Podcasts about spinoza

In ‘Middlemarch', Tom McCarthy argues, George Eliot uses her ‘study of provincial life' as a Trojan Horse to smuggle the continental philosophy of Spinoza and Hegel into the vicarages of middle England. In this episode, McCarthy joins Thomas Jones to discuss Eliot's radical masterpiece, which marks a revolution in English fiction as significant in its way as the political, scientific and industrial revolutions that it's set against. They look at the novel's philosophical underpinnings, its treatment of knowledge and desire, money and debt, sex and marriage, and whether or not Casaubon was onto something with his ‘Key to All Mythologies'. This is an extract from the episode. To listen in full, and to all our other Close Readings series, sign up: Directly in Apple Podcasts: https://lrb.me/closereadingsmbtc For Spotify and other apps: https://lrb.me/applecrmbtc Read more on Eliot in the LRB: Rosemary Ashton: https://www.lrb.co.uk/the-paper/v08/n14/rosemary-ashton/homage-to-mrs-brater Terry Eagleton: https://www.lrb.co.uk/the-paper/v17/n18/terry-eagleton/biogspeak Rachel Bowlby https://www.lrb.co.uk/the-paper/v35/n07/rachel-bowlby/waiting-for-the-dawn-to-come Learn more about your ad choices. Visit megaphone.fm/adchoices

Crise climatique, montée des autoritarismes, IA, fractures sociales, incertitude géopolitique.La peur est partout. Et si, au lieu de la fuir, on apprenait à l'utiliser ?Dans cet épisode solo, je pars de mes propres angoisses – celles qui réveillent à 3h du matin – pour interroger une idée simple mais radicale : la peur n'est pas une faiblesse, c'est un signal.Et parfois, un moteur.Nous vivons une époque de polycrises : climat, eau, biodiversité, inégalités, démocratie, géopolitique, technologie, démographie.Ce n'est pas une impression. Ce n'est pas une hystérie collective.C'est notre réalité.Face à ça, nous avons développé trois réflexes :le nihilisme passif (“on est foutus, autant profiter”),l'indignation permanente (qui donne bonne conscience mais n'engage rien),l'optimisme béat (“la technologie va nous sauver”).Aucun ne tient vraiment.Dans cet épisode solo de Vlan, je propose une autre voie :- prendre la peur au sérieux,- comprendre ce qu'elle nous dit et la transformer en élan d'action.Je m'appuie sur plusieurs penseurs – Thomas Hobbes, Baruch Spinoza, Aristote, Erich Fromm – pour montrer une chose essentielle : historiquement et philosophiquement, la peur a toujours été un moteur de coopération, de création et de civilisation.On parle de :pourquoi notre peur est rationnelle,pourquoi vouloir la supprimer est une erreur,pourquoi nous ne sommes pas égaux face à elle,comment l'action agit comme une catharsis,et comment le conatus – cet élan vital décrit par Spinoza – continue d'agir en nous, même quand tout semble bloqué.Ce n'est pas un épisode de développement personnel.Ce n'est pas un épisode “solutions miracles”.C'est une tentative honnête de répondre à une question centrale de notre époque :que faire de notre peur, quand le monde devient objectivement inquiétant ?Idées centrales discutées

What does desire reveal about the difference between men and women?In this episode, married philosophers Abigail L. Rosenthal and Jerry L. Martin return to a striking passage from Confessions of a Young Philosopher: “My heavy head of hair bent under his dominion.”The word dominion is deliberate. Abigail does not mean cruelty, degradation, or the loss of freedom. She means the peculiar power of eros: the experience of being enveloped and overcome within an embrace while remaining fully oneself.The conversation moves from Abigail's life in Paris to Plato, Rodin's The Kiss, Adam and Eve, and the modern effort to make relations between men and women entirely symmetrical. Abigail argues that erotic life has its own form and its own meanings, asymmetrical in nature, which lovers do not invent but discover.Has modern culture confused equality with sameness? Has it concealed the difference between domination and erotic dominion? And what is lost when sex is reduced to biology, recreation, or power?In this intelligent and unusually candid discussion, Abigail and Jerry consider desire, sexual difference, and the forgotten choreography of eros.***Join the discussion and explore a life lived philosophically.Get the book, Confessions of a Young Philosopher: https://a.co/d/1ypibqoExplore more about Confessions of a Young Philosopher.Dr. Abigail L. Rosenthal is a distinguished philosopher, educator and author of Confessions of a Young Philosopher, (following the tradition of Augustine and Rousseau, but from a woman's perspective, with illustrations) and of A Good Look At Evil, Pulitzer-nominated.Through her platform, Dear Abbie: The Non-Advice Column, Abigail engages her audience with thought-provoking blogs and podcasts, discussing among other things the fascinating intricacies of women's lives and shedding light on contemporary experience. Her philosophical and other articles span a wide range of topics which can be found in academia. She is also the editor of The Consolations of Philosophy: Hobbes's Secret; Spinoza's Way by Henry M. Rosenthal, her late father.

Matteo Garau"Ragione e positività"Le radici teologico-politiche del sistema hegelianoEdizioni ETSwww.edizioniets.comQuesto volume propone una rilettura dello spinozismo nel pensiero di Hegel, mostrando come il confronto con Spinoza non nasca anzitutto sul terreno della metafisica, ma attraverso la ricezione del Trattato teologico-politico. Emerge in tal modo come la decisiva influenza di quest'opera, per lo più sottovalutata dalla ricerca, risalga già agli anni della formazione hegeliana e condizioni profondamente la genesi e lo sviluppo del sistema. Da questa prospettiva, il significato essenziale della critica di Hegel allo spinozismo si mostra sotto una luce nuova, che riverbera sulla comprensione complessiva del suo progetto filosofico, legato a quello del pensatore olandese da un ambiguo e tormentato legame di affinità e contrapposizione. Matteo Garau è dottore di ricerca in Filosofia. I suoi studi riguardano la filosofia classica tedesca e l'Aufklärung, con particolare attenzione al pensiero di Hegel e alla ricezione di Spinoza in Germania, nonché al rapporto tra ragione e storicità. È autore di diversi contributi su riviste scientifiche.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

In this podcast we will be talking about 6 Ways To Be Happy from the philosophy of Baruch Spinoza . Baruch Spinoza was a 17th-century Dutch philosopher who approached human emotions as if they were a mathematical problem. This philosophical approach is known as rationalism.So here are 6 Ways To Be Happy from the philosophy of Baruch Spinoza - 01. Equate 'God' with Nature02. Acknowledge Your Core Drive03.  Shift from 'Inadequate' to 'Adequate' Ideas04.  Cultivate Active Joy05. View Life 'Under the Aspect of Eternity'06. Achieve the Intellectual Love of NatureWe hope you listening to this podcast, and hope this video, from the philosophy of Baruch Spinoza, helps you find happiness. Baruch Spinoza was a 17th-century Dutch philosopher who approached human emotions as if they were a mathematical problem. He didn't believe our feelings were random or mysterious. Instead, he argued that they followed the same natural laws as everything else in the universe. He wrote his most famous work, Ethics, in the style of a geometry textbook in which he analyzed emotions like anger, fear, and love with logical definitions, propositions, and proofs. Because of this, Spinoza didn't see happiness as a matter of luck, a fleeting emotion, or a reward from the universe. No. To him, happiness is the experience of increasing mental clarity. It's the freedom that comes from no longer being confused by life, understanding how reality works, and gaining control over your own mind. This way of thinking is called Rationalism. It is the idea that reason and logic are the best tools for understanding the world. Instead of reacting to events or hoping things will get better, a Rationalist tries to understand why things happen. Spinoza believed that the more clearly we think about our experiences, the better we can understand our problems, learn from them, and avoid unnecessary suffering. 

Is er zoiets als een typisch Nederlandse filosofie? In deze aflevering van De Nieuwe Wereld gaat Jelle van Baardwijk in gesprek met voormalig SP-Kamerlid en hoogleraar filosofie Ronald van Raak. Aanleiding is zijn nieuwste boek 'Geen land van grote woorden: 10 eeuwen filosofie in Nederland'.Ze spreken uitgebreid over de herwaardering van Spinoza, waarom vrijheid fundamenteel iets anders is dan neoliberalisme en keuzevrijheid, en het belang van 'blijmoedigheid' in tijden van politieke en maatschappelijke rancune. Daarnaast bekritiseert Van Raak de neoliberale bestuurscultuur die leidde tot de Toeslagenaffaire en legt hij uit waarom een democratie niet zonder klokkenluiders – en ideologische waarden – kan functioneren.---------------------Steun DNWMaak het geluid van de Nieuwe Wereld mogelijk. Zonder uw steun geen DNW! Word lid of doneer:

On "Realistic Monism: Why Physicalism Entails Panpsychism" (2008). Strawson argues that physicalism should not just be taken as matter in motion. Instead, the physical is a broader category that includes not just chairs and molecules, but also "my experience of red." Yet he's not trying to say that experiences are just brain states; they clearly include qualia (what it's like to experience red). And he's also not just trying to solve the problem by redefining "physical" to include "mental" (though he is doing that). Instead, he's claiming that we have no warrant to claim that the properties of the physical are exhausted by what third-person science can investigate, and that we can't solve the mind-body problem unless we posit that (at least some) physical objects have a mental aspect. Sounds like Spinoza to us! Subscribe to Closereads (and get a link to this text to read along) at patreon.com/closereadsphilosophy; follow us there via the free tier to part two and many other episodes like this one ad free, or pay us to get parts 2-5 and everything else we've recorded. (Alternatively, support both PEL and Closereads at patreon.com/partiallyexaminedlife for a nice combo deal.)

In this unlocked patreon episode Breht traces and explains a subterranean philosophical lineage running from Spinoza through Hegel to Marx and Louis Althusser. Beginning with Spinoza's conception of God or Nature as a single, immanent Substance, he explores how Hegel transforms Substance into a self-developing Subject, how Marx grounds the dialectic in material social life and class struggle, and how Althusser attempts to remove the final hidden Subject from Marxist theory. Along the way, he examines the concept of immanent critique, Kant's transcendental idealism, Hegel's master-slave dialectic, Marx's materialist transformation of idealism, and Althusser's concepts of overdetermination, interpellation, theoretical anti-humanism, and history as a "process without a Subject." What emerges is an ongoing struggle over immanence, contradiction, human agency, and whether history possesses either a sovereign author or a guaranteed destination. Listen to these related episodes to learn more: Economics and Philosophical manuscripts of 1844 Louis Althusser: Ideology and Ideological State Apparatuses The Nature of All Things: Spinoza's Philosophical Odyssey Intro to German Idealism: Kant, Fichte, Schelling, & Hegel Hegelian Dialectics: Contradiction, Marxism, & the Freudian Unconscious   Check out our new merch designs and support the show HERE Learn more here: https://revleftradio.com/

POUR COMMANDER MON LIVRE :https://www.editions-larousse.fr/livre/la-philosophie-cest-pour-vous-aussi-9782036070325/POUR COMMANDER MA BANDE DESSINÉE PHILORAMA : https://www.editions-larousse.fr/livre/philorama-9782036082434/Disponible aussi dans toutes les bonnes librairies !Que signifie réellement le déterminisme ? Sommes-nous libres ? Que veut dire l'idée selon laquelle Dieu et la nature ne font qu'un ? Cette compilation de 3h30 rassemble les principaux concepts de Spinoza : le déterminisme, le conatus, la raison, les passions, la liberté ou encore la célèbre formule Deus sive Natura. Une plongée complète dans une philosophie qui cherche à comprendre le réel pour mieux vivre et gagner en liberté intérieure.Sommaire : 00:00:00 - Le libre arbitre n'est-il qu'une illusion ? 00:43:49 - Dieu n'attend rien de nous 01:26:57 - Le déterminisme 02:05:32 - Le conatus 02:45:12 - Peut-on échapper au déterminisme ?--⭐ Mon contenu exclusif : ⁠⁠https://www.patreon.com/cw/leprecepteurpodcast⁠⁠

Spinoza, quizás el primer filósofo moderno, fue un solitario que pensó en Dios y en la naturaleza.

In this unlocked patreon episode Breht traces and explains a subterranean philosophical lineage running from Spinoza through Hegel to Marx and Louis Althusser. Beginning with Spinoza's conception of God or Nature as a single, immanent Substance, he explores how Hegel transforms Substance into a self-developing Subject, how Marx grounds the dialectic in material social life and class struggle, and how Althusser attempts to remove the final hidden Subject from Marxist theory. Along the way, he examines the concept of immanent critique, Kant's transcendental idealism, Hegel's master-slave dialectic, Marx's materialist transformation of idealism, and Althusser's concepts of overdetermination, interpellation, theoretical anti-humanism, and history as a "process without a Subject." What emerges is an ongoing struggle over immanence, contradiction, human agency, and whether history possesses either a sovereign author or a guaranteed destination. Listen to these related episodes to learn more: Economics and Philosophical manuscripts of 1844 Louis Althusser: Ideology and Ideological State Apparatuses The Nature of All Things: Spinoza's Philosophical Odyssey Intro to German Idealism: Kant, Fichte, Schelling, & Hegel Hegelian Dialectics: Contradiction, Marxism, & the Freudian Unconscious   Check out our new merch designs and support the show HERE Learn more here: https://revleftradio.com/  

After her violating experience with Phidias leaves Abigail frightened, heartbroken, and facing the possibility of pregnancy, she turns to her friend Harper.Instead of judgment, Harper gives Abigail the gift of recognition. Understanding more than Abigail expects, she offers practical help, kindness, and what Abigail later calls “that pearl without price”: feminine solidarity.In this episode of Married Philosophers Discuss Confessions, Abigail L. Rosenthal and Jerry L. Martin explore female friendship, abortion and sin, feminine innocence, romantic idealism, and the vulnerability women often learn to hide.Their conversation also returns to Phidias and to the uneasy distance between romantic love and the cold, clinical language that can make intimacy feel ordinary or shopworn.What can one woman offer another when innocence has been shaken and the future feels uncertain? Sometimes, the beginning of an answer is simply discovering that someone else understands.***Join the discussion and explore a life lived philosophically.Get the book, Confessions of a Young Philosopher: https://a.co/d/1ypibqoExplore more about Confessions of a Young Philosopher.Dr. Abigail L. Rosenthal is a distinguished philosopher, educator and author of Confessions of a Young Philosopher, (following the tradition of Augustine and Rousseau, but from a woman's perspective, with illustrations) and of A Good Look At Evil, Pulitzer-nominated.Through her platform, Dear Abbie: The Non-Advice Column, Abigail engages her audience with thought-provoking blogs and podcasts, discussing among other things the fascinating intricacies of women's lives and shedding light on contemporary experience. Her philosophical and other articles span a wide range of topics which can be found in academia. She is also the editor of The Consolations of Philosophy: Hobbes's Secret; Spinoza's Way by Henry M. Rosenthal, her late father.

On "Realistic Monism: Why Physicalism Entails Panpsychism" (2008). Strawson argues that physicalism should not just be taken as matter in motion. Instead, the physical is a broader category that includes not just chairs and molecules, but also "my experience of red." Yet he's not trying to say that experiences are just brain states; they clearly include qualia (what it's like to experience red). And he's also not just trying to solve the problem by redefining "physical" to include "mental" (though he is doing that). Instead, he's claiming that we have no warrant to claim that the properties of the physical are exhausted by what third-person science can investigate, and that we can't solve the mind-body problem unless we posit that (at least some) physical objects have a mental aspect. Sounds like Spinoza to us! Read along with us. Note: This feed is likely going away soon. To keep getting your Closereads, entirely free and now ad-free, go sign up and get your private URL from ⁠patreon.com/closereadsphilosophy⁠. You can choose to watch this on unedited video. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Part 1.3 of Married Philosophers Discuss Confessions, Abigail L. Rosenthal and Jerry L. Martin continue their conversation on Part One of Confessions of a Young Philosopher.After her innocence has been taken through seduction and manipulation, Abigail confronts a more difficult truth: beneath the violation, there may also have been something like love. Looking back on her first romantic relationship, she reflects on the authority of intuition, the pity that can arise from love, and the desire to repair an experience that cannot be undone.Jerry and Abigail examine the mixture of manipulation and romantic idealization that shaped the relationship, including the young man's vision of Abigail as Dante's Beatrice and an embodiment of the eternal feminine. Yet the episode moves beyond the question of whether he loved her. It asks what happens when first love, injury, innocence, and philosophical longing become impossible to separate.At the riverbank, believing herself ruined and without a future, Abigail considers whether her life has ended along with her innocence. Philosophy offers another possibility: to continue the argument, live through the unanswered questions, and pursue the unfinished love of wisdom.The conversation ultimately turns toward a question Abigail would later ask two women considering suicide: What did you originally want before disappointment made life seem hopeless?After innocence, what remains is not a simple answer, but the unfinished work of understanding love, injury, and the life one had originally hoped to live.***Join the discussion and explore a life lived philosophically.Get the book, Confessions of a Young Philosopher: https://a.co/d/1ypibqoExplore more about Confessions of a Young Philosopher.Dr. Abigail L. Rosenthal is a distinguished philosopher, educator and author of Confessions of a Young Philosopher, (following the tradition of Augustine and Rousseau, but from a woman's perspective, with illustrations) and of A Good Look At Evil, Pulitzer-nominated.Through her platform, Dear Abbie: The Non-Advice Column, Abigail engages her audience with thought-provoking blogs and podcasts, discussing among other things the fascinating intricacies of women's lives and shedding light on contemporary experience. Her philosophical and other articles span a wide range of topics which can be found in academia. She is also the editor of The Consolations of Philosophy: Hobbes's Secret; Spinoza's Way by Henry M. Rosenthal, her late father.

The grand experiment continues with a series of naturalistic explanations for the origins of ideas or modes of life. The scholar's intellectual habits are inherited "in blood and instinct"; Spinoza's philosophy is sourced to his sickliness; Darwinian theories of evolution are a product of the "musty air" of English overpopulation; religious and moralistic perspectives are the post hoc rationalizations of the weak and the tame. In this episode we'll also discuss the very important section, "On the Genius of the Species", which treats consciousness as an organ of communication. Episode art: The Anatomy Lesson of Dr. Deijman by Rembrandt

In today's episode of Truth Wanted, ObjectivelyDan and Volcy explore deconstruction journeys, evidence-based thinking, and whether nature or cultural impact can justify God claims.Jon in Canada argues that nature itself is God through a naturalistic pantheist lens, combining Spinoza's philosophy with emergent consciousness. The hosts challenge why the God label is necessary at all. If you're just describing natural phenomena, why add the baggage of a term loaded with supernatural connotations? What does calling nature "God" add to our understanding that simply studying nature doesn't already provide? When you strip away all the traditional attributes of God, what's left that justifies using the word?Antonio in TX argues that God is real because of religion's massive cultural impact on society. The hosts counter that impactful ideas aren't necessarily true or good. Slavery had cultural impact. Harmful religious influences on policy and rights demonstrate that widespread belief doesn't equal truth. If cultural impact made something real, would that make every influential myth throughout history real? What's the difference between something being culturally significant and something being actually true?Thank you for joining us this week! We will see you next time!Become a supporter of this podcast: https://www.spreaker.com/podcast/truth-wanted--3195473/support.

Il y a un siècle, le philosophe hindou Jinarajadasa, expliquait  : « Nous vivons aujourd'hui dans un monde devenu tragique. Ce qui normalement était circonscrit par les limites d'une nation est aujourd'hui ce qui caractérise le monde entier. C'est comme si la Terre tout entière avait reçu la secousse d'un violent tremblement de terre et que tout le monde soit étourdi, sans savoir quoi faire. Et cette tragique situation existe malgré le progrès général, tout spécialement dans le champ de la science. »Article de la revue Acropolis de mars 2024 par Fernand Schwarz, Philosophe, anthropologue, fondateur de Nouvelle Acropole en France. Lecture par Noëlle  Vannini.Abonnez-vous gratuitement à notre newsletter philosophique :www.revue-acropolis.comSaviez-vous que 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 !

Perché esiste il male in un universo di coscienza? È la domanda più scomoda per Faggin e non solo!Ivan Karamazov risponde. Spinoza risponde. Ma che ci facciamo con i bambini innocenti che soffrono?Ho cercato con Von Balthasar qualcosa di diverso. Non una struttura: una presenza. Ascolta e dimmi sinceramente se ti basta una spiegazione o c'è bisogno di altro...#filosofia #Faggin #male00:00:00 Apertura e introduzione al tema00:00:53 Ivan Karamazov: il biglietto da restituire00:03:11 Il filo del video: struttura o presenza?00:04:27 Faggin: il male come distorsione di codifica00:06:44 Il limite di Faggin davanti al bambino innocente00:09:41 Spinoza: Deus sive Natura00:10:27 Sub specie eternitatis: il male come illusione00:13:27 Hans Urs von Balthasar: il sabato santo00:16:55 Dio scende nel buio: presenza senza spiegazione00:20:38 Tre risposte a Ivan Karamazov00:21:58 Universo di coscienza vs universo di amore00:24:11 Spiegare il dolore o starci: domanda finaleAscolta "La mia vita spaziale": Spotify, Apple Podcast, YouTube: www.andreabrugnoli.click/podcastGuarda il video completo: https://youtu.be/QrkKhVh47jwCommenta su Telegram: www.andreabrugnoli.click/telegramLascia una recensione Google: www.andreabrugnoli.click/stellineDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/la-mia-vita-spaziale--2578955/support.© Andrea Brugnoli – Tutti i diritti riservati.

durée : 00:58:06 - Avec philosophie - par : Géraldine Muhlmann - Que sont les "autres" pour Spinoza ? Que veut dire cette phrase qui lui appartient : "À l'homme rien de plus utile que l'homme" ? - équipe : Anna Pheulpin, Carla Michel, Corinne Amar, Nicolas Berger, Nassim El Kabli, Luna Hadjla Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:58:39 - Avec philosophie - par : Géraldine Muhlmann - En plein XVIIème, Spinoza (1632-1677) entreprend une lutte risquée contre toutes les formes d'aliénations, tant religieuses que politiques, pour promouvoir la liberté de penser des individus. En quoi consiste donc la critique de la religion dans son "Traité théologico-politique" ? - équipe : Anna Pheulpin, Carla Michel, Corinne Amar, Nicolas Berger, Nassim El Kabli, Luna Hadjla Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:58:17 - Avec philosophie - par : Géraldine Muhlmann - Pour Spinoza, le bien et le mal ne sont pas des réalités objectives, mais des interprétations liées à notre nature et à nos affects. Dès lors, ces valeurs ont-elles une existence réelle ou ne sont-elles que des fictions humaines ? - équipe : Anna Pheulpin, Carla Michel, Corinne Amar, Nicolas Berger, Nassim El Kabli, Luna Hadjla Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:58:08 - Avec philosophie - par : Géraldine Muhlmann - D'où viennent nos erreurs ? Et comment s'en libérer ? Spinoza nous propose une théorie de la connaissance très singulière pour nous affranchir de nos fausses idées et pour conduire la raison vers la vérité. - équipe : Anna Pheulpin, Carla Michel, Corinne Amar, Nicolas Berger, Nassim El Kabli, Luna Hadjla Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

In this eye-opening session, Rabbi Yisroel Bernath explores one of the most profound and misunderstood topics of all time: What is G-d? Moving beyond simplistic childhood images of a supernatural sky-being, we delve into Jewish, Chassidic, philosophical, and even scientific perspectives on the Divine. Drawing from thinkers like Einstein and the Alter Rebbe, this class gently unpacks a paradoxical truth: G-d is not less than personal, but also infinitely more than any person. Whether you're a believer, skeptic, or somewhere in between, this is a class that will stretch your mind and open your heart.Takeaways:Not All “G-ds" Are the SameThe God that many reject may not be the G-d Torah and Kabbalah actually describe.Beyond Supernatural vs. NaturalJudaism sees G-d not as a supernatural being outside nature, but as the source and essence of all existence, both within and beyond nature.Personal and InfiniteG-d is not a person, but also not less than personal. The Divine is both the cosmic Author and the intimate Listener.Language & Metaphor MatterThe Torah uses varied metaphors to relate to G-d, each revealing a facet, none capturing the whole.G-d Is Experienced, Not Just ExplainedYou may not "prove" G-d like a theorem—but you can encounter G-d in awe, in kindness, in Torah, and in the quiet moments of the soul.#God #theology #thegodquestion #chassidus #Kabbalah #chabad #Spinoza #einstein #jewishphilosophy #Faith #personalgod #infinite #soul Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

POUR COMMANDER MON LIVRE :https://www.editions-larousse.fr/livre/la-philosophie-cest-pour-vous-aussi-9782036070325/POUR COMMANDER MA BANDE DESSINÉE PHILORAMA : https://www.editions-larousse.fr/livre/philorama-9782036082434/Disponible aussi dans toutes les bonnes librairies !Sommes-nous réellement déterminés par des causes qui nous échappent, ou disposons-nous d'un libre arbitre ? Et si nos choix sont le produit de causes qui nous déterminent, que devient notre responsabilité ? Dans cet entretien avec Noé Jacomet, nous discutons de la pensée de Baruch Spinoza, du déterminisme, de la responsabilité morale et de la liberté.▶️ Pour écouter l'entretien gratuitement et dans son intégralité, rendez-vous sur ma page Patreon : https://www.patreon.com/posts/161851509 ▶️ La chaîne YouTube de Noé Jacomet : https://www.youtube.com/@NoeJacomet---Envie d'aller plus loin ? Rejoignez-moi sur Patreon pour accéder à tout mon contenu supplémentaire.

durée : 00:03:36 - Avec philosophie - par : Frédéric Worms - Selon le poète Angelus Silesius, cité par Heidegger, "la rose est sans pourquoi". Pour le philosophe Spinoza, le pourquoi relève d'une illusion finaliste. Certaines questions ne trouveront jamais de réponse. Devons-nous renoncer au pourquoi pour nous en tenir au comment ? - équipe : Virginie Le Duault, Luc-Jean Reynaud Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

In this heart-open, mind-stretching class, Rabbi Yisroel Bernath dives headfirst into one of the most profound questions ever asked: Who wrote the Torah and what do we mean by G-d? Sparked by a challenge from Ilana, a thoughtful soul who just "won the raffle" and then handed Rabbi Bernath some of the hardest theological questions he's faced, this class isn't a debate, it's a bridge. Drawing from Torah, Talmud, Rambam, Tanya, Harari, Einstein, Spinoza, and Chassidic mystics, we explore traditional belief, academic scholarship, and the honest soul-searching that sits between them.Is the Torah a divine blueprint or a human masterpiece? Or… could it be both?Together, we walk a path between Sinai and the seminar room, from ancient revelation to modern doubt and discover that sometimes, the questions themselves are the invitation to a deeper relationship with truth.Key Takeaways:Traditional Belief Holds Depth: Torah mi-Sinai means Moses recorded divine revelation over 40 years. It's not simplistic, it's layered and deeply rooted in Jewish collective memory.Modern Scholarship Brings Honest Challenges: Thinkers like Harari argue that the Torah was assembled over centuries, reflecting political and social needs. These critiques must be addressed, not ignored.Kabbalah and Chassidus Provide a Bridge: Divine revelation doesn't exclude human expression. The Torah flowed through Moses' voice and personality, G-d worked with human vessels.Assumptions Shape Interpretation: Believers and skeptics alike interpret the same data through different axioms. Acknowledging this fosters respectful dialogue rather than defensiveness.The Torah's Endurance Is Itself a Testament: Its moral vision, power to unite, and enduring relevance across time and culture hint at something more than human genius, it points toward the Divine.This Is Not About “Winning” an Argument: It's about honesty, humility, and the courage to explore big questions together.The Torah Is a Living Document: Beyond history or philosophy, Torah continues to speak—not just inform, but transform. That may be its greatest proof of all.#Torah #God #Judaism #sinai #Moses #Divinerevelation #Documentaryhypothesis #YuvalNoahHarari #Kabbalah #Jewishtradition #BiblicalCrticism #Tanya #Spinoza #chassidus #Faith #theology Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Sarah Janneh is actrice en zangeres. Ze is te zien op televisie in onder andere ‘Het Klokhuis' en de series ‘Tropenjaren' en ‘Koningshuis the Musical'. Janneh is verbonden aan het gezelschap NITE + Club Guy & Roni en speelde in onder meer de theatervoorstellingen ‘Exit Macbeth' en ‘Nachtwacht'. Ook heeft ze haar eigen muziek uitgebracht en schrijft ze columns voor ‘&C'. In 2025 verscheen haar eerste solovoorstelling, de muziektheatershow ‘Brabo Leone'. Nu speelt ze in de muziek-, dans en theatervoorstelling ‘Spinoza de Mokum musical'. De voorstelling speelt zich af in een Portugees-Joodse vluchtelingengemeenschap van het 17e-eeuwse Amsterdam en vertelt het verhaal van twee zussen en hun broer; over liefde, overtuiging en de moed om anders te denken. Femke van der Laan gaat met Sarah Janneh in gesprek.

Comment mettre en pratique les principes de vie que nous enseigne Spinoza ? À la fin de la 4ème partie de L'Éthique, Spinoza a écrit un résumé simplifié de sa philosophie, une sorte de manuel facile à mémoriser, afin que chacun puisse l'utiliser dans sa vie quotidienne. C'est ce précis de philosophie spinoziste que nous allons étudier dans cet épisode.➔ Regardez la version vidéo de cet épisode : https://youtu.be/7odSZ6guJv0➔ Rejoignez-moi sur Patreon : https://www.patreon.com/ParoledephilosopheMembre du Label Tout Savoir. Régies publicitaires : PodK et Ketil Media.Pour toute demande de partenariat, écrire à : partenariat@podk.fr_____________Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

(01:38) Het WK voetbal in de VS, Mexico en Canada is al sinds donderdag van start, maar deze zondag mag eindelijk ook het Nederlandse elftal officieel beginnen: om 22:00 uur Nederlandse tijd speelt Oranje zijn eerste wedstrijd tegen Japan.     Alleen zijn de ogen dit WK niet alleen op het veld gericht, maar ook op de Amerikaanse immigratiediensten: In Miami werd de beste scheidsrechter van Afrika, de Somaliër Omar Artan, deze week de toegang tot de VS ontzegd. Ook het Irakese nationale elftal werd op het asfalt van het vliegveld gefouilleerd; sommigen werden zelfs uren ondervraagd.    Het is volgens migratie-historicus Leo Lucassen bedoeld als power play van de regering-Trump: kijk eens hoe streng wij zijn. En het is zeker niet voor het eerst dat een staatshoofd een groot sportkampioenschap gebruikt als podium voor hun politiek, aldus Lucassen.  (12:08) Het was één van de laatste veilige plekken in Zuid-Libanon: het oude centrum van Tyrus, ook bekend als de christelijke wijk, die al millennia lang bewoond wordt.    Maar afgelopen week heeft Israël voor het eerst gedwongen evacuatiebevelen uitgevaardigd voor ook die wijk van de oude stad. Bij bombardementen kwamen tot nu toe acht mensen om het leven.    Journalist en schrijver Mounir Samuel bezocht Tyrus meerdere keren, voor het laatst afgelopen december, toen bijna niemand dat meer deed. Hij vreest voor het erfgoed van Tyrus en haar zusterstad Sidon: die staat of valt niet alleen vanwege de stenen, maar juist ook vanwege de mensen en de cultuur.    (28:43) Wie straks online porno wil kijken moet misschien eerst via een app bewijzen oud genoeg te zijn; tenminste, als het aan de Europese Unie ligt. Maar deze week waarschuwden deskundigen: zo'n leeftijdscheck is lang niet altijd anoniem, want in theorie kan precies worden bijgehouden wie welke site bezoekt.     Een hypermodern probleem? Zorgen over wie er meekijkt bij wat we achter gesloten deuren bekijken en trucjes om zo anoniem te blijven zijn zo oud als de pornografie zelf, aldus hoogleraar cultuurgeschiedenis Inger Leeman, vandaag te gast.    (40:27) Elke week bespreken we historische tips met afwisselend Nadia Bouras, Wim Berkelaar, Bart Funnekotter, Sanne Frequin, en Fresco Sam-Sin. Deze week is de beurt aan Nadia Bouras. Zij bespreekt twee boeken en een tentoonstelling:  Queer geschiedenis van Nederland - Marijke Huisman  Woorden als wapens - Saul van Stapele  Het land van Hagelslag - Tentoonstelling (https://www.hartmuseum.nl/tentoonstellingen/het-land-van-hagelslag/) Hart Museum    (58:10) Een filosoof, die zit achter een bureautje, op afstand van de wereld. Niet direct een vruchtbaar onderwerp voor een musical. En toch inspireerden het leven en denken van Baruch Spinoza tot een muzikaal spektakel dat vanaf begin deze maand te zien is in het Amsterdamse Bostheater. Maar hoe transformeer je het verhaal van deze 17e eeuwse denker tot een 21e eeuws verhaal over de wereld van nu? Dat vertelt regisseur van Spinoza – de Mokum musical Guy Weizman.        (01:10:33) OVT Doc: De verdwenen Rembrandts    Het Rembrandthuis in Amsterdam viert vandaag zijn 125e verjaardag. Een goed excuus voor ons om de documentaire te herhalen die Laura Stek in 2019 maakte over het wonderbaarlijke verhaal van twee schilderijen van Rembrandt.    Het waren de lievelingen van de laatste Poolse koning, er werd om de werken gevochten door Hitler en Göring, en even leken ze in een grote brand verloren te zijn gegaan. Tot ze in 1994 opeens weer opdoken: de twee Rembrandtschilderijen Meisje in een schilderijlijst en Geleerde aan zijn lessenaar. Nu hangen ze in het Koninklijk Paleis in Warschau.     Laura Stek maakte deze documentaire op basis van het boek Het meisje en de geleerde van Gerdien Verschoor.    Meer info: https://www.vpro.nl/ovt/artikelen/ovt-14-juni-2026   (https://www.vpro.nl/ovt/artikelen/ovt-14-juni-2026)

Internationaal gerenommeerd regisseur, choreograaf en artistiek leider Guy Weizman brengt met ‘Spinoza' een nieuwe musical over de nog jonge filosoof Bento Spinoza en zijn zussen Rebecca en Miriam, die opgroeien in het 17e eeuwse Amsterdam. Binnen een Portugees-Joodse vluchtelingengemeenschap zoeken zij ieder hun eigen verhouding tot geloof, familie en vrijheid. De voorstelling laat zien hoe Spinoza's ideeën ontstaan in een tijd waarin vrij denken grote gevolgen kon hebben. Presentatie: Carine van Santen Fotograaf: Martijn Halie

Pull up a chair and pour yourself a drink! For the third installment in our occasional series on important conservative books, or important books written by or embraced by conservatives, we take up Leo Strauss's Natural Right and History, based on his 1949 Walgreen Lectures at the University of Chicago (where he taught for two decades) and published in 1953. To help us, we called on our friend Matt Dinan, a political theorist who's associate professor in the Great Books Program at St. Thomas University in New Brunswick, Canada. If you've listened to previous episodes and wanted us to go deeper on Leo Strauss, the German-Jewish political philosopher who came to the United States after fleeing Nazism, "Straussianism," and what they might have to do with American conservatism and our present political moment, here you go. After offering some background on Strauss and the context of Natural Right and History's publication, we discuss Strauss's patriotic appeal to Americans in the book's introduction, walk listeners through the chapters that follow (explaining what "natural right" is and why it's paired with "history" in the title along the way), and close out by exploring Strauss's ambiguous relationship to American conservatism—and more! Sources: Leo Strauss, Natural Right and History (1953) — On Tyranny (1963) — Spinoza's Critique of Religion (1965) Harry V. Jaffa, Thomism and Aristotelianism: A Study of the Commentary by Thomas Aquinas on the Nicomachean Ethics (1952) James W. Ceaser, "The American Context of Leo Strauss's Natural Right and History," Perspectives on Political Science, Spring 2008 Richard Velkley, Heidegger, Strauss, and the Premises of Philosophy: On Original Forgetting (2011) — "On the Roots of Rationalism: Strauss's 'Natural Right and History' as Response to Heidegger," The Review of Politics, Spring 2008 ...and don't forget to subscribe to Know Your Enemy on Patreon for access to all of our bonus episodes!

Vincent Message est un écrivain bien connu mais j'étais passé totalement à coté. Son dernier roman, La folie océan, plonge dans les entrailles d'une mer qu'on croit connaître et qu'on ignore presque totalement.Mais je me suis surtout intéressé à Vincent pour son roman Défaite des maîtres et possesseurs, dont le pitch m'a vraiment intéressé. imaginez un monde où une espèce supérieure traite les humains exactement comme nous traitons les animaux d'élevage c'est à dire des humains en ferme et domestiqués mais qui vont également à l'abattoir. C'est un miroir tendu vers nos propres comportements et ce qui m'a frappé chez Vincent, c'est sa capacité à porter des convictions profondes sur l'écologie et la cause animale tout en refusant absolument la caricature. Ses romans sont des espaces où la complexité du monde trouve une forme littéraire.Dans cet épisode, nous parlons de la mécanique des bonnes histoires, de ce que ça fait à un auteur de se décentrer radicalement, de la dystopie devenue un genre mainstream parce que notre réalité l'est devenue, de la violence ordinaire au travail, de l'IA comme outil et comme menace silencieuse, et de cette question qui m'obsède : qu'est-ce qui nous donne encore envie du futur ?J'ai questionné Vincent sur son rapport à la joie, sur les limites planétaires, sur le biocentrisme comme seule réponse rationnelle à la crise, et sur ce que la fiction peut faire que l'essai ne fera jamais.Citations marquantes"C'est de notre vivant qu'on a franchi sept des neuf limites planétaires. C'est de notre vivant que la croissance de la population humaine se met à accentuer de façon dramatique la finitude des ressources.""On a fait de cette Terre, pour les animaux, un enfer permanent, quotidien, de leur naissance à leur mort.""La dystopie est devenue mainstream. Et ça en dit long sur la manière dont notre réalité elle-même est devenue dystopique dans ce laps de temps.""Chaque fois que tu demandes à une IA au lieu d'un ami, tu rates une occasion de renforcer ton bien-être émotionnel.""Ce à quoi il faut claquer la porte, c'est l'anthropocentrisme. Si nous n'agissons que dans les intérêts humains de court terme, des fractions les plus aisées de la population mondiale, on va vraiment droit dans le mur."Idées centrales discutées 1. Le décentrage comme outil éthique fondamental ~0:11:35 – 0:17:26 Dans Défaite des maîtres et possesseurs, Vincent inverse les rôles : une espèce supérieure domine les humains exactement comme nous dominons les animaux. Ce n'est pas un gimmick de SF. C'est une expérience de pensée héritée du XVIIIe siècle — le Huron chez Voltaire, Gulliver chez Swift — qui force le lecteur à voir ses propres comportements depuis l'extérieur. Se décentrer, c'est la condition pour remettre en question des systèmes qu'on ne questionne plus parce qu'on les habite.2. La dystopie est devenue mainstream parce que notre réalité l'est ~0:07:11 – 0:11:35 En 2016, l'éditeur de Vincent refusait le mot "dystopie" car personne ne comprenait ce que ça voulait dire. Dix ans plus tard, c'est une catégorie sur toutes les plateformes. Cette banalisation dit quelque chose de profond sur notre perception collective du futur : on fait face à plusieurs menaces existentielles simultanées — crise écologique, risque nucléaire, algorithmes — et la fiction dystopique en est devenue le langage naturel.3. La biomasse comme chiffre qui change tout ~0:25:13 – 0:26:22 60% de la biomasse des mammifères : animaux d'élevage. 35% : humains. 5% : mammifères sauvages. En quelques décennies, on a remplacé la faune sauvage par des animaux au service de notre alimentation. Et la masse anthropogénique (tout ce qu'on a construit) pèse désormais plus lourd que toute la biomasse du vivant. Deux chiffres qui décrivent une planète fondamentalement reconfigurée.4. La violence ordinaire est aussi réelle que la violence visible ~0:41:xx – 1:05:40 Vincent explore deux registres de violence : la violence physique et visible (l'abattoir, les animaux) et la violence insidieuse du quotidien professionnel (harcèlement managérial, perte de sens, spirale du burn-out). Les deux laissent des traces. Et les deux trouvent leur expression dans ses romans.5. L'IA : outil précieux et déshumanisation silencieuse ~0:56:06 – 1:01:34 Vincent distingue l'usage raisonné de l'IA (documentation, déblocage d'un premier draft) et ce qui l'inquiète : les IA présentées comme des "amis toujours disponibles". Chaque demande faite à une IA plutôt qu'à un ami rate une occasion de renforcer un lien humain. Sur fond de solitude croissante, c'est une forme de déshumanisation lente et consentie.6. La joie comme condition de l'action écologique ~1:10:53 – 1:13:01 La phrase de Deleuze — "le système nouveau triste, il faut être joyeux pour lui résister" — structure la vision de Vincent. Cette joie ne vient pas d'un optimisme naïf, mais de l'apprentissage, de la curiosité maintenue, de l'action collective. Comprendre la crise écologique, c'est aussi découvrir l'incroyable complexité du vivant. Et ça, c'est une source de joie réelle.7. Le biocentrisme : seul anthropocentrisme rationnel ~1:13:44 – 1:16:41 Accorder de la valeur aux forêts, aux océans, aux animaux, c'est juste en soi — ils ont un droit à exister. Mais c'est aussi la seule stratégie rationnelle pour garantir que des sociétés humaines survivent dans 500 ans. Le biocentrisme, même vu de façon cynique, est un anthropocentrisme de long terme.Questions posées dans l'interviewQu'est-ce qui t'a emmené à la littérature, alors que tu aurais pu emprunter une autre voie après Normal Sup ?Quels sont les meilleurs romans jamais écrits selon toi, et pourquoi ?C'est quoi les clés d'une bonne histoire — ce qui fait qu'on ne peut pas s'arrêter de lire ?La dystopie est devenue un genre mainstream. Est-ce que ça dit quelque chose sur notre époque ?Comment tu vois le film Avatar — utopie, dystopie, les deux ?Dans Défaite des maîtres et possesseurs, tu crées un décentrage total. Qu'est-ce que ça t'a fait de te mettre dans cette position en tant qu'auteur et en tant qu'humain ?Comment, avec des convictions aussi fortes sur l'écologie, tu arrives à avoir de la nuance dans tes romans ?Ton dernier roman porte sur l'océan. Pourquoi ce monde-là spécifiquement ?Est-ce que tu dois toujours expérimenter le monde que tu décris, ou la documentation suffit ?Comment tu vis l'arrivée de l'IA en tant qu'auteur — outil utile ou menace ?Références citées dans l'épisodeLivresLes Frères Karamazov — Fiodor Dostoïevski | Choc littéraire à 18 ans, admiration pour l'imprévisibilité des personnages | ~0:03:xxL'Homme sans qualités — Robert Musil | Fresque de Vienne en 1913, modernité technoscientifique et malaise social | ~0:03:xxDéfaite des maîtres et possesseurs — Vincent Message (2016) | Dystopie animaliste, point de vue non humain | ~0:07:11Les Veilleurs — Vincent Message | Premier roman, 630 pages, "livre monde" | ~0:29:59Cora dans la spirale — Vincent Message | Violence ordinaire au travail, monde de l'assurance | ~1:01:34Les années sans soleil — Vincent Message (2022) | Confinement Covid, isolement géographique | ~0:45:37La folie océan — Vincent Message | Pêche et vie marine en Bretagne nord | ~0:32:42Du côté de chez Swann — Marcel Proust (1913) | Cité pour le paradoxe du format long dans une époque "pressée" | ~0:55:31Le Décaméron — Giovanni Boccaccio | Littérature d'épidémie, modèle de livre-témoin | ~0:48:16Le cerveau funambule — Jean-Pierre Lachaud | Recommandé pour comprendre notre rapport aux objets et à l'attention | ~0:51:36Films / SériesAvatar — James Cameron | Utopie frictionelle, guerre de civilisation, fantasme de changement de corps | ~0:08:46La Planète des singes | Comparé à Défaite des maîtres, jugé moins radical dans le décentrage | ~0:17:26Black Mirror | Principe du "et si" : faire bouger un seul élément et observer les conséquences | ~0:30:23Références scientifiques et intellectuellesÉtude Institut Weizmann, Nature (2020) | Masse anthropogénique > biomasse totale du vivant | ~0:23:38L214 | Vidéos d'abattoirs sorties en 2016, concomitantes avec la sortie de Défaite des maîtres | ~0:19:53Gilles Deleuze / Baruch Spinoza | "Le système nouveau triste, il faut être joyeux pour lui résister" | ~1:11:11Marie Peuzet | Clinicienne spécialiste de la souffrance au travail | ~1:03:xxRené Descartes | "Maître et possesseur de la nature" — formule reprise dans le titre du roman | ~1:07:21Timestamps clés 0:00:00 — Introduction : et si on pouvait à nouveau se réjouir du futur ? Présentation de Vincent Message, de VLAN et des thèmes de l'épisode : domination, fiction, violence, biocentrisme.0:02:29 — Pourquoi la littérature : écrire depuis l'enfance Vincent écrivait dès 7-8 ans. Ses études littéraires n'ont pas précédé l'envie d'écrire — elles l'ont approfondie. Il voulait "passer dans les coulisses" du tour de magie.0:04:55 — Les clés d'une bonne histoire Une bonne histoire place le protagoniste dans la pire situation possible, crée une tension électrique, et force le lecteur à se demander : qu'est-ce que je ferais à sa place ?0:07:11 — "Défaite des maîtres et possesseurs" : genèse d'une dystopie Un monde où les humains sont élevés, domestiqués, mangés. Pas de la SF classique : une expérience de pensée sur la cause animale, paradoxalement presque sans animaux.0:12:41 — Le voyage en Inde qui a tout déclenché Inde 2014, puis Camargue : la catégorisation arbitraire des animaux (aimés, adulés, écrasés) comme déclencheur du projet littéraire.0:17:45 — Écrire depuis un point de vue non humain La singularité du livre : le narrateur n'est pas humain. Il observe l'humanité de l'extérieur, comme un ethnographe découvrant une société étrange.0:23:38 — Les chiffres qui font basculer la perspective Masse anthropogénique > biomasse du vivant. 60% des mammifères sont des animaux d'élevage. 5% seulement sont sauvages.0:32:42 — "La folie océan" : pourquoi l'océan ? La plongée sous-marine comme expérience de décentrement. Un litre d'eau contient des millions d'organismes invisibles. Un monde qu'on soupçonnait à peine.0:49:59 — IA et écriture : outil ou menace ? Une boîte physique pour enfermer son téléphone. L'IA utile pour documenter, inquiétante quand elle prétend remplacer les relations humaines.1:05:50 — Ce qui donne envie du futur La modernité a apporté des conditions de vie inégalées en 300 000 ans. La mission écologique redonne un sens collectif à l'action. La lucidité avec l'élan.1:11:11 — La joie comme arme politique Deleuze / Spinoza : on ne résiste pas à un système triste en étant triste. Curiosité, apprentissage, création : sources réelles de joie face à la crise.1:13:44 — VLAN : claquer la porte à l'anthropocentrisme Le message final de Vincent : ouvrir la porte au biocentrisme. Pas par idéalisme — par calcul rationnel de survie à long terme. Suggestion d'autres épisodes à écouter : #361 L'ADN environnemental révolutionne la science avec Alain Damasio et Benjamin Allegrini (https://audmns.com/YqGUonE) Vlan #74 La science fiction permet réellement de définir le futur avec Guy Philippe Goldstein (https://audmns.com/WFkwZGg) #377 Pourquoi l'avenir appartient aux sociétés solidaires? Avec Pablo Servigne (partie 1) (https://audmns.com/WMxgIMf)Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  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

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University. 

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

In 1656, a young Amsterdam merchant was excommunicated by his Portuguese-Jewish community in the harshest terms it had ever used. Baruch Spinoza was accused of unspecified “horrifying heresies,” but the precise reasons for his expulsion remain a mystery. When he published his Theological-Political Treatise in 1670, which was condemned as “the most atheistic book ever written,” he began to reveal to the world what his heresies may have been. Yet ever since the eighteenth century, most readers and scholars have assumed that Spinoza was a pantheist—even a “God-intoxicated man,” as the poet Novalis put it. After all, how could a person whose books are suffused with talk of God be an atheist? In Spinoza, Atheist (Princeton University Press, 2026), Steven Nadler, one of the world's leading authorities on the philosopher, aims to settle the question and show that that's exactly what he was. Nadler makes a powerful case that there is no real divinity for Spinoza. God is Nature, and isn't an object of worshipful awe or religious reverence but can only be understood through philosophy and science. There is nothing supernatural—no mystery, ineffability, or sublimity. Spinoza does speak of “blessedness” and “salvation,” but these, too, are to be understood in natural and rational terms, as the peace of mind and happiness that come from understanding ourselves and the world. Whether Spinoza believed in God is a fascinating and enduring controversy. Spinoza, Atheist promises to transform our understanding of his views and to make clear just how radical a thinker he was and remains.  Steven Nadler is Vilas Research Professor and the William H. Hay II Professor of Philosophy at the University of Wisconsin–Madison. His many books include Rembrandt's Jews, which was a finalist for the Pulitzer Prize, Spinoza: A Life, Think Least of Death: Spinoza on How to Live and How to Die, and A Book Forged in Hell: Spinoza's Scandalous Treatise and the Birth of the Secular Age. Abe Silberstein is a Ph.D. student in the joint doctoral program in History and Hebrew and Judaic Studies at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

// GUEST // X: ⁠https://x.com/Bardissimo⁠ Website: ⁠https://syntheism.com⁠   // SPONSORS // Blockware Solutions: ⁠⁠⁠⁠⁠⁠https://mining.blockwaresolutions.com/breedlove⁠⁠⁠⁠⁠⁠ Performance Lab Supplements: ⁠⁠⁠⁠⁠⁠https://www.performancelab.com/breedlove⁠⁠⁠⁠⁠⁠ The Farm at Okefenokee: ⁠⁠⁠⁠⁠⁠https://okefarm.com/⁠⁠⁠⁠⁠⁠   // PRODUCTS I ENDORSE // Protect your mobile phone from SIM swap attacks: ⁠⁠⁠⁠⁠⁠https://www.efani.com/breedlove⁠⁠⁠⁠⁠⁠ Lineage Provisions (use discount code BREEDLOVE): ⁠⁠⁠⁠⁠⁠https://lineageprovisions.com/?ref=breedlove_22⁠⁠⁠⁠⁠⁠ Colorado Craft Beef (use discount code BREEDLOVE): ⁠⁠⁠⁠⁠⁠https://coloradocraftbeef.com/⁠⁠⁠⁠⁠⁠ Salt of the Earth Electrolytes: ⁠⁠⁠⁠⁠⁠http://drinksote.com/breedlove⁠⁠⁠⁠⁠⁠ Jawzrsize (code RobertBreedlove for 20% off): ⁠⁠⁠⁠⁠⁠https://jawzrsize.com⁠⁠⁠⁠⁠⁠   // UNLOCK THE WISDOM OF THE WORLD'S BEST NON-FICTION BOOKS // ⁠⁠⁠⁠⁠⁠https://course.breedlove.io/⁠⁠⁠⁠⁠⁠   // SUBSCRIBE TO THE CLIPS CHANNEL // ⁠⁠⁠⁠⁠⁠https://www.youtube.com/@robertbreedloveclips2996/videos⁠⁠⁠⁠   // TIMESTAMPS // 0:00 – WiM Episode Trailer 1:29 – Podcast Begins 8:00 – The Persian-Hebrew Axis: Why the Greeks Didn't Start Western Civilization 18:00 – Philosophy of Flux: Everything Is in Constant Dissolution 28:00 – The Self as Projection: Eternalization and the Construction of Identity 41:52 – Mine Bitcoin with Blockware Solutions 43:10 – The Loop of Consciousness: Pretension, Retention, and the Present State 55:00 – Ego Dissolution: Meditation, Ecstasy, and the Proto-Subject 1:05:20 – Performance Lab Supplements 1:06:30 – Hegel's Dialectics and the Relationality Prior to All Things 1:18:00 – Spinoza, the Sufis, and the Convergence on the One 1:30:39 – The Farm at Okefenokee 1:31:40 – Bitcoin, Blockchain, and Invariants in a World of Flux 1:53:10 – Protect Yourself From SIM Swaps 1:54:16 – Unlock the Wisdom of the Best Non-Fiction Books   // PODCAST // Podcast Website: ⁠⁠⁠⁠⁠⁠⁠https://whatismoneypodcast.com/⁠⁠⁠⁠⁠⁠⁠ Apple Podcast: ⁠⁠⁠⁠⁠⁠⁠https://podcasts.apple.com/us/podcast/the-what-is-money-show/id1541404400⁠⁠⁠⁠⁠⁠⁠ Spotify: ⁠⁠⁠⁠⁠⁠⁠https://open.spotify.com/show/25LPvm8EewBGyfQQ1abIsE⁠⁠⁠⁠⁠⁠⁠ RSS Feed: ⁠⁠⁠⁠⁠⁠⁠https://feeds.simplecast.com/MLdpYXYI⁠⁠⁠⁠⁠⁠⁠   // SUPPORT THIS CHANNEL // Bitcoin: 3D1gfxKZKMtfWaD1bkwiR6JsDzu6e9bZQ7 Sats via Strike: ⁠⁠⁠⁠⁠⁠⁠https://strike.me/breedlove22⁠⁠⁠⁠⁠⁠⁠ Paypal: ⁠⁠⁠⁠⁠⁠⁠https://www.paypal.com/paypalme/RBreedlove⁠⁠⁠⁠⁠⁠⁠ Venmo: ⁠⁠⁠⁠⁠⁠⁠https://account.venmo.com/u/Robert-Breedlove-2⁠⁠⁠⁠⁠⁠⁠   // SOCIAL // Breedlove X: ⁠⁠⁠⁠⁠⁠⁠https://x.com/Breedlove22⁠⁠⁠⁠⁠⁠⁠ WiM? X: ⁠⁠⁠⁠⁠⁠⁠https://x.com/WhatisMoneyShow⁠⁠⁠⁠⁠⁠⁠ Linkedin: ⁠⁠⁠⁠⁠⁠⁠https://www.linkedin.com/in/breedlove22/⁠⁠⁠⁠⁠⁠⁠ Instagram: ⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/breedlove_22/⁠⁠⁠⁠⁠⁠⁠ TikTok: ⁠⁠⁠⁠⁠⁠⁠https://www.tiktok.com/@breedlove22⁠⁠⁠⁠⁠⁠⁠ Substack: ⁠⁠⁠⁠⁠⁠⁠https://breedlove22.substack.com/⁠⁠⁠⁠⁠⁠⁠ All My Current Work: ⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/robertbreedlove⁠⁠

I'm Bryan Kam. I endeavour daily to make philosophy accessible and relevant. To that end I write this newsletter and host a podcast called Clerestory. I'm also writing a book called Neither/Nor and I'm a founding member of Liminal Learning. In London, I host a book club, a writing group, and other events. My work looks at how conceptual abstraction relates to embodied life, and how to use this understanding to transform experience.I was thrilled recently to speak with a hero of mine, Brook Ziporyn, who is Mircea Eliade Professor of Chinese Religion, Philosophy, and Comparative Thought at the University of Chicago.In this podcast we cover Ziporyn's intellectual history, from his grandfather's Spinozism to the ontological ambiguities of Tiantai Buddhism. We spoke about how values undermine themselves when made explicit, how grammar shapes metaphysics, and what happens when one follows anti-realism all the way through to its surprisingly positive consequences.Professor Ziporyn traced a philosophical thread that runs from the Daodejing's second chapter—”when all in the world recognizes the good as good, there is the bad”—through Buddhist emptiness to Spinoza's critique of teleology. This “value paradox” suggests that explicit embrace of values contains an immanent reversal, a self-undermining which challenges the Western philosophical tradition's foundation in purpose, natural kinds, and the Good.We look at related insights across traditions, for example:Chinese Buddhism's claim that samsara is nirvana,in Schopenhauer's blind will that has no internal divisions nor any ultimate goal,in Nietzsche's affirmation of life including its suffering,and in the Daoist sage who acts through wu-wei (spontaneous action or non-action) rather than purposeful striving.A central exploration concerns how language inclines thought, though it doesn't limit it. Classical Chinese lacks tense, gender, singular/plural distinctions, definite articles, and even clear differentiation between parts of speech—the same word can be beauty, beautiful, or to beautify depending on context. This grammatical openness means that certain metaphysical questions of “Being” simply do not naturally arise. Other philosophical questions, whose appeal is difficult to render into English, do, of course, arise in Chinese — like the paradox “a white horse is not a horse”.By contrast, Indo-European languages with their subject-predicate structure seem to demand an agent behind every action (Nietzsche's example: “it rains”—what is the “it” that does the raining?). The law of excluded middle, natural kinds, and teleological thinking may be, as Ziporyn puts it, “downhill” moves in Western languages—statistically more likely to develop because they're grammatically easier to express. But they are “uphill” for Chinese, meaning that they can be expressed with difficulty. Likewise, Chinese insights into “non-purposive action” can be expressed easily in Classical Chinese, but only with difficulty in Western languages, like Spinoza's Latin or Schopenhauer's German.Ziporyn has written on “ontological ambiguity” in Tiantai Buddhism. Rather than ambiguity being merely epistemological (we don't know what something is), Tiantai suggests ambiguity is inherent to existence and distinctions. To be determinate requires relations to what something is not—and those relations make any finite thing necessarily ambiguous, appearing differently in different contexts without changing.This leads to the Buddhist notion of the “emptiness of emptiness.” Rather than a straight line to pure experience beyond concepts, Chinese Buddhist readings suggest the negation of negation brings us back to provisional reality—but transformed. As Ziporyn notes, once you say everything including nirvana is an illusion, the contrast between illusion and reality disappears. “Illusion” no longer functions as a put-down but [...]Read more at https://www.bryankam.com/p/samsara-is-nirvana-with-brook-ziporyn

Frédéric Samama est auteur de L'énigme de l'inaction climatique et pionnier de la finance verte et alors que nous vivons un de ces épisodes de canicule aujourd'hui, il m'a semblé essentiel d'essayer de comprendre pourquoi nous savons depuis 70 ans et nous ne faisons rien. En 2009, il a monté le premier centre de recherche mondial sur la finance et le climat, lancé les premiers indices low carbone et créé la première coalition d'investisseurs à la COP21. Et pourtant, son livre ne parle pas de finance. Il parle de cerveau, d'histoire, de philosophie et d'une question qui l'obsède depuis cinq ans : pourquoi, sur un problème que tout le monde connaît, que l'on a créé, et qui nous menace en tant qu'espèce, on n'arrive pas à bouger ?Dans cet épisode, nous parlons de neurosciences cognitives, d'inférence bayésienne, de moments fromages dans l'histoire de l'humanité, et du lien entre capitalisme, néolibéralisme et perte de nos réflexes moraux. J'ai questionné Frédéric sur l'overview effect des astronautes, sur Lévinas et la philosophie du visage, sur Jean Cavaillès et la résistance, et sur ce que tout ça dit de notre capacité à réinventer nos représentations du monde face à l'urgence climatique.Citations marquantes"Sur un problème où tout le monde est au courant, qu'on a créé, et qui nous menace en tant qu'espèce — pourquoi diable, on n'arrive pas à se mettre en mouvement ?" (0:29:00)"Le capitalisme, c'est comment tu fais vivre des gens ensemble en dehors de règles morales et religieuses. Et maintenant qu'on fait face à un défi moral, qui est le défi du climat, on ne sait plus faire." (0:19:30)"Face à l'enjeu moral, c'est l'action qui doit prévaloir — et pas la réflexion de est-ce qu'on est optimiste, négatif, et ainsi de suite." (1:06:44)"On a voulu détendre le lien social. En cas de problème, il n'y a plus personne, et donc il n'y a plus de devoir — on ne demande que des droits." (0:26:30)"Le climat, ce n'est plus seulement la plus grosse menace. C'est aussi la plus belle opportunité de réapprendre à vivre ensemble, nous, les 8 milliards de personnes sur Terre." (1:12:00)Big Ideas1. Notre cerveau construit des modèles à partir de signaux — et s'y enferme L'inférence bayésienne selon Stanislas Dehaene : le cerveau observe des signaux et fabrique des lois du monde. Agassi qui lit le service de Becker, le bébé qui comprend la gravité, le rat dans le labyrinthe — tous fonctionnent pareil. Le problème : une fois le modèle établi, on arrête de le mettre à jour. On entre en surconfiance. C'est exactement ce qui se passe avec le climat : on sait, mais on ne change pas de modèle. (0:02:37)2. L'histoire humaine s'est organisée autour de "moments fromages" — et le climat en exige un nouveau Deux grandes ruptures : l'agriculture et la science moderne (accès aux ressources naturelles), puis le néolibéralisme (accès aux ressources humaines mondiales). À chaque fois, l'humanité a réorganisé ses représentations. Le climat est la première fois qu'on nous demande de limiter l'accès aux ressources — un défi sans précédent pour des cerveaux conditionnés à l'expansion. (0:07:43)3. Le capitalisme a délibérément mis la morale hors jeu Au XVIIe siècle, la grande question était : comment faire vivre des gens ensemble sans passer par la morale ou la religion, qui créent des guerres ? La réponse : l'intérêt personnel. Adam Smith, Montesquieu, Hirschman ont construit un système où l'égoïsme profite à la société. Ça a marché. Mais le climat est un problème moral (les plus faibles meurent en premier) — et on n'a plus les réflexes pour ça. (0:14:55)4. L'overview effect comme signal de bascule possible Les astronautes dans l'espace deviennent poètes. Ils voient la planète fragile, belle, vivante. Frédéric propose ces trois perceptions comme signal capable de réécrire nos représentations. La fragilité déclenche la responsabilité (Lévinas). La beauté prépare à la morale (Kant). Le vivant nous réintègre dans la nature après des siècles d'extraction. Pas un programme politique — une hypothèse sur comment les cerveaux humains peuvent changer. (0:39:00)5. Face à un enjeu moral, la question n'est plus l'espoir — c'est l'action Jean Cavaillès, philosophe-mathématicien résistant, incarne la réponse. En mai 1941, zéro espoir objectif. Et pourtant il agit — parce que face à un enjeu moral, la question n'est plus "quelle est la probabilité ?" mais "quelle est mon obligation ?". C'est la même logique que d'appeler les pompiers pour quelqu'un qui fait une crise cardiaque dont on sait qu'elle sera fatale. On agit. Pas parce qu'on espère, mais parce qu'on doit. (1:04:06)Questions poséesQu'est-ce que l'anecdote d'Agassi et Becker révèle sur le fonctionnement du cerveau humain ?Quels sont les grands "moments fromages" de l'histoire de l'humanité, et où en sommes-nous aujourd'hui ?Comment définirais-tu le capitalisme à son origine — et en quoi diffère-t-il du néolibéralisme ?Pourquoi le néolibéralisme a-t-il dissous le lien social, et quelles en sont les conséquences concrètes ?Sur un problème aussi connu et aussi grave que le climat, pourquoi l'humanité n'arrive-t-elle pas à se mettre en mouvement ?Qu'est-ce que l'inférence bayésienne nous apprend sur notre incapacité à mettre à jour nos modèles face au climat ?Qu'est-ce que les astronautes et l'overview effect peuvent nous apprendre sur comment changer nos représentations collectives ?Comment Lévinas et Kant peuvent-ils nous aider à repenser notre rapport au problème climatique ?Qui était Jean Cavaillès, et pourquoi son histoire est-elle une réponse au problème de l'inaction ?Si le signal qui change nos représentations n'est pas encore arrivé, qu'est-ce qui pourrait en tenir lieu à l'échelle de nos sociétés ?Références citéesPersonnes et penseursStanislas Dehaene — chaire de sciences cognitives, Collège de France (0:04:00)André Agassi / Boris Becker — anecdote du service et de la langue (0:02:37)Max Weber — thèse sur la naissance du capitalisme (0:13:00)Albert Hirschman — économiste, auteur sur l'origine du capitalisme (0:13:00)Marcel Enaf — sur le commerce pré-capitaliste (0:17:29)Machiavel, Spinoza, Galilée, Montesquieu, Adam Smith — généalogie du capitalisme (0:15:25)Milton Friedman — article dans le New York Times sur le néolibéralisme (0:19:54)Emmanuel Lévinas — philosophe lituanien, "le visage d'autrui" et l'éthique (0:42:44)Emmanuel Kant — la beauté, le désintérêt et la morale (0:44:30)Michel Serres — "on mesure l'ampleur d'un problème à la durée qu'il a mise à se former" (0:33:34)Robin Dunbar — nombre de 150, limite de coordination des groupes humains (0:34:22)Hannah Arendt et Karl Polanyi — fascisme comme réaction au libéralisme du XIXe siècle (1:07:50)Henri Bergson — envoyé aux États-Unis pour convaincre Wilson d'entrer en guerre (0:53:43)Président Wilson — discours d'entrée en guerre au nom de valeurs morales, 1917 (0:54:30)Jean Cavaillès — philosophe-mathématicien résistant, fusillé (1:02:11)Raymond Aron — "Si Jean Cavaillès avait vécu, j'aurais dit moins de bêtises" (1:04:06)Pierre Brossolette, Jean Moulin — résistants évoqués en parallèle (1:05:00)Concepts et événementsInférence bayésienne — mécanisme cognitif de construction de modèles (0:47:50)Overview effect — phénomène de bascule perceptuelle chez les astronautes (0:39:30)Théorie des "moments fromages" — concept central du livre (0:07:43)Bulle des tulipes — première crise financière spéculative, XVIIe siècle (0:50:23)COP21 — coalition d'investisseurs créée par Frédéric (0:27:33)Passage à l'an 2000 (bug Y2K) — contre-exemple de mobilisation rapide (0:30:00)Protocole de Montréal / couche d'ozone — résolu en 18 mois (0:51:43)Timestamps clés00:00 Introduction — Et si on se réjouissait à nouveau du futur ? Gregory présente Frédéric Semama, pionnier de la finance verte et auteur de L'énigme de l'inaction climatique. 02:37 L'anecdote Agassi / Becker Comment Agassi a découvert le code du service de Becker en s'asseyant dans la foule — et ce que ça révèle sur le cerveau humain. 04:00 Comment le cerveau construit ses modèles du monde Stanislas Dehaene au Collège de France : inférence bayésienne, le bébé, le rat dans le labyrinthe. 07:43 Les "moments fromages" de l'histoire humaine Agriculture, science moderne, néolibéralisme : trois grandes ruptures où l'humanité a réorganisé ses représentations pour accéder à de nouvelles ressources. 13:00 L'origine du capitalisme — bien au-delà de l'argent Comment le capitalisme est né comme solution à la guerre de religion : faire vivre des gens ensemble sans morale ni religion. 20:56 Tout le monde veut un village mais personne ne veut être villageois La concierge qui sauve Frédéric pendant le Covid — et le choc quand il essaie de la remercier avec des cadeaux. 27:00 Pourquoi on n'agit pas sur le climat Trois raisons structurelles : c'est la première limite à l'accès aux ressources, il n'y a pas de signal à hauteur du problème, et nos modèles sont inadaptés. 36:22 La bulle sociétale — on peut savoir et continuer quand même De la bulle internet à la bulle des tulipes : le mécanisme d'enfermement conscient à l'échelle d'une planète. 39:00 L'overview effect — les astronautes comme piste de bascule Fragile, belle, vivante : les trois perceptions que les astronautes rapportent de l'espace — et ce qu'elles activent dans le cerveau. 42:44 Lévinas : le visage d'autrui comme début de l'éthique Quand voir la fragilité de l'autre nous oblige à agir au-delà de notre instinct de conservation. 52:07 La couche d'ozone vs le climat En 18 mois, tous les pays du monde se sont mis d'accord. Qu'est-ce qui est fondamentalement différent avec le climat ? 53:43 Bergson à la Maison-Blanche La France envoie le philosophe Henri Bergson convaincre Wilson d'entrer en guerre. Il réussit. Ce que ça dit du pouvoir des valeurs morales en politique. 1:00:14 Je ne cherche pas à avoir de l'espoir Frédéric explique pourquoi la question n'est pas l'espoir — avec mai 1941 comme exemple. 1:02:11 Jean Cavaillès — le héros oublié de la résistance Fils de militaire, philosophe-mathématicien, major de Normale Sup tout seul. Et résistant. Fusillé dans une fosse commune. 1:06:29 La crise cardiaque et l'obligation morale "La probabilité que tu survives est nulle. Et pourtant, tu vas tout faire pour me sauver." Ce que ça dit du rapport entre morale et action. 1:14:54 La solution concrète : recommencer à regarder le vivant Pourquoi enseigner la vie des animaux et des plantes à l'école changerait plus de choses que n'importe quelle taxe carbone. Suggestion d'autres épisodes à écouter : #286 Le cynisme politique face à l'urgence climatique? avec Fabrice Nicolino (https://audmns.com/SHnNoJp) #292 Les enjeux de la géopolitique climatique avec David Djaiz (https://audmns.com/BoZGVQa) #178 Les technologies vont-elles nous permettre de faire face au défi climatique? avec Philippe Bihouix (https://audmns.com/ktZSlzb)Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.comHarvey is a political philosopher. He's been on the faculty at Harvard since 1962, and he's currently the William R. Kenan Jr. Professor of Government. His 13 books include Taming the Prince, Manliness, and Machiavelli's Effectual Truth. His new book is The Rise and Fall of Rational Control: The History of Modern Political Philosophy. Harvey was my tutor as a graduate student at Harvard, an overseer of my dissertation, and I was a teaching fellow for the course in modern political thought that his latest book reprises brilliantly. To be honest, my reverence for him made me nervous for this podcast. But his brilliance and dry humor and joie de vivre all came through, and he put me at ease.For two clips of the episode — on the shift from virtue to freedom during the Enlightenment, and how Nietzsche reframed the West — head to our YouTube page.Other topics: raised by New Deal liberals in New Haven and DC; his dad a Yale professor and mom a musician; Leo Strauss an academic mentor; thymos and masculinity; Plato's Apology of Socrates; Aristotle; Aquinas; why democracy leads to tyranny; the humor of Machiavelli; Spinoza and dissent; Locke's Two Treatises; the incest prohibition; Hegel; Hobbes; common sense; Nietzsche and nihilism; deconstructing Christianity; science as a product of “white supremacy”; the sex binary; de Beauvoir's Second Sex; the postmodern view of science; Rawls; AI and human obsolescence; grade inflation; Judith Shklar and her love of Montaigne; Oakeshott; anti-semitism on campus after 10/7; and how moderns set aside the deepest questions.Browse the Dishcast archive for an episode you might enjoy. We have some real stars coming up: Ben Rhodes on Iran and speech-writing, HW Brands on the life of George Washington, John Gray on Trump's new world, Bob Wright on the evolutionary force of AI, Tiffany Jenkins on privacy in a liberal democracy, Daniel McCarthy on conservatism, Stephen Grosz on the struggles of love, and Robby George on all our disagreements. Please send any guest recs, dissents, and other comments to dish@andrewsullivan.com.

POUR COMMANDER MON LIVRE :https://www.editions-larousse.fr/livre/la-philosophie-cest-pour-vous-aussi-9782036070325/POUR COMMANDER MA BANDE DESSINÉE PHILORAMA : https://www.editions-larousse.fr/livre/philorama-9782036082434/Disponible aussi dans toutes les bonnes librairies !

Most of us today would assume that morality and ethics, being value propositions, are questions for inspired leaders, religious creeds, poets—in other words, for the humanities. But what if I told you that we can construct a system of ethics and morality by studying math—more specifically: the laws of thermodynamics? That's what Professor Drew M Dalton argues in his latest book. Dalton traces a line of metaphysical inquiry from Kant through Spinoza, Nietzsche, and others up to today to show how we get from E=mc2 to a full-throated call to resist evil and alleviate suffering to our very last breath. By overturning our assumptions about the nature and value of reality, The Matter of Evil: From Speculative Realism to Ethical Pessimism (Northwestern UP, 2024) presents a provocative new model of ethical responsibility that is both logically justifiable and scientifically sound. Dalton argues for “ethical pessimism,” a position previously marginalized in the West, as a means to cultivate an account of ethical responsibility and political activism that takes seriously the unbecoming of being and the moral horror of existence. Drew M. Dalton is a professor of English at Indiana University, having received his Ph.D. in Philosophy from the University of Leuven in Belgium. His research focuses on the normative implications of different metaphysical systems and, specifically, he's interested in how questions of right and wrong, good and evil, beauty and pleasure are framed within aesthetics, literary theory, ethics, and political philosophy. He is the author of Longing for the Other: Levinas and Metaphysical Desire (Duquesne University Press, 2009), The Ethics of Resistance: Tyranny of the Absolute (Bloomsbury, 2018), and The Matter of Evil: From Speculative Realism to Ethical Pessimism (Northwestern University Press, 2023). 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

Most of us today would assume that morality and ethics, being value propositions, are questions for inspired leaders, religious creeds, poets—in other words, for the humanities. But what if I told you that we can construct a system of ethics and morality by studying math—more specifically: the laws of thermodynamics? That's what Professor Drew M Dalton argues in his latest book. Dalton traces a line of metaphysical inquiry from Kant through Spinoza, Nietzsche, and others up to today to show how we get from E=mc2 to a full-throated call to resist evil and alleviate suffering to our very last breath. By overturning our assumptions about the nature and value of reality, The Matter of Evil: From Speculative Realism to Ethical Pessimism (Northwestern UP, 2024) presents a provocative new model of ethical responsibility that is both logically justifiable and scientifically sound. Dalton argues for “ethical pessimism,” a position previously marginalized in the West, as a means to cultivate an account of ethical responsibility and political activism that takes seriously the unbecoming of being and the moral horror of existence. Drew M. Dalton is a professor of English at Indiana University, having received his Ph.D. in Philosophy from the University of Leuven in Belgium. His research focuses on the normative implications of different metaphysical systems and, specifically, he's interested in how questions of right and wrong, good and evil, beauty and pleasure are framed within aesthetics, literary theory, ethics, and political philosophy. He is the author of Longing for the Other: Levinas and Metaphysical Desire (Duquesne University Press, 2009), The Ethics of Resistance: Tyranny of the Absolute (Bloomsbury, 2018), and The Matter of Evil: From Speculative Realism to Ethical Pessimism (Northwestern University Press, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

With the advent of Napoleon and emancipation, Jews were given an offer they found hard to refuse and the Reform movement made significant inroads.   Across many countries a war was waged for the soul of the Jew and many voluntarily even converted to Christianity. Shuls, marriage, Shabbos and Bris Mila were all subjected to question.   How did the Chasam Sofer Rav Samson Refoel Hirsch and others deal with the critical issues that faced them? Why was Orthodoxy driven to the defensive? And what lesson can we take from it nowadays?   Timestamps: - 0:00 — Introduction & dedication   - 0:36 — Podcast intro; Mendelssohn recap   - 1:36 — Reform emergence; 17th–18th c. precursors (Sabbatai Zevi, Spinoza)   - 4:07 — Napoleon's emancipation & identity shift   - 6:24 — Conversions & assimilation (Heinrich Heine example)   - 10:25 — Reform tactics: Bible over Talmud; “prophetic Judaism”   - 18:59 — Jacobson/Westphalia reforms (state control of rabbis, synagogue changes)   - 24:53 — Berlin vs. Hamburg differences; home services vs. public temples   - 29:41 — Abraham Geiger's ideology; opposition to circumcision noted   - 34:49 — Philippson/Magdeburg — services, Sunday shift   - 36:49 — Rabbinical conferences (1844–46) & intermarriage stance   - 41:27 — Orthodox responses: Safer Berneis, Rav Ettlinger, haram strategy   - 48:47 — Samson Raphael Hirsch's Neo‑Orthodoxy response   - 57:13 — Modern implications: erosion of minhagim; academia vs. masorah   - 59:05 — Closing takeaway: small changes can lead to large identity shifts