Podcast appearances and mentions of thomas laqueur

1/2:Réenchanter les funérailles Alors que nous mourrons de plus en plus à l'hôpital ou à l'EHPAD, que les pompes funèbres sont devenues un marché gigantesque à qui nous déléguons des gestes importants auprès de nos défunts, de nombreuses femmes réfléchissent à se réapproprier la mort et les funérailles, collectivement. Comme les féministes ont pu le faire pour les naissances, elles parlent de revaloriser le travail de soin, la nécessité de respecter les corps et la temporalité propre à ces moments intimes et fragiles. Veillées à domicile, toilettes mortuaires, cérémonies, elles souhaitent réenchanter la mort.Comment retrouver des rituels, et le temps nécessaire pour vivre des funérailles à nos images, c'est la question que pose ce premier épisode d'une série de deux autour de la mort. Avec :Hélène Chaudeau, accompagnante funéraireKate Houben, accompagnante funéraireJuliette Cazes, autriceAlexa Hagerty, anthropologueLisa Carayon, juriste Textes :Sortir au jour, Amandine DhéeLa femme-qui-aide et la laveuse, Yvonne VerdierLa laveuse de mort, Sara OmarSpiritualités radicales, Yuna VisantinLa cendre de tes morts, Albertine Delanpe RemerciementsMerci à Martin Julien Coste, Marion Waller, Virginie Chavance. Pour prolonger l'écoute- Collectif Par la racine ;- Pionnières du monde funéraire ;- Anthropologie et mort ;- Au bonheur des morts, Vincianne Despret ;- Le travail des morts, Thomas Laqueur ;- Réenchanter la mort, Youki Vattier ;- Coopérative funéraire de Rennes ;- Coopérative funéraire de Lyon ;- Coopérative funéraire de Bordeaux ;- Pompe funèbre Noir Clair à Lyon ;- Thanatosphere ;- Noémie Robert, célébrante funéraire ;- Association d'entre aide à la fin de vie et au deuil ;- Podcast Mortel par Taous Merakchi ;- Le bizarreum ;- Happy end ;- Collectif pour une Sécurité sociale de la mort ;- Mémé Radio Enregistrements : octobre 2024 - Prise de son, montage, textes et voix : Charlotte Bienaimé - Réalisation et mixage : Charlie Marcelet - Accompagnement réalisation : Gary Salin - Lectures : Estelle Clément Béalem - Accompagnement éditorial : Sarah Bénichou - Illustrations : Anna Wanda Gogusey

1/2:Réenchanter les funérailles Alors que nous mourrons de plus en plus à l'hôpital ou à l'EHPAD, que les pompes funèbres sont devenues un marché gigantesque à qui nous déléguons des gestes importants auprès de nos défunts, de nombreuses femmes réfléchissent à se réapproprier la mort et les funérailles, collectivement. Comme les féministes ont pu le faire pour les naissances, elles parlent de revaloriser le travail de soin, la nécessité de respecter les corps et la temporalité propre à ces moments intimes et fragiles. Veillées à domicile, toilettes mortuaires, cérémonies, elles souhaitent réenchanter la mort.Comment retrouver des rituels, et le temps nécessaire pour vivre des funérailles à nos images, c'est la question que pose ce premier épisode d'une série de deux autour de la mort.Avec :Hélène Chaudeau, accompagnante funéraireKate Houben, accompagnante funéraireJuliette Cazes, autriceAlexa Hagerty, anthropologueLisa Carayon, juristeTextes :Sortir au jour, Amandine DhéeLa femme-qui-aide et la laveuse, Yvonne VerdierLa laveuse de mort, Sara OmarSpiritualités radicales, Yuna VisantinLa cendre de tes morts, Albertine DelanpeRemerciementsMerci à Martin Julier-Costes, Marion Waller, Virginie Chavance.Pour prolonger l'écoute- Collectif Par la racine ;- Pionnières du monde funéraire ; Juliette Cazes- Anthropologie et mort ;- Au bonheur des morts, Vincianne Despret ;- Le travail des morts, Thomas Laqueur ;- Réenchanter la mort, Youki Vattier ;- Coopérative funéraire de Rennes ;- Coopérative funéraire de Lyon ;- Coopérative funéraire de Bordeaux ;- Pompe funèbre Noir Clair à Lyon ;- Thanatosphere ;- Noémie Robert, célébrante funéraire ;- Association d'entre aide à la fin de vie et au deuil ;- Podcast Mortel par Taous Merakchi ;- Le bizarreum ;- Happy end ;- Collectif pour une Sécurité sociale de la mort ;- Mémé Radio Enregistrements octobre 2024 Prise de son, montage, textes et voix Charlotte Bienaimé Réalisation et mixage Charlie Marcelet Accompagnement réalisation Gary Salin Lectures Estelle Clément Béalem Accompagnement éditorial Sarah Bénichou Illustrations Anna Wanda Gogusey

Why do audiences across the world love to be scared at the cinema? Why do we have such strong attachments to those who have left this Earth? What can horror tell us about ourselves? Join the team at the IAI for a reading of three Halloween-themed articles, written by historian Thomas Laqueur, and philosophers Noël Carroll and David Livingstone Smith. From the importance of funeral practices to the true meaning of vampires and werewolves, this episode is a spooky journey through all things macabre.David Livingstone Smith is professor of philosophy at the University of New England. His research interests include self-deception, dehumanization, human nature, ideology, race and moral psychology. Noël Carroll is an American philosopher considered to be one of the leading figures in contemporary philosophy of art. Although Carroll is best known for his work in the philosophy of film, he has also published journalism, works on philosophy of art generally, theory of media, and also philosophy of history. Thomas Laqueur is an American historian, sexologist and writer. He is the author of 'Solitary Sex: A Cultural History of Masturbation' and 'Making Sex: Body and Gender from the Greeks to Freud' as well as many articles and reviews.To witness such debates live buy tickets for our upcoming festival: https://howthelightgetsin.org/festivals/And visit our website for many more articles, videos, and podcasts like this one: https://iai.tv/You can find everything we referenced here: https://linktr.ee/philosophyforourtimesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Avec Grégory Delaplace, anthropologue. Cet épisode a été tourné en public à la Gaîté Lyrique.Je ne crois pas aux fantômes, mais ils me font peur. Un bon mort doit être bien mort et enterré. On peut s’en souvenir avec tendresse mais on n’a pas forcément envie qu'il apparaisse.Grégory Delaplace est anthropologue à l'École pratique des hautes études. Il a notamment écrit “Les Intelligences particulières” (Vues de l’Esprit, 2021), un livre sur des maisons hantées en Angleterre ainsi que “La voix des Fantômes” (Seuil, 2024), où il examine divers rituels funéraires à travers le monde. Il travaille sur les différentes manières dont les sociétés organisent leurs relations avec les morts et sur comment les morts rechignent parfois à se laisser oublier et reviennent pour exiger des choses des vivants. À quoi servent nos rituels funéraires, à se souvenir ou à oublier ? Quand est-ce que les morts échappent à la place qu'on a voulu leur donner ? Que nous veulent les fantômes ? Un épisode des Idées Larges avec Grégory Delaplace, anthropologue.  Références : - Jean Bazin, “Des clous dans La Joconde. L’anthropologie autrement”, Anacharsis, 1991- Thomas Laqueur, “Le travail des morts, Une histoire culturelle des dépouilles mortelles”, Gallimard, 2018,- Michel Lauwers, “Naissance du cimetière : lieux sacrés et terre des morts dans l’occident médiéval”, Paris, Aubier, 2005- Anne-Christine Taylor  “L’oubli des morts et la mémoire des meurtres : Expériences de l’histoire chez les Jivaro”, Terrain, no 29, 1997- Erik Mueggler, “Songs for dead parents. Corpse, text, and world in Southwest China”, The University of Chicago Press, 2017.- Beth Conklin Consuming grief: compassionate cannibalism in an Amazonian society, University of Texas Press, 2001- Christophe Pons, “Réseaux de vivants, solidarités de morts: Un système symbolique en Islande”, Terrain, no 38, 2002- Piers Vitebsky, “Dialogues with the dead: the discussion of mortality among the Sora of eastern India”, Cambridge Univ. Press, 1993- Claude Levis-Strauss, “Le Père Noël supplicié”, Les Temps Modernes, vol. 77, 1952- Heonik Kwon, “Ghosts of War in Vietnam”, Cambridge University Press, 2008 Archives sonores : - Hawk Films, Peregrine - The Shining - Stanley Kubrick - 1980- Alan Ball, Lori Jo Nemhauser, Alan Poul - Six feet under - 2001 - 2005- PolyGram Filmed Entertainment, Working Title Films - The Big Lebowski - Joel et Ethan Cohen - 1998- Black Rhino Productions, Columbia Pictures, Delphi Films - Ghostbuster - Ivan Reitman - 1984 Musique Générique :« TRAHISON » Musique de Pascal Arbez-Nicolas © Delabel Editions, Artiste : VITALIC,(P) 2005 Citizen Records under Different Recording licence ISRC : BEP010400190,Avec l’aimable autorisation de [PIAS] et Delabel Editions.  Episode vidéo publié le 13 septembre 2024 sur arte.tv Autrice Laura Raim Réalisateur David Tabourier Son Nicolas Régent Montage Antoine Dubois Mixage et sound design Jean-Marc Thurier Une co-production UPIAN Margaux Missika, Alexandre Brachet, Auriane Meilhon, Emma Le Jeune, Karolina Mikos avec l'aide de Nancy-Wangue Moussissa ARTE France Unité société et culture

Trigger Warning for discussions of genocide, transphobia, and mention of suicide Note: There are some audio sync issues on this episode between me and Jo. Apologies for that. I'm still learning how to edit audio smoothly. I'm going to leave the episode as is though (unless its just utterly unlistenable). It's a learning experience.  Episode music can be found here: https://uppbeat.io/track/paulo-kalazzi/heros-time Day 3 will dive deep into the historic context surrounding trans identities, look at the origins of the gender binary, look at famous trans individuals throughout history, and tackle the modern manifestations of transphobia and how it all adds up to a trans genocide. Day 3 features special guest Jo Dinozzi, actor, fight choreopgrapher, and Director of A Sketch of New York. Episode notes to follow: Hey, Hi, Hello, this is the History Wizard and welcome back for Day 3 of Have a Day w/ The History Wizard. Thank you to everyone who tuned in for Day 2 last week, and especially thank you to everyone who rated and/or reviewed the podcast. I hope you all learned something last week and I hope the same for this week. This week we're going to be talking about the trans genocide that is currently ongoing in the United States, this is certainly an issue in other parts of the West, such as Canada and the UK, but I live in the US and that's the location that I am most qualified and able to speak on. As with last week we're not going to be starting with what's happening right now in 2024. We're going to dive deep into the historical context surrounding trans gender identities and their perpetual position as a marginalized community. Before we get into that though! I have something special for you this episode! Today we are joined by a guest, my good friend, Jo Dinozzi. Hi Jo, thanks so much for joining me today. So, I thought we'd start today off with an examination of the gender binary and where it all started. According to Suzzanah Weiss, a feminist writer and sexologist with a Masters of Professional Studies in Sexual Health from the University of Minnesota:  “Arguably, modern notions of the gender binary originated during the Enlightenment,” they say. “That's when scientists and physicians adopted what historians call a ‘two-sex model' when describing people's bodies.” This model treated male and female bodies as opposites, and as the only two options. “Up until that point, popular thinkers thought more along the lines of a one-sex model, where male and female bodies were homologous,” explains Weiss. Case and point: female genitalia were viewed as male genitalia turned inward, and female orgasm was deemed necessary for reproduction since male orgasm was. Indeed, the one-sex model had its own problems. Mainly, women were often viewed as incomplete men. “But the two-sex model created new problems, such as the devaluing of female sexuality and the erasure of anyone outside the gender binary,” they say. You can find more information on the one sex theory and the emergence of the two sex theory in Thomas Laqueur's book Making Sex: Body and Gender from the Greeks to Freud. So far though we've just been looking at Western ideas of gender though, many cultures around the world have far more expansive views of gender, though many of these ideas of gender are still attached to biological features and characteristics. Some examples of these include the Hijra from Hinduism, to further underline how bigoted Western systems of power can be, the British passed a law in 1871 categorizing all Hijra people as criminals. The Bugis ethnic group of South Sulawesi, Indonesia, recognizes three genders beyond the binary. These are the Calalai, the Calabai, and the Bissu.Something interesting to note is while Bugis gender is often described as a spectrum, bissu are deemed to be above this classification: spiritual beings who are not halfway between male and female, but rather embody the power of both at once. In Mexico there is a third gender called Muxes which is deeply embedded within the indigenous Zapotec culture. Since the 1970s, every year in November, muxes celebrate La Vela de las Auténticas Intrépidas Buscadoras del Peligro, or the Festival of the Authentic and Intrepid Danger-Seekers, a day of energetic merriment to honor muxes. There's also Sekarata from the Sajalava people indigenous to Madagascar. They are viewed as both sacred and protected by supernatural powers. There is, of course, Two Spirit people. This is a pan Indigenous North American term that was coined in the 1990s as a way for the indigenous LGBTQIA+ for reject white, Western, ideas about queerness and gender identity. There has been some push back against the term Two Spirit as some see it as inherently recognizing the Western Gender binary. Many indigenous tribes such as Niitsitapi, the Cheyenne, the Cree, the Lakota, and the Ojibwe, to name just a few have their own terms for these gender identities that fall outside of the binary. Those terms are, of course, in their own languages and I think I would only insult some people with how poorly I pronounce them. So, suffice it to say, you can find more information about this on the wikipedia article for Two-Spirit under the subheading Traditional Indigenous Terms. Last culture I want to go over for today is Judiasm. Jewish law, or halacha recognizes 8 distinct genders. The two classic ones that we all know and have mixed feelings about and then 6 others Androgynos, Tumtum, Aylonit hamah, Aylonit adam, Saris hamah, Saris adam.  So, as we can clearly see, the idea of a strict gender binary of only Male and Female isn't an idea that was always widely accepted and the fact that is has crept into so many cultures around the world that had much greater levels of acceptance of diverse identities is solely the fault of western colonialism and white supremacy. Something that should be noted is that gender identity and gender presentation are two different things in a society and often for individuals. I, for example, identify as agender or gender apathetic. I don't identify with any gender at all really, but my gender presentation is decidedly masculine. In my opinion gender identity is internal and specific to each individual person, whereas gender presentation is external and based on the culture you live in and how that society views the way a specific gender traditionally looks. With that out of the way let's talk about the greatest nightmare of Jordan Peterson and Ben Shapiro… pronouns. You've got them, I've got them, everyone's got them. Well, that might not, actually be true. There might very easily be people who don't feel that any currently available pronoun fits their own concept of gender. I guess it's more accurate to say that I have never met anyone who doesn't use any pronouns. There's a specific set of pronouns that I want to discuss today, though we could likely do a whole other episode on just pronouns. I want to talk about they/them pronouns. Cause, those are really the ones that started this whole temper tantrum conservatives have been throwing for the past several years. They say that they/them is a plural pronoun, and always has been. As if language never changes and we were all STILL speaking Old English.  Hell, when the folks who made the King James Bible were translating it they used thee, thou, thy, and thine as singular and ye, you, your, and yours as plural. Also, Chaucer, Shakespeare, and Jane Austen all used the singular they in their works. It's been in the Canterbury Tales, Hamlet, and Pride and Prejudice. So, if we're gonna be pedantic about it, I have sources to back up my pedantry and they don't. But also, language evolves! We have contronyms now! Words that are their own opposites! So, just chill and take the opportunity to grow, if you haven't already. Next thing to talk about is, of course, the difference between gender and sex. Gender is an internal identity that is based on your own relationship with the concept of gender. Sex is biological and is, frankly just based on your genitals. No one is out there doing chromosome tests on every single baby born. A doctor just looks at your crotch and decides. They'll also assign you a gender at birth based on those same characteristics, but just because you're assigned a gender doesn't mean you have to keep it. We also have to note that, just like gender, sex also exists on a spectrum. And listen, you don't have to believe me. Go watch Season 1, Episode 9 of Bill Nye Saves The World. He'll tell you too, and if you don't trust Bill Nye on Science, you're a fool of a Took. I'm actually going to turn the mic fully over to Jo at this point as she is far better informed on this topic than I am. (Insert Jo here) Now, something that we need to talk about is the Recency Illusion. There are many people that believe trans gender people are somehow a new phenomenon. That they haven't always existed throughout history. So here are some examples for you to do some more reading on, on your own. Ashurbanipal (669-631BCE) - King of the Neo-Assryian empire, who according to Diodorus Siculus is reported to have dressed, behaved, and socialized as a woman. Elagabalus (204-222 CE) - Roman Emperor who preferred to be called a lady and not a lord, presented as a woman, called herself her lover's queen and wife, and offered vast sums of money to any doctor able to make her anatomically female. Kalonymus ben Kalonymus (1286-1328) - French Jewish philosopher who wrote poetry about longing to be a woman. Eleanor Rykener (14th century) - trans woman in London who was questioned under charges of sex work Chevalier d'Eon (1728-1810) - French diplomat, spy, freemason, and soldier who fought in the Seven Years' War, who transitioned at the age of 49 and lived the remaining 33 years of her life as a woman. And, of course: Sylvia Rivera (1951-2002) - Gay liberation and trans rights pioneer and community worker in NYC; co-founded STAR, a group dedicated to helping homeless young drag queens, gay youth, and trans women Marsha P. Johnson (1945-1992) - Gay liberation and trans rights pioneer; co-founded STAR with Sylvia Rivera, the woman who threw a brick to start the Stonewall Riots And, I would be remiss if we didn't talk about my favorite trans gender individual in history, the Public Universal Friend. The Public Universal Friend was originally a Quaker born in 1752. However, The Friend contracted a very serious illness, suspected to be typhus, in 1776 and nearly died. Once the Friend had recovered they shunned their original name and all gendered pronouns. Asking to be referred to only as the Public Universal Friend, the P.U.F. or simply as the Friend. Whenever someone asked if the Friend was male or female, the Friend would merely reply. “I am that I am”. The Friend would go on to form an offshoot of Quakerism called the Society of Universal friends which, unfortunately, ceased to exist in 1860, 41 years after the Friend's death in 1819. The congregation's death book records: “25 minutes past 2 on the Clock, The Friend went from here.” We're starting to make our way to more modern issues now, next on our docket is the looting of the Institute of Sexology in Berlin in 1933. On 6 May 1933, the Institute of Sexology, an academic foundation devoted to sexological research and the advocacy of homosexual rights, was broken into and occupied by Nazi-supporting youth. Several days later the entire contents of the library were removed and burned. The Institute was founded by Magnus Hischfield in 1919 and was the earliest institution to be doing research into gender affirming surgery, as well as offering contraceptive services and sexual health education. The Institute actually performed one of, if not the first, gender affirming surgery in 1931. It was bottom surgery for a trans woman named Dora Richter. She is believed to have died in the initial attack on the Institute. On May 10th, the German Student Union, a group of young Nazis, dragged every single book and bit of research out of the Institute, piled them in Bebelplatz Square and set them on fire. This was the first, and largest book burning of the 3rd Reich, with over 20,000 books burned. There is no telling how far back trans gender health research was set by this event. Hirschfield wasn't in Germany when the book burning occurred. He was on a world speaking tour and remained in Nice, France after he finished. He died there of a heart attack in 1935. We're getting closer and closer to the modern day now dear listeners. Before we get there I want to talk with you about a resource I like to use called the Pyramid of Hate. It was designed by the ADL based on the Alport Scale of Prejudice, which was created by psychologist Gordon Alport in 1954. The Pyramid illustrates the prevalence of bias, hate and oppression in our society. It is organized in escalating levels of attitudes and behavior that grow in complexity from bottom to top. Like a pyramid, the upper levels are supported by the lower levels; unlike a pyramid, the levels are not built consecutively or to demonstrate a ranking of each level. Bias at each level reflects a system of oppression that negatively impacts individuals, institutions and society. Unchecked bias can become “normalized” and contribute to a pattern of accepting discrimination, violence and injustice in society.  The second level of the Pyramid included bigoted humor as one of these hallmarks of systems of oppression. There are many people who feel that humor is somewhat sacred. That it falls outside the standard array of ethics and that anything can be joked about, because it's just a joke and there's nothing serious about it. If you are the type of person who believes that… well you probably haven't made it this far into the episode. Regardless, let me draw everyone's attention to a PhD dissertation written by former appellate attorney of the Texas 5th Circuit Court Jason P. Steed. Steed says, and I'm quoting directly from a series of tweets he made a few years ago: You're never "just joking." Nobody is ever "just joking." Humor is a social act that performs a social function (always). To say humor is a social act is to say it is always in social context; we don't joke alone. Humor is a way we relate/interact with others. Which is to say, humor is a way we construct identity - who we are in relation to others. We use humor to form groups… ...and to find our individual place in or out of those groups. In short, joking/humor is one tool by which we assimilate or alienate. We use humor to bring people into - or keep them out of - our social groups. This is what humor *does.* What it's for. Consequently, how we use humor is tied up with ethics - who do we embrace, who do we shun, and how/why? And the assimilating/alienating function of humor works not only on people but also on *ideas.* This is why, e.g., racist "jokes" are bad. Not just because they serve to alienate certain people, but also because… ...they serve to assimilate the idea of racism (the idea of alienating people based on their race). A racist joke sends a message to the in-group that racism is acceptable. (If you don't find it acceptable, you're in the out-group.) This is why we're never "just joking." To the in-group, no defense of the joke is needed; the idea conveyed is accepted/acceptable. The defense of “just joking is only ever aimed at the out group. If you're willing to accept "just joking" as defense, you're willing to enter an in-group where the idea conveyed by the joke is acceptable. If "just joking" excuses racist jokes, then in-group has accepted the idea of racism as part of being in-group. This segues us into our next topic fairly smoothly. We're going to be talking about the AIDs crisis. You might be wondering how this is a smooth segue, well that's because when the AIDs epidemic first began in the 1980s, the Reagan administration treated it as a joke. Here's the first exchange between Speakes and journalist Lester Kinsolving from 1982, when nearly 1,000 people had died from AIDS: Lester Kinsolving: Does the president have any reaction to the announcement by the Centers for Disease Control in Atlanta that AIDS is now an epidemic in over 600 cases? Larry Speakes: AIDS? I haven't got anything on it. Lester Kinsolving: Over a third of them have died. It's known as "gay plague." [Press pool laughter.] No, it is. It's a pretty serious thing. One in every three people that get this have died. And I wonder if the president was aware of this. Larry Speakes: I don't have it. [Press pool laughter.] Do you? Lester Kinsolving: You don't have it? Well, I'm relieved to hear that, Larry! [Press pool laughter.] Larry Speakes: Do you? Lester Kinsolving: No, I don't. Larry Speakes: You didn't answer my question. How do you know? [Press pool laughter.] Lester Kinsolving: Does the president — in other words, the White House — look on this as a great joke? Larry Speakes: No, I don't know anything about it, Lester. Because they saw the AIDs epidemic as one big joke, and because of the massive amounts of homophobia in American politics the Reagan administration did nothing about the thousands and thousands of people dying. But why, why I can hear you asking. Because AIDs, the so called “gay plague” was thought to only affect gay men. They also thought it could be spread through saliva, so there was a joke from a later press conference about the President banning kissing as a way of fighting the spread of AIDs. But I digress. AIDs was thought to only affect a specific part of the population. Gay men. A segment of the population that the Reagan administration didn't want in American society. So when they heard they were dying, instead of doing research, or raising public awareness, or even expressing compassion for the suffering of fellow humans, they did nothing and made bad, poor taste jokes, because they wanted gay men to die.  Now, many people will look at this and say that it wasn't a genocide because the deaths weren't caused by government action, but by government in action. These people are wrong. This was DELIBERATE in action, knowing and planning for that inaction to kill as many people as possible. This was, as clear as it can be, deliberately inflicting conditions calculated to bring about the physical destruction of the group, in whole or in part. Now, no one is saying that Reagan CAUSED AIDs, but he saw what it was doing and specifically did nothing to prevent any of the deaths that it caused. This, finally, brings us to the modern day and the ongoing trans genocide. We have established our historic context, we have set a historic precedent for inaction as a form of genocide. Now we can really get into it.  Remember the Pyramid of Hate that we touched on briefly earlier. Well, Level 3 is Systemic Discrimination and includes Criminal justice disparities, Inequitable school resource distribution, Housing segregation, Inequitable employment opportunities, Wage disparities, Voter restrictions and suppression, and Unequal media representation. There are, according to translegislation.com, in 2024 alone 530 anti trans laws have been placed before various state and federal legislations. I remind you that it is only April 2nd, when this episode first releases. 16 of them have passed, 87 of them have failed, and 430 are still currently active. These bills seeks to discriminate against trans people in almost all areas of life, with the 3 most prevalent categories being Education, Sports, and Healthcare. In 2024 alone 132 bills have been proposed to deny or restrict access of trans people to gender affirming care. But why is this important? Other than because healthcare is a human right that should be freely available to everyone. A new study from the Williams Institute at UCLA School of Law, using data from U.S Transgender Population Health Survey found that 81% of transgender adults in the U.S. have thought about suicide, 42% of transgender adults have attempted it, and 56% have engaged in non-suicidal self-injury over their lifetimes. If you are a trans individual and you need mental health services or support, please reach out to the Trevor Project at (866) 488-7386 or call the Trans Lifeline at (877) 565-8860. You're not alone, and you never will be. Now, to return to our regularly scheduled educational program. The US deliberately blocking people from accessing gender affirming care is genocide. Full stop. End of story. According to an article titled Suicide-Related Outcomes Following Gender-Affirming Treatment: A Review, by Daniel Jackson, which is a meta analysis of 23 different studies on the effect of gender affirming care on trans suicide rates, having access to gender affirming care greatly reduces the risk of suicide among trans youth and adults. So if you know that having access to these services will help keep a group of people alive, and you deliberately block access to that service, you are actively trying to kill them. This is, just as with the AIDs epidemic, deliberately inflicting conditions of life calculated to bring about the physical destruction of the group, in whole or in part. It is also, causing severe bodily or mental harm to members of the group, which is another way in which genocide can be committed. Florida even went so far as to pass a bill, SB 254, banning gender affirming care for minors. They call it child abuse, and will take children away from their parents if the parents try and get the GAC. This is “transferring children of the group to another group” which is a third way in which the US government is committing a trans genocide. There are two more things I want to talk about today. First is detransitioning. There are some people who transition from one gender to another and then go back. Conservative talking heads would have you believe that there is a massive majority of trans people feeling this regret and returning to the gender they were assigned at birth. As with all things, they are lying to you. The results published in the 2015 U.S. Transgender Survey found that 8% of respondents reported having ever detransitioned; 62% of that group reported transitioning again and were living as a gender other than the one assigned to them at birth at the time of the survey. About 36% reported having detransitioned due to pressure from parents, 33% because it was too difficult, 31% due to discrimination, 29% due to difficulty getting a job, 26% pressure from family members, 18% pressure from a spouse, and 17% due to pressure from an employer. There will certainly be some people who will transition and then find that they don't actually identify with the gender they transitioned to, but that's a fantastically small number, and while those people deserve our empathy and support, they are not representative of the overall trans community. Also it should be noted that you don't have to medically or physically transition to be trans. Many people do this because of gender dysphoria and body dysmorphia. But surgery and/or hormones are not requirements for being trans. I'm technically trans, as I identify with a gender other than the one I was assigned at birth, but I have no intentions of taking hormones or having surgery. I'm just gonna hit the gym and get big muscles. The last thing I want to cover is the epidemic of transphobia that infects this country, and in the present day nothing exemplifies that more than the tragic death of Nex Benedict and the inattentiveness and inaction of her school in protecting her. New was a 16 year old non binary youth attending Owasso High School in Oklahoma. After a year of bullying over her gender identity Nex was attacked by 6 girls in the bathroom. They beat her into unconsciousness. Instead of calling the police or an ambulance, the school called Nex's mother Sue and told her that Nex was suspended for two weeks. Nex was examined by hospital staff, spoke with police, and then was discharged. They went to bed complaining of a sore head. The next day, when getting ready to go with their mother to Tulsa, Nex collapsed and had stopped breathing before the ambulance arrived. The Medical Examiner eventually ruled Nex's death a suicide caused by Benedryl and Prozac, stating that it had nothing to do with the beating Nex received from students at their school.  I think that's bullshit. I have nothing more to say on that other than Fuck Oklahoma and Fuck the Owasso Public School Disctict. That's it for today dear listeners. Stay angry, stay safe. Don't let the bastards get you down. Stick around for the outro. We've got some more reviews over the past week. Some of them aren't technically reviews. Spotify apparently has a Q&A feature, and defaults to “What did you think of this episode?” so I'm going to read those too. *Read Reviews* Jo, thank you so much for being here today and for providing your valuable insight and knowledge. Do you have any projects that you'd like to plug before we sign off? Alright, that brings us right up to the end. Have a Day! w/ The History Wizard is brought to you by me, The History Wizard. PLease remember to rate, review, and subscribe to Have a Day! On your pod catcher of choice. The more you do, the more people will be able to listen and learn along with you. Thank you for sticking around until the end and, as always, Have a Day and remember, Trans Rights are Human Rights.          

Er flatbanking egentlig ekte sex? Og hvorfor er skeiv sex så truende for folk? I dagens leksjon lar Dr. Brochmann den skeive sexen skinne.Dagens gjest er lege, klinisk sexolog og skuespiller Haakon Aars.Kilder:● Tonje L. Skjoldhammer. «Omgjengelse mot naturen eller kaade og vellystige friktioner? Historien om Simonette Vold og tjenestepikene hennes.» Historieblogg.no, 2018.● Hundstad et al. (red). Skeiv lokalhistorie. Kulturhistoriske perspektiver på sammekjønnsrelasjoner og kjønnsoverskridelser. Nasjonalbiblioteket, 2022.● Frances M. Modimore. A Natural History of Homosexuality. The John Hopkins University Press, 1996.● Thomas Laqueur. Making Sex: Body and Gender from the Greeks to Freud. Harvard University Press, 1990.● Eric Berkowitz. Sex and Punishment: 4000 Years of Judging Desire. The Westbourne Press, 2012.● Træen, Stigum & Magnus. Rapport fra seksualvaneundersøkelsene i 1987, 1992,1997 og 2002. FHI, 2003. ● Anders Bakken. Ung i Oslo 2023. Ungdomsskolen og videregående. NOVA-rapport 6/23. OsloMet, 2023.

Bli med inn i underlivets mørke der det skjuler seg et organ som overgår alt du kan forestille deg! Møt klitoris – hovedpersonen sjæl.Dagens gjest er forfatter og klitorisoppdager Tyra Teodora Tronstad.Kilder:● Brochmann & Dahl. Den nye Gleden med skjeden. Aschehoug, 2023.● Helen O'Connell et al. “Anatomy of the clitoris.” The Journal of Urology, 2005.● Thomas Laqueur. Making Sex: Body and Gender from the Greeks to Freud. Harvard University Press, 1990.● Mary Roach. Bonk: The Curious Coupling of Science and Sex. Norton, 2008.● Rachel E. Gross. Vagina Obscura – An Anatomical Voyage. Norton, 2022.● Sigmund Freud. Three Essays on the Theory of Sexuality, 1905.● Alfred Kinsey. Sexual Behavior in the Human Female, 1953.● Leslie Margolin. The Etherized Wife. Oxford University Press, 2020.

Recorded on October 17, 2023, this video features an "Authors Meet Critics" panel on the book Reactionary Mathematics: A Genealogy of Purity, by Massimo Mazzotti, Professor in the UC Berkeley Department of History and the Thomas M. Siebel Presidential Chair in the History of Science. Professor Mazzotti was joined in conversation by Matthew L. Jones, the Smith Family Professor of History at Princeton University, and David Bates, Professor of Rhetoric at UC Berkeley. Thomas Laqueur, the Helen Fawcett Distinguished Professor Emeritus at UC Berkeley, moderated.  This event was co-sponsored by the Center for Science, Technology, Medicine, & Society and the UC Berkeley Department of History. The Social Science Matrix “Authors Meet Critics” book series features lively discussions about recently published books authored by social scientists at UC Berkeley. For each event, the author discusses the key arguments of their book with fellow scholars. Learn more at https://matrix.berkeley.edu. ABOUT THE BOOK A forgotten episode of mathematical resistance reveals the rise of modern mathematics and its cornerstone, mathematical purity, as political phenomena. The nineteenth century opened with a major shift in European mathematics, and in the Kingdom of Naples, this occurred earlier than elsewhere. Between 1790 and 1830 its leading scientific institutions rejected as untrustworthy the “very modern mathematics” of French analysis and in its place consolidated, legitimated, and put to work a different mathematical culture. The Neapolitan mathematical resistance was a complete reorientation of mathematical practice. Over the unrestricted manipulation and application of algebraic algorithms, Neapolitan mathematicians called for a return to Greek-style geometry and the preeminence of pure mathematics. For all their apparent backwardness, Massimo Mazzotti explains, they were arguing for what would become crucial features of modern mathematics: its voluntary restriction through a new kind of rigor and discipline, and the complete disconnection of mathematical truth from the empirical world—in other words, its purity. The Neapolitans, Mazzotti argues, were reacting to the widespread use of mathematical analysis in social and political arguments: theirs was a reactionary mathematics that aimed to technically refute the revolutionary mathematics of the Jacobins. During the Restoration, the expert groups in the service of the modern administrative state reaffirmed the role of pure mathematics as the foundation of a newly rigorous mathematics, which was now conceived as a neutral tool for modernization. What Mazzotti's penetrating history shows us in vivid detail is that producing mathematical knowledge was equally about producing certain forms of social, political, and economic order. A transcript of this talk is available at https://matrix.berkeley.edu/research-article/reactionary-mathematics/

Le texte de la semaine avec Aurélie Lanctôt et Vanessa Destiné. Archétype du personnage avec Rafaële Germain; la célibataire. Une discussion sur la violence faite aux femmes avec Martine Delvaux et Marie-André Labbé. Entrevue avec Michel Rabagliati; la BD Paul dans le nord en livre audio. Duo Pop avec Nicolas Tittley et Marc Coiteux; l’autobiographie Tina Turner: My Love Story. Christian Nadeau et Luce Des Aulniers ont lu pour nous l'essai Le travail des morts. Une histoire culturelle des dépouilles mortelles, de Thomas Laqueur, une traduction d'Hélène Borraz.

This programme features an interview with Berkeley cultural historian Thomas Laqueur. We spoke recently about his latest book, The Work of the Dead: A Cultural History of Mortal Remains, a… Read More Hosted on Acast. See acast.com/privacy for more information.

Na terceira edição do Conversas Variadas do Chá das Cinco com Literatura, discutimos dois livros da autora nigeriana Chimamanda Ngozi Adichie:  Sejamos todos feministas (2014) e Para educar crianças feministas (2017). Os livros nos permitiram discutir temas bastante atuais, como os feminismos, as lutas pela igualdade de direitos e o discurso médico, como determinante na conformação dos papéis sociais do homem e da mulher. Iniciamos nosso bate-papo, relacionando os livros com nossas próprias trajetórias pessoais, com a história e a categoria de gênero, mas também com diversos outros temas como a educação dos indivíduos, história das mulheres, definição de papéis sociais, machismo e binarismo sexual. Abordamos também outros livros e documentários a respeito das diversas situações de opressão e também de resistências. O episódio é longo mas é um debate necessário, espero que gostem!! Livros citados: A dominação masculina (1998), de Pierre Bourdieu. O contrato sexual (1993), de Carole Pateman. O feminismo mudou a ciência? (2001), de Londa Schienbinger. Problemas de gênero: feminismo e subversão da identidade (2003), de Judith Butler. Inventando o sexo: corpo e gênero dos gregos a Freud (2001), de Thomas Laqueur. Imagens do Inconsciente (1981), de Nise da Silveira. Coleção Antiprincesas (2017). Histórias de ninar para crianças rebeldes (2017), de Elena Favilli e Francesca Cavallo. Crime e castigo (1886), de Fiódor Dostoiévski. Brigitte Bardot (2012), de Marie-Dominique Lelièvre. Um amor conquistado : o mito do amor materno (1981), de Elisabeth Badinter. Artigos: Desdiagnosticando gênero http://www.scielo.br/scielo.php?script=sci_arttext&pid=S0103-73312009000100006 A desigual divisão sexual do trabalho: um olhar sobre a última década http://www.scielo.br/scielo.php?script=sci_arttext&pid=S0103-40142016000200123 Os destinos da diferença sexual na cultura contemporanêa http://www.scielo.br/scielo.php?script=sci_arttext&pid=S0104-026X2003000200004 Músicas da nossa trilha sonora: Lament I, Bird’s Lament – Moondog Symphonique #6 (Good for Goodie) – Moondog Witch of Endor – Moondog Minisym #1 – Moondog Stamping Ground – Moondog Deixe seus comentários aqui pra gente. Sempre que acabamos de gravar, lembramos de algo mais que poderia ser dito, logo o tema sempre fica em aberto 00:001:09 Apresentação 00:04:40 Categoria de gênero e as trajetórias pessoais 00:15:28 Sejamos todos feministas e Para educar crianças feministas: discurso médico, educação e papel da mídia 00:33:05 Aparência física, clichês, cultura do estupro, educação, feminismo e liberdade de escolha 00:49:13 Divisão de tarefas domésticas, público X privado, jornada dupla 01:03:05 Questão biológica, discurso médico e justificativas de normas sociais 01:14:00 Feminismos,  pluralidade, tolerância e solidariedade 01:22:55 Nise, discurso médico e as técnicas terapêuticas 01:37:00 Outras indicações 01:49:05 Encerramento Não sei como ela consegue http://www.imdb.com/title/tt1742650/ Genius http://www.imdb.com/title/tt5673782/ Clitóris, Prazer Proibido https://www.youtube.com/watch?v=Wmcu2mYZdRY Tomboy http://www.imdb.com/title/tt1847731/ XXY http://www.imdb.com/title/tt0995829/ Laerte-se http://www.imdb.com/title/tt6795136/ She’s beautiful when she’s angry http://www.imdb.com/title/tt3319508/ Nise: o coração da loucura http://www.imdb.com/title/tt2168180/ La vérité http://www.imdb.com/title/tt0054452/ TED: “We should all be feminists” – Chimamanda Ngozi Adichie https://www.youtube.com/watch?v=hg3umXU_qWc Leia Mulheres: https://leiamulheres.com.br/ O post #10 Conversas Variadas apareceu primeiro em Chá das Cinco Com Literatura.

What good is a dead body? How have humans cared for dead bodies through the ages and why do we do it? What do dead bodies tell us about the things we value most and about the things we're afraid of? All of us will be dead bodies someday, so these questions are relevant for everyone. The answers constitute what cultural historian Thomas Laqueur calls “the work of the dead.” Laqueur dug into records both ancient and contemporary to craft his fascinating new book The Work of the Dead: A Cultural History of Mortal Remains. About the Guest Thomas W. Laqueur is the Helen Fawcett Professor of History at the University of California, Berkeley. He's written histories about the human body and gender. His latest book is The Work of the Dead: A Cultural History of Mortal Remains. The post The Work of the Dead, with Thomas W. Laqueur [MIPodcast #51] appeared first on Neal A. Maxwell Institute | BYU.

Caring for the dead, mourning the dead, and commemoration the dead, has always been an essential part of human civilization. For this week's Please Explain, we are talking to historian Thomas Laqueur, whose latest book, The Work of the Dead, exhaustively details why our treatment of death has always been such an important part of human life. 

The Graduate Students of the Duke University Department of History were pleased to invite Dr. Thomas Laqueur, professor of history at University of California, Berkeley. Dr. Laqueur was the keynote speaker for Navigating Place and Power, an annual one-day conference at Duke University, which took place on Friday, February 15, 2013. This interdisciplinary conference sought to promote dialogue between scholars of various disciplines in order to explore how individuals and groups negotiate systems of power. In this talk, Dr. Laqueur discusses the concept of deep time & necrogeography while analyzing the impact of the collective dead on building culture & communities throughout human history.

-Dr. Rudolf Schlögl, Ordentlicher Professor für Neuere Geschichte mit dem Schwerpunkt "Frühe Neuzeit" an der Universität Konstanz und Sprecher des DFG-Exzelenzclusters 16 "Kulturelle Grundlagen von Integration", unterhält sich mit Dr. Udo Thiedeke über struktuelle, kulturelle und mediale Umbrüche in der frühen Neuzeit und deren Bedeitung für unsere Möglichkeiten heute moderne Individuen in einer sich neu definierenden Gesellschaft zu sein. Shownotes: #00:07:10 zum Einlesen in die Geschlechtersoziologie und die soziologische Genderforschung siehe Bettina Heintz (Hrsg.) (2001): Geschlechtersoziologie, Sonderheft 41 der Kölner Zeitschrift für Soziologie und Sozialpsychologie. Opladen: Westdeutscher Verlag #00:10:30 Anthropologie des Naturrechtsdiskurses: Simone de Angelis (2010): Anthropologien. Genese und Konfiguration einer „Wissenschaft vom Menschen“ in der Neuzeit. Berlin: Dunker & Humblot #00:11:08 Heinrich Kramer (Institoris) (2003): Der Hexenhammer. Malleus Maleficarum. Kommentierte Neuübersetzung. München: dtv #00:12:29 Thomas Laqueur (1992): Auf den Leib geschrieben. Die Inszenierung der Geschlechter von der Antike bis Freud. Frankfurt/M.: Campus #00:12:42 Freud zur Hysterie: Josef Breuer, Sigmund Freud (1922): Studien über Hysterie. Vierte, unveränderte Auflage. Leipzig/Wien: Franz Deuticke #00:14:35 Rudolf Schlögl (2011): Hierarchie und Funktion. Zur Transformation der stratifikatorischen Ordnung in der Frühen Neuzeit. In: Zeitsprünge. Forschungen zur Frühen Neuzeit 15. Frankfurt/M.: Vitorio Klostermann. S. 47-63. #00:16:16 H. M. Scott (1995) The European Nobilities in the Seventeenth and Eighteenth Centuries. Vol. 1-2. London/New York: Longman #00:18:34 Zur Interaktionszentriertheit der frühneuzeitlichen Gesellschaft siehe z.B.: Rudolf Schlögl (2004): Vergesellschaftung unter Anwesenden. Zur kommunikativen Form des Politischen in der vormodernen Stadt, in: Ders. (Hrsg.): Interaktion und Herrschaft. Die Politik der frühneuzeitlichen Stadt. Konstanz: UVK. S. 9-60. #00:19:03 Julius Bernhard von Rohr (1990, zuerst 1733): Einleitung zur Ceremonialwissenschaft der Großen Herren, Bde. 1-2. Weinheim: VCH #00:19:59 Rudolf Schlögl (2004): Der frühneuzeitliche Hof als Kommunikationsraum. Interaktionstheoretische Perspektiven auf die Forschung, in: Frank Becker (Hrsg.), Geschichte und Systemtheorie. Exemplarische Fallstudien. Frankfurt/M.: Campus, S. 185-225. #00:22:00 Rudolf Schlögl (2013): Mächtige Kommunikation in der Frühen Neuzeit, in: Armin Owzar (Hrsg.), Machtverlust, Frankfurt/M.: Campus (im Druck). #00:22:08 Aleida Assmann (1993): Arbeit am nationalen Gedächtnis. Eine kurze Geschichte der deutschen Bildungsidee. Frankfurt/M.: Campus #00:26:30 Vielleicht ist die Herrschaft des "Terreur" in der französischen Revolution als Ausdruck einer zunächst noch unbalancierten Selbstschliessung des politischen Systems zu sehen, das sich nicht mehr auf die Personalisierung der Macht und kaum an Tugendappelle halten konnte (Robespierre will denn auch das Volk durch Vernuft leiten, seine Feinde aber durch Terreur beherrschen - so am 05. Februar 1794 vor dem Nationalkonvent), wenn es die Machtausübung über alle und für alle selbst organisieren will. Siehe z.B. George Armstrong Kelly (1980): Conceptual Sources of the Terror, in: Eighteenth-Century Studies. 14/1. S. 18-36. #00:29:48 Martin Kirsch (1999): Monarch und Parlament im 19. Jahrhundert. Der monarchische Konstitutionalismus als europäischer Verfassungstyp. Frankreich im Vergleich. Göttingen: Vandenhoeck & Ruprecht. #00:30:23 Zu den Frauenrechten siehe: Olympe de Gouges (2006): Die Rechte der Frau und andere Schriften. Herausgegeben von Gabriela Wachter. Berlin: Parthas [Les droits de la femme, 1791] #00:31:56 Johann Gottlieb Heineccius (1994, zuerst 1737): Grundlagen des Natur- und Völkerrechts. Frankfurt/M.: Insel, S. 374-415. #00:33:54 Religion als "Emanzipationskanal für Frauen" im 18. Und 19. Jh.: Rudolf Schlögl (2013): Alter Glaube und moderne Welt. Europäisches Christentum im Umbruch 1750-1850. Frankfurt/M.: Fischer, S. 307-338. #00:37:10 Edith Saurer (1990): Frauen und Priester. Beichtgespräche im frühen 19. Jahrhundert, in: Richard van Dülmen (Hrsg.): Dynamik der Tradition. Studien zur historischen Kulturforschung. Frankfurt/M.: Fischer, S. 141-170. #00:38:46 Dramatisierung der Individualitätsproblematik zu Beginn des 19. Jh.: Schlögl (2013), S. 371-306. #00:39:18 Ute Frevert (1991): Ehrenmänner. Das Duell in der bürgerlichen Gesellschaft. München: C.H. Beck #00:43:01 Wolfgang Martens (1968): Die Botschaft der Tugend. Stuttgart: Metzler #00:48:00 Einige Überlegungen zum Geschlechteraspekt in der Mode finden sich hier: Tillmann Prüfer (2011): Geschlechtergrenzen überwinden. Wann ist ein Mann ein Mann? Die Mode verteilt die Rollen neu. Zeit-Online. 17.02.2011. Online #00:50:44 Zu den "riskanten Freiheiten" der Individualisierung siehe: Elisabeth Beck-Gernsheim, Ulrich Beck (Hrsg.) (1994): Riskante Freiheiten. Individualisierung in modernen Gesellschaften. Frankfurt/M.: Suhrkamp. #00:55:40 Entstehen der Biografie, des pikarischen Romans ab dem 16. Jh.: Robert Folger (2007): The Picaresque Subject writes: Lazarillo de Tormes, in: Christoph Ehland, Robert Faajen (Hrsg.): Das Pardigma des Picaresken. Heidelberg: Universitätsverlag Winter #00:59:25 Lothar Müller (1987): Die kranke Seele und das Licht der Erkenntnis. Karl Philipp Moritz‘ Anton Reiser. Berlin: athenäum #01:01:46 Die romantische Liebe wird im 17. Jh. auch und gerade für verheiratete Frauen kommunikativ zugänglich. Die Freiheit der Liebeswahl liegt jetzt im eigenen Begehren siehe Niklas Luhmann (1982): Liebe als Passion. Zur Codierung von Intimität. Frankfurt/M.: Suhrkamp. Hier S. 60, besonders Anm. 15. #01:03:30 Schlögl (2013), S. 322-337. #01:06:00 Tarde zum kollektiven Somnambulismus siehe: Gabriel Tarde (2003): Die Gesetze der Nachahmung. Aus dem Französischen von Jadja Wolf. Frankfurt/M.: Suhrkamp. [Les lois de l'imitation (1890)] #01:06:21 Jean Bodin (1981, zuerst 1587): Sechs Bücher über den Staat. Buch I-III. München: C.H. Beck, S. 521-547. #01:09:27 Adam Smith (1984, zuerst 1759) The Theory of Moral Sentiments. Indianapolis: Liberty Fund #01:11:48 Die automatische "Verfreundung" oder "Interessenverknüpfung", wie z.B. im sozialen Netzwerk "Facebook" führt dann dazu, dass spezifische Interaktionen der Mitglieder mit der automatischen Organisationsstruktur notwendig werden. Interessante Hinweise finden sich etwa hier: Online #01:14:08 In einer Markforschungsstudie von PEW Research konnte für amerikanische Nutzer sozialer Netzwerke im Internet deren höhere Aktivität in gesellschaftlichen Gruppen gegenüber denjenigen gezeigt werden, die in diesen Netzwerken nicht aktiv sind. PEW ResearchCenter (2011): The social side of the internet. 18.01.2011. Online Weitere Studien zeigen zudem, dass diejenigen, die bereits offline sozial kontaktfreudig sind, online ihre sozialen Netzwerken noch weiter ausbauen können z.B. Karen Freberg, Rebecca Adams, Karen McGaughey, Laura Freberg (2010): The rich get richer: Online and offline social connectivity predicts subjective loneliness. Media Psychology Review. Vol. 3(1). Online (Ich danke Nicola Döring, TU Ilmenau, für den Hinweis) #01:15:12 Rudolf Schlögl (2013): Medien der Macht und des Entscheidens. Schrift und Druck im politischen Raum der europäischen Vormoderne (14.-17. Jh.). Eine Einleitung, in: ders. (Hrsg.), Schrift und Macht. Hannover-Laatzen: Wehrhahn (im Druck) #01:17:05 Einige Impressionen zu Facebooks neuem Such- und Verknüpfungswerkzeug "Graph Search": Netzwelt (2013): Digitaler Voyeurismus: Facebook Graph Search ausprobiert. Online #01:19:58 Zur Veränderung der Ereignishaftigkeit in der frühen Neuzeit siehe z.B. Rudolf Schlögl: Zeit und Ereignisse in der frühneuzeitlichen Vergesellschaftung unter Anwesenden, in: Thomas Kisser (Hrsg.) (2013): Systemtheorie und Geschichtswissenschaft, Paris: (erscheint deutsch und französisch). (im Druck) #01:20:20 Rudolf Schlögl (2014): Der Raum der Interaktion. Räumlichkeit und Koordination unter Abwesenden in der Vergesellschaftung unter Anwesenden, in: Bettina Heintz, Hartmann Tyrell (Hrsg.): Interaktion, Organisation, Gesellschaft, Sonderheft der Zeitschrift für Soziologie. Opladen: Westdeutscher Verlag (im Druck). #01:24:45 Einen guten Überblick über die Entwicklung der Priatenpartei und ihrer Versuche politische Partizipation via Internet neu zu organisieren bietet: Christoph Bieber (2012): Die Piratenpartei als neue Akteurin im Parteiensystem. Online #01:30:17 Die Firma Apple hat sich hier mit der Einführung von "Facetime" für iPhone und iPad als Vorreiter der ganz privaten Videokonferenzen erwiesen. Hier wird es gepriesen. Online #01:41:10 Mit den transhumanistischen Ideen einer Erweiterung oder gar Verlagerung der natürlichen, körpergebundenen Intelligenz auf künstliche, computerbasierte Systeme hat sich vor allem der amerikanische Futurologe und heutige "Director of Engeneerimg" Raymond Kurzweil hervorgetan siehe z.B. Ray Kurzweil (1999): The Age of Spiritual Machines. New York: Viking [auf Deutsch unter dem sperrigen Titel: "Homo S@piens" erschienen] #01:41:50 Die erwähnte sog. crossmediale Serie beim Fernsehsender arte, in der es um die Identitätsfindung der multiplen Persönlichkeit Katharina Harff alias Kate geht, heisst allerdings korrekt: "About Kate". Hier geht es in die Klinik: Online #01:42:38 Zu Robert Walsers Mikrogrammen (Bleistiftgebiete) siehe: Robert Walser (2003): Aus dem Bleistiftgebiet. Mikrogramme aus den Jahren 1924–1933 Sechs Bände. Frankfurt/M.: Suhrkamp. #01:45:10 Rousseau über den Ausgleich des Wünschbaren und des Erreichbaren: Jean Jacques Rousseau (1978, zuerst 1759) Emile. Oder über die Erziehung. Stuttgart: Reclam, S. 187f. #01:46:40 Zu Idee einer "nichttrivialen Maschine" siehe: Heinz von Förster (1997): Zukunft der Wahrnehmung. In: Ders.: Wissen und Gewissen. Versuch einer Brücke. Frankfurt/M. S. 194-210. #01:51:36 Foucaults Vermutung über die Destruktion des Subjekts bündelt sich im Diktum: „(...) der Mensch verschwindet wie am Meeresufer ein Gesicht im Sand“ (Foucault, 1974, 462). Michel Foucault (1974): Die Ordnung der Dinge. Eine Archäologie der Human­wissenschaften. Aus dem Französischen von Ulrich Köppen. Frankfurt/M.: Suhrkamp. [alle Links aktuell Juli/August 2013] Dauer 01:52:14 Folge direkt herunterladen