Podcasts about Sloterdijk

Today's guest is Dr Thomas Sutherland, author of the Bloomsbury title, Speaking Philosophically: Communication at the Limits of Discursive Reason (Bloombury, 2024), lecturer in digital media at the University of Southampton, and researcher into digital culture and the humanities, the history of philosophy and contemporary continental philosophy, and technologies of the self. We discuss three areas that concern the odd character that is Peter Sloterdijk; namely, spheres, the practising life and his rehabilitation of philosophy as wisdom. Dr Thomas Sutherland is a deep dabbler in Sloterdijk's thought, having written various papers on his work, including Peter Sloterdijk and the ‘security architecture of existence': immunity, autochthony, and ontological nativism, and Ontological co-belonging in Peter Sloterdijk's spherological philosophy of mediation. He is also familiar with a regular mention here on the podcast, François Laruelle and his non-philosophy. We touch on; Sloterdijk's original work on Cynicism and why it is still relevant today Spheres, co-existence & interdependence The Practising Life & why ‘You Must Change your Life' The Art of Philosophy as Wisdom The strengths and weaknesses of Sloterdijk's insights Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Today's guest is Dr Thomas Sutherland, author of the Bloomsbury title, Speaking Philosophically: Communication at the Limits of Discursive Reason (Bloombury, 2024), lecturer in digital media at the University of Southampton, and researcher into digital culture and the humanities, the history of philosophy and contemporary continental philosophy, and technologies of the self. We discuss three areas that concern the odd character that is Peter Sloterdijk; namely, spheres, the practising life and his rehabilitation of philosophy as wisdom. Dr Thomas Sutherland is a deep dabbler in Sloterdijk's thought, having written various papers on his work, including Peter Sloterdijk and the ‘security architecture of existence': immunity, autochthony, and ontological nativism, and Ontological co-belonging in Peter Sloterdijk's spherological philosophy of mediation. He is also familiar with a regular mention here on the podcast, François Laruelle and his non-philosophy. We touch on; Sloterdijk's original work on Cynicism and why it is still relevant today Spheres, co-existence & interdependence The Practising Life & why ‘You Must Change your Life' The Art of Philosophy as Wisdom The strengths and weaknesses of Sloterdijk's insights Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Today's guest is Dr Thomas Sutherland, author of the Bloomsbury title, Speaking Philosophically: Communication at the Limits of Discursive Reason (Bloombury, 2024), lecturer in digital media at the University of Southampton, and researcher into digital culture and the humanities, the history of philosophy and contemporary continental philosophy, and technologies of the self. We discuss three areas that concern the odd character that is Peter Sloterdijk; namely, spheres, the practising life and his rehabilitation of philosophy as wisdom. Dr Thomas Sutherland is a deep dabbler in Sloterdijk's thought, having written various papers on his work, including Peter Sloterdijk and the ‘security architecture of existence': immunity, autochthony, and ontological nativism, and Ontological co-belonging in Peter Sloterdijk's spherological philosophy of mediation. He is also familiar with a regular mention here on the podcast, François Laruelle and his non-philosophy. We touch on; Sloterdijk's original work on Cynicism and why it is still relevant today Spheres, co-existence & interdependence The Practising Life & why ‘You Must Change your Life' The Art of Philosophy as Wisdom The strengths and weaknesses of Sloterdijk's insights 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

Today's guest is Dr Thomas Sutherland, author of the Bloomsbury title, Speaking Philosophically: Communication at the Limits of Discursive Reason (Bloombury, 2024), lecturer in digital media at the University of Southampton, and researcher into digital culture and the humanities, the history of philosophy and contemporary continental philosophy, and technologies of the self. We discuss three areas that concern the odd character that is Peter Sloterdijk; namely, spheres, the practising life and his rehabilitation of philosophy as wisdom. Dr Thomas Sutherland is a deep dabbler in Sloterdijk's thought, having written various papers on his work, including Peter Sloterdijk and the ‘security architecture of existence': immunity, autochthony, and ontological nativism, and Ontological co-belonging in Peter Sloterdijk's spherological philosophy of mediation. He is also familiar with a regular mention here on the podcast, François Laruelle and his non-philosophy. We touch on; Sloterdijk's original work on Cynicism and why it is still relevant today Spheres, co-existence & interdependence The Practising Life & why ‘You Must Change your Life' The Art of Philosophy as Wisdom The strengths and weaknesses of Sloterdijk's insights Learn more about your ad choices. Visit megaphone.fm/adchoices

Peter Sloterdijks Europabuch ist, was der Name sagt, ein Buch über Europa, das einen Autor hat, der sich aber als Leser versteht, denn die Gesprächsgrundlage ist Europa selbst. Der Kontinent und seine Geschichte als Buch zum Blättern und Stöbern. Sloterdijk hat also Lesezeichen geschrieben, die wir nun lesen, und obwohl Zeichen nur auf etwas verweisen und die Lücke zur Lektüre gehört, fehlt uns doch einiges. Selten haben wir uns von einem Buch so inspirieren lassen und selten trotz Wohlwollen so scharf geurteilt. Des Weiteren klären wir heute weitere grundlegende Fragen. Das Bundesverfassungsgericht befindet demnächst über Publikationen als Gefahr fürs Grundgesetz, und Filmhersteller schreddern ihre Werke, weil ihnen das mehr Profite als durch ein Publikum verspricht. Wir suchen einen guten Namen für vernünftige Wirtschaftspolitik und lesen brasilianische Literatur.Komm' in den Salon. Es gibt ihn via Webplayer & RSS-Feed (zum Hören im Podcatcher deiner Wahl, auch bei Apple Podcasts und Spotify). Wenn du Salon-Stürmer bist, lade weitere Hörer von der Gästeliste ein.

„Jsem švorc,“ zní název jedné eseje od současného sociologa a filozofa Hartmuta Rosy. Autor si nestěžuje na to, že jeho práce málo nese, ale že on sám už nic dalšího nesnese. Nemá na mysli finanční, ale časovou insolvenci. Hartmut Rosa v eseji poznamenává: „Už nejsem schopen plnit své závazky. Naprosto selhávám. Kdyby měl tento příspěvek k něčemu být, potřeboval bych aspoň tři dny, ale já jej musím napsat za pár hodin.“ V tomto životním pocitu se patrně najde ledaskdo. Časovou tíseň navíc Rosa učinil svým výzkumným tématem: moderna je spjatá s tím, že jsme všichni, co se času týče, žebráci. Čím více se navíc snažíme přizpůsobit rychlosti, tím spíše se propadáme do zoufalství. Když se dnes nevyspíme a propracujeme noc, zítra budeme ještě citlivější na stres. Když se naučíme brát doplňky na zvyšování výkonnosti, můžeme ohrozit své zdraví; když se z toho navíc stane norma a ty doplňky bude brát stále více lidí, posune se to, co se od všech očekává. Teze o zrychlující se moderně není nepřesvědčivá. Ale staví na kontrastu vůči minulosti, která prý byla méně stresující. S tím je spjaté nebezpečí romantizace minulosti, v níž prý bylo na všechno více času. Ale copak to může být pravda? Vždyť pojem volného času je vyloženě moderní výdobytek. Život se navíc z jedné strany možná zrychluje, z druhé však zpomaluje. Vzrostl věk dožití a člověk na to zareagoval odkládáním rodičovství, manželství, dostudování. Mladí lidé získali čas na studium; „malý lidé“ čas na dětství. Třeba německý filozof Peter Sloterdijk proto na teorie zrychlování pohlíží skepticky. Nezavrhuje ji, ale vtahuje do hry ještě jedno hledisko. Co když to není tak, že objektivně stoupá stres, co když je to spíše tak, že se prohlubuje naše citlivost na stres? To není útok na citlivost. Sloterdijk nepochybuje o tom, že je spolutvůrkyní demokratických pořádků: i díky citlivosti jsme v druhém člověku rozpoznali druhé já a přisoudili každému rovná práva. Akorát se v nás také vytváří – působením té stejné citlivosti – nekonečný potenciál pro nespokojenost. „Všechny úlevy, které moderní společenství skýtají, jsou odsouzeny k tomu, aby byly pohlceny zvýšenou senzibilizací. Zákon rostoucí nespokojenosti v demokraciích stále čeká na své systematické zdůvodnění,“ poznamenává Peter Sloterdijk v knize Stres a svoboda. Kapitoly I. Vyrazit si s želvou na procházku [Začátek až 15:50] II. „Vyhlašuji časový bankrot.“ O časové insolvenci [15:50 až 42:30] III. Resonancí proti stresu? [42:30 až 58:40] IV. Jak stresující je přecitlivělost? [58:40 až konec] Bibliografie Walter Benjamin, „Das Paris des Second Empire bei Baudelaire“, in: Gesammelte Schriften, I, 2, Frankfurt am Main: Suhrkamp, 2012, str. 511–604. Thomas Fuchs, „O bezútěšnosti optimalizace a radosti z nesnází“, in: Bůh je mrtev. Nic není dovoleno, Praha: Echo Media, 2023, str. 282–292. Hartmut Rosa, „Demokracie potřebuje hlas, ale také uši a srdce“, in: Bůh je mrtev. Nic není dovoleno, Praha: Echo Media, 2023, str. 269–275. Hartmut Rosa, Unverfügbarkeit, Frankfurt am Main: Suhrkamp, 2020. Hartmut Rosa, When Monsters Roar and Angels Sing. Eine kleine Soziologie des Heavy Metal, Stuttgart: Kohlhammer, 2023. Peter Sloterdijk, Stress und Freiheit, Frankfurt am Main: Suhrkamp, 2011. „The worrying effects of working more and sleeping less“, in: BBC, 7. 7. 2017, https://www.bbc.com/worklife/article/20170707-the-worrying-effects-of-working-more-and-sleeping-less Shawn D. Youngstedt, Eric E. Goff et al., „Has Adult Sleep Duration Declined Over the Last 50+ Years?“, in: Sleep Med Rev., 28, 2016, str. 69–85, https://pmc.ncbi.nlm.nih.gov/articles/PMC4769964/ Celé epizody sledujte na www.forendors.cz/pravdaneexistujetm

T04E02. MÉNAGE À TROIS. Con Sartre, Heidegger y Sloterdijk. En el episodio de hoy, nos embarcamos en una reflexión crítica sobre tres textos clave que han marcado el pensamiento contemporáneo: Reglas para el parque humano, de Peter Sloterdijk, El existencialismo es un humanismo, de Jean-Paul Sartre y Carta sobre el humanismo, de Martin Heidegger. Cada uno de estos autores ofrece una perspectiva única sobre lo que significa ser humano, la libertad, la técnica y el futuro de nuestra especie. Junto a mis amigos, discutiremos cómo estas obras, lejos de ofrecer respuestas definitivas, nos invitan a cuestionar nuestras concepciones del humanismo, la responsabilidad individual y la relación entre la naturaleza y la cultura. Acompáñennos en este viaje filosófico mientras desentrañamos las implicaciones de estos textos en un mundo marcado por la técnica, la incertidumbre y la búsqueda de sentido. Conviértete en un colaborador activo del podcast y recibe contenido exclusivo invitándonos UN CAFÉ: ⁠https://www.patreon.com/ungalloparaasclepio⁠ MAR LLAMAS ⁠https://www.instagram.com/mariana_onfire/⁠ ALAN ARGÜELLO ⁠https://www.instagram.com/alanargguello/⁠ ÓSCAR MERINO ⁠https://www.instagram.com/k_merino3/⁠ ADRIÁN ARDILLA LARA ⁠https://www.instagram.com/uzuariodeinztagram/⁠ ARTURO CASTRO ⁠https://www.instagram.com/arturoelproductor_/⁠ Quédate, aquí empieza Un Gallo Para Asclepio, un podcast de filosofía para paladares diversos. Filosofía prolija y al alcance.

Onlangs hebben Erik Moederscheim en Ruud Moonen, de oprichters van MoederscheimMoonen Architects, een tweede bureau gelanceerd dat zich richt op de initiatief- en conceptfase van projecten: Scope Spatial Strategy. Een gesprek met architect Erik Moederscheim over het hoe en waarom van dit nieuwe bureau en de eerste projecten waar het bureau aan gewerkt heeft.De ontwikkeling van een strategische visie voor een ensemble van vier hybride stadsblokken in Amsterdam Sloterdijk, ruimtelijke onderzoeken en visies voor de politie, een quick scan van winkelcentrum De Heuvel in Eindhoven en toetsing van de radicale visie van MVRDV daarvoor, een strategische visie voor verschillende zorglandgoederen van Ipse de Bruggen, een strategische visie voor CM.com Circuit Zandvoort… allemaal projecten waar Moederscheim met zijn team van Scope Spatial Strategy in de afgelopen jaren heeft uitgevoerd.In de podcast legt Moederscheim uit dat vanuit MoederscheimMoonen Architects al regelmatig dergelijke strategische visies ontwikkeld werden, en dat Moonen en hij deze activiteiten nu willen uitbouwen in dit nieuwe bureau. We moeten veel beter het grotere geheel in ogenschouw nemen, stelt hij, en daarbij nadrukkelijk ook voorbij het ruimtelijke domein alleen kijken: welke maatschappelijke ontwikkelingen zijn er, wat is de economische drager, welke partijen hebben hier belangen en welke kant wijzen die op… de blik op het grotere geheel moet daarbij gecombineerd worden met een blik op de lange termijn. Aan dergelijke strategische visievorming is steeds meer behoefte, ziet Moederscheim.Een belangrijk speerpunt van Scope Spatial Strategy is om visies te ontwikkelen die ruimte laten voor voortschrijdend inzicht. In de podcast komt Moederscheim daar een aantal keer op terug. Zo was de inzet in Sloterdijk om de bouwenveloppen voor de hybride stadsblokken niet te strak te maken, zodat er letterlijk bewegingsruimte blijft om gebouwen bijvoorbeeld een draagconstructie van hout te geven. Terwijl ze aan de visie voor Ipse de Bruggen werkten, merkte hij dat de manier waarop we tegen bestaande gebouwen aankijken aan het veranderen is. Slopen willen we eigenlijk niet meer. Visies moeten enerzijds helder de ruimtelijke en programmatische kwaliteit van plekken definiëren, maar anderzijds ook ruimte bieden om in de invulling daarvan in te spelen op de nieuwste inzichten.

Welcome to the ONE HUNDREDTH EPISODE of The Nietzsche Podcast. Today we're examining the speech of Peter Sloterdijk, given on the centennial of Nietzsche's death, and transcribed into the essay entitled, "Nietzsche Apostle". Sloterdijk puts forward the theory that languages are fundamentally an instrument of 'group narcissism' by which the group recognizes one another and celebrates themselves. However, with the Reversal effected by St. Paul, the function of language becomes self-lowering rather than self-celebrating. Nietzsche's radical use of language is to reclaim the prideful and self-celebratory use of language, and provide us with a 'Fifth Gospel'.

[caption id="attachment_5359" align="aligncenter" width="1024"] "Dolmen de Menga entrance: Massive stone portal of 6,000-year-old Neolithic tomb in Antequera, Spain."[/caption][caption id="attachment_5354" align="aligncenter" width="1024"] "La Peña de los Enamorados: Distinctive mountain face aligned with Dolmen de Menga, resembling human profile."[/caption] Key Ideas: The invention of architecture during the Neolithic period marked a significant shift in human psychology and religion, creating a division between natural and man-made spaces and giving rise to new concepts of ownership, territoriality, and sacred spaces. The relationship between architecture and the awareness of death is explored, with the idea that built structures allowed humans to create a sense of permanence and continuity in the face of mortality. Neolithic dolmens and their alignment with the summer solstice may have played a crucial role in rituals related to death, the afterlife, and the cyclical nature of the cosmos. The astronomical alignment of the Dolmen de Menga is part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe, suggesting a shared cosmological understanding among ancient societies. Neolithic art and architecture, including the use of red ochre and iron oxide paintings, may be linked to shamanic practices and altered states of consciousness. Peter Sloterdijk's theory of spheres is applied to understand the evolution of human spatial awareness and the desire to recreate protected, womb-like spaces through architecture. The fundamental nature of architecture and its role in human life is explored through various philosophical, psychological, and sociological perspectives. Adventure Time with My Daughter My daughter Violet likes the show Adventure Time. She loves mythology, creepy tombs, long dead civilizations and getting to be the first to explore and discover new things. I took my 6-year-old daughter to the Neolithic portal Tomb, or Dolmen, Dolmen de Menga in Antequera, while on a trip to Spain. This ancient megalithic monument, believed to be one of the oldest and largest in Europe, dates back to the 3rd millennium BCE. It is made of 8 ton slabs of stone that archaeologists have a passing idea of how ancient people moved. It has a well drilled through 20 meters of bedrock at the back of it and it is oriented so that the entrance faces a mountain that looks like a sleeping giant the ancient builders might have worshiped. All of this delighted my daughter. The dolmen's impressive architecture features massive stone slabs, some weighing up to 180 tons, forming a 25-meter-long corridor and a spacious chamber. Inside, a well adds to the mystery, possibly used for rituals or as a symbol of the underworld. What's truly fascinating is the dolmen's alignment with the nearby La Peña de los Enamorados mountain. During the summer solstice, the sun rises directly over the mountain, casting its first rays into the dolmen's entrance, illuminating the depths of the chamber. This astronomical alignment suggests the ancient builders had a sophisticated understanding of the cosmos. According to archaeoastronomical studies, the Dolmen de Menga might have served as a symbolic bridge between life and death, connecting the world of the living with the realm of the ancestors. The solstice alignment could have held great spiritual significance, marking a time of renewal, rebirth, and the eternal cycle of existence. Sharing this incredible experience with my daughter and witnessing her awe and curiosity as she felt the weight of boulders that men had moved by hand, is a moment I'll treasure forever.  I reminded her that every time she has seen a building, be it a school or a sky-scraper, it all started here with the birth of architecture, and maybe the birth of something else too. Thinking about prehistory is weird because thinking about the limits of our human understanding is trippy and prehistory is, by definition, before history and therefore written language, meaning we cant really know the subjective experience of anyone who was a part of it. Talking to a child about the limits of what we as a species do or can know are some of my favorite moments as a parent because they are opportunities to teach children the importance of curiosity, intuition and intellectual humility than many adults never learn. Watching Violet contemplate a time when mankind didn't have to tools or advanced scientific knowledge was a powerful moment when I saw her think so deeply about the humanity she was a part of. What the Invention of Architecture did to Psychology Anecdote of the Jar by Wallace Stevens I placed a jar in Tennessee, And round it was, upon a hill. It made the slovenly wilderness Surround that hill.   The wilderness rose up to it, And sprawled around, no longer wild. The jar was round upon the ground And tall and of a port in air.   It took dominion everywhere. The jar was gray and bare. It did not give of bird or bush, Like nothing else in Tennessee. Prior to the advent of architecture, the world was an undivided, seamless entity, with no clear boundaries between human habitation and the natural environment. The construction of dolmens and other architectural structures shattered this unified perception, creating a new paradigm in which humans actively shaped and claimed portions of the earth for their own purposes. This act of claiming space and erecting structures upon it represented a profound psychological shift, as humans began to assert their agency and control over their surroundings. The division of the world into natural and man-made spaces had far-reaching implications for human psychology. It fostered a sense of ownership and territoriality, as individuals and communities began to identify with and attach meaning to the spaces they created. This attachment to claimed spaces gave rise to new concepts of home, belonging, and identity, which were intimately tied to the built environment. Simultaneously, the unclaimed, natural world began to be perceived as a separate entity, one that existed beyond the boundaries of human control and understanding. The impact of this division on religion was equally profound. The creation of man-made spaces, such as dolmens, provided a tangible manifestation of human agency and the ability to shape the world according to human beliefs and desires. These structures became sacred spaces, imbued with religious and spiritual significance, where rituals and ceremonies could be performed. The separation of natural and man-made spaces also gave rise to new religious concepts, such as the idea of sacred and profane spaces, and the belief in the ability of humans to create and manipulate the divine through architectural means. The significance of this division between natural and man-made spaces is beautifully captured in Wallace Stevens' anecdote of the jar. In this short poem, Stevens describes placing a jar in a wilderness, which "took dominion everywhere." The jar, a man-made object, transforms the natural landscape around it, asserting human presence and control over the untamed wilderness. This simple act of placing a jar in the wild encapsulates the profound psychological and religious implications of the invention of architecture. The jar represents the human impulse to claim and shape space, to impose order and meaning upon the chaos of the natural world. It symbolizes the division between the natural and the man-made, and the way in which human creations can alter our perception and understanding of the world around us. Just as the jar takes dominion over the wilderness, the invention of architecture during the Neolithic period forever changed the way humans perceive and interact with their environment, shaping our psychology and religious beliefs in ways that continue to resonate to this day. The Relationship of Architecture to the Awareness of Death Robert Pogue Harrison, a professor of Italian literature and cultural history, has written extensively about the relationship between architecture, human psychology, and our understanding of death. In his book "The Dominion of the Dead," Harrison explores how the invention of architecture fundamentally altered human consciousness and our attitude towards mortality. According to Harrison, the creation of built structures marked a significant shift in human psychology. Before architecture, early humans lived in a world where the natural environment was dominant, and death was an ever-present reality. The invention of architecture allowed humans to create a sense of permanence and stability in the face of the transient nature of life. By constructing buildings and monuments, humans could create a physical manifestation of their existence that would outlast their individual lives. This allowed for a sense of continuity and the ability to leave a lasting mark on the world. Harrison argues that architecture became a way for humans to assert their presence and create a symbolic defense against the inevitability of death. Moreover, Harrison suggests that the invention of architecture gave rise to the concept of the "afterlife." By creating tombs, pyramids, and other burial structures, humans could imagine a realm where the dead continued to exist in some form. These architectural spaces served as a bridge between the world of the living and the world of the dead, providing a sense of connection and continuity. Harrison also argues that architecture played a crucial role in the development of human culture and collective memory. Buildings and monuments became repositories for shared histories, myths, and values. They served as physical anchors for cultural identity and helped to create a sense of belonging and shared purpose among communities. However, Harrison also notes that architecture can have a complex relationship with death. While it can provide a sense of permanence and a symbolic defense against mortality, it can also serve as a reminder of our own impermanence. The ruins of ancient civilizations and the decay of once-great buildings can evoke a sense of melancholy and serve as a testament to the ultimate transience of human existence. Death and Ritual through Architecture Recent archaeological findings have shed light on the potential significance of the alignment of Neolithic dolmens with the summer solstice. These ancient stone structures, found throughout Europe and beyond, have long been shrouded in mystery. However, the precise positioning of these megalithic tombs suggests that they may have played a crucial role in Stone Age rituals related to death, the afterlife, and the cyclical nature of the cosmos. On the day of the summer solstice, when the sun reaches its highest point in the sky and casts its longest rays, a remarkable phenomenon occurs within certain dolmens. The light penetrates through the narrow entrance, illuminating the interior chamber and reaching the furthest recesses of the tomb. This alignment, achieved with great intentionality and skill, has led archaeologists to speculate about the beliefs and practices of the Neolithic people who constructed these monumental structures. One theory suggests that the dolmens served as portals for the souls of the deceased to ascend to the heavenly bodies. The sun, often revered as a divine entity in ancient cultures, may have been seen as the ultimate destination for the spirits of the dead. By aligning the dolmen with the solstice, the Neolithic people perhaps believed that they were creating a direct pathway for the souls to reach the sun and achieve a form of celestial immortality. Another interpretation posits that the solstice alignment was a way to honor and commemorate the dead. The penetrating light, reaching the innermost chamber of the dolmen, could have been seen as a symbolic reunion between the living and the deceased. This annual event may have served as a time for the community to gather, pay respects to their ancestors, and reaffirm the enduring bond between the generations. Furthermore, the cyclical nature of the solstice, marking the longest day of the year and the subsequent return of shorter days, may have held profound symbolic meaning for the Neolithic people. The alignment of the dolmen with this celestial event could have been interpreted as a representation of the cycle of life, death, and rebirth. Just as the sun reaches its peak and then begins its descent, the dolmen's illumination on the solstice may have symbolized the passage from life to death and the promise of eventual renewal. While we may never know with certainty the exact beliefs and rituals associated with the Neolithic dolmens and their solstice alignment, the structures themselves stand as testaments to the ingenuity, astronomical knowledge, and spiritual convictions of our ancient ancestors. The precision and effort required to construct these megalithic tombs and align them with the heavens suggest a deep reverence for the dead and a belief in the interconnectedness of life, death, and the cosmos. The Astronomical Alignment of the Dolmen de Menga and Its Broader Significance The astronomical alignment of the Dolmen de Menga with the summer solstice sunrise is not an isolated phenomenon, but rather part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe and beyond. Many megalithic structures, such as Newgrange in Ireland and Maeshowe in Scotland, have been found to have precise alignments with solar and lunar events, suggesting that the ancient builders had a sophisticated understanding of the movements of celestial bodies and incorporated this knowledge into their architectural designs. The alignment of the Dolmen de Menga with the summer solstice sunrise may have held profound symbolic and ritual significance for the Neolithic community that built and used the structure. The solstice, as a moment of transition and renewal in the natural cycle of the year, could have been associated with themes of rebirth, fertility, and the regeneration of life. The penetration of the sun's first rays into the inner chamber of the dolmen on this date may have been seen as a sacred union between the celestial and terrestrial realms, a moment of cosmic alignment and heightened spiritual potency. The incorporation of astronomical alignments into Neolithic monuments across Europe suggests that these ancient societies had a shared cosmological understanding and a deep reverence for the cycles of the sun, moon, and stars. The construction of megalithic structures like the Dolmen de Menga can be seen as an attempt to harmonize human activity with the larger rhythms of the cosmos, creating a sense of unity and connection between people and the natural and celestial worlds they inhabited. Originally these structures were probably lovingly adorned with paint and patterns. This paint was usually made of red ochre and iron oxide.  We know that because the paintings that are left in Iberia are made of these materials and the extremely few neolithic portal tombs that were protected from the elements still have geographic markings.   [caption id="attachment_5367" align="aligncenter" width="715"] Here is me hiking up to look at some iron oxide neolithic paintings[/caption][caption id="attachment_5365" align="aligncenter" width="605"] Here is a little guy made out of iron oxide who is about six thousand years old[/caption][caption id="attachment_5372" align="aligncenter" width="466"] The 4th millennium BC painting inside the Dolmen Anta de Antelas in Iberia[/caption]   Some researchers, such as David Lewis-Williams and Thomas Dowson, have proposed that the geometric patterns and designs found in Neolithic art and architecture may represent the visions experienced by shamans during altered states of consciousness. Other scholars, like Michael Winkelman, argue that shamanism played a crucial role in the development of early human cognition and social organization. According to this theory, the construction of sacred spaces like the Dolmen de Menga may have been closely tied to the practices and beliefs of shaman cults, who served as intermediaries between the physical and spiritual realms. What is Architecture: Why did we invent it? Philosopher, Peter Sloterdijk's theory of spheres, particularly his concept of the first primal globe and its subsequent splitting, offers an intriguing framework for understanding the evolution of human spatial awareness and its manifestations in art and architecture. Sloterdijk's "spherology" posits that human existence is fundamentally about creating and inhabiting spheres - protected, intimate spaces that provide both physical and psychological shelter. The "first primal globe" in his theory refers to the womb, the original protected space that humans experience. According to Sloterdijk, the trauma of birth represents a splitting of this primal sphere, leading humans to constantly seek to recreate similar protective environments throughout their lives and cultures. This concept of sphere-creation and inhabitation can be seen as a driving force behind much of human culture and architecture. Applying this framework to Neolithic architecture like dolmens and portal tombs, we might interpret these structures as attempts to recreate protected, womb-like spaces on a larger scale. These stone structures, with their enclosed spaces and narrow entrances, could be seen as physical manifestations of the desire to recreate the security and intimacy of the "primal sphere" and our universal interaction with it through the archetype of birth. In the Neolithic period, the world was perceived as an undifferentiated sphere, where the sacred and the secular were intimately intertwined. The concept of separate realms for the divine and the mundane had not yet emerged, and the universe was experienced as a single, all-encompassing reality. In this context, the creation of the earliest permanent architecture, such as portal tombs, represents a significant milestone in human history, marking the beginning of a fundamental shift in how humans understood and organized their environment. Portal tombs, also known as dolmens, are among the most enigmatic and captivating architectural structures of the Neolithic era. These megalithic monuments, consisting of large upright stones supporting a massive horizontal capstone, have puzzled and intrigued researchers and visitors alike for centuries. While their exact purpose remains a subject of debate, many scholars believe that portal tombs played a crucial role in the emergence of the concept of sacred space and the demarcation of the secular and the divine. Mircea Eliade. In his seminal work, "The Sacred and the Profane," Eliade argues that the creation of sacred space is a fundamental aspect of human religiosity, serving to distinguish the realm of the divine from the ordinary world of everyday existence. He suggests that the construction of portal tombs and other megalithic structures in the Neolithic period represents an early attempt to create a liminal space between the sacred and the secular, a threshold where humans could encounter the numinous and connect with the spiritual realm. Remember that this was the advent of the most basic technology, or as Slotedijik might label it, anthropotechnics. The idea that sacred and secular space could even be separated was itself a technological invention, or rather made possible because of one. Anthropotechnics refers to the various practices, techniques, and systems humans use to shape, train, and improve themselves. It encompasses the methods by which humans attempt to modify their biological, psychological, and social conditions. The Nature of Architecture and Its Fundamental Role in Human Life Architecture, at its core, is more than merely the design and construction of buildings. It is a profound expression of human creativity, culture, and our relationship with the world around us. Throughout history, scholars and theorists have sought to unravel the fundamental nature of architecture and its impact on the human experience. By examining various theories and perspectives, we can gain a deeper understanding of the role that architecture plays in shaping our lives and the societies in which we live. One of the most influential thinkers to explore the essence of architecture was the philosopher Hannah Arendt. In her work, Arendt emphasized the importance of the built environment in creating a sense of stability, permanence, and shared experience in human life. She argued that architecture serves as a tangible manifestation of the human capacity for creation and the desire to establish a lasting presence in the world. Arendt's ideas highlight the fundamental role that architecture plays in providing a physical framework for human existence. By creating spaces that endure over time, architecture allows us to anchor ourselves in the world and develop a sense of belonging and continuity. It serves as a backdrop against which the drama of human life unfolds, shaping our experiences, memories, and interactions with others. Other theorists, such as Martin Heidegger and Gaston Bachelard, have explored the philosophical and psychological dimensions of architecture. Heidegger, in his essay "Building Dwelling Thinking," argued that the act of building is intimately connected to the human experience of dwelling in the world. He suggested that architecture is not merely a matter of creating functional structures, but rather a means of establishing a meaningful relationship between individuals and their environment. Bachelard, in his book "The Poetics of Space," delved into the emotional and imaginative aspects of architecture. He explored how different spaces, such as homes, attics, and basements, evoke specific feelings and memories, shaping our inner lives and sense of self. Bachelard's ideas highlight the powerful psychological impact that architecture can have on individuals, serving as a catalyst for introspection, creativity, and self-discovery. From a sociological perspective, theorists like Henri Lefebvre and Michel Foucault have examined the ways in which architecture reflects and reinforces power structures and social hierarchies. Lefebvre, in his book "The Production of Space," argued that architecture is not merely a neutral container for human activity, but rather a product of social, political, and economic forces. He suggested that the design and organization of space can perpetuate inequality, segregation, and control, shaping the way individuals and communities interact with one another. Foucault, in his work on disciplinary institutions such as prisons and hospitals, explored how architecture can be used as a tool for surveillance, regulation, and the exercise of power. His ideas highlight the potential for architecture to serve as an instrument of social control, influencing behavior and shaping the lives of those who inhabit or interact with the built environment. By engaging with the diverse theories and perspectives on architecture, we can develop a more nuanced understanding of its role in shaping the human experience. From the philosophical insights of Arendt and Heidegger to the psychological explorations of Bachelard and the sociological critiques of Lefebvre and Foucault, each perspective offers a unique lens through which to examine the essence of architecture and its impact on our lives. As we continue to grapple with the challenges of an increasingly urbanized and globalized world, the study of architecture and its fundamental nature becomes more important than ever. By unlocking the secrets of this ancient and enduring art form, we may find new ways to create spaces that nurture the human spirit, foster connection and belonging, and shape a built environment that truly reflects our highest values and aspirations. Violet's Encounter with the Dolmen It is a common misconception to think of children as blank slates, mere tabula rasas upon which culture and experience inscribe themselves. In truth, children are born with the same primal unconscious that has been part of the human psyche since prehistory. They are simply closer to this wellspring of archetypes, instincts, and imaginative potentials than most adults, who have learned to distance themselves from it through the construction of a rational, bounded ego. While I talked to the archaeologist on site of the Dolmen de Menga, I saw the that these rituals and symbols are still alive in the unconscious of modern children just as they were in the stone age. I looked at the ground to see that Violet was instinctually making a little Dolmen out of dirt. My daughter Violet's recent fear of the dark illustrates this innate connection to the primal unconscious. When she wakes up afraid in the middle of the night, I try to reassure her by explaining that the shadows that loom in the darkness are nothing more than parts of herself that she does not yet know how to understand yet or integrate. They are manifestations of the unknown, the numinous, the archetypal - all those aspects of the psyche that can be terrifying in their raw power and otherness, but that also hold the keys to creativity, transformation, and growth. Violet intuitively understands this link between fear and creativity. She has begun using the very things that frighten her as inspiration for her storytelling and artwork, transmuting her nighttime terrors into imaginative narratives and symbols. This process of turning the raw materials of the unconscious into concrete expressions is a perfect microcosm of the way in which art and architecture have always functioned for humans - as ways of both channeling and containing the primal energies that surge within us. When Violet walked through the Dolmen de Menga and listened to the archaeologist's explanations of how it was built, something in her immediately responded with recognition and understanding. The dolmen's construction - the careful arrangement of massive stones to create an enduring sacred space - made intuitive sense to her in a way that it might not for an adult more removed from the primal architect within. I see this same impulse in Violet whenever we go to the park and she asks me where she can build something that will last forever. Her structures made of sticks and stones by the riverbank, where the groundskeepers will not disturb them, are her way of creating something permanent and visible - her own small monuments to the human drive to make a mark on the world and to shape our environment into a reflection of our inner reality. By exploring the origins of architecture in monuments like the Dolmen de Menga, we can gain insight into the universal human impulse to create meaning, order, and beauty in the built environment. The megalithic structures of the Neolithic period represent some of the earliest and most impressive examples of human creativity and ingenuity applied to the shaping of space and the creation of enduring cultural landmarks. Moreover, studying the astronomical alignments and symbolic significance of ancient monuments can shed light on the fundamental human desire to connect with the larger cosmos and to find our place within the grand cycles of nature and the universe. The incorporation of celestial events into the design and use of structures like the Dolmen de Menga reflects a profound awareness of the interconnectedness of human life with the wider world, a theme that continues to resonate in the art and architecture of cultures throughout history. [caption id="attachment_5361" align="alignnone" width="2560"] Here is my explorer buddy[/caption] Bibliography Arendt, H. (1958). The Human Condition. University of Chicago Press. Bachelard, G. (1994). The Poetics of Space. Beacon Press. Belmonte, J. A., & Hoskin, M. (2002). Reflejo del cosmos: atlas de arqueoastronomía del Mediterráneo antiguo. Equipo Sirius. Criado-Boado, F., & Villoch-Vázquez, V. (2000). Monumentalizing landscape: from present perception to the past meaning of Galician megalithism (north-west Iberian Peninsula). European Journal of Archaeology, 3(2), 188-216. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliade, M. (1959). The Sacred and the Profane: The Nature of Religion. Harcourt, Brace & World. Foucault, M. (1975). Discipline and Punish: The Birth of the Prison. Vintage Books. Heidegger, M. (1971). Building Dwelling Thinking. In Poetry, Language, Thought. Harper & Row. Jung, C. G. (1968). The Archetypes and the Collective Unconscious. Princeton University Press. Lefebvre, H. (1991). The Production of Space. Blackwell. Lewis-Williams, D., & Dowson, T. A. (1988). The signs of all times: entoptic phenomena in Upper Palaeolithic art. Current Anthropology, 29(2), 201-245. Márquez-Romero, J. E., & Jiménez-Jáimez, V. (2010). Prehistoric Enclosures in Southern Iberia (Andalusia): La Loma Del Real Tesoro (Seville, Spain) and Its Resources. Proceedings of the Prehistoric Society, 76, 357-374. Neumann, E. (1954). The Origins and History of Consciousness. Princeton University Press. Rappenglueck, M. A. (1998). Palaeolithic Shamanistic Cosmography: How Is the Famous Rock Picture in the Shaft of the Lascaux Grotto to be Decoded?. Artepreistorica, 5, 43-75. Ruggles, C. L. (2015). Handbook of Archaeoastronomy and Ethnoastronomy. Springer. Sloterdijk, P. (2011). Bubbles: Spheres Volume I: Microspherology. Semiotext(e). Sloterdijk, P. (2014). Globes: Spheres Volume II: Macrospherology. Semiotext(e). Sloterdijk, P. (2016). Foams: Spheres Volume III: Plural Spherology. Semiotext(e). Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Aldine Publishing Company. Winkelman, M. (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. Praeger. Further Reading: Belmonte, J. A. (1999). Las leyes del cielo: astronomía y civilizaciones antiguas. Temas de Hoy. Bradley, R. (1998). The Significance of Monuments: On the Shaping of Human Experience in Neolithic and Bronze Age Europe. Routledge. Devereux, P. (2001). The Sacred Place: The Ancient Origins of Holy and Mystical Sites. Cassell & Co. Gimbutas, M. (1989). The Language of the Goddess. Harper & Row. Harding, A. F. (2003). European Societies in the Bronze Age. Cambridge University Press. Hoskin, M. (2001). Tombs, Temples and Their Orientations: A New Perspective on Mediterranean Prehistory. Ocarina Books. Ingold, T. (2000). The Perception of the Environment: Essays on Livelihood, Dwelling and Skill. Routledge. Norberg-Schulz, C. (1980). Genius Loci: Towards a Phenomenology of Architecture. Rizzoli. Renfrew, C., & Bahn, P. (2016). Archaeology: Theories, Methods, and Practice. Thames & Hudson. Scarre, C. (2002). Monuments and Landscape in Atlantic Europe: Perception and Society During the Neolithic and Early Bronze Age. Routledge. Sherratt, A. (1995). Instruments of Conversion? The Role of Megaliths in the Mesolithic/Neolithic Transition in Northwest Europe. Oxford Journal of Archaeology, 14(3), 245-260. Tilley, C. (1994). A Phenomenology of Landscape: Places, Paths and Monuments. Berg. Tilley, C. (2010). Interpreting Landscapes: Geologies, Topographies, Identities. Left Coast Press. Twohig, E. S. (1981). The Megalithic Art of Western Europe. Clarendon Press. Watkins, A. (1925). The Old Straight Track: Its Mounds, Beacons, Moats, Sites, and Mark Stones. Methuen. Whittle, A. (1996). Europe in the Neolithic: The Creation of New Worlds. Cambridge University Press. Wilson, P. J. (1988). The Domestication of the Human Species. Yale University Press. Zubrow, E. B. W. (1994). Cognitive Archaeology Reconsidered. In The Ancient Mind: Elements of Cognitive Archaeology. Cambridge University Press. Zvelebil, M. (1986). Hunters in Transition: Mesolithic Societies of Temperate Eurasia and Their Transition to Farming. Cambridge University Press. Zvelebil, M., & Jordan, P. (1999). Hunter-Fisher-Gatherer Ritual Landscapes: Spatial Organisation, Social Structure and Ideology Among Hunter-Gatherers of Northern Europe and Western Siberia. Archaeopress.

Etenstijd is vandaag 200 afleveringen oud. In wat voor verjaardagstaart steken Teun en Yvette de 200 kaarsjes? Waar koopt Teun de lekkerste Kuchen? Eet Yvette wel gebak als ze haar eigen verjaardag nooit viert? En welk land is het koninkrijk der taarten? Je hoort het in Etenstijd!Onze sponsor:Mitsuba: Spice je borrelplank dus op met die overheerlijke rijstcrackertjes!Tips:Buurtbuik - in Amsterdam, Leiden, Weesp, Utrecht en RotterdamEazie - door heel NL voor 8 euro een gezonde wokmaaltijd De sering - Sloterdijk 6 dagen pw twee gangen voor een vrijwillige donatie tussen de 2,5 en de 10,- (of meer)Turning tables - elke keer op andere locatie inwoners van AZC De Galaxy koken - elke vrijdag in de Buurtkantine XLKoningskeuken - elke dinsdag voor 5 euro in de Historische Scheepshavenwerf in de Rotterdamse binnenstad. Als je helpt mag je gratis eten.De aanschuiftafel elke vrijdag in het Jacobahof - 15,- 3 gangen en minima betalen 5 euroWil je adverteren in deze podcast? Stuur een mailtje naar: Adverteerders (direct): adverteren@meervandit.nl(Media)bureaus: pien@meervandit.nl Hosted on Acast. See acast.com/privacy for more information.

São demasiadas palavras. Parece que nos barricamos atrás delas. E a relação que mantemos com os textos parece cada vez mais da ordem da frieza, do distanciamento, uma forma de se prometer a certas causas e ideias, adiando o momento de deflagração. Escrever não passa assim de integração, legitimação, reconhecimento, academização nos palácios, glória na memória, como nos diz Quignard. Se parece haver mais erudição do que nunca e o nível geral dos literatos até revela uma certa elevação, depois as inspirações revelam-se vazias. A cultura não parece apostada em assumir uma determinação combativa. As figuras que por ela respondem acoitaram-se “numa sageza triste que interioriza como uma tara um saber inutilizável para o ataque”. Como vinca Sloterdijk, “o mal-estar na civilização adquiriu uma nova qualidade: aparece como um cinismo difuso e universal”. Este filósofo alemão nota como o humor crítico por estes dias se volta nostalgicamente para o interior num jardinzinho filológico onde se cultivam as íris benjaminianas, as flores do mal pasolinianas e as beladonas freudianas. “A crítica, em todos os sentidos do termo, vive tempos enfadonhos. Começa de novo uma época da crítica mascarada em que as atitudes críticas estão subordinadas às funções profissionais. Criticismo de responsabilidade limitada, Iluminismo de fancaria como factor de êxito – atitude no ponto de intersecção de novos conformismos e de antigas ambições." Ele aponta para esse vazio de uma crítica que quer cobrir com o seu ruído a própria desilusão. Neste sentido, a escrita torna-se uma ocupação diletante, a transmissão de saberes faz-se sem um empenho sério, sem uma correspondência entre as posições defendidas e as atitudes assumidas na própria vida. Ficamos diante de um teatro de desertores, e toda a representação não passa de uma forma de impostura. Quignard dá-nos o exemplo de Agrippa d'Aubigné, para quem escrever “significava anacorese religiosa face à religião comum, deserto face às cidades, vingança dos seus íntimos que haviam sido executados, fidelidade aos vencidos, aventura, esquecimento”. “É o letrado concebido como o porta-voz dos mortos, desalinhado com a História, malfadado nos dias, engolido pelo silêncio anterior às línguas", acrescenta o escritor francês. Nada disto poderia estar mais distante dessa postura lacónica e enfadada dos escritores contemporâneos, que parecem só sentir algum entusiasmo por ver as suas obrinhas, apesar de tudo singrarem, triunfarem neste ambiente de desagregação. Por toda a parte, vemos as instituições de ensino serem cooptadas pela engenharia da miséria programada, e a cultura e os saberes parecem troçar dessas liturgias que se organizam em seu nome, essa imensa festa sensaborona, entre o tipo de gente que não pretende desencadear qualquer tipo de mudança. Num episódio em que quisemos deter-nos sobre a crise do ensino, da transmissão dos saberes, Steiner serviu-nos algumas pistas… “A maior parte da literatura ocidental, que durante mais de dois mil anos se abriu deliberadamente a uma interacção, na qual a obra ecoava, espelhava, aludia a obras anteriores, pertencentes à tradição, está a afastar-se com uma rapidez cada vez maior do alcance do leitor. Como as galáxias remotas que se estendem para lá do horizonte visível, o núcleo da poesia inglesa do Ovídio de Caxton a Sweeney among the Nightingales, está hoje a passar da presença activa à inércia da conservação universitária. Assentando firmemente numa profunda e ramificada anatomia de referências clássicas e bíblicas, expressando-se numa sintaxe e num vocabulário peculiares, o arco completo da poesia inglesa, do diálogo mútuo que liga Chaucer e Spenser a Tennyson e a Eliot, ultrapassa rapidamente a capacidade de apreensão da leitura natural. Há uma vibração de fundo da consciência e da linguagem que se transforma hoje em material de arquivo.”

Healing the Modern Soul is a series about how clinical psychology will haave to change and confront its past if it is to remain relevant in the future. Part 1    Part 2    Part 3     Part 4      Healing the Modern Soul Appendix    "Spheres of the Self: Navigating Identity, Emotions, and Relationships in Therapy" Art: Are Everyone Stands Under His Own Dome of Heaven Anselm Kiefer German In this thought-provoking podcast, we explore the complex interplay between the self, emotions, and relationships through the lens of Peter Sloterdijk's spherology and the history of Western thought. Each episode delves into the ways in which individuals construct and inhabit their own "spheres" of meaning, and how these spheres shape their sense of identity, emotional experiences, and interpersonal dynamics. We examine how the binary opposition between the self and the other, and between reason and emotion, has influenced therapeutic approaches throughout history, and how contemporary theories and practices are challenging these dichotomies. Our expert guests, including therapists, philosophers, and cultural critics, offer insights into the fluid, dynamic nature of the self and the importance of recognizing the complex interplay between individual and collective spheres.   https://gettherapybirmingham.com/ Through case studies, personal anecdotes, and philosophical reflections, we explore how therapy can help individuals navigate the challenges of constructing and maintaining a coherent sense of self in an increasingly globalized, technologically mediated, and ecologically fragile world. We discuss the role of emotions, relationships, and embodied experiences in shaping the self, and how therapists can support clients in developing more flexible, adaptive, and inclusive spheres of meaning. Whether you're a therapist, a philosopher, or simply someone interested in the mysteries of the human psyche, this podcast offers a stimulating and accessible exploration of the complex dynamics of selfhood and relationality in the contemporary world. Hashtags: #spherology #selfhood #identity #emotions #relationships #therapy #philosophy #culture #poststructuralism #deconstruction #globalization #technology #ecology #embodiment #adaptability #inclusivity #Sloterdijk #binaryopposition #reasonandemotion #psychotherapy https://gettherapybirmingham.com/ #sloterdijk #theory #philosophy #spheres #walterbenjamin #frankfurtschool #therapy #simulacrum #psychology #anthropology

There's a bit much 'network' imagery here and it's funny to hear the bot not being able to make up it's mind about how to pronounce 'Sloterdijk' but I feel like this is roughly right.

Karches, Norawww.deutschlandfunk.de, Büchermarkt

The Aesthetic Imperative Afterword

Sloterdijk's The Aesthetic Imperative ch 18 part 3

Tom and Andrew ramble about Marshall McLuhan reading texts, Lacan´s Real and Peterson´s Ordeal --- Send in a voice message: https://podcasters.spotify.com/pod/show/podcast-c709ee4/message

Ad Verbrugge in gesprek met Marcel van Silfhout, boer en onderzoeksjournalist, over zijn hernieuwde aspiraties in de journalistiek. 'Bournalist' van Silfhout duikt in de mistige wereld van geopolitiek, grootkapitaal en internationale netwerken. In dit gesprek een vooruitblik op zijn nieuwe onderzoeksproject, waarin hij verbanden legt tussen lokale en mondiale ontwikkelingen. -- Bronnen en links bij deze uitzending: Martijntje Smits in gesprek met filmmaker en schrijver Lidija Zelovic: https://www.youtube.com/watch?v=8TU0jd965Rw Jelle van Baardewijk in gesprek met historicus en mediaspecialist Pien van der Hoeven: https://www.youtube.com/watch?v=8DCs-zs-tXA Een gedeeltelijke kopie van de oorspronkelijke PNAC website: https://web.archive.org/web/20130609011554/http://newamericancentury.org/ Informatie over de PNAC uit de Library of Congress, Washington, D.C., 20540 USA: https://www.loc.gov/item/lcwaN0011283/ Marlies Dekkers in gesprek met astroloog Karen Hamaker-Zondag: https://www.youtube.com/watch?v=H-ojxUBRMs0 De documentaire 'Eurobedrog', Zembla, 2005: https://www.npostart.nl/zembla/26-05-2005/PRIDFIX2011_01147 Het boek 'One nation under blackmail' van Webb: https://www.scheltema.nl/boek?authortitle=webb-whitney-alyse/one-nation-under-blackmail--9781634243018# Het schotschrift 'Falls Europa erwacht' van Sloterdijk: https://www.suhrkamp.de/buch/peter-sloterdijk-falls-europa-erwacht-t-9783518399026 Friedrich Jünger, De perfectie van de techniek: https://www.uitgeverijtenhave.nl/boek/de-perfectie-van-de-techniek/ Marcel van Silfhout schreef 'Uitgebeend. Hoe veilig is ons voedsel nog?': https://libris.nl/boek?authortitle=marcel-van-silfhout/uitgebeend--9789491481048# De website van Graangeluk: https://graangeluk.nl/

Kako se skozi prizmo idej in konceptov, ki jih danes razvija teologija, kaže svet 21. stoletja – od podnebnih sprememb prek razmaha umetne inteligence do vojne v Ukrajini?Georg Wilhelm Friedrich Hegel, veliki nemški filozof prve polovice 19. stoletja, je trdil, da obstajajo tri discipline, tri ključne poti, po katerih si človek utira pot do spoznanja oziroma do vednosti. To naj bi bile: umetnost, teologija in filozofija. No, danes, skoraj 200 let po Heglovi smrti, omikana javnost brez večjih težav spremlja, kaj se godi novega v širokem polju umetnosti, od poezije do televizijskih serij, od baleta do konceptualnih likovnih instalacij. Tudi sodobna filozofija z imeni kot so Rancière, Sloterdijk ali Žižek najbrž ostaja v očišču pozornosti intelektualcev vseh barv, ozadij in specializacij. Kaj pa teologija? Katera vprašanja, kateri problemi razgibavajo sodobno teološko misel? Kako današnji teologi in teologinje odgovarjajo na najrazličnejše krize, ki pretresajo naš svet? – Vtis je, da bomo med ljudmi, ki se sicer ponašajo z zgledno splošno razgledanostjo, danes le stežka našli sogovornika, ki bi nam lahko zadovoljivo odgovoril na tovrstna vprašanja. Zato smo se v tokratni Intelekti spraševali, kako se skozi prizmo idej in konceptov, ki jih razvija sodobna teologija, navsezadnje kažejo zagatne razmere – od, na primer, podnebnih sprememb prek razmaha umetne inteligence do vojne v Ukrajini –, v katerih smo se v 21. stoletju vsi skupaj znašli. Pri tem so nam bili v pomoč trije sodelavci Teološke fakultete Univerze v Ljubljani: teolog in filolog asist. mag. Jan Dominik Bogataj pa rusist, zgodovinar in teolog doc. dr. Simon Malmenvall ter filozof prof. dr. Bojan Žalec. Foto: oltar v helsinški cerkvi Temppeliaukio, detajl (Goran Dekleva)

Ad Verbrugge in gesprek met Josephine de Vries - filosoof en voormalig strategisch consultant - over haar scriptie Verschil moet er zijn, een analyse van de wakkere samenleving.

Rainer Maria Rilke's poem "Archaic Torso of Apollo" ends on a note that has puzzled and inspired readers for more than a century: "For there is no place that does not see you. You must change your life." In this episode, JF and Phil search for the meaning of this ethico-aesthetic imperative that Rilke heard resounding from a fragment of Greek statuary. This episode is special because the hosts were able to record it in person while on a writing retreat in Western Quebec. Enroll in THE TWIN PEAKS MYTHOS (https://www.nuralearning.com/twin-peaks-mythos), a 4-week Weird Studies view-along starting June 8th. Listen to Meredith Michael and Gabriel Lubell's podcast, Cosmophonia (https://cosmophonia.podbean.com/). Support us on Patreon (https://www.patreon.com/weirdstudies) and gain access to Phil's podcast on Wagner's Ring Cycle. Download Pierre-Yves Martel's new album, Mer Bleue (https://pierre-yvesmartel.bandcamp.com/album/mer-bleue). Visit the Weird Studies Bookshop (https://bookshop.org/shop/weirdstudies) Find us on Discord (https://discord.com/invite/Jw22CHfGwp) Get the T-shirt design from Cotton Bureau (https://cottonbureau.com/products/can-o-content#/13435958/tee-men-standard-tee-vintage-black-tri-blend-s)! REFERENCES Rainer Maria Rilke, “Archaic Torso of Apollo” (https://poets.org/poem/archaic-torso-apollo) Peter Sloterdijk, You Must Change Your Life (https://bookshop.org/a/18799/9780745649221) Michel Foucault, The Order of Things (https://bookshop.org/a/18799/9780679753353) He Man (https://en.wikipedia.org/wiki/He-Man), superhero Munich Terrorist Photo (https://www.npr.org/2022/09/04/1116641214/munich-olympics-massacre-hostage-terrorism-israel-germany) Albert Camus, The Rebel (https://bookshop.org/a/18799/9780679733843) Franz Kafka, "The Trial" (https://www.kafka-online.info/the-trial.html) and “In the Penal Colony" (https://www.kafka-online.info/in-the-penal-colony.html) Auguste Rodin, (https://en.wikipedia.org/wiki/Auguste_Rodin) French sculptor

Prof. Dr. Peter Sloterdijk ist einer der meistgelesenen deutschen Denker und Schriftsteller. Von 1992 bis 2017 war er Professor für Philosophie und Ästhetik an der Staatlichen Hochschule für Gestaltung in Karlsruhe. Zwischen 2002 und 2012 moderierte er zusammen mit Rüdiger Safranski das “Philosophische Quartett” im ZDF. Bekannte Werke sind unter anderem “Kritik der Zynischen Vernunft” oder auch die Bände der Reihe “Zeilen und Tage”, von denen bald ein dritter Teil erscheint. Im Gespräch mit Gabor Steingart kritisiert Sloterdijk die Wirtschaftseliten, denen er eine “real existierende Irrationalität” attestiert und in deren mangelnder Selbstreflexion er ein Zeugnis ihrer Entrücktheit sieht.

Sloterdijk's 'Thinker On Stage: Nietzsche's Materialism', chapter 5 'Pain and Justice.' The final chapter in this book.

Sloterdijk's 'Thinker On Stage: Nietzsche's Materialism', chapter 4 'Dionysus Meets Diogenes; or, The Adventures of the Embodied Intellect'

Sloterdijk's 'Thinker On Stage: Nietzsche's Materialism', chapter 3, Cave Canem; or, Danger, Terrible Truth!

Sloterdijk's 'Thinker On Stage: Nietzsche's Materialism', chapter 2, The Philology of Existence, the Dramaturgy of Force

Sloterdijk's Preface to 'Thinker On Stage'

Jochen Schukte-Sasse's Foreword to Sloterdijk's 'Thinker On Stage.'

Sloterdijk's 'Thinker On Stage: Nietzsche's Materialism', chapter 1, Centauric Literature.

The Conclusion to Sloterdijk's 'Critique of Cynical Reason'. The final part, Conclusion: Under Way toward a Critique of Subjective Reason

Chapter 25 of Sloterdijk's 'Critique of Cynical Reason', Postcoital Twilight: Sexual Cynicism and Stories of Intractable Love.

Chapter 26 of Sloterdijk's 'Critique of Cynical Reason', Weimar Double Decisions, or: Matter-of-Factness unto Death

Chapter 26 of Sloterdijk's 'Critique of Cynical Reason', Weimar Double Decisions, or: Matter-of-Factness unto Death

Chapter 24 of Sloterdijk's 'Critique of Cynical Reason', Excursus 9: Media Cynicisms and Training in Arbitrariness, and Excursus 10: People in a Hotel.

Excursus 6 from Sloterdijk's 'Critique of Cynical Reason.' The first of three excurses that sit between chapter 23 and 24.

Excursus 7 from Sloterdijk's 'Critique of Cynical Reason.' The second of three excurses that sit between chapter 23 and 24.

Excursus 8 from Sloterdijk's 'Critique of Cynical Reason.' The third of three excurses that sit between chapter 23 and 24.

Prof. Peter Sloterdijk ist nicht nur Philosoph, sondern auch Buchautor. Sein neuestes Werk heißt “Wer noch kein Grau gedacht hat: Eine Farbenlehre”. Im Live-Gespräch mit Gabor Steingart in Hamburg, spricht Peter Sloterdijk unter anderem über den anhaltenden Krieg in der Ukraine. Dabei zieht sich die Farbenlehre wie ein roter Faden durch das gut einstündige Gespräch. Peter Sloterdijk sagt, dass die Welt weder schwarz noch weiß sei, daher seien wir auf die Farbe Grau angewiesen. Darüber hinaus ist Grau für ihn eine Resultatfarbe– zusammengemischt aus Kompromissen. Zusammen näherin sich Steingart und Sloterdijk der Frage, wer der Dissident Wladimir Putin ist und ob ein Rückzug seinerseits aus der Ukraine noch denkbar erscheint. Der Philosoph schildert seine Sicht auf die offenen Briefe, die für oder gegen eine schwere Waffenlieferungen an die Ukraine sind und verrät, warum er bei diesem Thema lieber auf die Jüngeren hören möchte.

Chapter 23 of Sloterdijk's Critique of Cynical Reason. On the German Republic of Imposters: The Natural History of Deception.

Chapter 21 of Sloterdijk's Critique of Cynical Reason. Asking for a Napoleon from Within Political Cynicisms V Training for Fact People.

Chapter 22 of Sloterdijk's Critique of Cynical Reason. "Bright Hour": Great Confessions of a Split Consciousness.

Chapter 20 of Sloterdijk's Critique of Cynical Reason. Political Algodicy: Cynical Cosmologies and the Logic of Pain.

Chapter 18 of Sloterdijk's Critique of Cynical Reason. Depersonalization and Alienation. Functionalist Cynicisms I.

Chapter 19 of Sloterdijk's Critique of Cynical Reason. Artificial Limbs. Functionalist Cynicisms II: On the Spirit of Technology

Chapter 17 of Sloterdijk's Critique of Cynical Reason. Conspirators and Dissimulators. Political Cynicisms IV: Conviction as Disinhibition.

Chapter 16 of Sloterdijk's 'Critique of Cynical Reason'. Dead Souls without Testaments. Political Cynicisms III: Looking after War Graves in the Empty Interior.

Chapter 15 of Sloterdijk's 'Critique of Cynical Reason'. The Front and Nothingness. Political Cynicisms II: Populist Dialectics and the Dissolution of the Front.

Chapter 13 of Sloterdijk's 'Critique of Cynical Reason'. Dadaistic Chaotology: Semantic Cynicisms, also; Excursus 1 Bluff Twilight, and, Excursus 2 The Ice Dogs: On the Psychoanalysis of the Cynic.

Der Philosoph Prof. Peter Sloterdijk spricht im Podcast mit Gabor Steingart über Krieg und Frieden in der Ukraine. In dem rund 40 Minütigen Gespräch blicken sie gemeinsam auf die Entwicklungen in Europa und in der Welt. Jene Staaten die dachten, dass die Zeit des Krieges in Europa vorbei sei, seien naiv. Denn “der Mensch ist ein Wesen, dass aus der Negativität kommt und die auch vermehrt und verbreitet”, sagt Sloterdijk im Gespräch. Das Sondervermögen der Bundesregierung von 100 Milliarden Euro für die Bundeswehr nennt er eine “Gestikulation” mit der kein Frieden geschaffen werde, sondern lediglich einen Appell an den Finanzminister gerichtet wurde. Sloterdijk wirft der Regierung vor, sich mit diesem Geld freikaufen zu wollen. Sie sprechen auch über die Chancen und der neu erlebten Hilfsbereitschaft der Menschen hier in Deutschland. Er berichtet von engagierten Menschen am Berliner Hauptbahnhof und sagt “da ist eine unglaublich motivierte, wunderbar ansprechbar hilfsbereite, einsatzbereite Jugend plötzlich nach vorne getreten, von deren Existenz man kaum etwas geahnt hat und deren Auftauchen so etwas wie ein kleines moralisches Wunder ist.”