. For Sartre, the emotions are not external forces acting upon consciousness but an action of consciousness as it tries to rearrange the world to suit itself, or as he puts it at the end of his book: a sudden fall of consciousness into magic. In this episode Jonathan and James discuss why Sartre's rejection of the idea of the subconscious is not as much a departure from Freud's theories as he thought they were, and the ways in which his attempt to establish a ‘phenomenological psychology' manifested in other works, including Nausea, Being and Nothingness and The Words. Note: Readers should use the translation by Philip Mairet. The earlier one by Bernard Frechtman, as Jonathan explains in the episode, contains numerous (often amusing) errors. Non-subscribers will only hear an extract from this episode. To listen to the full episode, and all our other Close Readings series, subscribe: Directly in Apple Podcasts: ⁠⁠https://lrb.me/applecrcip⁠⁠ In other podcast apps: ⁠⁠https://lrb.me/closereadingscip Further reading in the LRB: Jonathan Rée on 'Being and Nothingness': ⁠https://lrb.me/cipsartre1⁠ Sissela Bok on Sartre's life: ⁠https://lrb.me/cipsartre2⁠ Edwards Said's encounter with Sartre: ⁠https://lrb.me/cipsartre3⁠ Audiobooks from the LRB Including Jonathan Rée's 'Becoming a Philosopher: Spinoza to Sartre': ⁠https://lrb.me/audiobookscip

durée : 01:01:36 - Les Grandes Traversées - par : Nedjma Bouakra - Auteur clandestin, Genet fascine et fait sensation dans le gratin parisien. Cocteau, Sartre, Giacometti, Matisse et plus de quarante-cinq artistes et auteurs demandent une grâce présidentielle définitive. Mais Jean Genet souhaite-t-il être sauvé ? - réalisation : Angélique Tibau - invités : Abdellah Taïa Écrivain et cinéaste marocain d'expression française; Olivier Neveux Professeur d'histoire et d'esthétique du théâtre à l'Ecole Normale Supérieure de Lyon.; Albert Dichy Directeur littéraire à l'Institut Mémoires de l'Edition Contemporaine (IMEC); Bertrand Ogilvie psychanalyste et professeur de philosophie émérite à l'Université de Paris 8; Emmanuelle Lambert Écrivaine française; Antoine d'Agata Photographe; Agnès Vannouvong Romancière.

fascists don't give a shit about facts, logic, or reality. They only care about framing their narrative as legitimate, and as soon as you engage with them, you lose. "A lie can travel half way around the world before the truth can even get its boots on."Sartre's Words: https://redsails.org/sartre-reason-falsely/Other Sources:"Troll Wars": https://www.psychologytoday.com/us/blog/culture-shrink/201411/troll-wars-and-narcissistic-rage"The Case for NOT Debating Fascists": https://criticalresist.medium.com/the-case-for-not-debating-fascists-3608623f00e"Why are political discussions with fascists impossible?": https://www.frontiersin.org/journals/political-science/articles/10.3389/fpos.2022.951236/full"Lose the Debate": https://armoxon.substack.com/p/lose-the-debate"Why you shouldn't debate fascists": https://www.vaia.com/en-us/magazine/troll-on-the-internet/https://aurelmondon.medium.com/why-you-should-never-debate-fascists-racists-and-other-reactionaries-6478572c16aResources for Resisting a Coup: https://makeyourdamnbed.medium.com/practical-guides-to-resisting-a-coup-b44571b9ad66SUPPORT Julie (and the show!): https://supporter.acast.com/make-your-damn-bedDONATE to the Palestinian Children's Relief Fund: www.pcrf.netGET AN OCCASIONAL PERSONAL EMAIL FROM ME: www.makeyourdamnbedpodcast.comTUNE IN ON INSTAGRAM FOR COOL CONTENT: www.instagram.com/mydbpodcastOR BE A REAL GEM + TUNE IN ON PATREON: www.patreon.com/MYDBpodcastOR WATCH ON YOUTUBE: www.youtube.com/juliemerica The opinions expressed by Julie Merica and Make Your Damn Bed Podcast are intended for entertainment purposes only. Make Your Damn Bed podcast is not intended or implied to be a substitute for professional medical advice, diagnosis or treatment. Support this show http://supporter.acast.com/make-your-damn-bed. Hosted on Acast. See acast.com/privacy for more information.