Podcasts about Serres

durée : 01:20:14 - Les Nuits de France Culture - par : Albane Penaranda - L'émission "Dialogues" en 1975, avait invité les philosophes Vladimir Jankélévitch et Michel Serres à s'exprimer sur le projet du ministre René Haby de rendre l'enseignement de la philosophie facultatif en Terminale. Tous deux fermement opposés à ce projet ils en donnaient les raisons avec passion. - réalisation : Antoine Larcher - invités : Vladimir Jankélévitch Philosophe (1903-1985); Michel Serres Philosophe

Compartimos viaje con Albert Carol y David Ferré. En este episodio hablaremos del Santuario de Notre Damde de Marceille en Limoux (Aude), de su fuente milagrosa y su simbologia alquimica. El santuario se construyó sobre un antiguo pozo celta, como lo atestigua un grabado de 1850. En la capilla de la Santa Cruz, una placa de hierro fundido en el suelo marca la ubicación del antiguo pozo, que ostentaba la inscripción en latín: «Este pozo es un manantial cuyas aguas producen salud». El enfermo que bebe esta agua con fe queda curado. » Una fuente milagrosa citada por BOUDET en el VLC como capaz de curar enfermedades oculares existe en la "Vía Sacra", la Vía Sagrada que desciende a la izquierda de la iglesia: "A poca distancia, hacia lo alto de la rampa bordeada de árboles verdes que conduce al santuario, una fuente deja caer su agua límpida gota a gota en una pila de mármol". Lleva una inscripción en latín: “Mille Mali Species Virgo Levavit Aqua”, “La Virgen ha aliviado, con el agua, mil tipos de males”…Después nos desplazamos a 10 km sur para hablar de la doble cruz Roja de la iglesia de Serrés, dicen origen Templario.La iglesia de Saint-Pierre-aux-Liens posee un bello ábside semicircular con cul-de-four, así como un coro con bóveda de cañón de época románica, donde se pueden contemplar pinturas del siglo XIII. En lo alto del arco del coro de la iglesia está pintada una doble cruz de color ocre. Las dos cruces están unidas por sus ramas horizontales. Una de las cruces está rematada por una pequeña filacteria que lleva el habitual "INRI". El otro tiene el mismo soporte…¡pero vacío! Además, esta cruz se encuentra delante de la anterior y de mayor tamaño. ¿Qué parece indicar la doble cruz de la iglesia de Serres , una con INRI y la otra sin? 2 crucificados y/o 2 tumbas de las cuales sólo 1 está asociada al INRI. ¿Jesús y Barrabás?. Una cruz templaria con astil aparece en la "Puerta de los Muertos" del muro norte de la iglesia de Serres ; Otra se encuentra en un muro al suroeste y se dice que hay una tercera cruz templaria. Una cruz similar también está grabada en el frontón de la puerta de la capilla del castillo de Serres. Seguiremos la ruta más al sur entre Rennes Les Bains y Bugarach desde la carretera se puede apreciar un formación rocosa llamada el Pás de la Roca:Jano, el dios latino de la iniciación en los misterios, tenía las llaves de las «puertas solsticiales», es decir, las fases ascendentes y descendentes del ciclo anual. Se trata respectivamente de la «Puerta de los Dioses» y de la «Puerta de los Hombres», que dan acceso a los «dos caminos» de los que Jano es el «amo»: el camino de los «ancestros» y el de los «dioses». En el Cromleck de Rennes-les-Bains,la "Porte des Hommes" corresponde al Pas de la Roque. Estamuralla megalíticaes visible al borde de la carretera de Rennes-le-Château a Rennes-les-Bains/Bugarach. La "Puerta de los Hombres" simboliza reencarnaciones y renacimientos. El eje del mundo es, en el espacio, el eje de los polos. Con el tiempo, es el símbolo muy rico del eje del solsticio . Según la leyenda, Jano, el dios latino de la iniciación en los misterios, poseía las llaves de las puertas del solsticio , es decir, de las fases ascendentes y descendentes del ciclo anual. Se trata respectivamente de la Puerta de los Dioses, que corresponde al San Juan invernal y al renacimiento del sol, en el signo de Capricornio; y la Porte des Hommes, que corresponde al Saint-Jean de verano y a la muerte cíclica del sol, en el signo de Cáncer.Viniendo desde La Valdieu se cruza el Pas de la Roque; Podemos observar que un rayo de luz se filtra a través de una piedra perforada entre las 11 y las 12 horas. Estas dos puertas siguen siendo Janua coeli y Janua inferni , puertas del infierno y del cielo. Notaremos también la analogía entre Jano y San Juan . Esto demuestra que los símbolos más antiguos de la Tradición persisten en todas las culturas y religiones. Jean d'Argoun, médium y ufólogo, nos guía al sur de Francia, donde pronto aparecerá un misterioso mesías venido del espacio. Es una región predestinada donde desde hace siglos se esconde un fabuloso tesoro espiritual: el Cristal-Grial. A través de una hermandad centenaria, obtiene acceso a una verdad nueva y sin precedentes sobre el origen del fenómeno OVNI. ¿Quién es ISSHÂ: una inteligencia de origen extraterrestre? ¿Un demiurgo o el dios del futuro? ¿Por qué, sobre todo, esta manifestación cristaliza en una extraña montaña de los Pirineos llamada «Le Bugarach»? A través del mensaje de esta entidad cósmica aparece el rostro del mundo venidero, aquel en el que el hombre tendrá que enfrentarse al verdadero misterio de sus orígenes. Bugarach, los Ovnis Jean Resignes, contactado y decia recibir mensajes de Ummo. Sus residencia al lado del rio la Salz en Sougraigne (Aude). JEAN DE RIGNIES Y LOS FENÓMENOS OVNI DE BUGARACH. Es hora de echar otro vistazo a los misteriosos personajes y fenómenos de la ZONA. Aunque hoy en día el monte Bugarach es conocido como un foco OVNI, una especie de Triángulo de las Bermudas de los Pirineos franceses, las bases del mito OVNI fueron sentadas a finales de los años 1980 por el investigador OVNI Jean de Rignies. El gran ocultista y alumno de Papus, de Rignies, se mudó en los años 80 al dominio Domaine de la Salz, cerca de la fuente del río Salz, en la zona de Bugarach. Los problemas de De Rignies comenzaron cuando empezó a escuchar sonidos de "maquinaria no identificada" debajo del piso del dominio. Posteriormente, De Rignies grabó estos misteriosos ruidos en una grabadora analógica y afirmó que eran la prueba viviente de actividad extraterrestre en la zona. Las grabaciones de De Rignies incluso fueron reproducidas en la televisión nacional francesa, lo que arraigó la idea de la actividad OVNI subterránea de Bugarach en la mente popular. De Rignies continuó viviendo en Domaine de la Slaz hasta el final de su vida, documentando numerosos y misteriosos "desplazamientos en el tiempo" y fenómenos aéreos no identificados en la zona. www.latortugaavui.com Redes: Instagram: area-hermetica-radio. Facebook grupo Secrets del Pirineu Telegram: [https://t.me/.../FSW-COI...//t.me/joinchat/FSW-COI-ZiUtQ0Aj) Ràdio Caldes 107.8 fm, Radio Granollers 107.6 fm y a la carta. areahermeticaradio@gmail.

L'épisode qui va suivre est un épisode un peu spécial : ce n'est pas un épisode de DECODEUR mais un épisode « Des Ailes aux talents » un podcast de la Fondation Bettencourt Schueller. Je ne sais pas si vous connaissez le prix Liliane Bettencourt pour l'intelligence de la main, c'est un prix très prestigieux qui récompense les professionnels des métiers d'art en France. Et à l'occasion des 25 ans de ce prix, ils ont crée un podcast qui met à l'honneur les lauréats de ses dernières années, des hommes et des femmes dont le talent et le parcours méritent d'être racontés. Alors quand ils m'ont proposé de diffuser 4 épisodes de leur podcast, j'ai accepté. On a choisi ensemble ceux qui pourraient le plus vous plaire, à vous, auditeurs de DECODEUR, alors j'espère vraiment que vous allez aimer, c'est différent, vous allez voir c'est une rencontre entre un talent donc et une plume, un écrivain qui va le raconter. DES AILES AUX TALENTS : Le romancier François-Henri Désérable a rencontré le Maître d'art Nelly Saunier, plumassière et lauréate du prix Liliane Bettencourt dans la catégorie « Talents d'exception » en 2009.Les artistes-plumassières sont rares, c'est donc une grande chance d'en savoir plus sur ce métier incroyable et ce savoir faire ancestral qu'est le travail de la plume pour des costumes ou des décors... Formée à l'ENSAAMA Olivier de Serres, Nelly Saunier crée des oeuvres originales et met son talent au service de designers, costumiers, décorateurs et grands couturiers. En parallèle de son travail d'atelier, elle est engagée dans le devoir de transmission qui incombe aux Maîtres d'art et transmet son savoir-faire de plumassière aux jeunes générations depuis vingt ans.Un échange entre un talent et une plume... Passionnant !Une saison élaborée en collaboration avec les éditions Gallimard. Rendez-vous sur fondationbs.org pour découvrir l'ensemble des projets soutenus par la Fondation.Si ce podcast vous plait n'hésitez pas 

durée : 00:19:33 - En cuisine avec Franck Daumas - Ce jeudi 1er mai, la ferme des Allegrets, située à Anneyron dans la Drôme, a ouvert ses portes pour faire découvrir ses toutes nouvelles serres innovantes et sa production locale. Une occasion unique d'en apprendre plus sur une agriculture respectueuse et durable, en Drôme des Collines.

Avec Mathieu Cucherousset de Voignier paysagisme

Un samedi matin, dans la cuisine familiale, à la fin du petit-déjeuner, Rose ferme les yeux, épuisée. Ce repos d'une rare douceur, assise sur sa chaise, lui fait tant de bien qu'elle garde ses paupières closes tout l'après-midi, jusqu'au soir, puis le dimanche qui suit. Avec "Rose immobile" (ed. Alma), Karin Serres poursuit son exploration de personnages secrets et mystérieux. L'autrice française est au micro de Céline O'Clin.

The best teachers don't just teach—they nurture, empower, and create safe spaces for kids to thrive. In this 1-Year Anniversary episode, I reconnect with my 3rd-grade teacher, Mrs. Serres, to talk about what it really means to see and support a child beyond the classroom. What may look like a “bad student” on the surface is often just a child who needs to feel seen, heard, and supported, and Mrs. Serres has a gift for making kids feel safe, valued, and capable of anything. Together, we explore the emotional side of teaching, the importance of intentionally fostering happiness and emotional resilience, and why helping kids trust their intuition is one of the greatest gifts we can give. If you'd like to support this channel, become part of the Tami Talks Tribe by joining Patreon! Show Notes: 10:27 – Choosing passion over status in teaching 12:48 – When and why kids start to succumb to peer pressure 15:15 – The moment my teacher made me feel seen 24:54 – Teaching kids how to tap into their own joy 33:22 – The Ripple Effect: Small actions that change lives 37:54 – How to encourage kids to believe they CAN do anything 41:08 – The importance of feeling seen 43:15 – Why teachers (and parents) must model emotional regulation & the ability to apologize 46:46 – The moment that shaped (or maybe saved) Heidi's teaching career 51:25 – The danger of projecting our past struggles onto our kids 53:36 – Helping kids feel safe expressing ALL their emotions 56:02 – Why being clear and honest with kids helps them develop strong intuition 1:02:11 – The impact of eye contact and truly seeing someone Episodes Mentioned: #10: Heal So Your Kids Don't Have To #50: 6-Year-Old Insights on Big Emotions, Self-Regulation, & Love This episode is packed with wisdom, heart, and the reminder that sometimes, all we need is to be seen. If a teacher ever made an impact on your life, comment on this episode and go tell them today!

Serres détruites, champs ravagés, cultures perdues : à la suite du cessez-le-feu entre le Hamas et Israël entré en vigueur le 19 janvier 2025, de nombreux agriculteurs de Gaza revenus sur leurs terres ont découvert l'ampleur des destructions de l'armée israélienne contre leurs exploitations.

E Freideg de Moie war de Weltraum-Secteur Thema an der Emissioun "Invité vun der Redaktioun".

Olympiacos run riot on Panserraikos with 4 goals to secure 3 points and 1st place in the league. Martial reacts to the match and player performances!

C'est déjà la fin de cette série spéciale dédiée aux entrepreneurs français

Article de la revue Acropole n° 368 de janvier 2025, par Hélène Serres, philosophe, lu par Marie-Agnès Lambert. Prise de son Bertrand Evin.Avocat, politicien, orateur, écrivain, mais surtout philosophe idéaliste, Cicéron, bien que n'appartenant pas à la noblesse romaine, parviendra à la magistrature par sa popularité, son éloquence, ses relations et son influence. Alors que la république romaine traverse une période de troubles, Cicéron la défendra jusqu'au bout.Saviez-vous que la Nouvelle Acropole est réalisée à 100% par des bénévoles ? Nous dépendons donc beaucoup de nos étudiants et amis pour la divulgation !N'oubliez pas de vous abonner à la chaîne et si possible de la partager sur vos réseaux sociaux. Ce sera d'une grande aide !

durée : 00:22:54 - Le restaurant l'Harmonie à Serres Castet propose une cuisine bistronomique et inventive - À Serres-Castet, le restaurant L'Harmonie se distingue par une cuisine bistronomique inventive, élaborée avec des produits frais et de saison.

The boys return for another week to discuss the latest in Greek football, the gift that keeps on giving. SLGR Kostoulas inspires Olympiakos to victory over Aris Volos comeback to beat PAOK in Toumba Panathinaikos squander two goal lead in Serres AEK comfortably beat Athens Kallithea Greek Cup The derby of eternal enemies in the quarter finals AEK knock out PAOK Give us a follow on: X: https://twitter.com/Hellasfooty Instagram: https://www.instagram.com/hellasfooty/ Facebook: https://www.facebook.com/@HellasFooty Read our blogs on: https://hellasfooty.blogspot.com/ Intro music credit to George Prokopiou (Ermou Street)

Alors que les sciences du comportement nous disent que "plus on connait et plus on agit", ce nouvel épisode explore l'importance de l'éducation aux sciences comme une des solutions pour appréhender les défis cruciaux qui nous concernent toutes et tous, nous citoyennes et citoyens.Pour discuter de l'importance d'une VRAI éducation aux sciences face à ces enjeux sociétaux forts, nous recevons aujourd'hui Marc André SELOSSE, biologiste spécialisé en botanique et mycologie (sciences des champignons entre autre),  professeur au Muséum national d'Histoire naturelle mais aussi président de la Fédération Biogée dont il va justement nous parler.Bonne écoute.Ressources évoquées dans l'épisode :P. DESCOLA, Par-delà nature et culture, Gallimard, 2005     M. SERRES, Biogée, Éditions Dialogues, 2010. M.-A. SELOSSE,2024. Nature et préjugés. Convier l'humanité dans l'histoire naturelle. Actes Sud, Arles, 448 p.Site web de la Fédération Biogée : https://www.biogee.org/Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Ass et fir de Lëtzebuerger Space Secteur eng gutt Nouvelle, datt den Donald Trump nees amerikanesche President gëtt? Dat froe mir den Direkter vun der Luxembourg Space Agency.

durée : 00:24:03 - Le restaurant la Canopée à Serres Castet - La Canopée, restaurant récemment ouvert à Serres-Castet, propose une cuisine authentique et généreuse inspirée des produits du terroir.

durée : 00:24:40 - Les 4 Pépins à Serres-Castet se mettent à la cuisine ! - Le caviste Les 4 Pépins à Serres Castet propose depuis peu des déjeuners conviviaux, dans un cadre intimiste et chaleureux.

durée : 00:33:36 - Les Brigades du Pire en roue libre avec le public de Serres-Gaston

durée : 00:24:21 - L'Atelier à Serres Castet, un nouveau propriétaire mais toujours des plats du terroir - Depuis son changement de propriétaire en juin 2024, L'Atelier à Serres-Castet a su ravir les papilles locales. Carlos Cruz-Peixoto, qui a repris les rênes de l'établissement, y propose une cuisine de terroir raffinée, enrichie de saveurs régionales et de pizzas au feu de bois.

durée : 00:33:37 - Une cure de fous rires avec les Brigades du Pire en public à Serres-Gaston

durée : 00:32:11 - Les Brigades du Pire osent tout avec le public de Serres Gaston

durée : 00:34:29 - Les Brigades du Pire avec le public de la salle Jacques SERRES de Serres Gaston

durée : 00:23:05 - Petit détour par l'atelier de la Maison Verdier - Depuis 1945, la Maison Verdier perpétue un savoir-faire unique pour nous proposer des chocolats et autres douceurs aux goûts authentiques. Ils sont partenaires de nos petits monstres !

Le romancier François-Henri Désérable a rencontré le Maître d'art Nelly Saunier, plumassière et lauréate du prix Liliane Bettencourt dans la catégorie « Talents d'exception » en 2009. Formée à l'ENSAAMA Olivier de Serres, Nelly Saunier crée maintenant des œuvres originales et met son talent au service de designers, costumiers, décorateurs et de grands couturiers. En parallèle de son travail d'atelier, elle est engagée dans le devoir de transmission qui incombe aux Maîtres d'art et transmet son savoir-faire de plumassière aux jeunes générations depuis vingt ans. *************** A l'occasion des 25 ans du Prix Liliane Bettencourt pour l'Intelligence de la main, la saison 3 du podcast « Des Ailes aux talents » met à l'honneur neuf de ses lauréats, des femmes et d'hommes dont le talent et le parcours méritent d'être racontés. Chaque épisode de ce podcast est donc le fruit d'une rencontre entre un talent et une plume afin de mettre en lumière l'artisanat d'art. Toutes les semaines dès fin août, découvrez les textes écrits et dits par Franck Courtès, Pauline Delabroy-Allard, Philippe Bordas et bien d'autres. Une saison élaborée en collaboration avec les éditions Gallimard. Rendez-vous sur fondationbs.org pour découvrir l'ensemble des projets soutenus par la Fondation. "Des ailes aux talents" est un podcast de la Fondation Bettencourt Schueller. Production : Studio Radio France

Le romancier François-Henri Désérable a rencontré le Maître d'art Nelly Saunier, plumassière et lauréate du prix Liliane Bettencourt dans la catégorie « Talents d'exception » en 2009. Formée à l'ENSAAMA Olivier de Serres, Nelly Saunier crée maintenant des œuvres originales et met son talent au service de designers, costumiers, décorateurs et de grands couturiers. En parallèle de son travail d'atelier, elle est engagée dans le devoir de transmission qui incombe aux Maîtres d'art et transmet son savoir-faire de plumassière aux jeunes générations depuis vingt ans.Retrouvez toute la série Des Ailes aux Talents sur toutes vos plateformes préférées. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

durée : 00:21:41 - Nouveaux à Serres-Castet: les ateliers musique et pâtisserie pour tous

The story of how Gerondissa Makrina become a beacon of Orthodox life in Greece under the guidance of St. Joseph the Hesychast. Gerondissa's nuns later helped start many monasteries in America and Canada under the leadership of Geronda Ephraim of Arizona. Text is from "My Elder Joseph the Hesychast" by Elder Ephraim of Arizona, p. 574-580 -BUY "My Elder Joseph the Hesychast" here: https://stanthonysmonastery.org/products/my-elder-joseph-the-hesychast -BUY "Words of the Heart", the Life and Homilies of Gerondissa Makrina of Volos: https://stanthonysmonastery.org/products/words-of-the-heart -FIND an Orthodox parish and monastery near you: https://orthodoxyinamerica.org/ _______ From "My Elder Joseph the Hesychast": From her blessed sisterhood, nuns were sent to populate the monasteries of the Holy Forerunner in Serres and of the Archangel Michael in Thasos. In turn, these monasteries sent nuns to North America who established new monasteries with the ideals of traditional Orthodox monasticism. Something similar happened when Gerondissa Makrina became gravely ill and was coughing up blood. We didn't have a telephone to inform him about it. But in our next letter to him, we concealed her illness from him because we didn't want to upset him and interrupt his prayer. But then he sent us a letter and said: "My little children, why didn't you write to me that Gerondissa is I and is suffering, so that we could pray for her? You made a big mistake thinking that this would interrupt my prayer. When Father Arsenios and I were praying last night, we noetically saw that she was seriously ill, and we prayed hard for her. My children, I want you to inform me about Whatever is happening with the monastery and especialy with Gerondissa. Write me about it." St. Joseph wrote the sisters: “So submit yourselves to Maria, who is trying to benelt you, and all of us here are praying that the Lord will hep you and make you worthy of eternal life.” _______ Orthodox Wisdom is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ!

In the August edition of Townies, hosts Andrew Rossow and Betsy Spethmann talk with Nora Serres, a Minnesotan who just moved to Norway.

En las redes o de boca del propio Google, vemos solo la realidad de las campañas con grandes presupuestos. Sin embargo, como veremos hoy, gracias a Pris Serres, trabajar con presupuestos pequeños es la realidad de muchos media buyers. Nos daremos cuenta de que las estrategias y el uso de la plataforma son completamente diferentes.Web: ppccast.comPPCFest: ppcfest.comPPCCast+: academia.ppccast.com

The Serres Family ranch is multi-acted...in fact, it is most likely you have seen Serresbluleberries at your local store. Taylor is the 5th generation (which is a veritable reign for a California family in the wine trade) and is grooming the next generation to take over.  

This one is deep so see tons of explanatory resources below. The philosophy talk turns to political talk (easier to grok) after about 15 minutes, but the philosophical context adds a lot of richness to the latter conversation. Patricia MacCormack is driving productive tension between philosophy and political action. Her Ahuman Manifesto is strongly recommended, even to those who may take issue with it in principle (anti-natalism! anti-idpol! anti-human!), because it makes a forceful argument for a politics based in empathy and care as applied to everyone and every thing. Core concepts you might not be familiar with:Posthumanism — if you recall, a kind of running theme of the podcast is "posthumanism is kinda sus.” As a philosophical stance, it means an expansion of categories of agency and vitality, thought and creativity, to forces beyond the mere human. Rosi Braidotti (Patricia MacCormack's PhD advisor) was one of the first major forces in this field, and Patricia has written extensively on it as well (see her Posthuman Ethics). In practice, of course, posthumanism gets confused pretty quickly — Reza kicks off the first episode of the pod with a brutal critique that Patricia sustains here: many people tend to use posthumanism to advance a kind of hard anthropocentrism applied to everything, a way of accidentally inflating the human all the way out to the cosmic level. It's likely good to critique anthropocentrism at all scales, but it is a very challenging thing to do in practice without carrying out what Reza calls “inflation”, assigning anthropogenic models to everything from fish to stones to electromagnetism. E.g. "my politics include this rock" turns pretty quickly to "this rock has some vital characteristics I'm imposing upon it through my own human gaze."Transhumanism — kind of reversal of the posthuman project. Think Neuralink, human cloning, or dramatic surgical alterations. Transhumanism is humanism transcended, the human project continues but with greater veracity, constructed to conquer the future. A nice quote, per the Xenofeminist Manifesto (not quite a transhumanist project but also not not one) is "if nature is unjust, change nature." If the human as presently understood is insufficiently capable to handle its futures, change the human, make it live longer, act more efficiently, move faster.Asemiosis — the absence or breakdown of traditional semiotic processes, where signs cease to function within the established systems of meaning. This is what happens when we operate within a superabundance of signs and references on massive scales. Don't worry about this one too much.Potestas to Potentia — lmao ok. Potestas in Spinoza refers to the word “power” as we most often understand it, authority, domination, or control. Power OVER. Potentia, on the other hand, refers to power as an intrinsic capacity or potential within an individual or entity. The, uh, power within… so to speak. (Michel Serres concept of “grace”, that MacCormack refers to occasionally, is similar to potential). It's a nice way to think about power without the coercive connotations.Irigaray “letting be” / Serres “stepping aside” — many people have theorized political inaction as a type of action. Check out Bifo Berardi's latest interview on Acid Horizon where he talks about “defection" so sickkkk. This doesn't mean doing nothing, but rather not doing (opting out).Knowledge — this isn't as hard as it comes across. Patricia is basically attacking the need for us to know each other to help each other, to understand each other in order to have empathy for each other. Why? Well, understanding requires communication, which means that information is moving through protocols (e.g. language, digitization, facial expressions, etc…) that are always already encoded with power.Difference — also not so bad! What is difference? You and I are different! Everything is different. For many postmodern philosophers, you can reverse that statement into “difference is everything.” And once you start to think of difference as constructive stuff, well, the world gets quite interesting. For people like Patricia MacCormack, difference is probably a good thing and forces that move to hide, cloak, or suppress difference are probably bad.Art — not what you think art is in this context, like a "painting" for example. Instead, it's an encounter with the unknown, a way of communicating without understanding (this follows from Maurice Blanchot's theories of art as event, which one can also find in a different but not unrelated way in the writings of Alain Badiou, who believes that art is a specific kind of truth different from scientific truth or political truth).HMU via @dis.integrator if I can help with this one.

A special opportunity to pray for the Faithful Departed. Daniel Serres, Director of Catholic Cemeteries and Mortuary share the details of Memorial Day Masses.Subscribe to the Morning Blend on your favorite podcast platform.Find this show on the free Hail Mary Media App, along with a radio live-stream, prayers, news, and more.Look through past episodes or support this podcast.The Morning Blend is a production of Mater Dei Radio in Portland, Oregon.

durée : 00:21:43 - Les nocturnes place des 4 saisons à Serres-Castet, ambiance guinguette tous les 3e vendredis du mois ! - Nouveau : des nocturnes sur la place des 4 Saisons à Serres Castet où sont réunis de nombreux commerces dont des métiers de bouche. Rendez-vous vendredi 17 mai de 18h à 23h. Au programme : animations, groupe de musique, DJ, du bon vin et de bonnes choses à grignoter dans une ambiance guinguette.

Read the Longform Article on the Blog: https://gettherapybirmingham.com/4777-2/   Navigating Uncertainty, and Finding Meaning in a Fractured World Our era is characterized by the dominance of hyper-rationality and the relentless pursuit of objective truth, production, accomplishment and consumption.  The human psyche finds itself adrift in a sea of fragmented images and disconnected meanings as the previous myths that used to give us purpose are exposed as hollow or erroneous. I see patients everyday that describe this phenomenon but not in these words. It is as if they are saying that they do not know who they are anymore. Not because they have changed but because all of the nodes and references points that used to contextualize their identity are stripped away or have been made foreign and incomprehensible. However the world still looks the same to them, despite its alienating effect. It is not the aesthetics of the world that are different, but the effect that it has on us. Because the world looks the same we feel crazy. Really it is our feelings telling us that the world is crazy even though it looks the same. Effective therapy in the modern world needs to get over its insecurities of feeling or looking crazy. If we don't let ourselves as therapists admit to patients that we also feel in pain, that we also feel crazy from these same forces, then how can therapy do anything but gaslight our patients more. When I see the news I feel like I am on drugs, even though I am stone cold sober. I know that the people on tv do not believe the things they say and are not acting for the reasons that they tell me as a spectator that they are. I am not a politician or a god, I am a therapist. I am as paralyzed against these forces as my patients are and yet I must help them recon with them. I must help them reckon with them even though I do not know how to reckon with them myself. I didn't understand it at first but have come around to the line of W.H. Auden that the Jungian analyst James Hillman liked to quote at the end of his life. “We are lived by forces that we pretend to understand.” -W. H. Auden Auden's line highlights how the frameworks and philosophies we resort to for certainty and order are often little more than self-delusion. The grand meaning-making systems of religion, science, politics, etc. that have risen to such cultural dominance are but feeble attempts to exert control over the ineffable complexities of being. Yet we cling tenaciously to these conceptual constructs, these hyper-real simulations, because the alternative – admitting the primacy of ambiguity, contradiction, and the unfathomable depths propelling our thoughts and actions – is simply too destabilizing. The simulacrum proliferates these hyper-rational facades and simulated realities precisely because they defend against having to confront the “forces we pretend to understand.” The philosopher Jean Baudrillard's concept of the simulacra, or a copy without an original – a realm where simulations and representations have become more “real” than reality itself – aptly captures the sense of alienation and dislocation that pervades contemporary culture. In this world of surfaces and appearances, the depth of human experience is often lost, and the quest for authentic meaning becomes increasingly elusive. Appearance of the Unreal The simulacrum is a conceptual framework proposed by the philosopher and cultural theorist Jean Baudrillard in his book “The Intelligence of Evil or the Lucidity Pact” (2005). It refers to the realm of images and representations that have become detached from reality and taken on a life of their own in contemporary culture. According to Baudrillard, in the postmodern era, images and simulations have become more real than reality itself. Images circulate and multiply, creating a hyper reality that replaces the real world. In this realm, images no longer represent or refer to an external reality but instead become self-referential and self-generating. Some key characteristics of the simulacra as described by Baudrillard: It is a realm of simulacra, where copies and simulations have replaced the original and the authentic. It is a world of appearances and surfaces, where depth and meaning have been lost. It is a realm of fascination and seduction, where images captivate and manipulate the viewer. It is a world of illusion and virtuality, where the boundaries between the real and the imaginary have collapsed. The simulacra describes a semiotic vertigo, a self-referential hall of mirrors in which signifiers endlessly circulate and proliferate, unmoored from any ultimate signified or referent in material reality. It is a world that has become untethered from the symbolic order, that transcendent horizon of meaning and metaphysical grounding which allows a culture to orient human experience within a coherent frame. For Baudrillard, the implications of this unraveling of the symbolic order are profoundly disorienting and alienating. The perpetual bombardment of images and spectacle produces a crisis of meaning and a loss of critical distance. Signs and representations become unhinged from the tangible contexts and embodied human narratives that could imbue them with authenticity and significance. Gilbert Durand's Imaginary Gilbert Durand's concept of the imaginary, as described in his book “The Anthropological Structures of the Imaginary” (1960), can provide valuable insights into the crisis of meaning in the postmodern world. Durand argues that the human imagination is structured by fundamental archetypal patterns that shape our understanding of the world. For Durand, the realm of images, symbols, and myths constitutes the collective imaginary of a culture, providing a symbolic framework through which individuals can navigate the complexities of existence. However, in the postmodern era, the traditional symbols and myths that once anchored the imaginary have been eroded by the forces of secularization, rationalization, and technological change. The result is a fragmentation of the imaginary, a loss of symbolic coherence that leaves individuals adrift in a sea of disconnected images and meanings. Durand suggests that the crisis of meaning in contemporary culture is not merely a matter of intellectual or philosophical confusion, but a profound disruption of the archetypal structures that underpin human experience. The challenge, then, is to reconnect with new symbols and myths that can restore a sense of coherence and purpose. Michel Serres and the Proliferation of Images Michel Serres, in his work, explores the growing influence of images and visual media in contemporary society. He argues that the proliferation of images has created a new kind of environment that shapes our perception, knowledge, and behavior. Serres's perspective highlights the way in which images and simulations have come to dominate contemporary culture. The endless circulation of images creates a sense of information overload and semiotic confusion, making it difficult for individuals to discern what is real and what is illusory. In this context, the task of therapy becomes one of helping patients navigate the world of images, to find ways of grounding their experience in authentic human relationships and chosen, not preprogrammed, narratives. This may involve a critical interrogation of the images and representations that shape our understanding of the world, as well as a renewed emphasis on the importance of symbolic meaning and archetypal structures. The simulacrum is not merely a philosophical or semiotic problem, but a profound existential challenge. It undermines the very foundations of human subjectivity, calling into question the assumptions and beliefs that have traditionally provided a sense of order and purpose to human experience. In this context, the role of therapy becomes one of helping patients to confront the radical uncertainty and ambiguity of the postmodern condition. This may involve a willingness to embrace the inherent contradictions and paradoxes of existence, to find meaning in the midst of chaos and confusion. A Heap of Broken Images in the Waste Land of the Modern The crisis of meaning that haunts the modern age is poignantly evoked in T.S. Eliot's  “The Waste Land.” The poem's fragmented structure and kaleidoscopic imagery reflect the shattered psyche of a post-war generation, struggling to find coherence and purpose in a world that has lost its moral and spiritual bearings. The “heap of broken images” that Eliot describes is a powerful metaphor for the breakdown of the shared cultural narratives and value systems that once provided a sense of unity and direction to human life. This theme is echoed in the work of the Jungian analyst Edward Edinger, who argues that the loss of these collective “containers” of meaning has left individuals increasingly vulnerable to the direct impact of archetypal forces. Cut off from the mediating influence of cultural traditions and communal myths, the modern psyche is exposed to the raw power of the unconscious, leading to a range of psychological disturbances, from neurosis and obsession to psychosis and despair. At the core of the human experience lie archetypal energies, biological drives, unconscious impulses that defy rationalization. The Jungian analyst Edward Edinger highlighted how the breakdown of cultural narratives and societal containers in modernity has left the individual psyche exposed to these primordial currents without adequate symbolic mediation. We are “lived” more by these depths than by the ideological scripts we rehearse on the surface. The totalizing ideological systems and regimes of image-commodification so pervasive in late capitalism can be viewed as anxious attempts to reinstall order and stuff the denied “forces” back into an old and broken symbolic container. But as Auden intuited, and as the desolation of “The Waste Land” gives voice to, such efforts are doomed to fail in reinstating an authentic sense of meaning and rootedness. What is required is a re-enchantment of the world, a resacrilization of existence that can hold the tensions of the rational and irrational, the structured and the chaotic, in productive paradox. Rather than defensive pretense, the goal becomes to live into the mysteries with humility and openness. Only by greeting “the forces we pretend to understand” with vulnerability and courage can we hope to restore the symbolic depths modernity has paved over with hyper-rational simulations and spectacles. The Jungian idea of the tension of the opposites can help us make sense of the dichotomy between the real we we are seeing and the unreal that we are feeling. By trying to pick between these forces we have to pick between either feeling crazy and acting sane or feeling sane and acting crazy. If we are able to feel the truth of both the real an unreal, subjective and objective tension that the cognitive dissonance of the modern era is causing it will become a powerful intuition. This powerful intuition was something harnessed by the theorists and writers mentioned in this essay. It is why their work feels so true even where it might seem on the surface like madness. Such an approach does not abandon logic, analysis and differentiated understanding. Rather, it balances these with an embrace of ambiguity, a readiness to engage the symbolic potencies of the unconscious, myth and the mysteries that exceed rational categorization. The Buddhist notion of the “still point” that so haunts “The Waste Land” evokes this posture of dwelling in the creative spaciousness between conceptual fixities. For Jung, it is only through metabolizing psychic opposition that true depth and wholeness can arise. The reconciliation of conflicts within honors psyche's inexhaustible fertility, rather than defensively walling meaning off within cardboard ideological constructs. Real and Unreal Time Henri Bergson wrote that lived time (durée) is fundamentally different from the spatialized, quantified conception of time in science. He saw duration as a heterogeneous, interpenetrating flow irreducible to discrete instants. Intuition, rather than intellect, is the faculty by which we can grasp this dynamic continuity of consciousness. In Creative Evolution, Bergson proposed that evolution is driven by an élan vital – an immanent, indivisible current of life that flows through all living beings, giving rise to novelty and creative emergence rather than just gradual, continuous adaptation. Totalizing ideologies and the “regimes of image-commodification” in late capitalism are anxious attempts to reinstate a sense of order, but are doomed to fail at providing authentic meaning. What is needed is a re-enchantment and resacralization of the world that can hold the paradoxical tensions between rational and irrational, structured and chaotic. The Jungian notion of the tension of opposites illuminates the dichotomy between the “real” we see and the “unreal” we feel in the modern world. By feeling the truth of both and inhabiting that cognitive dissonance, it can become a powerful intuition – something you argue animates the work of the thinkers and writers you mention. The goal is to dwell in the “creative spaciousness” between conceptual fixities, balancing differentiated understanding with an openness to ambiguity, unconscious symbolism, and mystery. Metabolizing psychic opposition in this way allows for true wholeness to emerge, honoring the psyche's deep generativity. Bergson sits with the same Phenomenon as Eddinger. The modern mind, unmoored from traditional cultural and spiritual structures that once provided symbolic mediation and containment of archetypal energies, is more vulnerable to being overwhelmed by unconscious forces in the wake of traumatic rupture. Rebuilding an authentic relationship to meaning after trauma thus requires recovering a sense of anchoring in the living weave of the world's mystery and hidden coherence beneath the fragmenting onslaught of a hyper-rationalized, dispirited culture. Magic as Real and Unreal Intuition Bergson distinguishes between two forms of religious belief and practice: the “static religion” of closed societies, characterized by conformity to established norms and rituals, and the “dynamic religion” of open societies, driven by the creative impetus of mystical intuition. Within this framework, Bergson sees magic as a primitive form of static religion. He argues that magic arises from an extension of the “logic of solids” – our practical intelligence attuned to manipulating the material world – into the realm of human affairs. Just as we can cause changes in physical objects through our actions, magical thinking assumes that we can influence others and control events through symbolic gestures and incantations. Fabulation, on the other hand, is the human faculty of myth-making and storytelling. For Bergson, fabulation serves a vital social function by creating shared narratives and beliefs that bind communities together. It is a defensive reaction of nature against the dissolving power of intelligence, which, left unchecked, could undermine social cohesion by questioning established norms and practices. While Bergson sees both magic and fabulation as grounded in a kind of “fiction,” he does not dismiss them as mere illusions. Rather, he acknowledges their pragmatic value in structuring human life and experience. However, he also recognizes their limitations and potential dangers, especially when they harden into closed, dogmatic systems that stifle individual creativity and moral progress. In contrast to static religion, Bergson celebrates the dynamic, mystical élan of open religion, which he sees as the highest expression of the creative impulse of life. Mystics, through their intuitive coincidence with the generative source of reality, are able to break through the closed shells of tradition and breathe new vitality into ossified institutions and beliefs.Bergson's perspective on the creative, evolutionary impulse of life (élan vital) and the role of intuition in connecting with this generative force can provide a compelling lens for understanding the impact of trauma on the human psyche. In Bergson's view, intuition is the key to tapping into the dynamic, flowing nature of reality and aligning ourselves with the creative unfolding of life. It allows us to break through the rigid, spatialized categories of the intellect and coincide with the inner durational flux of consciousness and the world. Trauma, however, can be seen as a profound disruption of this intuitive attunement. The overwhelming, often unspeakable nature of traumatic experience can shatter our sense of coherence and continuity, leaving us feeling disconnected from ourselves, others, and the vital currents of life. In this state of fragmentation and dissociation, we may turn to various coping mechanisms and defenses that, while serving a protective function, can also further distract us from the healing power of intuition. For example, we may become rigidly fixated on controlling our environment, engaging in compulsive behaviors, or retreating into numbing addictions – all attempts to manage the chaos and terror of unintegrated traumatic memories. These trauma responses can be seen as a kind of “static religion” writ small – closed, repetitive patterns that provide a sense of familiarity and safety, but at the cost of flexibility, growth, and open engagement with the dynamism of life. They fulfill some of the same functions as the collective myths and rituals Bergson associated with fabulation, but in a constricted, individual way that ultimately keeps us stuck rather than propelling us forward. Moreover, the energy consumed by these trauma adaptations can leave us depleted and less able to access the vitalizing power of intuition. Instead of flowing with the creative impulse of the élan vital, we become caught in stagnant eddies of reactivity and defense. However, just as Bergson saw the potential for dynamic, open religion to renew and transform static, closed systems, healing from trauma involves a return to intuitive attunement and a reintegration with the generative flux of life. This may involve working through and releasing the residual charge of traumatic activation, re-establishing a sense of safety and embodied presence, and cultivating practices that reconnect us with the creative wellsprings of our being. In Jungian psychology, intuition is seen as a function that mediates between the conscious and unconscious realms of the psyche. Conscious intuition involves a deliberate, reflective engagement with the insights and promptings that emerge from our deeper layers of being. It requires an attitude of openness, curiosity, and discernment, as we seek to integrate the wisdom of the unconscious into our conscious understanding and decision-making. Unconscious intuition, on the other hand, operates below the threshold of awareness, influencing our thoughts, feelings, and behaviors in ways that we may not fully comprehend. When we are cut off from a conscious relationship with our intuitive function – as is often the case in the wake of trauma – our unconscious intuitions can become distorted, projected, and misused. This might manifest as projections, where we unconsciously attribute our own disowned qualities or experiences onto others, leading to interpersonal conflicts and misunderstandings. It could also take the form of acting out, where unintegrated traumatic experiences drive us to engage in compulsive, self-destructive behaviors. Or it might express itself through somatization, where the body carries the unresolved trauma that the conscious mind cannot bear. As we develop this more conscious relationship with our unconscious intuition, we can begin to discern the difference between reactive, trauma-based projections and genuine intuitive insights. We can learn to trust and follow the deeper wisdom of our psyche, while also maintaining the boundaries and discernment necessary for healthy functioning. Nietzsche saw logic as a form of insecurity In his writing Friedrich Nietzsche saw clearly that the philosophical  and scientific works  of ultra logical men were not dispassionate, rational examinations of truth, but rather deeply personal confessions that reveal the innermost fears, anxieties, and desires of their authors. He saw the most logical minds greatest works as opportunities to psychoanalyze men who could not see the “forces” that lived through them or the ones they had repressed. Science and philosophy for Nietzsche were merely unconsciously projected psychological struggles onto the world, creating elaborate metaphysical systems and grand narratives that serve to assuage their deepest existential terrors. There is much truth in this. When I have a radically existential patient that tells that “hell is other people” I know that that person is really telling me that they, themselves, feel like they are in hell.Nietzsche viewed science and philosophy as unconscious projections of psychological struggles onto the world. Nietzsche argues that the more a philosophical work presents itself as a purely logical, objective analysis, the more it betrays the underlying psychological desperation and spiritual repression of its creator. The grandiose claims to absolute truth and certainty that characterize much of Western philosophy are, for Nietzsche, simply a manifestation of the philosopher's inability to confront the fundamental chaos, uncertainty, and meaninglessness of existence. By constructing abstract, rationalistic systems that promise to explain and control reality, philosophers seek to impose order and stability on a world that is ultimately beyond their comprehension. In this sense, Nietzsche sees the history of philosophy as a series of  opportunities to eavesdrop while thinkers inadvertently disclose their most intimate fears and longings while claiming to have discovered universal truths. The more a philosopher insists on the logical necessity and objective validity of their system, the more they reveal the intensity of their own psychological needs and the depths of their existential anguish. The quest for absolute knowable truth and certainty is fundamentally misguided. The fragmentation and uncertainty that characterize the modern world are not problems to be solved through the application of reason, but rather the inevitable consequence of the collapse of the illusions and defenses that have sustained human beings throughout history. Nietzsche the Therapist Rather than seeking to impose a pre-existing framework of meaning onto the patient's experience, the therapist must work to help the individual confront and embrace the fundamental groundlessness of knowable and quantifiable existence. By learning to let go of the need for certainty and control, and by cultivating a sense of openness and creativity in the face of the unknown, the patient can begin to discover a more authentic and empowering way of being in the world. Just as philosophers have often unconsciously projected their own fears and desires onto the world, so too may therapists be tempted to impose their own beliefs and values onto their patients. When a patient comes in and says, “hell is other people,” they are really telling the therapist that they, themselves, feel like they are in hell. Ultimately, the task of healing the modern soul requires a willingness to embrace the full complexity and ambiguity of the human condition, to grapple with the shadows and uncertainties that haunt the edges of our awareness. It requires a stance of openness, curiosity, and compassion towards the multiplicity of human experience, and a recognition that our deepest truths often lie beyond the reach of any single theory or perspective. “The aim of therapy is to help the patient come to a point where he can live with uncertainty, without props, without the feeling that he must conform in order to belong. He must learn to live by his own resources, to stand on his own two feet.” -Fritz Perls Walter Benjamin is Shocking Walter Benjamin wrote in his essay “On Some Motifs in Baudelaire,” “The shock experience which the passer-by has in the crowd corresponds to what the worker ‘experiences' at his machine.”  In a world where the constant barrage of stimuli, the ceaseless flow of images and information, and the relentless pace of change have become the norm, the human sensorium is subjected to a perpetual onslaught of “shocks” that threaten to overwhelm our capacity for conscious reflection and meaningful engagement with the world. This ubiquitous experience of shock, for Benjamin, is intimately connected to the phenomenon of trauma. In a world where the protective barriers of tradition, ritual, and collective meaning have been eroded, the psyche is left increasingly vulnerable to the impact of events that exceed its capacity for understanding and assimilation. The result is a profound sense of alienation, disorientation, and fragmentation – a kind of pervasive traumatization of the modern soul. Benjamin's insights into the relationship between shock, trauma, and the technologization of experience have  potential implications for the practice of psychotherapy. They suggest that the task of healing in the modern world must involve more than simply addressing the symptoms of individual psychopathology, but must also grapple with the broader cultural and societal forces that shape the context of psychological suffering. In a world where the protective barriers of tradition, ritual, and collective meaning have been eroded, the psyche is left increasingly vulnerable to the impact of events that exceed its capacity for understanding and assimilation. This results in a profound sense of alienation, disorientation, and fragmentation – a kind of pervasive traumatization of the modern soul. It is all too easy for the psychotherapeutic encounter to reproduce the very conditions that contribute to the traumatization of the self. By creating a space of safety, containment, and reflection, the therapist can help the patient to develop the capacity for what Benjamin calls “contemplative immersion” – a mode of engagement with the world that resists the fragmenting and alienating effects of shock that highly logical psychoeducational or cognitive therapy might cause. For Benjamin, this loss of aura is symptomatic of a broader crisis of experience in modernity. In a world where everything is mediated through the filter of technology and mass media, our capacity for direct, unmediated experience is increasingly eroded. We become passive consumers of a never-ending stream of images and sensations, unable to anchor ourselves in the concrete realities of embodied existence. From this perspective everyone becomes a potential producer and distributor of images. We can become mindful of the images and sensations of our inner world and understand what we have internalized. This allows us to reject the empty images and symbols we still have allegiance to and to choose what we absorb from culture and what images we can create internally for ourselves. For Benjamin, the suffering and trauma of individuals cannot be understood in isolation from the broader social, economic, and political forces that we internalize as inner images that effect our experience of an outer world. Therapists who are informed by Benjamin's ideas may seek to help individuals not only heal from their own traumatic experiences but also to develop a critical consciousness and a sense of agency in the face of collective struggles. This agency in the patient can start with simply acknowledging these realities in therapy as forces that still do effect us. All Watched Over By Machines Of Loving Grace In an era where the dominant paradigm asserts that everything can and should be understood through the lens of rigid science and radical logic, we find ourselves grappling with a profound sense of meaninglessness. The emergence of conspiracy theories like Q Anon can be seen as a manifestation of our unconscious collective yearning for a coherent narrative that explains the invisible forces that shape our lives. In a world where the true levers of power often remain hidden from view, these folk mythologies provide a sense of order and purpose, even if they are ultimately illusory. One way to avoid not only destructive conspiracy theories, but also being manipulated by cults and advertisements, is to bring these hidden needs and pains to the surface of the psyche in therapy. If we make them know to ourselves they will not be able to hijack our emotional systems and manipulate our behavior. Viewing ourselves as purely rational and intellectual beings is what leaves these drives for comprehension, stability, inclusion, importance and purpose ripe for exploitation. Overly cognitive or intellectual therapy can leave these forces dormant as well or worse repress them further beneath the surface of the psyche. As Adam Curtis critiqued in the documentary  “All Watched Over by Machines of Loving Grace,” the notion that humans are merely computers that can be programmed and optimized is a seductive but ultimately flawed worldview. If we think that we are computers then will be driven mad by the dreams within us that cannot find expression through a binary choice. In the face of this existential uncertainty, psychotherapy must evolve to help patients cultivate a different kind of knowledge—one that is rooted in intuition and inner wisdom rather than intellectual mastery. This is not to say that we should abandon empiricism altogether, but rather that we must recognize its limitations and embrace a more humble, open-ended approach to understanding ourselves and the world around us. The poem “All Watched Over by Machines of Loving Grace” by Richard Brautigan, which inspired Curtis's documentary, envisions a future where humans and nature are harmoniously integrated with technology. While the poem's utopian vision may seem naive in retrospect, it speaks to a deep longing for a world in which we are not alienated from ourselves, each other, and the natural world. In the context of psychotherapy, this means helping patients to cultivate a sense of connection and meaning that transcends the narrow confines of intellectual understanding. All Watched Over By Machines Of Loving Grace I like to think (and the sooner the better!) of a cybernetic meadow where mammals and computers live together in mutually programming harmony like pure water touching clear sky. I like to think (right now, please!) of a cybernetic forest filled with pines and electronics where deer stroll peacefully past computers as if they were flowers with spinning blossoms. I like to think (it has to be!) of a cybernetic ecology where we are free of our labors and joined back to nature, returned to our mammal brothers and sisters, and all watched over by machines of loving grace. -Richard Brautigan Re-visioning Psychology James Hillman, a prominent post-Jungian thinker, presented a radical re-envisioning of psychology in his seminal work, “Re-Visioning Psychology” (1975). His main arguments challenged the prevailing assumptions of modern psychology and proposed a new approach rooted in the imagination, mythology, and the archetypal dimensions of the psyche. The “Soul” as Central: Hillman argues for a psychology centered on the “soul,” which he understands not as a religious or metaphysical entity, but as a perspective that deepens and “pathologizes” our engagement with life. He critiques modern psychology for reducing the psyche to the ego and neglecting the imaginative, poetic, and mythic dimensions of experience. Archetypal Psychology: Drawing on Jung's concept of archetypes, Hillman proposes an “archetypal psychology” that sees the psyche as inherently plural and polytheistic. He argues that psychological experiences and symptoms are best understood as expressions of archetypal patterns and images, rather than as personal pathologies to be cured. The Primacy of Image: For Hillman, the image is the primary mode of psychic reality. He emphasizes the need to attend to the autonomous, living images of the psyche – as expressed in dreams, fantasies, and symptoms – rather than reducing them to concepts or interpreting them in literal, personalistic terms. Pathologizing: Hillman challenges the medical model of psychology, which sees psychological distress as a disorder to be eliminated. Instead, he advocates for a “pathologizing” approach that honors the soul's need for depth, complexity, and engagement with the full range of human experience, including suffering and shadow aspects. Psyche as Story: Hillman sees the psyche as inherently narrative and mythic. He argues that we need to engage with the archetypal stories and patterns that shape our lives, rather than trying to “cure” or “solve” them. This involves cultivating a poetic, imaginative sensibility that can embrace paradox, ambiguity, and the unknown. Ecological Sensibility: Hillman's psychology is deeply ecological, recognizing the interdependence of psyche and world. He argues that psychological healing must involve a reconnection with the anima mundi, the soul of the world, and a re-ensouling of our relationship with nature, culture, and the cosmos. Critique of Individualism: Hillman challenges the modern ideal of the autonomous, self-contained individual. He sees the psyche as inherently relational and context-dependent, shaped by the archetypes, myths, and collective patterns of the culture and the wider world. Throughout “Re-Visioning Psychology,” Hillman argues for a psychology that is poetic, imaginative, and soulful, one that can embrace the full complexity and mystery of the human experience. His work has been influential in the fields of depth psychology, ecopsychology, and the humanities, offering a rich and provocative alternative to the dominant paradigms of modern psychology. The days of psychoanalysis, which sought to dissect every aspect of the psyche in an attempt to achieve total comprehension, are indeed over. Instead, mental health professionals must focus on helping patients to be at peace with uncertainty and to develop the resilience and adaptability needed to navigate an ever-changing world. This requires a shift away from the pursuit of mastery and control and towards a more fluid, dynamic understanding of the self and the world. The Post Secular Sacred: In his book “The Spirituality Revolution: The Emergence of Contemporary Spirituality” (2004), David Tacey, an Australian scholar in the fields of spirituality, religion, and depth psychology, presents a compelling argument about the emergence of a “post-secular sacred” in contemporary culture. Tacey observes that while traditional religious institutions and beliefs have declined in the modern West, there has been a simultaneous resurgence of interest in spirituality, particularly among younger generations. He argues that this “spirituality revolution” represents a shift towards a new, post-secular understanding of the sacred that transcends the dichotomy between religious and secular worldviews. Critique of Secular Materialism: Tacey argues that the dominant paradigm of secular materialism, which reduces reality to the objectively measurable and dismisses the spiritual dimension of life, is inadequate for meeting the deep human need for meaning, purpose, and connection. He sees the rise of contemporary spirituality as a response to the existential emptiness and ecological crisis engendered by a purely materialistic worldview. Re-enchantment of the World: Drawing on the work of thinkers such as Carl Jung, Mircea Eliade, and Thomas Berry, Tacey argues for a re-enchantment of our understanding of the world, one that recognizes the presence of the sacred in nature, the cosmos, and the depths of the psyche. He sees this as a necessary corrective to the modern disenchantment of the world, which has led to a sense of alienation, meaninglessness, and ecological destruction. The Sacredness of the Ordinary: Tacey emphasizes the importance of discovering the sacred in the midst of everyday life, rather than solely in the context of religious institutions or transcendent experiences. He argues for a democratization of the sacred, where individuals can cultivate a sense of the numinous in their relationships, work, creativity, and engagement with the natural world. Spirituality as a Developmental Process: Drawing on the work of psychologists such as Jean Piaget and James Fowler, Tacey presents spirituality as a developmental process, one that unfolds in stages from childhood to adulthood. He argues that the emergence of post-secular spirituality represents a new stage in this process, characterized by a more integrative, pluralistic, and ecologically conscious understanding of the sacred. Engaging with the Shadow: Tacey emphasizes the importance of engaging with the shadow aspects of spirituality, such as the potential for spiritual narcissism, escapism, or the abuse of power. He argues for a grounded, embodied spirituality that integrates the light and dark aspects of the psyche and is committed to ethical action in the world. Ongoing Dialogue between Spirituality and Religion: While affirming the value of post-secular spirituality, Tacey also recognizes the ongoing importance of traditional religious traditions as sources of wisdom, community, and ethical guidance. He advocates for a dialogue between contemporary spirituality and religion, one that can lead to a mutual enrichment and transformation. Post-Jungian thinkers who  have advocated for a “post-secular sacred” have argued for a kind of scientific empiricism that is infused with a sense of humility, wonder, and openness to the unknown. This perspective recognizes that there are limits to what we can know and understand, but it also affirms the value of subjective experience and the power of intuition and imagination. In practice, this could lead to new forms of psychoeducation and therapy that emphasize the cultivation of inner wisdom, self-compassion, and a sense of connection to something larger than oneself. Rather than striving to achieve perfect understanding or control, patients would be encouraged to embrace the inherent uncertainty of life and to find meaning and purpose in the present moment. This is no easy task for therapists. To be truly helpful guides on this path, we must have the honesty to admit that we too are adrift in a sea of uncertainty and fragmented narratives. The solid ground of empirical certitudes and secular meaning systems has receded, leaving us to navigate by situational awareness and intuition. Instead, we must develop a new kind of post-secular faith – not in final truths, but in the intuitive process of sense-making itself. We, as therapists,  must be honest with patients, but in doing so we run the risk of seeming stupid, unqualified or crazy. We don't know how to do this as therapists either. We don't have to know how but we have to develop the, perhaps post secular, faith that we can and the intuition to know in which directions to go. We must do all of this in a culture that gives us nothing but uncertainty and heaps of broken images. New Goals for Therapy The goals of psychoanalysis are now waiting and new goals must be determined for psychotherapy. The cognitive revolution has done so much damage putting all emphasis on changing external behavior and putting no emphasis on internal inside or capacity for reflection and the ability to “hold the energy” of being human. One thing that I try and prepare patients for as a psychotherapist is that when they get what they want out of therapy, when their behavior changes are they accomplished some goal, they won't be happy. People don't believe me they tell me how if they could just do this or just do that everything would be better. I have patients that want to get a job, want to move out from living with their parents, want to learn how to be in a relationship, want to attain friendships, a higher salary, any number of things. When they actually do accomplish these goals they realize that the emotions and the hurt and frustration that made these things seem so unattainable are still there even after those things have been attained. My point is that psychotherapy is a process of growth and that when you get what you want you don't feel better because you've grown and you now have a new goal.  We need to deal with the way that we feel and the restlessness that not having the goal creates. These are the tensions that make us human and the real reason that wee are in therapy. Viewing psychotherapy as a means to accomplish something is not going to get us anywhere good. We do  accomplishing things in therapy, quite a few things, but we have forgotten that was not the point. For the postmodern self is indeed “lived by forces we pretend to understand.” The archaic currents of archetypal life perpetually destabilize our rational narratives and identities. Yet these are not obstacles to be mastered, but the very raw material and creative thermals we must learn to surf upon. Therapy becomes an art of presencing the interplay of potencies – metabolizing their inexorable unfoldings with radical lucidity and compassion. Ultimately, the goal of psychotherapy in a post-secular, post-empirical world is not to eliminate suffering or to achieve some kind of final, absolute truth. Rather, it is to help patients develop the capacity to face the unknown with courage, curiosity, and compassion. By embracing a more humble, intuitive approach to mental health, we can help individuals to find meaning and purpose in a world that is always in flux, and to cultivate the resilience and adaptability needed to thrive in an uncertain future. If you are scratching your head that is fine. I don't know how either but I still know that we can. I have a faith that I feel is more real than what my intellect allows. The future has always been a copy without an original. The past is built on copies of the inner images that others have externalized consciously or not. All we can learn is to recognize the images inside and outside ourselves to discard the unreal and find the more than real. Our lives are an interplay of forces and we cannot prevent or defeat that. We can only learn to build behavior and cultural machinery to handle the dynamics of their flow. We are lived by forces that we pretend to understand. At times these forces seem unbearable or impossible to live with, but we must remember also that these forces exist through us and bring that tension into awareness. When I spent time as a patient in psychotherapy I encountered a lot of drowning and swimming metaphors from my therapists. Perhaps the seas are too rough now to teach patients to swim. Perhaps we need to teach patients to sail a boat. Together we can build a culture than can sail ships again. Freud thought he was a mechanic fixing the boat engine in the patients head but it is time to forget all that reductive scientific positivism. We need to remember to breath and remember how to use the wind. The watchers' eyes now give out light. The light's receiver- flower coiled up behind their nosebones changes place. It crawls out through their pupils. The bundled nervy flowers make a circuit be- tween each other. Bolts the color of limes boil forking through the busy air. Their brains are still inside them. But the sundown's made to simmer with a brain that none of them quite have alone. Each one has something like it. Facets of the brain's shelled diamond. The cage-strumming man strings out his carousel of shapes while catgut thrums out slippery chords. And the people watching him are in the circuit of an ancient battery that sleeps behind their eyes. None of them will know how to tell what's happened. But every one will know that it can happen again. They'll variously say: I was a tree. I was a vine that sucked the brasswork. I was an ivy knot that lived on milk of stones. – Michael S Judge, Lyrics of the Crossing References and Further Reading: Baudrillard, J. (2005). The Intelligence of Evil or the Lucidity Pact. Berg Publishers. Benjamin, W. (1969). The Work of Art in the Age of Mechanical Reproduction. In H. Arendt (Ed.), Illuminations. Schocken Books. Brautigan, R. (1967). All Watched Over by Machines of Loving Grace. In All Watched Over by Machines of Loving Grace. The Communication Company. Curtis, A. (2011). All Watched Over by Machines of Loving Grace [Documentary series]. BBC. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliot, T. S. (1922). The Waste Land. Horace Liveright. #eikonosphere #eikon Frankl, V. E. (1959). Man's Search for Meaning. Beacon Press. Jung, C. G. (1968). The Archetypes and the Collective Unconscious (2nd ed.). Princeton University Press. Judge, M. S. (2014). Lyrics of the Crossing. Black Ocean. Nietzsche, F. (1974). The Gay Science (W. Kaufmann, Trans.). Vintage Books. Nietzsche, F. (1989). On the Genealogy of Morals and Ecce Homo (W. Kaufmann & R. J. Hollingdale, Trans.). Vintage Books. Romanyshyn, R. D. (2007). The Wounded Researcher: Research with Soul in Mind. Spring Journal Books. Tacey, D. (2004). The Spirituality Revolution: The Emergence of Contemporary Spirituality. Routledge. Taylor, C. (2007). A Secular Age. Belknap Press of Harvard University Press. Yalom, I. D. (1980). Existential Psychotherapy. Basic Books.  

Michaël Serres, Cofondateur de Moment, était l'invité de François Sorel dans Tech & Co, la quotidienne, ce lundi 11 mars. Il est revenu une boîte qui permet de surfer, de se divertir, que ce soit dans les avions, sur les bateaux ou même dans les trains, sur BFM Business. Retrouvez l'émission du lundi au jeudi et réécoutez la en podcast.

Bienvenue dans ce troisième épisode des Mots pansements (et oui déjà) ! Cinéma, théâtre, littérature ou même comptes Instagram, aujourd'hui je vous parle de ces oeuvres qui m'ont touchée récemment. L'idée est que vous puissiez piocher ce qui vous fait envie pour découvrir de nouvelles choses. Parce que je voulais aussi vous donner la parole, vous retrouverez en fin d'épisode les retours de quelques-un.e.s des personnes qui me suivent sur Instagram.

durée : 00:44:46 - La crèmerie d'Ossau vous propose désormais ses fromages à Serres Castet - Une nouvelle adresse pour la fromagerie et crèmerie d'Ossau à Serres Castet à la place des 4 saisons. Amandine Cassou-Lalanne est fromagère déjà installée aux Halles de Pau et nous parle de cette nouveauté.

durée : 00:44:56 - Bienvenue chez vous en Béarn Bigorre - Un lieu qui prend vie avec de nombreux commerces et artisans de bouche c'est Serres Castet sur la place des 4 saisons. Une poissonnerie, de la restauration, fromager ou encore cave à vin avec les 4 pépins. Ouvert le 15 décembre.

Olympiacos come out of Serres with 3 points. It wasn't pretty but we got the job done on a team that was not embarrassed to park the bus. Martial leaves his post match thoughts focusing also on individual performances and positives and negatives. While we did not have a live show, we have a 2 parter for Episode 296. In Part A, we have Martial's reaction to our win and in Part B Kostas Lianos will share his reaction as well as a discussion of the UEFA Conference League Draws. --- Support this podcast: https://podcasters.spotify.com/pod/show/gate7/support

Kostas Lianos reacts to Olympiacos's win against Panserraikos in Serres while also offering insights into the UEFA Conference League draw! This episode is the second part of the 2 part series for Episode #296 --- Support this podcast: https://podcasters.spotify.com/pod/show/gate7/support

La tomate a tous les caractères du fruit, mais, comme on peut la consommer salée, elle peut être aussi considérée comme un légume. Fruit ou légume, elle s'invite en tous cas sur toutes les tables de l'été.Mais, au fait, depuis quand en mange-t-on chez nous ? La tomate nous vient d'Amérique du Sud. Le mot lui-même est emprunté au vocabulaire aztèque. Il est tiré du mot "tomatl", qui désignait le fruit de la tomatille, un fruit-légume consommé au Mexique.C'est dans ce pays que la tomate est d'abord cultivée. C'est là que la trouvent les conquistadors qui, sous la conduite d'Hernan Cortés, conquièrent Mexico en 1519.C'est donc par les Espagnols que la tomate est introduite en Europe dès le XVIe siècle. Mais les Français ne la mettront pas tout de suite dans leurs assiettes. En effet, elle ne fut pas considérée tout de suite comme un fruit, ou un légume, comestible.Les scientifiques de l'époque l'associent en effet à la belladone, une plante dont les baies sont très toxiques. Et, de fait, les deux végétaux appartiennent à la même famille. On en conclut donc que la tomate est vénéneuse.Comme on trouve la plante assez décorative, on s'en sert pour orner son jardin. En France, la première mention de la tomate, comme plante d'ornement, se trouve dans un des ouvrages de l'agronome Olivier de Serres, paru en 1600.C'est en Provence que la tomate a d'abord été connue. Et c'est aussi là qu'à partir du milieu du XVIIIe siècle on commence à en apprécier les vertus gustatives. Peu à peu, on découvre que ce fruit est non seulement comestible, mais qu'il constitue un mets excellent.Diderot et d'Alembert en parlent dans leur fameuse "Encyclopédie", parue à la fin du XVIIIe siècle. Ils notent sa saveur "succulente" et son goût "agréable". Mais l'usage de la tomate, comme aliment apprécié des Français, ne se répand vraiment qu'à partir de la montée à Paris des Provençaux, en juillet 1790, à l'occasion de la fête de la Fédération. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

La tomate a tous les caractères du fruit, mais, comme on peut la consommer salée, elle peut être aussi considérée comme un légume. Fruit ou légume, elle s'invite en tous cas sur toutes les tables de l'été. Mais, au fait, depuis quand en mange-t-on chez nous ? La tomate nous vient d'Amérique du Sud. Le mot lui-même est emprunté au vocabulaire aztèque. Il est tiré du mot "tomatl", qui désignait le fruit de la tomatille, un fruit-légume consommé au Mexique. C'est dans ce pays que la tomate est d'abord cultivée. C'est là que la trouvent les conquistadors qui, sous la conduite d'Hernan Cortés, conquièrent Mexico en 1519. C'est donc par les Espagnols que la tomate est introduite en Europe dès le XVIe siècle. Mais les Français ne la mettront pas tout de suite dans leurs assiettes. En effet, elle ne fut pas considérée tout de suite comme un fruit, ou un légume, comestible. Les scientifiques de l'époque l'associent en effet à la belladone, une plante dont les baies sont très toxiques. Et, de fait, les deux végétaux appartiennent à la même famille. On en conclut donc que la tomate est vénéneuse. Comme on trouve la plante assez décorative, on s'en sert pour orner son jardin. En France, la première mention de la tomate, comme plante d'ornement, se trouve dans un des ouvrages de l'agronome Olivier de Serres, paru en 1600. C'est en Provence que la tomate a d'abord été connue. Et c'est aussi là qu'à partir du milieu du XVIIIe siècle on commence à en apprécier les vertus gustatives. Peu à peu, on découvre que ce fruit est non seulement comestible, mais qu'il constitue un mets excellent. Diderot et d'Alembert en parlent dans leur fameuse "Encyclopédie", parue à la fin du XVIIIe siècle. Ils notent sa saveur "succulente" et son goût "agréable". Mais l'usage de la tomate, comme aliment apprécié des Français, ne se répand vraiment qu'à partir de la montée à Paris des Provençaux, en juillet 1790, à l'occasion de la fête de la Fédération. Learn more about your ad choices. Visit megaphone.fm/adchoices

durée : 00:03:40 - Le Pourquoi du comment : philo - par : Frédéric Worms - *

« Je ne me rendais pas compte que la cuisine libanaise allait nous manquer autant quand nous nous sommes installés à Paris en 76 », raconte Andrée Maalouf, cuisinière passionnée et autrice avec le chef cuisinier Karim Haïdar d'un troisième livre sur la cuisine libanaise, « De Beyrouth à Paris ». 3 livres pour 3 temps : le premier il y a près de 20 ans, le dernier en ce mois de novembre avec, dans ses pages, le besoin impérieux de transmettre, que ce livre trouve sa place dans la cuisine, que ses pages en soi tâchées, cornées, annotées : que ses recettes les plus essentielles - traditionnelles – celles des mères et des grands-mères survivent. C'est l'écriture d'un patrimoine, de recettes pour permettre à chacun de les faire siennes, une fois les bases acquises, le solfège maîtrisé avant le grand saut de l'improvisation.Des recettes traditionnelles, familiales, accessibles à tous, avec moins d'ingrédients et des alternatives, pour permettre à tous ceux qui sont partis de retrouver la cuisine de leur mère. Des recettes qui trouvent leur place dans les quotidiens d'aujourd'hui où le temps manque.Avec Andrée Maalouf, autrice passionnée de cuisine, et Karim Haïdar, chef cuisinier, conteur.« La cuisine plus que tout nous montre que l'humanité est une. » Karim Haïdar.La cuisine libanaise, de Beyrouth à Paris, d'Andrée Maalouf et Karim Haïdar, est publiée aux éditions Albin Michel, comme leurs deux précédents livres. Karim Haïdar est le chef de la table à manger « Les mots et le ciel », 80 rue Olivier de Serres à Paris, dans le 15ème arrondissement et du restaurant Sama, 5 rue Guillaume Bertrand, dans le 11ème arrondissement.« La cuisine seule a la capacité de faire apprécier toutes les saveurs, par-delà les crispations politiques et culturelles. Elle seule nous rapproche les uns des autres sans préjugés ni arrière-pensées. Elle seule va au-delà des différences, vers l'essentiel, vers l'humain » Amin Maalouf, écrivain, secrétaire perpétuel de l'Académie française.En imagesProgrammation musicale- Beyrouth-Paris de Taxi 404- Le Beiruth de Fairuz.

WINES: Serres Ranch 2019 Watriss, 2019 Buchanan, 2019 Marshall and BleuséJoin us as we sit down with the ever-inspiring Taylor Serres Murnig of the Serres Ranch family business, a fascinating operation that spans five generations and covers a myriad of ventures from cattle and blueberry farming, to construction, civil engineering, cryotherapy, and of course, the art of winemaking. Throughout our conversation, Taylor takes us on a captivating journey, offering us a taste of their 2019 Watriss, 2019 Buchanan, and 2019 Marshall wines, and sharing the intriguing origin story of their unique blueberry spritzer, blu-zay, Bluesé.We then delve into the rich history of the Serres Ranch, tracing its roots from its original owner Joe Hooker, to the sale to George Watchers in 1857, and its current status as a family legacy. With Taylor as our guide, we discover the flavorful blend of grapes used in their 2019 Bordeaux-style blend and their plans to release a Cab Franc in 2022. Throughout our conversation, Taylor's love for the craft shines through as she candidly discusses their adaptation to the evolving wine industry, the harvest process, the collaboration with two consulting winemakers, and the distinct personality of each wine they produce.Wrapping up our conversation, Taylor gives us an insight into how the family's brand is reflected on their wine labels and the immense pride they take in sharing their family business with the world. As we toast to the future of the Serres Ranch, we extend an invitation to you, our listeners, to share this episode with your wine-loving friends and family, and join us for the next episode. Here's to the amazing journey of a five-generation family legacy in the heart of Sonoma, and the delightful wine stories that are yet to be told.Stay in the know and join our WTF Cru.About UsBuy us a Mimosa!We have been listed in the Top 50 wine podcasts! https://blog.feedspot.com/wine_podcasts/Music from https://filmmusic.io "Night In Venice" by Kevin MacLeod (https://incompetech.com) License: CC BY (http://creativecommons.org/licenses/by/4.0/) Thank you for making us part of your wine story. If you enjoyed this episode, please write a review and share with your wine loving friends and family. To connect with us or to inquire about being a guest on Wines To Find, visit our social media pages Instagram https://www.instagram.com/winestofindpodcast/Facebook https://www.facebook.com/winestofindpodcasts/Til the next glass ~ Cheers!And, remember, join us next time on Wines To Find!Sandy & Michelle

Samantha Hohl, wine educator and certified sommelier, and Robert Tas review the wine list at the meze and wine bar in Boston, Krasi. If you want to explore Greek wine, this is the place to go. Krasi literally means wine, and at this cool spot you will find a fabulous selection of Greek wines. Not sure where to start? Don't worry, Sam is on hand to help you find the wines on the list that will tickle your palate and expand your knowledge of wines from a variety of Greek regions and islands.  Wines reviewed include: 2017 Douloufakis, “Amphora” Vidiano, Crete 2019 Stillanou, Mandilari, “Great Mother”, Crete 2013 Nerantzi, Koniaros,  Serres, Maceodonia For more information on today's episode, and the wines you love to love, visit www.corkrules.com.

durée : 01:20:12 - Les Nuits de France Culture - par : Albane Penaranda - L'émission "Dialogues" en 1975, avait invité les philosophes Vladimir Jankélévitch et Michel Serres à s'exprimer sur le projet du ministre René Haby de rendre l'enseignement de la philosophie facultatif en Terminale. Tous deux fermement opposés à ce projet ils en donnaient les raisons avec passion. - invités : Vladimir Jankélévitch Philosophe (1903-1985); Michel Serres Philosophe

durée : 00:25:00 - Les Nuits de France Culture - par : Albane Penaranda - En 1989, la Révolution française était deux fois centenaire et l'Université Paris 8 avait vingt ans. Pour saluer cet anniversaire, Espace Éducation avait invité Claude Frioux qui en avait été le président durant onze années. L'Université de Paris 8 était autrefois nommée l'Université de Vincennes. Aujourd'hui, on la connait sous le nom de l'Université Paris 8-Vincennes-Saint-Denis. Elle est l'héritière du Centre universitaire expérimental de Vincennes, créé dans la foulée du mouvement de 1968 pour être un foyer d'innovation ouvert au monde contemporain, où se sont investies de nombreuses personnalités intellectuelles de l'époque, comme Gilles Deleuze ou Hélène Cixous. Le Centre universitaire expérimental de Vincennes nait dans la foulée de Mai 1968 En 1989, l'Université Paris 8 avait vingt ans. Pour saluer cet anniversaire, l'émission "Espace Éducation" avait invité Claude Frioux qui en avait été le président durant onze années. Au micro de Michèle Chouchan, Claude Frioux rappelle dans quel contexte politique était née, au lendemain de Mai 68, cette université qui ne ressemblait à aucune autre, créée au cour du bois de Vincennes, dans l'urgence et l'improvisation. Une université dont les noms de ceux qui y enseignèrent suffisent, aujourd'hui encore, à entretenir le mythe : Foucault, Deleuze, Schérer, Lyotard, Badiou, Cixous, Châtelet, Serres, Castel et bien d'autres. Par Michèle Chouchan Réalisation : Brigitte Rihouay Avec Claude Frioux et les voix de Pierre Domergue, Yves Mourousi, Jacques Rougeot, Jean Rabaut et Jean-Pierre Soisson Espace éducation : Les vingt ans de l'Université de Vincennes, épisode 1 - 1ère diffusion : 10/04/1989 Archive Ina-Radio France Retrouvez l'ensemble de "La Nuit rêvée de Daniel Defert", proposée par Albane Penaranda.

The social consequences of anti-parasitic urbanism, as efforts to expunge supposedly biological parasites penalize those viewed as social parasites. According to French philosopher Michel Serres, ordered systems are founded on the pathologization of parasites, which can never be fully expelled.  In Paris and the Parasite: Noise, Health, and Politics in the Media City (MIT Press, 2021), Macs Smith extends Serres's approach to Paris as a mediatic city, asking what organisms, people, and forms of interference constitute its parasites. Drawing on French poststructuralist theory and philosophy, media theory, the philosophy of science, and an array of literary and cultural sources, he examines Paris and its parasites from the early nineteenth century to today, focusing on the contemporary city. In so doing, he reveals the social consequences of anti-parasitic urbanism. Salvador Lopez Rivera is a PhD candidate in French language and literature at Washington University in St. Louis. 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