Podcasts about theodor adorno

As Oscar Season rolls around, Recall This Book looks back to John's 2019 discussion with Columbia University professor Sharon Marcus about The Drama of Celebrity, her tour-de-force account of how stars are born, publicized, and in time devoutly scrapbooked by adoring fans. They tackle a question at least as old as Sarah Bernhardt: who or what makes a star? Rather than crediting star making to the culture industry, to fans, or to star themselves, Sharon makes the case that all three forces together constitute a celebrity creation machine. After discussing her archival work on theatrical scrapbooking in Indiana, Sharon pulls from the vaults a marvelous Hollywood memoir, Brooke Haywood's Haywired. That triggers discussion of the studio system and how its models of celebrity are and are not with us today. Sharon's two Recallable Books also capitalize on mid-century notions of celebrity: Mommie Dearest by Christina Crawford and Edie: American Girl by Jean Stein and George Plimpton. John's choice, The Entertainer by Margaret Talbot, another biographical account written by a star's daughter, gives a slightly rosier perspective on the family memoir. Discussed in this episode: Sharon Marcus, The Drama of Celebrity Daniel Boorstin, The Image (“a person who is known for his well-knownness”) Theodor Adorno and Theodore Horkheimer, “Culture Industry” in Dialectic of Enlightenment Henry Jenkins, “Textual Poachers“ Dick Herbdige, “Subculture: The Meaning of Style“ Mark Twain, Patented Scrapbook Innovator Brooke Hayward, Haywire Christina Crawford, Mommie Dearest Jean Stein, George Plimpton, Edie, American Girl Margaret Talbot, The Entertainer Read the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

As Oscar Season rolls around, Recall This Book looks back to John's 2019 discussion with Columbia University professor Sharon Marcus about The Drama of Celebrity, her tour-de-force account of how stars are born, publicized, and in time devoutly scrapbooked by adoring fans. They tackle a question at least as old as Sarah Bernhardt: who or what makes a star? Rather than crediting star making to the culture industry, to fans, or to star themselves, Sharon makes the case that all three forces together constitute a celebrity creation machine. After discussing her archival work on theatrical scrapbooking in Indiana, Sharon pulls from the vaults a marvelous Hollywood memoir, Brooke Haywood's Haywired. That triggers discussion of the studio system and how its models of celebrity are and are not with us today. Sharon's two Recallable Books also capitalize on mid-century notions of celebrity: Mommie Dearest by Christina Crawford and Edie: American Girl by Jean Stein and George Plimpton. John's choice, The Entertainer by Margaret Talbot, another biographical account written by a star's daughter, gives a slightly rosier perspective on the family memoir. Discussed in this episode: Sharon Marcus, The Drama of Celebrity Daniel Boorstin, The Image (“a person who is known for his well-knownness”) Theodor Adorno and Theodore Horkheimer, “Culture Industry” in Dialectic of Enlightenment Henry Jenkins, “Textual Poachers“ Dick Herbdige, “Subculture: The Meaning of Style“ Mark Twain, Patented Scrapbook Innovator Brooke Hayward, Haywire Christina Crawford, Mommie Dearest Jean Stein, George Plimpton, Edie, American Girl Margaret Talbot, The Entertainer Read the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/film

As Oscar Season rolls around, Recall This Book looks back to John's 2019 discussion with Columbia University professor Sharon Marcus about The Drama of Celebrity, her tour-de-force account of how stars are born, publicized, and in time devoutly scrapbooked by adoring fans. They tackle a question at least as old as Sarah Bernhardt: who or what makes a star? Rather than crediting star making to the culture industry, to fans, or to star themselves, Sharon makes the case that all three forces together constitute a celebrity creation machine. After discussing her archival work on theatrical scrapbooking in Indiana, Sharon pulls from the vaults a marvelous Hollywood memoir, Brooke Haywood's Haywired. That triggers discussion of the studio system and how its models of celebrity are and are not with us today. Sharon's two Recallable Books also capitalize on mid-century notions of celebrity: Mommie Dearest by Christina Crawford and Edie: American Girl by Jean Stein and George Plimpton. John's choice, The Entertainer by Margaret Talbot, another biographical account written by a star's daughter, gives a slightly rosier perspective on the family memoir. Discussed in this episode: Sharon Marcus, The Drama of Celebrity Daniel Boorstin, The Image (“a person who is known for his well-knownness”) Theodor Adorno and Theodore Horkheimer, “Culture Industry” in Dialectic of Enlightenment Henry Jenkins, “Textual Poachers“ Dick Herbdige, “Subculture: The Meaning of Style“ Mark Twain, Patented Scrapbook Innovator Brooke Hayward, Haywire Christina Crawford, Mommie Dearest Jean Stein, George Plimpton, Edie, American Girl Margaret Talbot, The Entertainer Read the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts

As Oscar Season rolls around, Recall This Book looks back to John's 2019 discussion with Columbia University professor Sharon Marcus about The Drama of Celebrity, her tour-de-force account of how stars are born, publicized, and in time devoutly scrapbooked by adoring fans. They tackle a question at least as old as Sarah Bernhardt: who or what makes a star? Rather than crediting star making to the culture industry, to fans, or to star themselves, Sharon makes the case that all three forces together constitute a celebrity creation machine. After discussing her archival work on theatrical scrapbooking in Indiana, Sharon pulls from the vaults a marvelous Hollywood memoir, Brooke Haywood's Haywired. That triggers discussion of the studio system and how its models of celebrity are and are not with us today. Sharon's two Recallable Books also capitalize on mid-century notions of celebrity: Mommie Dearest by Christina Crawford and Edie: American Girl by Jean Stein and George Plimpton. John's choice, The Entertainer by Margaret Talbot, another biographical account written by a star's daughter, gives a slightly rosier perspective on the family memoir. Discussed in this episode: Sharon Marcus, The Drama of Celebrity Daniel Boorstin, The Image (“a person who is known for his well-knownness”) Theodor Adorno and Theodore Horkheimer, “Culture Industry” in Dialectic of Enlightenment Henry Jenkins, “Textual Poachers“ Dick Herbdige, “Subculture: The Meaning of Style“ Mark Twain, Patented Scrapbook Innovator Brooke Hayward, Haywire Christina Crawford, Mommie Dearest Jean Stein, George Plimpton, Edie, American Girl Margaret Talbot, The Entertainer Read the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

As Oscar Season rolls around, Recall This Book looks back to John's 2019 discussion with Columbia University professor Sharon Marcus about The Drama of Celebrity, her tour-de-force account of how stars are born, publicized, and in time devoutly scrapbooked by adoring fans. They tackle a question at least as old as Sarah Bernhardt: who or what makes a star? Rather than crediting star making to the culture industry, to fans, or to star themselves, Sharon makes the case that all three forces together constitute a celebrity creation machine. After discussing her archival work on theatrical scrapbooking in Indiana, Sharon pulls from the vaults a marvelous Hollywood memoir, Brooke Haywood's Haywired. That triggers discussion of the studio system and how its models of celebrity are and are not with us today. Sharon's two Recallable Books also capitalize on mid-century notions of celebrity: Mommie Dearest by Christina Crawford and Edie: American Girl by Jean Stein and George Plimpton. John's choice, The Entertainer by Margaret Talbot, another biographical account written by a star's daughter, gives a slightly rosier perspective on the family memoir. Discussed in this episode: Sharon Marcus, The Drama of Celebrity Daniel Boorstin, The Image (“a person who is known for his well-knownness”) Theodor Adorno and Theodore Horkheimer, “Culture Industry” in Dialectic of Enlightenment Henry Jenkins, “Textual Poachers“ Dick Herbdige, “Subculture: The Meaning of Style“ Mark Twain, Patented Scrapbook Innovator Brooke Hayward, Haywire Christina Crawford, Mommie Dearest Jean Stein, George Plimpton, Edie, American Girl Margaret Talbot, The Entertainer Read the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

Theodor Adorno and Max Horkheimer (1944) - The Culture Industry:Enlightenment as Mass DeceptionLisa Fevral:https://www.youtube.com/channel/UCJdvK5wMriowQqbGC7G0lDAhttps://twitter.com/LisaFevralhttps://www.instagram.com/lisafevral/ This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit lisafevral.substack.com

Jake Romm joins the podcast to explain why anti-semitism and zionism have more in common than separates them. In this conversation we discuss the work of mid-century thinkers such as Jean Paul Sartre, Theodor Adorno, Max Horkheimer, as well recent scholarship from Nadia Abu El-Haj and the writing of Palestinian political prisoners, to better understand the many consistencies between anti-semitic and zionist ideology. This conversation draws on two of Jake's recent essays ('Elements of Anti-Semitism' and 'Idée Fixe' both published in Parapraxis Magazine) and references a short course he recently ran with the Psychosocial Foundation titled Zionism as an Antisemitism. Jake Romm is a writer and human rights lawyer based in Brooklyn. He is associate editor of Protean Magazine and the US Representative for the Hind Rajab Foundation. His writing has appeared in The Nation, the Brooklyn Rail, The Baffler, Parapraxis and elsewhere. SUPPORT: www.buymeacoffee.com/redmedicineSoundtrack by Mark PilkingtonTwitter: @red_medicine__www.redmedicine.substack.com/

W 14 odcinku "Limitów AI" rozmawiamy de facto o storytellingu – narracjach na temat AI oraz o sile perswazji i jej społecznych skutkach. Zaczynamy od kiczu wedle szkoły frankfurckiej (Max Horkheimer, Theodor Adorno) – chodzi o takie masowo reprodukowane treści (narracje, obrazy), które są łatwe w odbiorze (zrozumiałe, emocjonalnie absorbujące) i które tym samym na masową skalą odwracają uwagę od spraw trudnych, złożonych i naprawdę ważnych, a w szczególności odwracają uwagę od spraw niewygodnych dla tych, którzy ten masowy obieg (re)produkcji treści kształtują z pozycji władzy. W rozmowie wspieramy się krytycznymi analizami m.in. Karen Hao, Kate Crawford oraz Sylwii Czubkowskiej. Pytanie brzmi zatem: do jakiego stopnia opowieści o AI to technologiczny kicz? Special Guests: Edyta Sadowska and Kasia Zaniewska.

Tessa Szyszkowitz in conversation with Jonathan Coe and Giuliano da EmpoliIN PRAISE OF POLITICAL LITERATUREWhen politics goes low, literature goes high: When, how and why do authors give their novels a political twist?When Michelle Obama coined the phrase “When they go low, we go high” at the Democratic Party conference in 2016 she was talking about ethical leadership. Different from politicians, authors do not have an obligation to be either ethical nor leaders. Or do they?Literature has been abused for political propaganda throughout history. Vergil's “Aeneis” portrayed the emperor Augustus as heroic and his regime as a gift from God. In more modern times Jean Paul Sartre and Theodor Adorno had a public spat about Pros and Cons of political Literature: In his essay “What is literature?” Sartre advocated for engaged literature to further social change. In his essay “Commitment” Adorno called such literature as ineffective and even harmful.Both Jonathan Coe and Giuliano da Empoli are known for their political literature. While Coe often uses humour and satire to mix social commentary into his bestsellers –  as in his Brexit-Satire Middle England – da Empoli comes from the other direction entirely. His first time novel and instant bestseller The Wizard of the Kremlin – Der Magier im Kreml – was a beautiful novel about a trade he knows all too well himself. He writes about Vladislaw Surkow, former influential chief advisor to the Russian president Vladimir Putin, after da Empoli served as a political former advisor to former Italian prime minister Matteo Renzi. Jonathan Coe, born 1961, is a British novelist. He would possibly rather be known as a musician –he still plays keyboards and composes music for two bands: The Peer Group and Italy's Artchipel Orchestra. But since he became too successful as a novelist, people know him as an author. “What a Carve Up!”, “The Rotters club”, “Middle England” are only a few highlights in his oeuvre. He received many prizes among them The Costa Novel of the Year and the Prix du Livre Européen. His newest novel was  published this August in German: “Der Beweis meiner Unschuld”, Folio Verlag, 2025. Giuliano  da Empoli, born 1973, is the Swiss Italian author of The Wizard of the Kremlin – Der Magier im Kreml, a first time novel and bestseller about Vladislaw Surkow, former influential chief advisor to the Russian president Vladimir Putin. He is a former political advisor himself, he served as the deputy mayor for cultural affairs in Florence to Matteo Renzi, and later as his political advisor during Renzi's term as head of the Italian government (2014-2016) – an experience recounted in Le Florentin („The Florentine“) Giuliano da Empoli is a professor at Sciences Po university, the founder of the pro-European political thinktank  Volta in Milan and has just publishedhis new book  Die Stunde der Raubtiere (L'Heure des prédateurs, The Hour of the Predator,), a reflection on the current era of new autocrats allied with tech magnates.  Tessa Szyszkowitz is an author and UK correspondent for the Austrian weekly Falter. Her latest book was “Echte Engländer – Britain and Brexit” (2018)

Longe das rodas literárias, a caminho da sua casa, Paul Sheldon um escritor muito popular sofre um acidade e acaba resgatado por uma grande fã. Sorte? Achamos que não! Em Misery: Louca Obsessão Mr. King mostra que o amor pode - de fato! - ser demonstrado por dor, pés arrancados, traumas, além de tortura e sofrimento. Vem tirar suas próprias conclusões e ajudar Andreia D'Oliveira e Gabi Idealli a descobrir se a obra é apenas ficção ou um forte receio. Comentados no Episódio Lista do AFI dos 100 maiores heróis e vilões do cinema Misery: Louca Obsessão, romance escrito por Stephen King Misery: Louca Obsessão (1990 ‧ Terror/Crime ‧ 1h 47m), dirigido por Rob Reiner Artigo "A indústria cultural: o iluminismo como mistificação de massas" de Theodor Adorno e Max Horkheimer Livros em Cartaz 014 – Primavera King! À Espera de um Milagre (1999 ‧ Crime/Fantasia ‧ 3h 9m) dirigido por Frank Darabont O Aprendiz (1998 ‧ Terror/Ficção policial ‧ 1h 51m) dirigido por Bryan Singer Um Sonho de Liberdade (1994 ‧ Thriller/Ficção policial ‧ 2h 22m) dirigido por Frank Darabont

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. 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

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

n este podcast, Gibrán Larrauri y Christian analizan el texto de Theodor Adorno sobre la astrología, explorando su relevancia en la sociedad contemporánea. Discuten cómo la astrología actúa como un síntoma de tendencias sociales, la influencia de la dependencia psicológica en la creencia en la astrología, y cómo la industria cultural utiliza este fenómeno para mantener el status quo. A través de un enfoque psicoanalítico, se examina la astrología como un objeto fóbico que canaliza la angustia y la búsqueda de sentido en un mundo cada vez más administrado y desorientado. En esta conversación se exploran las implicaciones sociales y psicológicas de la astrología, destacando su papel como mecanismo de control social y propaganda. Se discute cómo la astrología puede ofrecer respuestas superficiales a problemas profundos, alimentando la debilidad del yo y la dependencia de los individuos en un contexto de manipulación y eufemismos. Además, se analiza la dualidad de la individualidad en la era contemporánea, donde la búsqueda de autenticidad se convierte en un producto de consumo. En esta conversación, Gibrán Larrauri y Christian abordan la crítica de la industria cultural y su relación con la astrología, explorando cómo esta última actúa como un engaño de masas que refuerza la dependencia y la falta de autocrítica en los individuos. A través de la obra de Adorno y otros teóricos críticos, se discute la tendencia contemporánea hacia la superficialidad en el conocimiento y la importancia de conectar con el pasado para entender el presente. La astrología se presenta como un síntoma de una sociedad que busca respuestas rápidas y fáciles, evitando la profundización en los problemas reales que enfrenta.#pensamientocrítico #ideología #astrología Capítulos: 00:00 Introducción al Análisis de Adorno05:57 La Astrología como Superstición de Segunda Mano12:01 Dependencia y Necesidad de Apoyo Paternal17:43 La Astrología y la Industria Cultural23:43 La Paranoia en la Sociedad Administrada29:52 Reflexiones Finales sobre la Astrología y la Dependencia35:33 La crítica de la mediación de la experiencia42:25 Astrología como respuesta a la angustia47:57 La irracionalidad de la astrología53:48 Astrología como reflejo del status quo01:00:04 El tiempo y la astrología como control social01:07:49 La División del Tiempo Vital01:15:09 La Manipulación y la Debilidad del Yo01:20:24 La Individualidad como Mercancía01:41:44 La Subordinación a la Autoridad01:47:19 La Racionalidad en un Mundo Irracional01:55:21 La Tendencia al Olvido y la Industria Cultural02:09:15 Desarrollo Individual y Exigencias Sociales02:15:03 La Industria Cultural y la Astrología02:24:56 Identidad y Astrología02:30:04 Consecuencias de la Creencia en la Astrología

Toisen maailmansodan jälkeen yhteiskunnan syvärakenteisiin jäi jotakin mikä ruokkii fasistiseen järjestykseen alistumista, sanoo filosofi Theodor Adorno (1903-1969). Tänä päivänä Adornon kriittinen filosofia elää renessanssia. Uudet Adorno-suomennokset herättävät ajankohtaisia kysymyksiä: Miksi ihminen samastuu valtaan jota hänellä ei ole? Millainen on auktoriteettiuskoinen persoonallisuustyyppi? Keskustelemassa Adornon suomentaja ja valtio-opin tutkija Taneli Viitahuhta sekä professori ja mediatutkija Anu Koivunen. Lähetyksessä kuulumiset myös käynnissä olevasta Ikaalisten Puistofilosofiasta järjestäjä Antti Sorrilta. Jakke Holvas toimittaa.

Jeudi 4 mai 2023Anselm JappeUn complot permanent contre le monde entier – Essais sur Guy Debord, éditions L'ÉchappéeEn dialogue avec Giancarlo Rossi« Une louche allure de complot permanent contre le monde entier » : telle était la définition que Guy Debord avait donnée des éditions Champ libre qui le publiaient. Elle pourrait bien s'appliquer à toute la trajectoire publique de Debord lui-même. Devenu apparemment « acceptable » depuis sa mort en 1994, transformé même, selon certains, en icône et gloire nationale, le fondateur de l'Internationale situationniste n'est cependant pas devenu, malgré toutes les allégations en ce sens, un auteur comme les autres.Ce livre se propose donc de sauver la puissance de dérangement que constitue son œuvre : y sont examinés entre autres la fin de l'art et la fin de la politique, sa lecture de Marx, sa contribution à la réflexion historique, les parallélismes possibles (ou pas) avec les écrits de Theodor Adorno, Hannah Arendt et Jean Baudrillard. Sa curieuse récupération par le monde de l'art y est évoquée, ainsi que la question de son « actualité ».Les gens les plus différents se revendiquent de Debord et des situationnistes : il convient de leur rappeler que l'auteur de La Société du spectacle a toujours voulu s'opposer au monde entier, ou presque. Après la lecture de ces textes, les historiens comme les artistes, les militants comme les cinéastes se demanderont s'ils ont bien fait de compter Debord parmi leurs amis. Théoricien de la critique de la valeur, Anselm Jappe a notamment publié La Société autophage (La Découverte, 2017), Béton. Arme de construction massive du capitalisme (L'échappée, 2020) et Sous le soleil noir du capital (Crise et Critique, 2021).

Theodor Adorno afirmou certa vez não possuir hobby algum, o que inicialmente pode parecer radical: o que uma pessoa sem hobbies faz na vida? Falamos neste episódio sobre o fenômeno do tempo livre no capitalismo e suas conexões com padrões de comportamento, tédio, a cultura do “do it yourself” (faça você mesmo), indústria cultural e alguns outros temas relacionados.- Nossa chave PIX: filosofiavermelha@gmail.com- Curso "Introdução à filosofia - dos pré-socráticos a Sartre": https://www.udemy.com/course/introducao-a-filosofia-dos-pre-socraticos-a-sartre/?couponCode=F12B3616964FA6AB0482- Curso "Filosofia para a vida: refletir para viver melhor": https://www.udemy.com/course/filosofia-para-a-vida-refletir-para-viver-melhor/?couponCode=8EECC0AF66D8DA12E5BE- Curso "Crítica da religião: Feuerbach, Nietzsche e Freud": https://www.udemy.com/course/critica-da-religiao-feuerbach-nietzsche-e-freud/?couponCode=8DA324F5CEF90917F959- Curso "A filosofia de Karl Marx - uma introdução": https://www.udemy.com/course/a-filosofia-de-karl-marx-uma-introducao/?couponCode=BDAC9250CEBD0B08E266- Inscreva-se gratuitamente em nossa newsletter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://filosofiavermelha.org/index.php/newsletter/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠- Apoia.se: seja um de nossos apoiadores e mantenha este trabalho no ar: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://apoia.se/filosofiavermelha⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠- Nossa chave PIX: filosofiavermelha@gmail.com- Adquira meu livro: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.almarevolucionaria.com/product-page/pr%C3%A9-venda-duvidar-de-tudo-ensaios-sobre-filosofia-e-psican%C3%A1lise⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠- Meu site: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.filosofiaepsicanalise.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠- Clube de leitura: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/watch?v=WWEjNgKjqqI⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Nemški filozof Theodor Adorno, utemeljitelj frankfurtske šole, je trdil, da je napisati pesem po Auschwitzu barbarsko, saj se "prek principa estetske stilizacije nezamisljiva usoda vendarle kaže tako, kot da bi imela kak smisel". Seveda je poezija mogoča v najbolj nemogočih razmerah, ampak dejstvo je, da nas genocid zamaje v temelju naše človeškosti. Da to ni le beseda. Je groza, ki ostane, tudi ko se konča in tudi če je nočemo videti.

Bienvenidos a un nuevo Spaces en directo. Como si yo fuese el protagonista de Ellos Viven hoy vengo a soltarles una entradilla en forma de arenga. Ponte cómodo y abre tus oídos. ¡Abrelos porque te voy a contar la verdad que no quieren que sepas! Todo este rollo del nihilismo, la gente actuando como niños, obsesionada con memes estúpidos, videos de TikTok y cosas sin importancia vital, no es casualidad. No, no, no. Es un plan orquestado, una red tejida por las élites para mantenernos dormidos, distraídos y sin cuestionar nada. Déjame que te lo explique todo, pieza por pieza, porque esto es más grande de lo que parece. ¡Escucha bien, porque hasta la palabra "nihilista" tiene un trasfondo que te hace pensar quién quiere que pensemos en "nada"! La palabra viene del latín nihil, que significa "nada", puro vacío, la ausencia total de significado. Pero no te engañes, esto no es solo un capricho lingüístico, ¡es una pista de cómo nos han manipulado para abrazar el vacío! El término empezó a tomar forma en el siglo XVIII, pero se puso de moda en el XIX, cuando filósofos, escritores y, sí, ciertas élites comenzaron a jugar con la idea de que nada importa, que no hay verdad, ni Dios, ni propósito. La raíz latina nihil ya se usaba en la Antigua Roma, en textos legales y filosóficos, para hablar de cosas que no existían o carecían de valor. Pero el nihilismo como lo conocemos hoy empezó a gestarse con los pensadores modernos, sobre todo en Europa. Uno de los primeros en darle forma fue Friedrich Nietzsche, el filósofo alemán que en 1880 gritó a los cuatro vientos que "Dios ha muerto" (En Así hablo Zarathustra, 1883). Nietzsche no estaba celebrando, ¡estaba advirtiendo! Decía que sin un sistema de valores (como la religión o la moral tradicional), la humanidad caería en un abismo donde nada tiene sentido, un vacío que llamó nihilismo. Pero aquí viene lo sospechoso: mientras Nietzsche alertaba sobre el peligro, otros parecían encantados con la idea. ¿Quiénes? Los que querían una sociedad sin rumbo, fácil de controlar. El término "nihilista" se popularizó antes de Nietzsche, en Rusia, con los nihilistas rusos de los 1860s, un grupo de intelectuales y revolucionarios que rechazaban toda autoridad: el zar, la iglesia, la familia, todo. El escritor Iván Turguénev los inmortalizó en su novela Padres e hijos (1862), donde describe a un personaje, Bazarov, como un "nihilista" que no cree en nada, solo en la ciencia y la destrucción del viejo orden. Pero, ¿sabes qué? Algunos dicen que estos nihilistas no eran solo rebeldes, sino peones de un juego mayor. Potencias extranjeras y grupos subversivos financiaban ideas radicales para desestabilizar Rusia. ¿Te suena familiar? Es el mismo truco que usan hoy: siembra el caos, haz que la gente crea en "nada", y tendrás un rebaño sin dirección. Y aquí entra la conspiración: la palabra "nihilista" no solo describe a los que no creen en nada, sino que se ha convertido en una herramienta para los que quieren que vivas en el vacío. Fíjate en cómo la cultura moderna, desde Hollywood hasta las redes sociales, glorifica la idea de que "nada importa". ¿Por qué? Porque un nihilista no lucha, no cuestiona, no se organiza. Solo consume, se ríe de memes absurdos y se pierde en la matrix digital. Pero sigamos hablando de la antigua Roma ya que en la actualidad vivimos en un circo moderno, una versión 2.0 del "panem et circenses" de los romanos. En la antigua Roma, los emperadores daban pan y espectáculos para que el pueblo no se revelara. Hoy, las élites globales —los banqueros, los dueños de las Big Tech, los políticos corruptos— hacen lo mismo, pero con esteroides. Nos bombardean con Netflix, tendencias virales, influencers haciendo retos absurdos y realities que no aportan nada. ¿Por qué? Porque mientras estamos pegados al celular viendo un gato bailando o discutiendo sobre el último drama de Twitter, no estamos pensando en los problemas reales: la desigualdad, el control económico, las guerras que financian a escondidas. Esto no es nuevo, ¿sabes? Ya lo decían tipos como Theodor Adorno, un filósofo alemán de la Escuela de Frankfurt, que en los años 40 y 50 escribió sobre la "industria cultural". Este hombre, junto a su colega Max Horkheimer, advirtió que los medios masivos (cine, radio, prensa) no eran solo entretenimiento, sino herramientas para estandarizar el pensamiento y mantener a las masas pasivas. Adorno decía que la cultura pop nos convierte en consumidores obedientes, adictos a lo superficial, mientras las élites manipulan desde las sombras. Y eso fue antes de internet, ¡imagínate ahora con algoritmos que saben exactamente qué mostrarte para mantenerte enganchado! Pero no se queda ahí. Esto va más allá del entretenimiento. Hay una ingeniería social en marcha, un plan deliberado para degradar nuestra cultura y hacernos más tontos, más infantiles. Mira cómo han transformado la educación: menos filosofía, menos historia crítica, menos lógica, y más énfasis en cosas vagas como "habilidades socioemocionales" o en fomentar la cultura del grupo, o lo que es lo mismo, del rebaño. ¿Quién está detrás? Algunos señalan a fundaciones globalistas como la Rockefeller o la Open Society de George Soros, que supuestamente financian cambios curriculares para suavizar las mentes. Y no olvidemos a Hollywood y la música pop: letras vacías, películas que glorifican el hedonismo, la violencia o el individualismo extremo. Todo esto nos empuja a un nihilismo puro: si nada importa, si no hay valores profundos, ¿para qué luchar? Mejor nos quedamos viendo videos de 15 segundos en TikTok, riéndonos de cosas absurdas mientras el mundo se desmorona. Adorno lo vio venir y lo puso en practica con la puesta en marcha de grupos como Los Beatles: él decía que la cultura de masas nos aliena, nos hace olvidar quiénes somos y nos convierte en engranajes de una máquina capitalista que solo beneficia a los de arriba. Y hablando de tecnología, ¡aquí viene lo gordo! Las redes sociales no son un accidente, son armas psicológicas. Los algoritmos de plataformas como Instagram, TikTok o YouTube están diseñados para hackear tu cerebro. ¿Sabías que empresas como Meta contratan a neurocientíficos para perfeccionar sus sistemas? Es verdad, hay estudios, como los de Tristan Harris, exdiseñador de Google, que revelan cómo estas plataformas manipulan la dopamina, el químico del placer, para mantenerte enganchado. Cada "like", cada notificación, cada video absurdo que no puedes parar de ver es parte de un diseño para que no pienses, no reflexiones, no crezcas. Esto crea una sociedad infantil, incapaz de concentrarse más de 10 segundos, obsesionada con lo instantáneo. ¿Y quién controla estas empresas? Los mismos multimillonarios que financian agendas globales, como los de Silicon Valley o el Foro Económico Mundial. ¿Coincidencia? No lo creo. Ahora, conecta los puntos: este nihilismo, esta despreocupación, no es solo cultural, es un declive inducido. Hay teorías que dicen que todo esto forma parte de un plan mayor, algo como el "Nuevo Orden Mundial" o “El Gran Reset". El Foro Económico Mundial, liderado por tipos como Klaus Schwab, habla abiertamente de un "gran reseteo" para cambiar la economía y la sociedad. ¿Y qué mejor manera de controlar a la gente que debilitándola? Destruyen los valores tradicionales —familia, comunidad, religión— y los reemplazan con un individualismo vacío, un "sé tú mismo" que en realidad significa "consume y no pienses". Sin un propósito mayor, la gente cae en el nihilismo, se vuelve cínica, se ríe de todo, y se refugia en cosas absurdas como coleccionar Funko Pops o pelear en redes por tonterías. Esto no es espontáneo, ¡es un diseño! Mi teoría es que hay fuerzas más oscuras, no solo las mal llamadas élites, sino algo espiritual, como una guerra contra el alma humana. Esas elites psicopatas que Pedro Bustamente denomino elites psicopatocraticas. Mira lo que pasó con el arte: antes inspiraba, ahora tenemos "arte contemporáneo" que parece un chiste, como un plátano pegado a una pared vendido por millones. Eso no es arte, es una burla para mantenernos confundidos. En el informe Iron Mountain de 1966 que pidió el presiente Kennedy antes de ser asesinado se explicaba perfectamente como la degradación del arte fue planifica por la CIA, allí se decia: “También resulta instructivo observar que el carácter de la cultura de una sociedad mantiene una estrecha relación con su potencial para hacer la guerra dentro del contexto de su época. No es ningún accidente que la actual "explosión cultural" en los Estados Unidos tenga lugar en una época marcada por un desarrollo inusualmente rápido de la tecnología bélica. Esta relación se reconoce más generalmente de lo que dejaría entrever la literatura especializada en este tema. Por ejemplo, muchos artistas y autores están comenzando a expresar su preocupación acerca de las opciones de creatividad limitadas que prevén en un mundo sin guerras, quellos creen o esperan estará pronto entre nosotros. Actualmente, se están preparando para esta posibilidad realizando experimentaciones sin precedentes con formas carentes de sentido; sus intereses en años recientes se han focalizado crecientemente en diseños abstractos, emociones gratuitas, ocurrencias fortuitas y secuencias sin relación.” Y por si fuera poco, la sobrecarga de información nos ha fracturado. La posverdad, la polarización, las fake news: todo eso es parte del plan. En 2016, Oxford nombró "posverdad" como la palabra del año, describiéndola como un mundo donde los hechos objetivos importan menos que las emociones y las narrativas. ¿Y quién gana con esto? Los que controlan los medios y las plataformas. Si no confías en nada, si todo es un meme, entonces no hay verdad, no hay lucha, solo nihilismo. La gente se cansa, se rinde, y se entretiene con cosas absurdas porque es más fácil que enfrentar un mundo roto. Es como dijo Neil Postman en su libro Divirtiéndonos hasta la muerte (1985): “no nos están esclavizando con cadenas, sino con entretenimiento. Nos están matando con risas.” Entonces, ¿qué tenemos? Un plan maestro: usan los medios para distraernos, la tecnología para adormecernos, la educación para debilitarnos y la cultura para infantilizarnos. Todo para que no levantemos la cabeza y veamos quién mueve los hilos. La educación como decía Bertrand Rusell «estará bien confinada a la clase gobernante y al populacho no se le permitirá saber como estas convicciones fueron generadas«. ¿Los nombres? Algunos señalan a los Rockefeller, los Rothschild, el Foro Económico Mundial, las Big Tech. Yo sostengo que es más grande, que hay poderes que ni conocemos. Pero la prueba está a la vista: una sociedad nihilista, obsesionada con lo absurdo, que no sabe ni quién es Theodor Adorno ni por qué su advertencia sobre la cultura de masas es más relevante que nunca. Despierta, ¡esto no es un juego! Si quieres pruebas, mira las redes, busca los documentos filtrados de fundaciones globalistas publicados por Maria Desiluminate, Nuevo Desorden Mundial, o Desmontando a Babylon, o lee a Adorno, a Orwell, a Bertrand Ruseel o a Postman. Todo está ahí, pero tienes que querer verlo. ¡Despertad, porque nos tienen distraídos como marionetas en su circo! Las élites, desde los días de Adorno y su Escuela de Frankfurt hasta los titanes de Silicon Valley, han tejido un plan maestro: usar la industria cultural, los algoritmos dopamínicos y la posverdad para sumirnos en un nihilismo vacío. Nos inundan con entretenimientos absurdos —memes, TikToks, dramas de redes— para mantenernos infantiles, despreocupados y ciegos ante su control. La palabra "nihilista", nacida del latín nihil y moldeada por los rebeldes rusos y Nietzsche, es su arma secreta: nos convierten en creyentes de la "nada", mientras ellos mueven los hilos del poder desde las sombras. ………………………………………………………………………………………. ¡Agarraos porque os voy a contar una verdad oculta que los poderosos no quieren que sepais! Los sabateanos y el frankismo son la clave para entender cómo el mundo se sumió en el caos nihilista que vivimos hoy. Los sabateanos o sabateos son los discípulos del autoproclamado mesías judío Shabtai Tzvi, nacido en el imperio otomano, el cual se convirtió al Islam en 1666…¿bonita fecha, no creéis? Son partidarios de la Cábala y del Zohar y afirman la existencia de una ley oculta y secreta, los sabateos interpretaron la conversión de su líder como un mandamiento para practicar una religión oculta y secreta. Un tipo que en el siglo XVII se autoproclamó Mesías y dijo que la redención llegaba rompiendo todas las reglas. ¿Cumplir la Torá? ¡Pff, para qué! Él y sus seguidores sabateanos creían que el pecado era el camino a la salvación, una movida que ya olía a rebelión contra todo lo sagrado. Cuando Tzvi se convirtió al islam bajo presión otomana, sus seguidores más fieles, los Dönmeh, se volvieron criptojudíos, viviendo una doble vida mientras planeaban en las sombras. Esto no es teoría, ¡es historia pura que podéis rastrear! Luego aparece Jacob Frank, el verdadero cerebro maquiavélico. Este tipo, en el siglo XVIII, llevó el sabateanismo a otro nivel, diciendo que era el sucesor de Tzvi. Frank no solo quería romper las reglas, quería destruirlas por completo. Su lema era que el mundo debía caer en una "saturación de pecado" para forzar la llegada del Mesías. ¿Rituales raros? Claro, como esa movida en Lanškroun en 1756, donde sus seguidores bailaban alrededor de una mujer semidesnuda, diciendo que era la Shekhinah. Este es un término hebreo que viene de la raíz shajan ("habitar") y, en el judaísmo, se refiere a la presencia divina de Dios en el mundo, o a que una persona esta habitada por un espíritu, vamos que esta poseída. ¡Pura locura! Frank y sus frankistas se convirtieron al cristianismo en masa, pero no te engañes, era una fachada. En secreto, seguían con sus creencias locas, infiltrándose en la sociedad europea como una red oculta. Si cruzamos el charco hasta España y tenemos un siglo antes a los alumbrados, una secta mística del siglo XVI que también olía a subversión. Estos tipos, que surgieron alrededor de 1511 en Castilla, creían en un contacto directo con Dios a través de éxtasis y visiones, despreciando los sacramentos y la autoridad de la Iglesia. Decían que, al estar "iluminados" por Dios, no podían pecar, sin importar lo que hicieran. ¿Os suena familiar? Su idea de "dejamiento" (entregarse pasivamente a Dios) se parece mucho a la transgresión deliberada de Tzvi. La Inquisición los persiguió a muerte, encarcelando a líderes como Isabel de la Cruz y Pedro Ruiz de Alcaraz en 1524, porque veían en ellos un peligro herético con tintes protestantes. Pero, ¿y si los alumbrados eran un eco temprano de la misma mentalidad antinomiana que Tzvi predicaría después? ¡Es como si alguien estuviera sembrando la semilla de la rebelión espiritual en distintos frentes! Y aquí entra el jesuitismo, la gran pieza que conecta todo en esta conspiración. La Compañía de Jesús, fundada en 1540 por Ignacio de Loyola, se creó para ser la vanguardia de la Contrarreforma, combatiendo herejías como el protestantismo y, sí, los alumbrados. Pero esperad, ¡aquí hay algo turbio! Los jesuitas eran famosos por su disciplina, su infiltración en las élites y su "obediencia ciega", algo que algunos conspiranoicos dicen que se parece sospechosamente a las tácticas de los Dönmeh sabateanos, que se colaban en otras religiones mientras mantenían sus creencias secretas. Es famoso el tema de la monista secreta, un texto que habla de las técnicas de infiltración que usaban y usan los jesuitas. Donde esta permitido hacer cualquier maldad con tal de salirse con la suya. Curiosamente, Ignacio de Loyola fue investigado por la Inquisición en 1527 por posible simpatía con los alumbrados, aunque salió libre. ¿Coincidencia? ¡Yo digo que no! Quizás los jesuitas, mientras combatían herejías, aprendieron un par de trucos de los alumbrados sobre manipulación y control espiritual, usándolos para su propia agenda de poder. Ahora, aquí viene lo gordo: esta idea de "redención a través del pecado" es el germen del nihilismo que hoy nos tiene atrapados. Frank no solo quería romper las leyes judías, sino TODAS las leyes morales. ¿Os suena familiar? ¡Es el eco de Nietzsche gritando que "Dios ha muerto"! La filosofía de Nietzsche, con su rechazo a los valores tradicionales y su idea de que no hay verdad absoluta, no salió de la nada. Bebió directo de esa fuente envenenada del frankismo, que decía que destruir el orden moral era el camino a la libertad. Los frankistas, con su desprecio por el Talmud y las normas, fueron los primeros en decir que nada importa, que todo vale si sirve al "gran plan". ¡Eso es nihilismo puro, amigos! Y no creais que esto se quedó en el siglo XVIII. Los frankistas, con sus conversiones falsas al cristianismo, se metieron en las élites de Europa. Hay quienes dicen que familias poderosas, incluso en América, tienen raíces frankistas. ¿Nombres como Brandeis o Frankfurter te dicen algo? No es casualidad. Estos tipos sembraron las semillas de una ideología que destruye cualquier sentido de propósito, dejando un vacío que hoy llamamos nihilismo moderno. Desde el marxismo cultural hasta los movimientos que promueven el caos moral, todo tiene el ADN de esa "involución" que Frank predicaba. No era una regresión biológica, ¡era un plan para sumir al mundo en la anarquía espiritual! Lo más loco es cómo lo hicieron: los frankistas no solo querían pecar, querían que el mundo entero se hundiera en el pecado. Frank decía que el caos moral forzaría la redención, pero, ¿y si la redención nunca llega? Lo que queda es un mundo donde nadie cree en nada, donde los valores se derrumban. Eso es exactamente lo que Nietzsche teorizó después, y lo que hoy vemos en la cultura: un vacío donde todo es relativo, donde no hay bien ni mal. El solipsismo satanista que impera por todas partes. Los frankistas, con sus rituales y su infiltración, fueron los arquitectos de esta mentalidad. No lo digo yo, ¡lo dicen los hechos históricos! No es ninguna sorpresa que el frankismo tuviera hasta 50,000 seguidores en su momento, muchos en Polonia, donde se mezclaron con la nobleza católica. Desde ahí, su influencia se extendió como un virus. Si queréis pruebas, leed los primeros trabajos de Gershom Scholem, que destripó el sabateanismo y mostró cómo sus ideas eran una bomba de relojería. La evolución del estudio de Scholem sobre el sabbateanismo sirve como prueba de la creciente reticencia de Scholem y otros muchos a criticar el proyecto sionista tras el Holocausto y la Segunda Guerra Mundial y de su giro gradual desde la marginalidad hacia convicciones políticas más dominantes. En resumen, los sabateanos y Frank armaron el escenario para el nihilismo actual. Su plan de "redención a través del pecado" no era misticismo inocente, era una declaración de guerra contra los valores. Nietzsche solo tomó el testigo y lo gritó más alto. Hoy, cuando ves una sociedad que no cree en nada, que celebra la transgresión por la transgresión, estás viendo el legado de Frank y sus locos. ¡Despierta, que el nihilismo no es casualidad, es un plan que lleva siglos en marcha! ………………………………………………………………………………………. ¡Y hasta aquí el podcast de hoy, amigos! Hemos desentrañado cómo las distracciones modernas y la infantilización de la sociedad nos mantienen en una danza perpetua de entretenimiento vacío, lejos de la verdad incómoda. Como decía Orwell, “el pueblo que elige corruptos, impostores, ladrones y traidores no es víctima, sino cómplice”. Y en la misma línea, Russell nos advertía que “la mayoría de las personas preferirían morir antes que pensar; de hecho, muchas lo hacen”. Así que, mientras el mundo nos lanza notificaciones y pantallas para anestesiarnos, recordad: despertad, cuestionad, pensad. Pero, claro, si todo esto os parece demasiado... ¡hoy no, mañana! ………………………………………………………………………………………. Conductor del programa UTP Ramón Valero @tecn_preocupado Canal en Telegram @UnTecnicoPreocupado Un técnico Preocupado un FP2 IVOOX UTP http://cutt.ly/dzhhGrf BLOG http://cutt.ly/dzhh2LX Ayúdame desde mi Crowfunding aquí https://cutt.ly/W0DsPVq Invitados ………………………………………………………………………………………. Enlaces citados en el podcast: AYUDA A TRAVÉS DE LA COMPRA DE MIS LIBROS https://tecnicopreocupado.com/2024/11/16/ayuda-a-traves-de-la-compra-de-mis-libros/ MIRANDO HACIA ATRÁS VI: ANTICIPÁNDONOS A HG WELLS CUARTA PARTE https://tecnicopreocupado.com/2020/01/31/mirando-hacia-atras-vi-anticipandonos-a-hg-wells-cuarta-parte/ LA PEDAGOGÍA WALDORF CREADA POR STEINER, LA NEW AGE Y EL LUCIFERANISMO https://tecnicopreocupado.com/2018/04/02/la-pedagogia-waldorf-creada-por-steiner-la-new-age-y-el-luciferanismo/ APRENDER DEL PASADO PARA VALERNOS EN EL FUTURO https://tecnicopreocupado.com/2014/05/17/aprender-del-pasado-para-valernos-en-el-futuro/ DESTRUCCIÓN DE LA FAMILIA Y LOS VALORES https://tecnicopreocupado.com/2018/07/10/destruccion-de-la-familia-y-los-valores/ DESTRUCCIÓN DE LA FAMILIA Y LOS VALORES. 2ª PARTE https://tecnicopreocupado.com/2019/01/14/destruccion-de-la-familia-y-los-valores-2a-parte/ ………………………………………………………………………………………. Música utilizada en este podcast: Tema inicial Heros Epílogo Mañana - Los Iberos https://youtu.be/uVa-Yi07ZYk?feature=shared

Adi Nester is an Assistant Professor of German and Jewish Studies at the University of North Carolina at Chapel Hill. Her first monograph, Unsettling Difference: Bible, Music Drama, and the Critique of German Jewish Identity, appeared with Cornell University Press. The book studies the discourse of Jewish difference in the first half of the twentieth century through its expressions in biblical-themed musical dramas, their literary sources, and the intellectual debates surrounding the works. Adi's research and teaching concentrate on the interrelations between music, literature, and philosophy in the German and German Jewish traditions. She has published essays on topics ranging from the music philosophies of Theodor Adorno and Vladimir Jankélévitch, the role of Wagner's music in Thomas Mann's literature, and the language philosophy of Walter Benjamin, to the treatment of memory culture in the poetry and social critical writings of contemporary German-Jewish activist Max Czollek. 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

Adi Nester is an Assistant Professor of German and Jewish Studies at the University of North Carolina at Chapel Hill. Her first monograph, Unsettling Difference: Bible, Music Drama, and the Critique of German Jewish Identity, appeared with Cornell University Press. The book studies the discourse of Jewish difference in the first half of the twentieth century through its expressions in biblical-themed musical dramas, their literary sources, and the intellectual debates surrounding the works. Adi's research and teaching concentrate on the interrelations between music, literature, and philosophy in the German and German Jewish traditions. She has published essays on topics ranging from the music philosophies of Theodor Adorno and Vladimir Jankélévitch, the role of Wagner's music in Thomas Mann's literature, and the language philosophy of Walter Benjamin, to the treatment of memory culture in the poetry and social critical writings of contemporary German-Jewish activist Max Czollek. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

Adi Nester is an Assistant Professor of German and Jewish Studies at the University of North Carolina at Chapel Hill. Her first monograph, Unsettling Difference: Bible, Music Drama, and the Critique of German Jewish Identity, appeared with Cornell University Press. The book studies the discourse of Jewish difference in the first half of the twentieth century through its expressions in biblical-themed musical dramas, their literary sources, and the intellectual debates surrounding the works. Adi's research and teaching concentrate on the interrelations between music, literature, and philosophy in the German and German Jewish traditions. She has published essays on topics ranging from the music philosophies of Theodor Adorno and Vladimir Jankélévitch, the role of Wagner's music in Thomas Mann's literature, and the language philosophy of Walter Benjamin, to the treatment of memory culture in the poetry and social critical writings of contemporary German-Jewish activist Max Czollek. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Adi Nester is an Assistant Professor of German and Jewish Studies at the University of North Carolina at Chapel Hill. Her first monograph, Unsettling Difference: Bible, Music Drama, and the Critique of German Jewish Identity, appeared with Cornell University Press. The book studies the discourse of Jewish difference in the first half of the twentieth century through its expressions in biblical-themed musical dramas, their literary sources, and the intellectual debates surrounding the works. Adi's research and teaching concentrate on the interrelations between music, literature, and philosophy in the German and German Jewish traditions. She has published essays on topics ranging from the music philosophies of Theodor Adorno and Vladimir Jankélévitch, the role of Wagner's music in Thomas Mann's literature, and the language philosophy of Walter Benjamin, to the treatment of memory culture in the poetry and social critical writings of contemporary German-Jewish activist Max Czollek. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts

Adi Nester is an Assistant Professor of German and Jewish Studies at the University of North Carolina at Chapel Hill. Her first monograph, Unsettling Difference: Bible, Music Drama, and the Critique of German Jewish Identity, appeared with Cornell University Press. The book studies the discourse of Jewish difference in the first half of the twentieth century through its expressions in biblical-themed musical dramas, their literary sources, and the intellectual debates surrounding the works. Adi's research and teaching concentrate on the interrelations between music, literature, and philosophy in the German and German Jewish traditions. She has published essays on topics ranging from the music philosophies of Theodor Adorno and Vladimir Jankélévitch, the role of Wagner's music in Thomas Mann's literature, and the language philosophy of Walter Benjamin, to the treatment of memory culture in the poetry and social critical writings of contemporary German-Jewish activist Max Czollek. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Send us a textThe philosopher Theodor Adorno lays a powerful groundwork for thinking ethically about animals! Find out more! 

Er war ein Philosoph, Literaturkritiker, ein jüdischer Berliner aus gutem Haus, ein Exilant. Walter Benjamin war ein Coverboy der 68er, sein Bild mit Nickelbrille und Zigarette verwandelte sich ein ikonografisches Foto. So wollte die Linke sich selbst sehen: Schlau, cool, hedonistisch. Seine Freunde hießen Theodor Adorno, Hannah Arendt, Bertold Brecht. Alles berühmte Namen, aber auch gleichzeitig Vertreter verschiedener Versionen des Linksseins. Aber wie wurde der wohlbehütete Bürgersohn ein Linker? Und wie färbte die Biografie auf sein Linkssein ab? Von Frank Herweck SWR 2025

The would-be composer and philosopher Theodor Adorno played classical piano and came up with influential studies of authoritarianism, antisemitism and propaganda. He also wrote about the experience of listening to a radio voice. Jacob Downs's Essay for Radio 3 reflects on his insights and how far they remain relevant in a time of headphone listening, smart speakers and AI voices. Dr Jacob Kingsbury Downs lectures in Music at the University of Oxford and is an honorary research fellow at the University of Sheffield. He also works as a musician and arranger working with composers including Erland Cooper and Anna Phoebe. He is a New Generation Thinker on the scheme run by the BBC and the Arts and Humanities Research Council to share academic research on radio. Producer: Kirsty McQuire

We discuss John's art, his dissertation, “Communication & Control”, his “Theses on Punk Rock”, and briefly his “Fifteen Suppositions”. We also discuss Alain Badiou, Gilles Deleuze, Theodor Adorno, Michael Pisaro, Jacob Taubes, Simone Weil, Georges Bataille, Sergii Bulgakov, David Bentley Hart, Jordan Daniel Wood, St. Isaac of Nineveh, Jean-Phillipe Rameau, Jean-Jacques Rousseau, and more.

Hello Interactors,From election lies to climate denial, misinformation isn't just about deception — it's about making truth feel unknowable. Fact-checking can't keep up, and trust in institutions is fading. If reality is up for debate, where does that leave us?I wanted to explore this idea of “post-truth” and ways to move beyond it — not by enforcing truth from the top down, but by engaging in inquiry and open dialogue. I examine how truth doesn't have to be imposed but continually rediscovered — shaped through questioning, testing, and refining what we know. If nothing feels certain, how do we rebuild trust in the process of knowing something is true?THE SLOW SLIDE OF FACTUAL FOUNDATIONSThe term "post-truth" was first popularized in the 1990s but took off in 2016. That's when Oxford Dictionaries named it their Word of the Year. Defined as “circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief”, the term reflects a shift in how truth functions in public discourse.Though the concept of truth manipulation is not new, post-truth represents a systemic weakening of shared standards for knowledge-making. Sadly, truth in the eyes of most of the public is no longer determined by factual verification but by ideological alignment and emotional resonance.The erosion of truth infrastructure — once upheld by journalism, education, and government — has destabilized knowledge credibility. Mid-20th-century institutions like The New York Times and the National Science Foundation ensured rigorous verification. But with rising political polarization, digital misinformation, and distrust in authority, these institutions have lost their stabilizing role, leaving truth increasingly contested rather than collectively affirmed.The mid-20th century exposed truth's fragility as propaganda reshaped public perception. Nazi ideology co-opted esoteric myths like the Vril Society, a fictitious occult group inspired by the 1871 novel The Coming Race, which depicted a subterranean master race wielding a powerful life force called "Vril." This myth fed into Nazi racial ideology and SS occult research, prioritizing myth over fact. Later, as German aviation advanced, the Vril myth evolved into UFO conspiracies, claiming secret Nazi technologies stemmed from extraterrestrial contact and Vril energy, fueling rumors of hidden Antarctic bases and breakaway civilizations.Distorted truths have long justified extreme political action, demonstrating how knowledge control sustains authoritarianism. Theodor Adorno and Hannah Arendt, Jewish-German intellectuals who fled the Nazis, later warned that even democracies are vulnerable to propaganda. Adorno (1951) analyzed how mass media manufactures consent, while Arendt (1972) showed how totalitarian regimes rewrite reality to maintain control.Postwar skepticism, civil rights movements, and decolonization fueled academic critiques of traditional, biased historical narratives. By the late 20th century, universities embraced theories questioning the stability of truth, labeled postmodernist, critical, and constructivist.Once considered a pillar of civilization, truth was reframed by French postmodernist philosophers Michel Foucault and Jean Baudrillard as a construct of power. Foucault argued institutions define truth to reinforce authority, while Baudrillard claimed modern society had replaced reality with media-driven illusions. While these ideas exposed existing power dynamics in academic institutions, they also fueled skepticism about objective truth — paving the way for today's post-truth crisis. Australian philosophy professor, Catherine (Cathy) Legg highlights how intellectual and cultural shifts led universities to question their neutrality, reinforcing postmodern critiques that foreground subjectivity, discourse, and power in shaping truth. Over time, this skepticism extended beyond academia, challenging whether any authority could claim objectivity without reinforcing existing power structures.These efforts to deconstruct dominant narratives unintentionally legitimized radical relativism — the idea that all truths hold equal weight, regardless of evidence or logic. This opened the door for "alternative facts", now weaponized by propaganda. What began as a challenge to authoritarian knowledge structures within academia escaped its origins, eroding shared standards of truth. In the post-truth era, misinformation, ideological mythmaking, and conspiracy theories thrive by rejecting objective verification altogether.Historian Naomi Oreskes describes "merchants of doubt" as corporate and political actors who manufacture uncertainty to obstruct policy and sustain truth relativism. By falsely equating expertise with opinion, they create the illusion of debate, delaying action on climate change, public health, and social inequities while eroding trust in science. In this landscape, any opinion can masquerade as fact, undermining those who dedicate their lives to truth-seeking.PIXELS AND MYTHOLOGY SHAPE THE GEOGRAPHYThe erosion of truth infrastructures has accelerated with digital media, which both globalizes misinformation and reinforces localized silos of belief. This was evident during COVID-19, where false claims — such as vaccine microchips — spread widely but took deeper root in communities with preexisting distrust in institutions. While research confirms that misinformation spreads faster than facts, it's still unclear if algorithmic amplification or deeper socio-political distrust are root causes.This ideological shift is strongest in Eastern Europe and parts of the U.S., where institutional distrust and digital subcultures fuel esoteric nationalism. Post-Soviet propaganda, economic instability, and geopolitical tensions have revived alternative knowledge systems in Russia, Poland, and the Balkans, from Slavic paganism to the return of the Vril myth, now fused with the Save Europe movement — a digital blend of racial mysticism, ethnic nostalgia, and reactionary politics.Above ☝️is a compilation of TikTok videos currently being pushed to my 21 year old son. They fuse ordinary, common, and recognizable pop culture imagery with Vril imagery (like UFO's and stealth bombers) and esoteric racist nationalism, religious fundamentalism, and hyper-masculine mythologies. A similar trend appears in post-industrial and rural America, where economic decline, government distrust, and cultural divides sustain conspiratorial thinking, religious fundamentalism, and hyper-masculine mythologies. The alt-right manosphere mirrors Eastern Europe's Vril revival, with figures like Zyzz and Bronze Age Pervert offering visions of lost strength. Both Vril and Save Europe frame empowerment as a return to ethnic or esoteric power (Vril) or militant resistance to diversity (Save Europe), turning myth into a tool of political radicalization.Climate change denial follows these localized patterns, where scientific consensus clashes with economic and cultural narratives. While misinformation spreads globally, belief adoption varies, shaped by economic hardship, institutional trust, and political identity.In coal regions like Appalachia and Poland, skepticism stems from economic survival, with climate policies seen as elitist attacks on jobs. In rural Australia, extreme weather fuels conspiracies about government overreach rather than shifting attitudes toward climate action. Meanwhile, in coastal Louisiana and the Netherlands, where climate impacts are immediate and undeniable, denial is rarer, though myths persist, often deflecting blame from human causes.Just as Vril revivalism, Save Europe, and the MAGA manosphere thrive on post-industrial uncertainty, climate misinformation can also flourish in economically vulnerable regions. Digital platforms fuel a worldview skewed, where scrolling myths and beliefs are spatially glued — a twisted take on 'think globally, act locally,' where fantasy folklore becomes fervent ideology.FINDING TRUTH WITH FRACTURED FACTS…AND FRIENDSThe post-truth era has reshaped how we think about knowledge. The challenge isn't just misinformation but growing distrust in expertise, institutions, and shared reality. In classrooms and research, traditional ways of proving truth often fail when personal belief outweighs evidence. Scholars and educators now seek new ways to communicate knowledge, moving beyond rigid certainty or radical relativism.Professor Legg has turned to the work of 19th-century American philosopher Charles Sanders Peirce, whose ideas about truth feel surprisingly relevant today. Peirce didn't see truth as something fixed or final but as a process — something we work toward through questioning, testing, and refining our understanding over time.His approach, known as pragmatism, emphasizes collaborative inquiry, self-correction, and fallibilism — the idea that no belief is ever beyond revision. In a time when facts are constantly challenged, Peirce's philosophy offers not just a theory of truth, but a process for rebuilding trust in knowledge itself.For those unfamiliar with Peirce and American pragmatism, a process that requires collaborating with truth deniers may seem not only unfun, but counterproductive. But research on deradicalization strategies suggests that confrontational debunking (a failed strategy Democrats continue to adhere to) often backfires. Lecturing skeptics only reinforces belief entrenchment.In the early 1700's Britain was embroiled in the War of Spanish Succession. Political factions spread blatant falsehoods through partisan newspapers. It prompted Jonathan Swift, the author of Gulliver's Travels, to observe in The Art of Political Lying (1710) that"Reasoning will never make a man correct an ill opinion, which by reasoning he never acquired."This is likely where we get the more familiar saying: you can't argue someone out of a belief they didn't reason themselves into. Swift's critique of propaganda and public gullibility foreshadowed modern research on cognitive bias. People rarely abandon deeply held beliefs when confronted with facts.Traditionally, truth is seen as either objectively discoverable (classical empiricism) — like physics — or constructed by discourse and power (postmodernism) — like the Lost Cause myth, which recast the Confederacy as noble rather than pro-slavery. It should be noted that traditional truth also comes about by paying for it. Scientific funding from private sources often dictates which research is legitimized. As Legg observes,“Ironically, such epistemic assurance perhaps rendered educated folk in the modern era overly gullible to the written word as authority, and the resulting ‘fetishisation' of texts in the education sector has arguably led to some of our current problems.”Peirce, however, offered a different path:truth is not a fixed thing, but an eventual process of consensus reached by a community of inquirers.It turns out open-ended dialogue that challenges inconsistencies within a belief system is shown to be a more effective strategy.This process requires time, scrutiny, and open dialogue. None of which are very popular these days! It should be no surprise that in today's fractured knowledge-making landscape of passive acceptance of authority or unchecked personal belief, ideological silos reinforce institutional dogma or blatant misinformation. But Peirce's ‘community of inquiry' model suggests that truth can't be lectured or bought but strengthened through collective reasoning and self-correction.Legg embraces this model because it directly addresses why knowledge crises emerge and how they can be countered. The digital age has resulted in a world where beliefs are reinforced within isolated networks rather than tested against broader inquiry. Trump or Musk can tweet fake news and it spreads to millions around the world instantaneously.During Trump's 2016 campaign, false claims that Pope Francis endorsed him spread faster than legitimate news. Misinformation, revisionist history, and esoteric nationalism thrive in these unchecked spaces.Legg's approach to critical thinking education follows Peirce's philosophy of inquiry. She helps students see knowledge not as fixed truths but as a network of interwoven, evolving understandings — what Peirce called an epistemic cable made up of many small but interconnected fibers. Rather than viewing the flood of online information as overwhelming or deceptive, she encourages students to see it as a resource to be navigated with the right tools and the right intent.To make this practical, she introduces fact-checking strategies used by professionals, teaching students to ask three key questions when evaluating an online source:* Who is behind this information? (Identifying the author's credibility and possible biases)* What is the evidence for their claims? (Assessing whether their argument is supported by verifiable facts)* What do other sources say about these claims? (Cross-referencing to see if the information holds up in a broader context)By practicing these habits, students learn to engage critically with digital content. It strengthens their ability to distinguish reliable knowledge from misinformation rather than simply memorizing facts. It also meets them where they are without judgement of whatever beliefs they may hold at the time of inquiry.If post-truth misinformation reflects a shift in how we construct knowledge, can we ever return to a shared trust in truth — or even a shared reality? As institutional trust erodes, fueled by academic relativism, digital misinformation, and ideological silos, myths like climate denial and Vril revivalism take hold where skepticism runs deep. Digital platforms don't just spread misinformation; they shape belief systems, reinforcing global echo chambers.But is truth lost, or just contested? Peirce saw truth as a process, built through inquiry and self-correction. Legg extends this, arguing that fact-checking alone won't solve post-truth; instead, we need a culture of questioning — where people test their own beliefs rather than being told what's right or wrong.I won't pretend to have the answer. You can tell by my bibliography that I'm a fan of classical empiricism. But I'm also a pragmatic interactionist who believes knowledge is refined through collaborative inquiry. I believe, as Legg does, that to move beyond post-truth isn't about the impossible mission of defeating misinformation — it's about making truth-seeking more compelling than belief. Maybe even fun.What do you think? This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

With NAPLES 1925: Adorno, Benjamin, and the Summer That Made Critical Theory (Yale University Press, tr. Shelley Frisch), Martin Mittelmeier traces the roots of the Frankfurt School in southern Italy. We talk about the epiphany on the lip of a volcano in Lanzerote that brought this book to life, the years he spent poring over Theodor Adorno's writing (and the temptation to mimic Adorno's style), how Walter Benjamin's principle of porosity arose from both the tuff stone & the way of living of Naples, and the challenge of evoking the Naples of a century ago and how it led to a theory of society. We get into Critical Theory's attempts at understanding populism and oligarchic takeovers and why Adorno is having A Moment in Germany, the fun of speculating about meetings among great thinkers — yeah, I get into George Orwell, Henry Miller, and Inside the Whale —, the utopian aspect of local life in Naples and Capri, the complexities of reputation and destiny, and whether Critical Theory can hold up during the hyper-internet era. We also discuss the difficulties of translation with critical theory's associative language, why I need to read Hernán Diaz' Trust, his new work about Thomas Mann working with Adorno on Doctor Faustus in Pacific Palisades (a.k.a. Weimar Under The Palm Trees), how he's changed in the decade-plus since writing the book, and more. • More info at our site • Support The Virtual Memories Show via Stripe, Patreon, or Paypal, and subscribe to our e-newsletter

In his new book, Dr. Carl Trueman writes, “The very rhetoric and concepts of critical theory, the other, intersectionality, and their like have become influential tools of wielding power rather than dismantling it. And so—as Frankfurt School members Max Horkheimer and Theodor Adorno themselves would no doubt point out—things have become their opposite; the liberator has become the tyrant, the tools of freedom have become the weapons of oppression.” Perhaps Goethe's Mephistopheles captures critical theory best when he uttered to Faust, “I am the spirit that negates.” Join me and Dr. Carl Trueman as we discuss the philosophy and the danger of critical theory in his new book To Change All Worlds: Critical Theory from Marx to Marcuse. Stay up-to-date with the latest episodes of the Evangelization & Culture Podcast biweekly on WordOnFire.org, on YouTube, or wherever you get your podcasts. You can get more content like this in the quarterly print journal of the Word on Fire Institute, Evangelization & Culture.

In this episode, we discuss Theodor Adorno's essay “Free Time”, in which the critical theorist really lets his cantankerous old man flag fly. He argues that how our subjectivities are shaped by capitalist culture and work discipline makes it very difficult—maybe even impossible—to use our time off the clock in genuinely meaningful ways. Certainly we waste a lot of our precious hours consuming pointless, artless slop and participating in activities just because we feel like we're supposed to, but is it really the case that everything we do is just unfree pseudo-activity, at best blowing off steam before helplessly getting back to work? We broadly come down on the side of low culture and hobbies, but Marvel movies and Disney adults are definitely cause for concern.References:Theodor Adorno, “Free Time”, trans. Gordon Finlayson and Nicholas Walker, in The Culture Industry: Selected Essays on Mass Culture, ed. J.M. Bernstein (New York: Routledge, 2001).leftofphilosophy.com | @leftofphilmusic:“Vintage Memories” by Schematist | schematist.bandcamp.com“My Space” by Overu | https://get.slip.stream/KqmvAN

We are joined by philosopher and Marxist intellectual Gabriel Rockhill to discuss the relevance and importance of the recently translated work, Western Marxism (Monthly Review Press, 2024) by Domenico Losurdo. In this discussion, we analyze Losurdo's book with a focus on extracting the most seminal insights and lessons from the text. We discuss the various Western Marxist thinkers that are critiqued in the text, from Michel Foucault, Hannah Arendt, Max Horkheimer, to Theodor Adorno and others. We discuss how this text can promote a shift in the western Marxist left in today's time and why it is hitting a nerve. Learn more about Western Marxism by Losurdo please visit (https://monthlyreview.org/product/western-marxism/).  Dr. Gabriel Rockhill is the Founding Director of the Critical Theory Workshop / Atelier de Théorie Critique, Professor of Philosophy and Global Interdisciplinary Studies at Villanova University, and the author or editor of ten books, as well as numerous scholarly and general public articles. He is also the Associate Director of Cultural Studies at Villanova University, Research Associate at the Laboratoire d'anthropologie politique – LAP (EHESS, Paris), one of the editors-in-chief of the World Marxist Review, and co-editor of the book series AIM–Anti-Imperialist Marxism.

Como foi possível a barbárie do século XX? Em Dialética do esclarecimento, Theodor Adorno e Max Horkheimer tentam responder a esta questão e afirmam que o regresso não é algo externo em oposição ao esclarecimento, mas que está contido em seu núcleo. Inscreva-se gratuitamente em nossa newsletter: ⁠⁠https://filosofiavermelha.org/index.php/newsletter/⁠⁠ Curso "Introdução à filosofia - dos pré-socráticos a Sartre": ⁠https://www.udemy.com/course/introducao-a-filosofia-dos-pre-socraticos-a-sartre/?couponCode=FD4925B9DC891D61BEF7⁠ Curso "Crítica da religião: Feuerbach, Nietzsche e Freud": ⁠https://www.udemy.com/course/critica-da-religiao-feuerbach-nietzsche-e-freud/?couponCode=2DF6981ECC92A3C91F6A⁠ Curso "A filosofia de Karl Marx - uma introdução": ⁠https://www.udemy.com/course/a-filosofia-de-karl-marx-uma-introducao/?couponCode=A487EE31D1D797D2B5C8⁠⁠⁠ Apoia.se: seja um de nossos apoiadores e mantenha este trabalho no ar: ⁠⁠⁠https://apoia.se/filosofiavermelha⁠⁠⁠ Nossa chave PIX: filosofiavermelha@gmail.com Adquira meu livro: ⁠⁠⁠https://www.almarevolucionaria.com/product-page/pr%C3%A9-venda-duvidar-de-tudo-ensaios-sobre-filosofia-e-psican%C3%A1lise⁠⁠⁠ Meu site: ⁠⁠⁠https://www.filosofiaepsicanalise.org⁠⁠⁠ Clube de leitura: ⁠⁠⁠https://www.youtube.com/watch?v=WWEjNgKjqqI⁠⁠⁠ Neste episódio oferecemos uma visão panorâmica desta obra, abordando apenas alguns de seus temas a fim de que você saiba do que a obra trata e esteja melhor preparado para a sua leitura. Inicialmente vamos mostrar como o texto surgiu e qual o seu principal objetivo. Em seguida falaremos sobre a relação entre barbárie e esclarecimento, para depois mencionar brevemente a questão do mito de Odisseu e da regressão do indivíduo, e finalizaremos com uma seção um pouco mais longa sobre a indústria cultural.

Capitalism is a revolutionary situation of the last stage of pre-history, and the potential and possibility for freedom, or else it is just what Hegel said history has always been: the slaughter-bench of everything good and virtuous humanity has ever achieved. Marxism defined itself as the critical self-consciousness of this task of socialism in capitalism, but this has been eclipsed by the mere moral condemnation of catastrophe. This happened as a result of Marxism's own failure, over a hundred years ago, to make good on the crisis. This pattern has repeated itself since then, in ever more obscure ways.  Chris Cutrone's Marxism and Politics: Essays on Critical Theory 2006-2024 (Sublation Media, 2024) span the time of the Millennial Left's abortive search to rediscover a true politics for socialism in the history of Marxism: the attempted recovery of a lost revolutionary tradition. Cutrone's participation as a teacher alongside this journey into the heart of Marxism was guided by the Millennial investigation into controversial and divisive figures such as Vladimir Lenin, Rosa Luxembourg, Leon Trotsky, Georg Lukacs, Theodor Adorno and the Frankfurt School, and Marx himself. The question of a political party for socialism loomed large--but was abandoned. Readers of these essays will find no taboo unchallenged, as every aspect of Marxism's accumulated wreckage is underwritten by the red thread and haunting memory of what was once the world-historical character of socialist revolution. Can this Marxist "message in a bottle" cast adrift by hisotry yet be received? 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

Capitalism is a revolutionary situation of the last stage of pre-history, and the potential and possibility for freedom, or else it is just what Hegel said history has always been: the slaughter-bench of everything good and virtuous humanity has ever achieved. Marxism defined itself as the critical self-consciousness of this task of socialism in capitalism, but this has been eclipsed by the mere moral condemnation of catastrophe. This happened as a result of Marxism's own failure, over a hundred years ago, to make good on the crisis. This pattern has repeated itself since then, in ever more obscure ways.  Chris Cutrone's Marxism and Politics: Essays on Critical Theory 2006-2024 (Sublation Media, 2024) span the time of the Millennial Left's abortive search to rediscover a true politics for socialism in the history of Marxism: the attempted recovery of a lost revolutionary tradition. Cutrone's participation as a teacher alongside this journey into the heart of Marxism was guided by the Millennial investigation into controversial and divisive figures such as Vladimir Lenin, Rosa Luxembourg, Leon Trotsky, Georg Lukacs, Theodor Adorno and the Frankfurt School, and Marx himself. The question of a political party for socialism loomed large--but was abandoned. Readers of these essays will find no taboo unchallenged, as every aspect of Marxism's accumulated wreckage is underwritten by the red thread and haunting memory of what was once the world-historical character of socialist revolution. Can this Marxist "message in a bottle" cast adrift by hisotry yet be received? Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Capitalism is a revolutionary situation of the last stage of pre-history, and the potential and possibility for freedom, or else it is just what Hegel said history has always been: the slaughter-bench of everything good and virtuous humanity has ever achieved. Marxism defined itself as the critical self-consciousness of this task of socialism in capitalism, but this has been eclipsed by the mere moral condemnation of catastrophe. This happened as a result of Marxism's own failure, over a hundred years ago, to make good on the crisis. This pattern has repeated itself since then, in ever more obscure ways.  Chris Cutrone's Marxism and Politics: Essays on Critical Theory 2006-2024 (Sublation Media, 2024) span the time of the Millennial Left's abortive search to rediscover a true politics for socialism in the history of Marxism: the attempted recovery of a lost revolutionary tradition. Cutrone's participation as a teacher alongside this journey into the heart of Marxism was guided by the Millennial investigation into controversial and divisive figures such as Vladimir Lenin, Rosa Luxembourg, Leon Trotsky, Georg Lukacs, Theodor Adorno and the Frankfurt School, and Marx himself. The question of a political party for socialism loomed large--but was abandoned. Readers of these essays will find no taboo unchallenged, as every aspect of Marxism's accumulated wreckage is underwritten by the red thread and haunting memory of what was once the world-historical character of socialist revolution. Can this Marxist "message in a bottle" cast adrift by hisotry yet be received? Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Capitalism is a revolutionary situation of the last stage of pre-history, and the potential and possibility for freedom, or else it is just what Hegel said history has always been: the slaughter-bench of everything good and virtuous humanity has ever achieved. Marxism defined itself as the critical self-consciousness of this task of socialism in capitalism, but this has been eclipsed by the mere moral condemnation of catastrophe. This happened as a result of Marxism's own failure, over a hundred years ago, to make good on the crisis. This pattern has repeated itself since then, in ever more obscure ways.  Chris Cutrone's Marxism and Politics: Essays on Critical Theory 2006-2024 (Sublation Media, 2024) span the time of the Millennial Left's abortive search to rediscover a true politics for socialism in the history of Marxism: the attempted recovery of a lost revolutionary tradition. Cutrone's participation as a teacher alongside this journey into the heart of Marxism was guided by the Millennial investigation into controversial and divisive figures such as Vladimir Lenin, Rosa Luxembourg, Leon Trotsky, Georg Lukacs, Theodor Adorno and the Frankfurt School, and Marx himself. The question of a political party for socialism loomed large--but was abandoned. Readers of these essays will find no taboo unchallenged, as every aspect of Marxism's accumulated wreckage is underwritten by the red thread and haunting memory of what was once the world-historical character of socialist revolution. Can this Marxist "message in a bottle" cast adrift by hisotry yet be received? Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Capitalism is a revolutionary situation of the last stage of pre-history, and the potential and possibility for freedom, or else it is just what Hegel said history has always been: the slaughter-bench of everything good and virtuous humanity has ever achieved. Marxism defined itself as the critical self-consciousness of this task of socialism in capitalism, but this has been eclipsed by the mere moral condemnation of catastrophe. This happened as a result of Marxism's own failure, over a hundred years ago, to make good on the crisis. This pattern has repeated itself since then, in ever more obscure ways.  Chris Cutrone's Marxism and Politics: Essays on Critical Theory 2006-2024 (Sublation Media, 2024) span the time of the Millennial Left's abortive search to rediscover a true politics for socialism in the history of Marxism: the attempted recovery of a lost revolutionary tradition. Cutrone's participation as a teacher alongside this journey into the heart of Marxism was guided by the Millennial investigation into controversial and divisive figures such as Vladimir Lenin, Rosa Luxembourg, Leon Trotsky, Georg Lukacs, Theodor Adorno and the Frankfurt School, and Marx himself. The question of a political party for socialism loomed large--but was abandoned. Readers of these essays will find no taboo unchallenged, as every aspect of Marxism's accumulated wreckage is underwritten by the red thread and haunting memory of what was once the world-historical character of socialist revolution. Can this Marxist "message in a bottle" cast adrift by hisotry yet be received? Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

Zionism, and the project of ethnic cleansing and colonial settlement in historic Palestine, is often rightly compared to other projects of European colonialism. But in a recent essay for Parapraxis, my guest Jake Romm argues that Zionism not only has been influenced by the European imperial project, but that it has also been massively shaped by anti-semitism, and that in its recapitulation of anti-semitic stereotypes, and even anti-semitic practice, it makes sense to view Zionism as a species of anti-semitism itself. We talked about how Jake came to this view via Max Horkheimer and Theodor Adorno's The Dialectic of Enlightenment, why he thinks Zionism has always been bent on the destruction of the Palestinian people and could never be content with merely exploiting Palestinian labour. And we also talked about the extreme machismo of Israeli society, and how October 7th was experienced as an emasculating event. Finally, we talked about Israel's likely turn to a permanent occupation of Gaza - and the possibility of the creation of new Israeli settlements in the territory.

durée : 01:24:07 - Theodor Adorno

Nous sommes en 1784, année de la publication d'un ouvrage qui sera intitulé en français « Qu'est-ce que les Lumières ? ». Il est signé Emmanuel Kant. Le philosophe allemand y écrit : "Les Lumières, c'est la sortie de l'homme hors de l'état de tutelle dont il est lui-même responsable. L'état de tutelle est l'incapacité de se servir de son entendement sans la conduite d'un autre [...] Sapere Aude ! Aie le courage de te servir de ton propre entendement ! Voilà la devise des Lumières." Quatre ans plus tard, dans la « Critique de la raison pratique » du même Kant, on peut lire : "Agis de telle sorte que la maxime de ta volonté puisse être érigée en loi morale universelle." Près de cent cinquante ans plus tard, deux autres philosophes allemands, Theodor Adorno et Max Horkheimer, notent dans leur ouvrage « Dialectique de la raison » : « Ce qui est en cause, ce n'est pas la conservation du passé, mais la réalisation des espoirs du passé (…) La critique à laquelle sont soumises les Lumières tend à préparer un concept positif de ces Lumières qui puisse les libérer des rets dans lesquels les tient la domination aveugle. » Alors comment défendre les Lumières aujourd'hui ? Leur idéal d'émancipation a-t-il encore un sens ? Quelles sont les Lumières du vingt-et-unième siècle ? Invitée: Corine Pelluchon, philosophe, professeure à l'Université Gustave-Eiffel. Autrice de « Les Lumières à l'âge du vivant » Editions du Seuil. Sujets traités : Emmanuel Kant, lumières, Philosophe, morale, Theodor Adorno, Max Horkheimer, Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be : https://auvio.rtbf.be/emission/5936 Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

Exir, Toby and Jackson join for a discussion on the (in)famous Frankfurt School. They discuss the history of the Institute for Social Research from its founding as a think tank for the study of the workers' movement, through the turn to critical theory and empirical social research in the 1930s, its flight to America in the wake of the Nazis' rise to power, and its return to Germany after the Second World War. Focusing in on Max Horkheimer, Theodor Adorno, and Herbert Marcuse, they use the trajectory of these thinkers and the Institute to consider questions of how intellectuals should relate to political movements, the relationship between theory and empirical research, and the possibility and desirability of intellectual independence. They also discuss some of the key ideas of the Frankfurt School, including the critique of instrumental reason, the concept of the totally administered society, and Marcuse's development of psychoanalytic ideas.

Like the serious academics they are, Hannah and Marcelle not only researched Disney in academic journals, they also went to the happiest place on earth! They made custom Theodor Adorno t-shirts, scooped Marcelle's eight-year-old and Gender Playground co-host, Raimi Marx, and wen on their way! In this bonus episode, they answer your questions about the experience. Sharing one mic, Raimi, Marcelle and Hannah talk about managing expectations, capitalism's hold on joy, the relationship between surrealist world-making and psychedelics and so much more! If you enjoy this episode, head over to Patreon.com/ohwitchplease for Part II! The rest of the conversation is available at all our tiers. For just $5 USD/month you'll have access to the rest of this conversation (including the story about Robbie — the Disney employee who made a bad day better), all the bonus perks we've already released, and Hannah's new video podcast, Making Worlds.And, if you enjoyed this episode, please share it with family and friends! Word-of-mouth is the primary way we reach new listeners who are interested in feminist materialist critique, pop culture and laughing at and from within *the discourse.* Share the show today!***Material Girls is a new show that aims to make sense of the zeitgeist through materialist critique* and critical theory! Each episode looks at a unique object of study (something popular now or from back in the day) and over the course of three distinct segments, Hannah and Marcelle apply their academic expertise to the topic at hand.We'll be back in one week for a regular episode!*Materialist Critique is, at its simplest possible level, a form of cultural critique – that is, scholarly engagement with a cultural text of some kind – that is interested in modes of production, moments of reception, and the historical and ideological contexts for both. Materialist critique is really interested in the question of why a particular cultural work or practice emerged at a particular moment. Music Credits:“Shopping Mall”: by Jay Arner and Jessica Delisle ©2020Used by permission. All rights reserved. As recorded by Auto Syndicate on the album “Bongo Dance”. Hosted on Acast. See acast.com/privacy for more information.

Why is Star Wars so popular? What were the material conditions that set the first film, A New Hope, up for success in 1977? What can a Marxist critique help us understand about the film?In this episode, Marcelle leads Hannah through a conversation about one of her favorite franchises by first taking a close look at George Lucas's politics and the state of Hollywood in the 1970s. Marcelle and Hannah then think through the movie's seemingly progressive narrative — and the way it's been co-opted by people of all political views. Pulling on the work of Theodor Adorno and Max Horkheimer, Marcelle offers a Marxist reading of the film's lasting legacy and asks: what is conservative about the film? How does the film work to undermine and/or reinforce the ideology of repressive state apparatuses?If you like our show, please share it with family and friends! Word-of-mouth is the primary way we reach new listeners who are interested in feminist materialist critique, pop culture and laughing at and from within *the discourse.* Share the show today!***Material Girls is a new show that aims to make sense of the zeitgeist through materialist critique* and critical theory! Each episode looks at a unique object of study (something popular now or from back in the day) and over the course of three distinct segments, Hannah and Marcelle apply their academic expertise to the topic at hand.We'll be back in two weeks for another episode, but until then, be sure to check out all the bonus content we have on our Patreon at Patreon.com/ohwitchplease. You can learn more about the show at ohwitchplease.ca and on our instagram at instagram.com/ohwitchplease! Want more from us? Check out our website ohwitchplease.ca.*Materialist Critique is, at its simplest possible level, a form of cultural critique – that is, scholarly engagement with a cultural text of some kind – that is interested in modes of production, moments of reception, and the historical and ideological contexts for both. Materialist critique is really interested in the question of why a particular cultural work or practice emerged at a particular moment. Music Credits:“Shopping Mall”: by Jay Arner and Jessica Delisle ©2020Used by permission. All rights reserved. As recorded by Auto Syndicate on the album “Bongo Dance”. Hosted on Acast. See acast.com/privacy for more information.

This week, Emily Bazelon and David Plotz are joined by The Atlantic's Franklin Foer to discuss Joe Biden's White House and The Last Politician; the war in Ukraine and the possible meeting of Kim Jong Un and Vladimir Putin; and Americans' views on the value of higher education. Join us for Political Gabfest Live in Madison, Wisconsin on October 25!   Here are some notes and references from this week's show: The Last Politician: Inside Joe Biden's White House and the Struggle for America's Future by Franklin Foer Seung Min Kim, Stephen Groves, and Farnoush Amiri for AP: “How Biden and McCarthy struck a debt limit deal and staved off a catastrophe” Matthew Yglesias @mattyglesias: “This was Biden's core promise …” Jasmine Wright for CNN: “Kamala Harris found her voice on abortion rights in the year after Dobbs. Now she's making it central to her 2024 message” Imtiaz Tyab for CBS News: “Ukraine counteroffensive makes “notable” progress near Zaporizhzhia, but it's a grinding stalemate elsewhere” Paul Tough for The New York Times Magazine: “Americans Are Losing Faith in the Value of College. Whose Fault Is That?” Ramesh Ponnuru in The Washington Post: “How to restore intellectual diversity on college campuses  Mitchell E. Daniels Jr. in The Washington Post: “Could income-share agreements help solve the student debt crisis?” Bullshit Jobs: A Theory by David Graeber  Sarah Wood for U.S. News & World Report: “Paying for Meals at College: What to Know About Costs” Nine Black Robes: Inside the Supreme Court's Drive to the Right and Its Historic Consequences by Joan Biskupic  Here are this week's chatters:  Emily: Richard Fausset and Danny Hakim for The New York Times: “Georgia Judge Says Two Defendants in Trump Case Will Get Early Trial Together” and Sam Gringlas for NPR: “In the Trump Georgia case, conflicting legal strategies complicate the path to trial” Frank: The Dan Patrick Show: “Does Messi Make MLS Appear Inferior?”; How Soccer Explains the World: An Unlikely Theory of Globalization by Franklin Foer; Essays on Music by Theodor Adorno; and On Late Style: Music and Literature Against the Grain by Edward W. Said  David: One Life: Frederick Douglass at the National Portrait Gallery, Smithsonian, Washington, D.C.; Michel Martin for NPR's All Things Considered: “Picture This: Frederick Douglass Was The Most Photographed Man Of His Time”; and NPR: “'What To The Slave Is The Fourth Of July?': Descendants Read Frederick Douglass' Speech” Listener chatter from Nicole Dorn: Jennifer Senior for The Atlantic: “The Ones We Sent Away”  For this week's Slate Plus bonus segment, Frank, Emily, and David discuss the writing of The Last Politician: Inside Joe Biden's White House and the Struggle for America's Future.  In the latest Gabfest Reads, Emily, David, and John talk with Barbara Kingsolver about her best-selling book, Demon Copperhead.    Email your chatters, questions, and comments to gabfest@slate.com or X us @SlateGabfest. (Messages may be quoted by name unless the writer stipulates otherwise.)   Podcast production by Cheyna Roth  Research by Julie Huygen Hosts Franklin Foer, Emily Bazelon, and David Plotz   Follow @SlateGabfest on X / https://twitter.com/SlateGabfest Slate Gabfest on Facebook / https://www.facebook.com/Gabfest/ Learn more about your ad choices. Visit megaphone.fm/adchoices

This week, Emily Bazelon and David Plotz are joined by The Atlantic's Franklin Foer to discuss Joe Biden's White House and The Last Politician; the war in Ukraine and the possible meeting of Kim Jong Un and Vladimir Putin; and Americans' views on the value of higher education. Join us for Political Gabfest Live in Madison, Wisconsin on October 25!   Here are some notes and references from this week's show: The Last Politician: Inside Joe Biden's White House and the Struggle for America's Future by Franklin Foer Seung Min Kim, Stephen Groves, and Farnoush Amiri for AP: “How Biden and McCarthy struck a debt limit deal and staved off a catastrophe” Matthew Yglesias @mattyglesias: “This was Biden's core promise …” Jasmine Wright for CNN: “Kamala Harris found her voice on abortion rights in the year after Dobbs. Now she's making it central to her 2024 message” Imtiaz Tyab for CBS News: “Ukraine counteroffensive makes “notable” progress near Zaporizhzhia, but it's a grinding stalemate elsewhere” Paul Tough for The New York Times Magazine: “Americans Are Losing Faith in the Value of College. Whose Fault Is That?” Ramesh Ponnuru in The Washington Post: “How to restore intellectual diversity on college campuses  Mitchell E. Daniels Jr. in The Washington Post: “Could income-share agreements help solve the student debt crisis?” Bullshit Jobs: A Theory by David Graeber  Sarah Wood for U.S. News & World Report: “Paying for Meals at College: What to Know About Costs” Nine Black Robes: Inside the Supreme Court's Drive to the Right and Its Historic Consequences by Joan Biskupic  Here are this week's chatters:  Emily: Richard Fausset and Danny Hakim for The New York Times: “Georgia Judge Says Two Defendants in Trump Case Will Get Early Trial Together” and Sam Gringlas for NPR: “In the Trump Georgia case, conflicting legal strategies complicate the path to trial” Frank: The Dan Patrick Show: “Does Messi Make MLS Appear Inferior?”; How Soccer Explains the World: An Unlikely Theory of Globalization by Franklin Foer; Essays on Music by Theodor Adorno; and On Late Style: Music and Literature Against the Grain by Edward W. Said  David: One Life: Frederick Douglass at the National Portrait Gallery, Smithsonian, Washington, D.C.; Michel Martin for NPR's All Things Considered: “Picture This: Frederick Douglass Was The Most Photographed Man Of His Time”; and NPR: “'What To The Slave Is The Fourth Of July?': Descendants Read Frederick Douglass' Speech” Listener chatter from Nicole Dorn: Jennifer Senior for The Atlantic: “The Ones We Sent Away”  For this week's Slate Plus bonus segment, Frank, Emily, and David discuss the writing of The Last Politician: Inside Joe Biden's White House and the Struggle for America's Future.  In the latest Gabfest Reads, Emily, David, and John talk with Barbara Kingsolver about her best-selling book, Demon Copperhead.    Email your chatters, questions, and comments to gabfest@slate.com or X us @SlateGabfest. (Messages may be quoted by name unless the writer stipulates otherwise.)   Podcast production by Cheyna Roth  Research by Julie Huygen Hosts Franklin Foer, Emily Bazelon, and David Plotz   Follow @SlateGabfest on X / https://twitter.com/SlateGabfest Slate Gabfest on Facebook / https://www.facebook.com/Gabfest/ Learn more about your ad choices. Visit megaphone.fm/adchoices

This week, Emily Bazelon and David Plotz are joined by The Atlantic's Franklin Foer to discuss Joe Biden's White House and The Last Politician; the war in Ukraine and the possible meeting of Kim Jong Un and Vladimir Putin; and Americans' views on the value of higher education. Join us for Political Gabfest Live in Madison, Wisconsin on October 25!   Here are some notes and references from this week's show: The Last Politician: Inside Joe Biden's White House and the Struggle for America's Future by Franklin Foer Seung Min Kim, Stephen Groves, and Farnoush Amiri for AP: “How Biden and McCarthy struck a debt limit deal and staved off a catastrophe” Matthew Yglesias @mattyglesias: “This was Biden's core promise …” Jasmine Wright for CNN: “Kamala Harris found her voice on abortion rights in the year after Dobbs. Now she's making it central to her 2024 message” Imtiaz Tyab for CBS News: “Ukraine counteroffensive makes “notable” progress near Zaporizhzhia, but it's a grinding stalemate elsewhere” Paul Tough for The New York Times Magazine: “Americans Are Losing Faith in the Value of College. Whose Fault Is That?” Ramesh Ponnuru in The Washington Post: “How to restore intellectual diversity on college campuses  Mitchell E. Daniels Jr. in The Washington Post: “Could income-share agreements help solve the student debt crisis?” Bullshit Jobs: A Theory by David Graeber  Sarah Wood for U.S. News & World Report: “Paying for Meals at College: What to Know About Costs” Nine Black Robes: Inside the Supreme Court's Drive to the Right and Its Historic Consequences by Joan Biskupic  Here are this week's chatters:  Emily: Richard Fausset and Danny Hakim for The New York Times: “Georgia Judge Says Two Defendants in Trump Case Will Get Early Trial Together” and Sam Gringlas for NPR: “In the Trump Georgia case, conflicting legal strategies complicate the path to trial” Frank: The Dan Patrick Show: “Does Messi Make MLS Appear Inferior?”; How Soccer Explains the World: An Unlikely Theory of Globalization by Franklin Foer; Essays on Music by Theodor Adorno; and On Late Style: Music and Literature Against the Grain by Edward W. Said  David: One Life: Frederick Douglass at the National Portrait Gallery, Smithsonian, Washington, D.C.; Michel Martin for NPR's All Things Considered: “Picture This: Frederick Douglass Was The Most Photographed Man Of His Time”; and NPR: “'What To The Slave Is The Fourth Of July?': Descendants Read Frederick Douglass' Speech” Listener chatter from Nicole Dorn: Jennifer Senior for The Atlantic: “The Ones We Sent Away”  For this week's Slate Plus bonus segment, Frank, Emily, and David discuss the writing of The Last Politician: Inside Joe Biden's White House and the Struggle for America's Future.  In the latest Gabfest Reads, Emily, David, and John talk with Barbara Kingsolver about her best-selling book, Demon Copperhead.    Email your chatters, questions, and comments to gabfest@slate.com or X us @SlateGabfest. (Messages may be quoted by name unless the writer stipulates otherwise.)   Podcast production by Cheyna Roth  Research by Julie Huygen Hosts Franklin Foer, Emily Bazelon, and David Plotz   Follow @SlateGabfest on X / https://twitter.com/SlateGabfest Slate Gabfest on Facebook / https://www.facebook.com/Gabfest/ Learn more about your ad choices. Visit megaphone.fm/adchoices