Podcasts about wittgenstein

Neither/Nor podcast · recorded 22 June 2026Andrew Milward is an independent philosopher who, like me, came to philosophy through literature. For me it was a search for texts treating what matters in life and how to live it, which led me away from logic and towards Tolstoy at university. For Andrew it was Orwell's 1984 in his early 20s: reading it as a critique of the Soviet Union led him to the Russian Revolution, then Marx, Hegel, and eventually Plato and the pre-Socratics. He too has followed his interests without the constraints, or the support, of any institution. We met on Mastodon, of all places; he's now a regular in my London writing group, First Few Books. We spend the conversation on two of his works.The Absent World (2017)It starts from a question: how can we think and speak about things we can't see? We talk about cities neither of us is standing in, essays neither of us is holding. Andrew names a gap between sense (everything belonging to language — speech, writing, thought) and referent (what language points at, whether that's another piece of language, a physical thing, or a mix of the two). Language generalises: it leaves out whatever isn't needed to communicate, and the gap widens the further the referent slips out of view.At one end of the spectrum there's no gap at all — in logic and mathematics, sense is self-referential, pointing at its own necessity rather than any outside object. At the other end Andrew creates a concept he calls depth: sense at its greatest possible distance from a referent, one that takes in everything. The payoff isn't only philosophical. Depth should stop us flattening a person or a group into a conceptual label.Wittgenstein and Deleuze (2025)Here he sets out the method behind the essays and describes a non-epistemic philosophy. We usually recognise only two kinds: the epistemic kind that builds knowledge, and the sceptical kind that tears it down. He wants a third, which does neither. From Wittgenstein he takes “Don't think, but look!” (Philosophical Investigations §66) — turning vision on our own thinking, with no attempt to grasp a hidden reality. From Deleuze he takes concept creation. The combination is the point: Wittgenstein alone left his early attempts flat, and the Deleuzian side was needed to build concepts that change thought. Depth is one of them — a fabrication that lives in language and claims to discover nothing out there.Toward the end we find the overlap with Neither/Nor. My paper's oscillation — loosen concepts through perception, then reform them into something usable — pairs with Andrew's Wittgensteinian looking and Deleuzian creation. His sense/real duality maps onto my conceptual/experiential distinction: internal linguistic thought, external physical world. Both call for practices on each side — a life of thought and ideas, and a skilful embodied engagement with the physicality of living.Andrew closes with a case for abstraction. Our abstract concepts don't belong to a Platonic heaven, but their universal form lets them move fluidly in thought, and follow the path belonging to the idea itself. Each reader still has to apply it to a reality of their own.Mentioned: Steinbeck, Of Mice and Men · Ellison, Invisible Man · Styron, Sophie's Choice · Heller, Catch-22 · Orwell, 1984 · Marx · Hegel · the pre-Socratics · Plato, Republic · Nietzsche, The Gay Science · Kierkegaard · Frege · Lacan · Wittgenstein, Tractatus and Philosophical Investigations · Kripke, Naming and Necessity · Deleuze, Difference and Repetition and (with Guattari) What Is Philosophy? · Parmenides · Kant · Sextus Empiricus · Pyrrho · BadiouLinksAndrew's essays and books: andrewmilward.netSupport the podcast: PatreonThe Neither/Nor paper (Kam & Granic, 2026): Nature / Humanities and Social Sciences Communications

Today we explore wisdom. Not the "don't put tomatoes in a fruit salad" kind. Serious business wisdom.It turns out, the wise tend to converge on understanding the world in a similar way.In the 20th century, philosophical titans saw this convergence. They look back to the original seers of wisdom and see in them parallels that run so deep, that upon deep contemplation of these philosophies, they found a "highest common factor," including among:Epicteus, Marcus Aurelius, and the StoicsPlato, and various Neoplatonists such as PlotinusSpinoza, SchopenhauerPossibly Hegel, Wittgenstein, though they are famously difficult to interpretJiddu KrishnamurtiLao Tzu, who authored the Tao Te ChingALso Chuang Tzu and Lieh TzuJewish philosophers such as Philo of AlexandriaSufi mystics of Islam, most famously Jalal al-Din RumiJesus of NazarethSt. PaulMeister Eckhart, the mystic Christian St. Jon of the CrossHinduism:The Sages of the UpanishadsAdi Shankara's The Crest-Jewel of WisdomThe Bhagavad GitaThe BuddhaParticularly Zen masters who followedVarious SutrasThe Bardo ThodolIt is the Perennial Philosophy. I call it the One Wisdom. Huxley called it the “Highest Common Factor” of universal truth.SOURCESCamus, Albert. The Myth of Sisyphus. 1942.Huxley, Aldous. The Perennial Philosophy. Harper & Row, 1945.John of the Cross, St. Dark Night of the Soul (La noche oscura del alma).Jung, C. G. Letters, Volume 1: 1906–1950. Princeton University Press.Kahan, Dan. Identity-protective cognition research (cross-referenced, this project).Platform Sutra of the Sixth Patriarch (Liuzu Tan Jing).Polanyi, Michael. Personal Knowledge: Towards a Post-Critical Philosophy. University of Chicago Press, 1958.Polanyi, Michael. The Tacit Dimension. Doubleday, 1966.Tolle, Eckhart. A New Earth: Awakening to Your Life's Purpose. Dutton, 2005.Tao Te Ching (Laozi).Watts, Alan. Become What You Are. Shambhala, 1995 (essays, 1930s–1950s).Watts, Alan. Out of Your Mind: Tricksters, Interdependence, and the Cosmic Game of Hide-and-Seek. Sounds True, 2017.Watts, Alan. The Wisdom of Insecurity. Pantheon, 1951.Wittgenstein, Ludwig. Tractatus Logico-Philosophicus. 1921.Wright, Robert. Why Buddhism Is True. Simon & Schuster, 2017.Xiangyan Zhixian — traditional Chan/Zen biographical account (Tang dynasty, c. 820–898).Zhuangzi (Chuang Tzu), "On the Equality of Things" ("Discussion on Making All Things Equal").Bible. Job 42:5–6; Luke 15:11–32 (KJV).Bhagavad Gita, 2.47.Ovid. Metamorphoses.McGilchrist, Iain. The Master and His Emissary: The Divided Brain and the Making of the Western World. Yale University Press, 2009.Miles Kington. Quoted in The Independent (UK), Mar 28, 2003. Joseph Campbell. The Hero with a Thousand Faces. Pantheon, 1949 — "Freedom to Live," Stage 17. Eckhart Tolle. The Power of Now: A Guide to Spiritual Enlightenment. New World Library, 1997 Ramana Maharshi, quoted in Ram Dass, "Dying Is Absolutely Safe"Alan Watts, Become Who You Are. Sam Harris, Waking Up: A Guide to Spirituality Without Religion. Dalai Lama & Paul Ekman, Emotional Awareness: Overcoming the Obstacles to Psychological Balance and Compassion. Times Books, 2008Emmet Fox, The Sermon on the MountErnest Kurtz & Katherine Ketcham, The Spirituality of Imperfection. BantamByron Katie, Loving What Is. Harmony, 2002. Diana Chapman & Jim Dethmer (with Kaley Klemp), The 15 Commitments of Conscious Leadership. 2014.Epictetus, Discourses / Enchiridion.Marcus Aurelius, Meditations.Plato, RepublicPlotinus, The Enneads.Spinoza, EthicsSchopenhauer, The World as Will and Representation.Hegel, Phenomenology of Spirit. Jiddu Krishnamurti, Freedom from the Known Philo of Alexandria, On the Creation of the World. 1 Corinthians 1:20, 1:25, 3:19 — "the wisdom of the world is foolishness"John 14:6 — "I am the way, the truth, and the life." John 8:12 — "I am the light of the world."Galatians 2:20 or 2 Corinthians 5:17 -- "in Christ" Hosted on Acast. See acast.com/privacy for more information.

Novalis har kallats romantikens poet, men hans storhet ligger i mötet mellan förnuft och känsla. En gyllene medelväg för vår tid, enligt Torbjörn Elensky. Lyssna på alla avsnitt i Sveriges Radios app. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. Först sänd 2020-09-15.I det Första Korinthierbrevet i Nya testamentet kan man läsa följande rader: ”Ännu ser vi en gåtfull spegelbild; då skall vi se ansikte mot ansikte. Ännu är min kunskap begränsad; då ska den bli fullständig som Guds kunskap om mig.”Drömmen om den ogrumlade kunskapen, det rena vetandet, som är så klart att det på något sätt till och med befinner sig bortom orden, följer oss människor. Det är som att det hängde en slöja framför världen. Vi vill lyfta på den, men vet inte om inte sanningen där bakom kommer att förgöra oss. Det var en religiös och mystisk dröm innan det blev en vetenskaplig, att riva av den där slöjan och se sanningen klart. Guds nakna ansikte, den egyptiska gudinnan Isis, eller vårt eget, som stirrar tillbaka mot oss ur avgrunden.Det religiösa, det mystiska och det vetenskapliga sammanstrålar i den tyske romantiske poeten Novalis ofullbordade roman "Lärljungarna i Saïs". Det är en tät, poetisk text, som skildrar en grupp lärljungar som ägnar sig åt att studera naturen, men inte som något kallt vetenskapligt, utan som en sorts bok, en väldig text, skriven med heliga tecken, hieroglyfer, som rymmer hemligheterna bakom själva varat, meningen med allt. Han avslutade aldrig arbetet, som gavs ut några år efter hans död vid 29 års ålder 1801. Men trots att de är ett fragment på drygt 50 sidor, är det en av de mest beundrade och inflytelserika ansatser till roman som skrivits.Novalis är det namn under vilket den sachsiske adelsmannen Friedrich von Hardenberg skrev poesi, filosofiska anteckningar och fragment som detta. Han framställs gärna som urtypen för den romantiske poeten, med sina sköna lockar och blicken som drömskt förlorar sig i fjärran. Att hans ungdomskärlek Sophie von Kühn tragiskt dog ifrån honom då hon bara var 17 år, och att han själv inte hann bli ens 30, har bidragit till myten. Men han var en praktisk man, som studerade till gruvingenjör, liksom hans far före honom, men som intresserade sig för sin samtids tänkande, naturvetenskap och filosofi såväl som den politiska utvecklingen i Frankrike. Det är först vår senare tid som ser motsägelser i denna bredda av intressen. Det praktiska och det svärmiska, religiös mystik och samhällsengagemang gick hand i hand, genom hela upplysningen, och vidare i romantiken.Att Novalis valde den egyptiska orten Saïs som platsen för lärljungarnas studier, berodde på att det där lär ha funnits en staty av gudinnan Isis, med inskriptionen. ”Jag är allt som varit, är och skall vara, ingen dödlig har någonsin lyft min slöja.” Isis som symbol för den ouppnåeliga, absoluta kunskapen var en vanlig bild i 1700-talets europeiska kulturyttringar, som hängde samman med föreställningen att de egyptiska hieroglyferna bar på en ren kunskap, som man kunde få tillgång till om man klarade att tyda dem. Med en ironi, som man kanske skulle kunna kalla romantisk, var det också i Saïs som Rosettastenen 1799 hittades, den flerspråkiga inskriptionen som var den som möjliggjorde Champollions dechiffrerande av hieroglyferna, och därmed också deras avmystifierande ett tjugotal år efter Novalis död.Novalis var en anhängare av upplysningen, men med reservationer. Han såg, liksom flera av hans samtida, den franska revolutionens blodbad som en konsekvens av upplysningens dyrkan av det rena förnuftet, men ställde inte mot detta det rena oförnuftet. Istället ville han ha en upplysning med självreflektion, som inte satte parentes kring vare sig känslan eller tron. Han gjorde i sina skrifter ingen egentlig skillnad på filosofi och poesi, och hans vetenskapliga intressen liksom hans kunskaper om gruvdrift är närvarande likaväl som den ouppnåeliga längtans blå blomma, som han är mest känd för.Hans ideal var en filosofi som inte var ett teoribygge, utan en kritisk aktivitet, i vilken poesi och känsla och självreflektion samspelar i en helhet vars mål är mänsklig mognad, i djupare, och mera ursprunglig mening alltså bildning. Som en tidig prototyp till Wittgensteins yttrande att mitt språks gränser är min världs gränser skriver Novalis, i en kommentar till filosofen Fichte att: ”Känslans gränser är filosofins gränser”. Det handlade för Novalis alltså inte om att sätta känslan över förnuftet, utan om att få dem att samspela. Ett färdigt system kan låsa ens tänkande, men helt utan förutsättningar blir det slumpmässigt istället. I bägge fall blir det meningslöst. Novalis ville läsa, texter såväl som världsalltets hieroglyfer, och uttyda dem i sitt sammanhang, men även låta känslan spela. Hans ideal var filosofi som en aktivitet som sammanfaller med livet. Även i dett för övrigt en föregångare till Wittgenstein.Hans uppväxt i ett pietistiskt hem var säkert en bidragande orsak till detta förhållningssätt. Pietismen var en väckelserörelse inom den tyska lutheranismen, som fick avläggare även här i Sverige. Den var en föregångare till de senare frikyrkorna och betonade personlig fromhet lika mycket som studiet av Bibelns texter. Sedd mot den bakgrunden blir det tydligt att Novalis filosofi, som var ett med hans livsinställning och poesi, i hög grad var ett slags sekulariserad fromhet, i vilken reflektionen över texten och världen skulle samverka med en reflektion över en själv, ens handlingar, känslor och tankar.Den självreflektion det handlar om är alltså inte navelskåderi, inte selfieålderns paradoxalt exhibitionistiska narcissism, utan en sorts självkritisk aktivitet som förutsätter ett engagemang i omvärlden och som i djupare mening handlar om bildning, alltså bildning inte som ansamlande av kunskaper, utan om personlig mognad och andlig växt. Novalis, som var ingenjör och i någon mening vetenskapsman, som rentav själv förde anteckningar med sikte mot en universell, romantisk encyklopedi, var inte heller främmande för systematik i tänkandet, och den vetenskapliga grenen av filosofin jämställde han i hög grad med filologin, den historiskt adekvata närläsningen. Den typ av läsning som utvecklats som ideal inom den protestantiska kristendomens Bibelsyn.Bland Novalis mest älskade verk finns även "Hymner till natten". En dikt som finns i två versioner. En som publicerades år 1800 i bröderna Schlegels tidskrift Athenäum, och en som återfanns efter Novalis död. De skiljer sig åt på flera sätt, varav det intressantaste nog får sägas vara att religionen är så gott som bortredigerad ur den tryckta versionen, medan den är central i det efterlämnade manuskriptet.Diktsviten fördjupar känslan av fördubbling och spegling, där himlens stjärnor återspeglas av gruvans gnistrande kristaller, och allt är en helig text, hieroglyfer som den förstår som vågar lyfta slöjan och se Isis, Gud, sig själv, universum, rakt i ansiktet, inte som i en grumlig spegelbild, utan direkt. Natten är äldre än dagen, mörkret än ljuset, och det gömmer insikter som inte återfinns i solsken. Du måste ha den rätta känslan, gå in i dig själv, men också studera texten, lära dig läsa världen - det han i "Lärjungarna i Saïs" beskriver som: ”... den stora chifferskrift som man varseblir överallt; på vingar, i äggskal, i moln, i snön, i kristaller och stenbildningar, på tillfrysande vatten, i det inre och det yttre av bergarter, växter, djur, människor, i himlens ljus ...”. Det är i mötet mellan tanke och känsla, förflutet och framtida, ljus och mörker, upplysning och romantik, vi finner Novalis, och han pekar vidare, rakt emot oss själva.Torbjörn Elensky, författareLitteraturNovalis: Hymner till natten. Översättning av Gunilla Bergsten, bearbetad och kompletterad av Daniel Pedersen. Faethon, 2020.Novalis: Lärjungarna i Saïs. Översättning av Margaretha Holmqvist. Faethon, 2020.

Na początku jest pytanie, które wcale nie chce szybkiej odpowiedzi:gdzie naprawdę przebiega Twoja granica?Najpierw szukamy jej razem – podczas wartsztatów, w rozmowie.Granica staje się linią na ziemi, momentem, w którym musi nastąpić zmiana, miejscem, gdzie kończy się czyjaś wolność, a zaczyna nasza samowola.Przechodzi przez ciało, które mówi „dalej już nie mogę”, przez psychikę, która długo udaje, że wszystko jest w porządku, przez język, którym odgradzamy się albo zapraszamy.Potem robi się ciszej.Pojawia się szesnastolatka z 1991 roku, która dochodzi do granicy swojej wytrzymałości i wybiera samotny powrót przez całą Polskę – z niemocy fizycznej rodzi się jej pierwsza moc dorosłości.Pojawia się kobieta w kryzysie, idąca pętlą po podlaskiej łące, która nagle orientuje się, że śpiewa. Ten głos staje się jaskółką zmiany, drobną dziurką w kurtynie, przez którą zaczyna prześwitywać nowe życie.Granica przestaje być tylko słowem z podręcznika.Staje się progiem, na którym stoimy: między niemocą a mocą, między kryzysem a ruchem w stronę czegoś innego, między „jeszcze się trzymam” a „już nie chcę tak dalej”.W tle mruga Wittgenstein ze swoim zdaniem o granicach języka, a my dokładamy do tego granice naszego scrollowania – rzeczy, które wpuszczamy do środka i które każdego dnia malują nam ścianę świata.Nagranie powstało w Hajnówce Centralnej, przy okazji festiwalu Wertep, podczas warsztatów audialno‑społecznych w ramach projektu „Synergie”.To były rozmowy na kanapach, na stacji kolejowej, drodze i w deszczu.Ten odcinek jest ich echem.Jeśli masz ochotę, zatrzymaj się ze mną na chwilę.Postaw sobie kawę albo herbatę, włącz odcinek i zobacz, które historie coś w Tobie poruszą.Kawa dla Miłki: https://buycoffee.to/dziennik.zmianMożesz potem napisać w komentarzu, gdzie dziś przebiega Twoja granica:w relacji, w ciele, w pracy, w ilości wiadomości, które wpuszczasz do siebie.Klikając „play” robisz mały eksperyment – sprawdzasz, czy ta opowieść pomoże Ci zobaczyć własną granicę trochę wyraźniej.Jeśli chcesz, zasubskrybuj kanał i podaj ten odcinek dalej komuś, kto jest właśnie na swoim progu: może usłyszy w tych głosach swoją pierwszą jaskółkę zmiany.@milka.malzahn________________________Chcesz wiedzieć więcej? Zajrzyj do mnie:facebook: https://www.facebook.com/Milka.Malzahnmoja strona: https://www.milkamalzahn.plpodcasty: https://anchor.fm/milkamalzahnRadio Białystok: https://www.radio.bialystok.pl/chilloutpiękne wsparcie https://patronite.pl/milkamalzahn

Visual artist and brand content creator Joe Salvatore joins Reid Hoffman and Parth Patil to explain how AI is turning creative professionals into orchestrators of systems rather than makers of one piece at a time. Joe spent four years chasing every new image and video model out of pure creative curiosity before Parth pushed him to take a step back and become a director of these tools. He traces that shift, from generating a single image, to making 200, to running fully automated ad campaigns through Codex, and explains why the critical skill turned out not to be technical at all. As he puts it, he can outsource production, but he can't outsource his taste. He walks through a live campaign for Ketone-IQ, using a Hermes agent to research decades of proven advertising styles, then chaining models together to generate and grade hundreds of on-brand variations overnight. He and Parth get into how a shared creative agent learns from everyone it works with, why articulating an idea clearly has become the differentiator, and how AI made the gap between a sloppy brief and a tight one impossible to hide. Reid, Parth and Joe close on Wittgenstein, and why language no longer just describes the world but summons it. Referenced in episode: the Lord of the Rings x Wes Anderson AI trailer: https://www.youtube.com/watch?v=KrjL_TSOFrI

What do our conversations with machines reveal about what it means to be human?In this episode of Ethics and Innovation by Oxford+ brought to you by Equinox, host Susannah de Jager speaks with Professor Edward Harcourt, Director of Oxford's Institute for Ethics in AI, about the parts of human life that no algorithm can reproduce. Edward argues that the real risk of chatbots is not that they reshape social life, but that people mistake them for something real.Recorded as the UK government confirmed a ban on social media for under-16s from spring 2027, the conversation moves from embodiment and mortality to attachment theory, pluralism and the limits of machine minds. Edward warns of two quieter dangers: cognitive atrophy, as we outsource our thinking, and social atrophy, as we trade human contact for efficiency. Edward Harcourt: Edward Harcourt is Director of the Institute for Ethics in AI at the University of Oxford, where he is also Professor of Philosophy and a Fellow of Keble College. His work sits at the boundary of ethics and the philosophy of mind, and his research at the Institute focuses on AI and humanity: how human values should shape the design, governance and use of AI, and what philosophical reflection on AI reveals about what is unique to human beings. From 2018 to 2022 he was Director of Research, Strategy and Innovation at UK Research and Innovation's Arts and Humanities Research Council, where he helped develop its Bridging Responsible AI Divides (BRAID) programme. He is the editor of Attachment and Character (Oxford University Press, 2021) and has written widely on moral psychology, child development and Wittgenstein. He was appointed MBE.Connect with Edward on LinkedIn Susannah de Jager: Susannah is a seasoned professional with over 15 years of experience in UK asset management. She has worked closely with industry experts, entrepreneurs, and government officials to shape the conversation around domestic scale-up capital.Connect with Susannah on LinkedIn and Subscribe to the Oxford+ Newsletter for Exclusive ContentOxford+ is hosted by Susannah de Jager and supported by Equinox.Produced and Edited by Story Ninety-Four in Oxford.

49W'da yeni bir serimiz var: ibocast!ibocast'te İbrahim ünlüleri ağırlıyor. Bölümün ilk ünlüsü ise İlker Canikligil!Bu bölümde Nuri Bilge Ceylan, Yorgos Lanthimos, İlker Canikligil'in Hayatı, Wittgenstein gibi konular konuşuldu. 00:00 Giriş00:10 Flu TV Ofis Ortamı01:30 İlker Canikligil Rasyonelitesi03:40 Uzun Metraj Film04:40 Nuri Bilge Ceylan'la Fotoğrafı05:57 Eski Filmler08:33 Motivasyon 10:03 Kariyer ve Gelişim19:55 Yorgos Lanthimos 23:35 Sınıf Farkı ve NBC29:37 Dedikodu30:30 Arkadaşlık ve Eleştiri32:39 Tolga Karaçelik ve Kelebekler34:24 Anlamak ve Dinlemek37:00 Wittgenstein38:42 Kapanış

Is anyone really out there, or am I just chatting to a very articulate hallucination?In this episode, we juggle Descartes' lonely thinker, Kant's phenomena vs noumena, and Wittgenstein's ban on private language. If all we ever have are mental snapshots of the world, what right do we have to talk about some “real” thing behind them?On the way we hit: Private language & inner voices – are we talking to others, or just different bits of ourselves? Postmodernism & perspective – if everyone reads the world differently, do we still share a world at all? Ethics after God – without a cosmic referee, how do we avoid moral chaos? Featuring Red Dwarf's “Better Than Life,” a brain that sabotages its own happiness, Philip K. Dick and Robert Heinlein as unlikely comrades, and the comforting thought that if this is your solipsistic universe, you've got some serious explaining to do about Hitler, Trump, and broken-down cars full of kids.Plug in and decide whether “we” are really in this together – or whether “we” is already one person too many.

Über Ethik kann man nur Unsinniges sagen. Ethik ist keine richtige Wissenschaft. Boom. Das ist die Kernaussage von Wittgensteins “Lecture on Ethics”, die er 1929 in Cambridge gehalten hat. Jahre nachdem sein “Tractatus” schon die Philosophie-Welt in Brand gesetzt hatte. Im neuen Special sprechen Jens und Christian mit sehr unterschiedlichen Meinungen über diesen Text. Kann man über Ethik wirklich nichts sagen? Und was hat das mit Tennis spielen oder dem Fall zu tun, dass einem auf einmal ein Löwenkopf wächst? Das ist der nur der Teaser, wenn ihr die ganze Folge hören wollt, unterstützt uns gerne bei Steady: https://steadyhq.com/geister

So… what if it really is just you in here? And if it is, why on earth did you populate your private universe with MAGA rallies, property prices, and Descartes?In this episode, we start somewhere perfectly normal – kids moving back home, off‑grid living, and the old “school–uni–job–marriage–mortgage–2.4 kids” life script – and somehow end up knee‑deep in solipsism, Wittgenstein, Nietzsche, virtual reality, The Matrix, and that bloke in the park who swears he's got a pill for immortality. (Spoiler: he hasn't. It's mostly rat poison.)Along the way we ask:How do you talk to people whose world seems to run on completely different rules?Is solipsism just a daft thought experiment, or a sneaky way a lot of us actually live?Can you even have a private world if language itself is a social thing?What happens to morality, empathy, and politics if everyone retreats into their own reality bubble?And is extreme wealth just another kind of solipsistic fantasy—with better catering?From babies playing peekaboo to Elon Musk as a sort of tech‑bro Sauron with the One Ring, we poke at the thin line between “my perspective” and “my universe”, and ask whether democracy, empathy, and a bit of Wittgensteinian common sense can pull us back into the same shared world.Tune in, turn on, and try not to drink anything handed to you by a stranger in the park.

What does it mean to "see God again" after modernity has taught us to look for the sacred in all the wrong ways? In this special Lectern conversation, John Vervaeke is joined by Guy Sengstock for a deep reflection on John's three-part course trilogy, Seeing God Again for the First Time. John invited Guy to watch the courses and respond not only to their arguments, but to the way the courses enact a philosophical, phenomenological, and spiritual exercise. Guy begins from his own background as co-founder of Circling, describing how relational practice opened a mystery that psychological language could not fully hold, eventually leading him into Heidegger, phenomenology, and philosophy as contemplation. From there, he draws out the personal and pedagogical arc of John's work: teaching as encounter, as vulnerability, and as a way of revealing what students are already confronted with. John describes the course as an attempt to integrate rigorous argument, phenomenological exploration, and spiritual exercise in the spirit of Socrates, Plotinus, and Pierre Hadot. Rather than define religion or God and then argue for or against them, John sets out to deconstruct the modern grammar that blocks our ability to encounter sacredness at all: the fact/value, is/ought, subjective/objective, theory/data, and meaning/measurement dichotomies. The conversation moves through Paul Tillich, William Desmond, Wittgenstein, Heidegger, Catherine Pickstock, Janet Soskice, D.C. Schindler, and 4E cognitive science, showing how analytic philosophy, continental phenomenology, and cognitive science converge in undermining modernity's inherited picture. Guy and John explore sacredness as ultimately real, ultimately orienting, ultimately transformative, and ultimately resonant; naming as relational participation rather than possession; wonder as calling self and world into question; and aletheia as truth that discloses beauty, goodness, and intelligibility. The conversation closes with the contemporary stakes of this recovery: AI, consciousness, personhood, the meaning crisis, and the alignment problem. John argues that we can no longer treat philosophy and sacredness as academic luxuries when our technologies are reshaping cognition, identity, and agency. If we are creating new kinds of intelligence, the question is not merely how to bind them to us, but how to orient them - and ourselves - toward truth, goodness, beauty, intelligibility, and the sacred. Guy Sengstock is a co-founder of Circling and a longtime teacher of relational, dialogical, and contemplative practice. His work bridges phenomenology, philosophy, facilitation, and the lived mystery of interpersonal encounter. Explore courses and other offerings from The Lectern: https://lectern.teachable.com About The Lectern The Lectern is dedicated to wisdom cultivation through dialogue, inquiry, and transformative practices. Through courses, live events, and community conversations, we seek not merely to discuss ideas, but to explore how they can shape the way we live. 00:00 Welcome to The Lectern 01:00 Why Guy is reflecting on Seeing God Again 02:00 Guy introduces his background in Circling and philosophy 04:00 Circling, mystery, and the limits of psychological language 06:00 Heidegger, Being and Time, and philosophy as contemplation 09:00 John's Socratic and Plotinian aspirations 10:30 Argument, phenomenology, and spiritual exercise 12:00 Seeing God Again, pilgrimage, and the Philosophical Silk Road 13:00 John the person, scientist, philosopher, and teacher 15:00 Teaching as existential confrontation 17:00 The manner of teaching as part of the teaching 18:00 Modernity, the meaning crisis, and sacredness 20:00 When teaching became encounter 21:00 Paul Tillich, cognitive science, and teaching virtue 23:00 William Desmond and philosophy as spiritual exercise 25:00 Teaching toward a philosophical-spiritual end 26:00 Involving the whole self without becoming self-involved 29:00 Revealing what students are already confronted with 31:00 Teaching, social phobia, and vulnerability 33:00 The sacred as deep teaching 35:00 Idealization, temptation, and participation 38:00 Naming God and the loss of relational naming 41:00 The four dichotomies of modernity 42:00 Out-rigoring the rigor 44:00 Deconstructing the grammar that blocks sacredness 45:00 Mystical traditions as phenomenological exemplars 47:00 Modernity's vertical and horizontal dichotomies 49:00 Recovering sight beyond modernity's glasses 50:00 Sacredness as ultimately real, orienting, transformative, and resonant 52:00 Why John uses atheist scholarship before apologetics 53:00 Counter-modern thought and the limits of postmodernism 55:00 Why these dichotomies matter beyond academia 57:00 Everything Everywhere All at Once, nihilism, and value 01:01:00 Philosophy outside the ivory tower 01:02:00 Postmodernity and living in the ruins 01:04:00 Recovery and asking "Where are we?" 01:05:00 Wittgenstein, Heidegger, and recovering meaning 01:07:00 Modernity as icon rather than representation 01:08:00 Truth, goodness, beauty, and intelligibility 01:12:00 Wonder vs. curiosity 01:15:00 Aletheia, beauty, liberation, and onto-normativity 01:18:00 Seeing God Again as pilgrimage 01:19:00 Theoria as theory, contemplation, and pilgrimage 01:21:00 AI, analytic philosophy, and consciousness 01:24:00 Meaning, relevance, and the limits of computation 01:26:00 AI personhood and disembodied embodiment 01:30:00 Why philosophy matters for technologies shaping us 01:32:00 AI agents, personhood, and the coming ontological crisis 01:35:00 The meaning crisis and the loss of sacred orientation 01:37:00 Personhood, ontology, and responsibility 01:39:00 The alignment problem and binding intelligence to the sacred 01:40:00 Why the course must be taken as a course 01:41:00 Teacher assistance, Socratic process, and future retreats 01:42:00 Socratic Salon and participatory practice 01:43:00 Closing reflections on retreat and relationship Thank you for listening!

Skådespelaren August Wittgenstein om att bli bortklippt ur Tom Hanks film, om skolgången på Lundsberg och om kärleken till Sverige. Lyssna på alla avsnitt i Sveriges Radios app.

What do Socrates, Aurelius, Boethius and Wittgenstein have in common? They all believe in the power of philosophy as a form of consolation! ... Check out my new books! This one is called: The Last Human: How Technology is Changing What it Means to be Humanhttps://www.amazon.com/Last-Human-Technology-Changing-Means/dp/1069510831/  

In this episode we're going to explore three very different thinkers who nonetheless converge on their theories of language. We're going to see if we can't extract an intelligible whole out of the ideas generated by this trio: the Nietzschean theory of language as command, the view of Cassirer that man is a symbolic animal, and Wittgenstein's concept of the language-game.

Me considero una persona con los pies en la tierra. Necesito ciencia, referencias, experiencia contrastada antes de darle crédito a algo, pero no dudo en decir que las palabras hacen magia. Crean conjuros y cambian realidades. En este episodio hablo de por qué las palabras no solo describen la realidad sino que la construyen. Del motivo por el qué la mayoría de nosotros las usamos con una vaguedad que, si nos detuviéramos a examinarla, nos resultaría perturbadora y que consecuencias directas tiene en cómo pensamos, cómo nos relacionamos y quiénes somos cuando nadie nos observa. Hablo de Wittgenstein y el Tractatus, de su cadena intelectual desde Frege y Russell hasta el Círculo de Viena. De Diógenes observando a las personas no por lo que decían sino por cómo lo decían. De Epicteto y el espacio entre el estímulo y la respuesta. De la logophasía como herramienta de transformación personal. De la economía cognitiva detrás del lenguaje vago: por qué el cerebro elige siempre la palabra más cómoda y qué se pierde cada vez que lo hace. Un episodio lleno de sabiduría clásica y moderna para escuchar más de una vez y un recordatorio para aplicar en tu día a día.

In our continuation of Wittgenstein's Philosophical Investigations, we'll discuss Wittgenstein's arguments against the possibility of a private language, which culminates in the position that all subjective experiences of sensations are not communicable. Thus, language must be doing something else, other than communicating inner experiences, with its words that seem to refer to these experiences. Of particular interest to Wittgenstein is the communication of pain, and sense perceptions. Finally, we'll consider Wittgenstein's arguments as concern meaning: presumably there is an inner experience of "meaning something" by one's words, which is different from how the words may be perceived - or the individual may even intend to deceive. Is it therefore sensible to speak about an "inner meaning" separate from common use? Join me as we explore my favorite ideas from Wittgenstein!

General Wittgenstein: Russia's “Savior of St. Petersburg” General Peter Wittgenstein was one of Imperial Russia's most important commanders during the Napoleonic Wars, earning the nickname “The Savior of St. Petersburg” for stopping Napoleon's advance in 1812. In this special guest, Jimmy Chen will explore Wittgenstein's rise through the Russian army, his crucial victories at Kliastitsy and Polotsk, and his role in halting French momentum during the invasion of Russia.Often overshadowed by generals like Kutuzov and Bagration, Wittgenstein proved to be one of Russia's most aggressive and effective field commanders. His actions on Napoleon's northern flank protected Russia's capital and helped turn the tide against the Grande Armée.Whether you're a fan of Napoleon, Russian military history, or the decisive campaigns of 1812, this deep dive into General Wittgenstein reveals why he deserves far more recognition.

In this episode, I explore Stanley Cavell alongside Ludwig Wittgenstein and reflect on the idea that the therapist can, in an important sense, be understood as a kind of ordinary language philosopher. I talk about first encountering Cavell years ago in seminary in a social ethics class with Dr. Jonathan Tran, and why Cavell's way of thinking about voice, acknowledgment, skepticism, and the ordinary has stayed with me ever since. From there, I trace how Wittgenstein's therapeutic vision of philosophy and Cavell's deepening of ordinary language philosophy can help us think differently about what is happening in the therapy room.Along the way, I explore how people often suffer not only from pain itself, but from words that have become rigid, totalizing, and hard to live inside; how therapy can sometimes work by loosening the grip of those descriptions; and why solution-focused questions can serve as interventions into grammar, possibility, and perception rather than mere information gathering. I also spend time with several beautiful passages from Cavell on forms of life, the uncanny return of the familiar, and the search not for final answers so much as directions worth the time of a life to discover. This is an episode about language, skepticism, acknowledgment, and the quiet, demanding work of helping someone come back into voice.

In this episode, we're finally talking about a book near and dear to my heart, Wittgenstein's "Philosophical Investigations" (this book took second place in a Patreon poll, and I decided it was time). What is language? How is the meaning of words determined? Wittgenstein initially proposed a pictorial theory of the meaning of sentences, but after his return to philosophy, Wittgenstein II put forward a new theory of language, as the "language-game". We will discuss Wittgenstein's life and career, and then focus on Philosophical Investigations, a work assembled from notes written over the span of 16 years, covering a wide variety of topics and approaching philosophy through thought-experiments, and reflections on the varied uses of words. Wittgenstein's method is to describe rather than explain, and to take our understanding of words from the metaphysical down to the everyday. "Don't think, but look!"

In this episode in my Philosophy and Solution-Focused Therapy series, I reflect on Quentin Tarantino's Kill Bill through the lens of Ludwig Wittgenstein's idea that meaning is use. After a recent client urged me to finally watch the film, I did, for the first time, and absolutely loved it. What especially stayed with me were the scenes between the Bride and Pai Mei, where repetition, correction, action, and discipline begin to look like more than just training. They begin to look like a philosophy of practice.I explore how Wittgenstein's thought helps us see that understanding is not primarily a hidden inner possession, but something that takes shape in use, in action, in learning how to go on within a form of life. From there, I connect Pai Mei's brutal pedagogy to psychotherapy, and especially to solution-focused therapy's attention to small actions, exceptions, patterns, and the lived practices through which change becomes possible.Along the way, I consider what Kill Bill reveals about repetition, mastery, embodiment, and the difference between having an idea and being formed into a capacity. This is an episode about training, meaning, action, and the ways new futures become real not only through insight, but through practice.

In this episode, I explore Wittgenstein's idea of forms of life and what he once called the “whole hurly-burly of human actions,” that living background of practices, relationships, gestures, expectations, and shared meanings within which anything we say or feel can make sense at all. I reflect on the temptation, in both philosophy and psychotherapy, to reduce reality to atomistic parts, hidden inner objects, or eternal foundations, and I make the case that human suffering cannot be understood apart from the swarm of life in which it takes shape. Along the way, I bring this into a clinical register, thinking about anxiety, identity, autism, couples work, and the ways therapy can become less about isolating explanatory units and more about listening for the background against which a life becomes legible. I also weave in a line from Wittgenstein that has stayed with me deeply: “Perhaps what is inexpressible … is the background against which whatever could express has its meaning.” This is an episode about context, mystery, collaboration, and the living weave of human life where both suffering and change become possible.

In this episode of Psyche Podcast, I continue my series on the philosophical foundations of solution-focused therapy by doing a close reading of Nick Drury's essay “Wittgenstein and the Tikanga of Psychotherapy.” Drawing on Wittgenstein's later philosophy, Drury challenges the Cartesian and medicalized picture of the person that has shaped so much of modern mental health discourse, and instead invites us into a vision of therapy rooted in language, relationship, ethical responsiveness, and forms of life. He also explicitly connects Wittgenstein's idea of “disappearing” problems through a changed way of living to solution-focused therapy's way of working.  I use the episode to explore why solution-focused therapy is so often misunderstood as simplistic when, in fact, it rests on a deeply serious philosophical vision of human life. Along the way, I unpack Drury's distinction between “know that” and “know how,” his critique of diagnosis-heavy and decontextualized models of care, and his account of therapy as a space where new language-games, new forms of relation, and new possibilities for living can emerge.  I also bring these ideas down to the level of practice with vivid clinical examples, showing how a Wittgensteinian and solution-focused sensibility can shift the way we listen, the way we ask questions, and the way we understand change itself. This is an episode about clarity, humility, and the ethical depth of therapy when it becomes less a laboratory of explanation and more a living conversation in which people can begin to speak and live differently together.

Steve Dowden is a Professor of German language and literature in the Department of German, Russian, and Asian Languages and Literatures. He graduated in 1984 from the University of California with a Ph.D in German literature. After a decade teaching at Yale and a year as a Humboldt Fellow at the University of Konstanz he joined the Brandeis faculty in 1994. Dowden has published on German literature, art, music, and intellectual history from the eighteenth to the twenty-first century. Bryan Counter completed his PhD in Comparative Literature at SUNY Buffalo and teaches in the English departments at Western New England University and Framingham State University.In this episode we discuss Thomas Bernhard's novels 'Correction' and 'Wittgenstein's Nephew'.--- Become part of the Hermitix community: Hermitix Twitter - ⁠⁠⁠https://twitter.com/Hermitixpodcast⁠⁠⁠ Support Hermitix: Patreon - ⁠⁠⁠https://www.patreon.com/hermitix⁠⁠⁠ Donations: - ⁠⁠⁠https://www.paypal.me/hermitixpod⁠⁠⁠ Hermitix Merchandise - ⁠⁠⁠http://teespring.com/stores/hermitix-2⁠⁠⁠ Bitcoin Donation Address: 3LAGEKBXEuE2pgc4oubExGTWtrKPuXDDLK Ethereum Donation Address: 0x31e2a4a31B8563B8d238eC086daE9B75a00D9E74

What do you do when a CARS passage goes back and forth on the same idea for six paragraphs and only gives you the answer in the last sentence? You stay calm and trust the process.In this Jack Westin CARS Reading Skills Workshop, Usher and Molly break down the daily CARS passage "Philosophical Driving" (April 15th), one of the toughest and least interesting passages they've covered on the podcast. This episode is essential for anyone who struggles with dense philosophical CARS passages or who panics when the author doesn't take a clear stance until the very end.This is one of the best episodes for building your tolerance for uncomfortable, unclear CARS passages where the author makes you wait for the punchline.Get started with our resources!

In this episode of Psyche Podcast, I continue my Philosophy & Solution-Focused Therapy series by turning to Steve de Shazer's essay, “Don't Think, But Observe: What Is the Importance of the Work of Ludwig Wittgenstein for Solution-Focused Brief Therapy?” In it, I explore why Wittgenstein matters so deeply to Solution-Focused Brief Therapy, not because he gives it some hidden grand theory, but because he helps us see why the longing for that kind of theory can pull us away from the living reality of therapy itself. I reflect on de Shazer's argument that meaning is rooted in use, in context, in forms of life, and I consider what that means for a therapeutic practice that refuses to get trapped in diagnostic abstraction and instead stays close to language, relationship, exception, and observable change. Along the way, I make the case that Solution-Focused Therapy is far more philosophically serious than its critics often assume, and that its restraint, its precision, and its attention to what is actually happening in a person's life may be part of what makes it so radical.

Did analytic philosophy ruin the entire discipline?For more than a century there has been a divide in Western philosophy between two distinct approaches, often described as analytic and continental philosophy. Analytic philosophy is predominantly based in the English-speaking world taking its name from Bertrand Russell's philosophy of logical analysis that overthrew the grand Hegelian metaphysics of the 19th century. It did so in favour of a focus on logic and linguistic precision, with the assumption that science would do the serious work of uncovering the nature of reality. Continental philosophy, based primarily in France and Germany, has offered a broad range of outlooks on the nature of the human condition and the world. It has been defined by its critics simply in opposition to analytic philosophy.Few thinkers have bridged the divide to be taken seriously by both camps. Yet both traditions now have deep challenges. The original focus of analytic philosophy has become increasingly blurred while in France English speaking philosophy is now in vogue. What is the future of European thought? Are we seeing the end of the analytic and continental divide? Or is the Enlightenment tradition itself under threat and with it the influence and identity of European philosophy?Associate Professor of Philosophy at Northeastern University London, Christoph Schuringa is known for his works on German philosophy and is Editor of the Hegel Bulletin. Genia Schönbaumsfeld is Professor of Philosophy at the University of Southampton and the author of several books – most recently, Wittgenstein on Religious Belief. Babette Babich is Professor of Philosophy at Fordham University and the editor of the journal New Nietzsche Studies. Hosted by Danielle Sands.Don't hesitate to email us at podcast@iai.tv with your thoughts or questions on the episode!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.

In this episode of Psyche Podcast, I continue my series on the philosophy behind solution-focused therapy by taking up a fascinating and delicate question: can Ludwig Wittgenstein be understood as an autistic man, and if so, what might that help us see about his philosophy, about neurodivergence, and about therapy itself?Drawing from Alan Griswold's essay on Wittgenstein, along with broader reflections on Wittgenstein's life and thought, I explore the limits of retrospective diagnosis while still taking seriously the possibility that his relationship to language, precision, social life, and meaning may have emerged from a distinctly neurodivergent form of experience.From there, I connect Wittgenstein's ideas about language-games, meaning, and forms of life to a more humane and expansive way of understanding autism. I also connect those ideas to the spirit of solution-focused therapy, with its deep attention to language, lived reality, and the creation of more workable futures.This is an episode about philosophy, neurodivergence, and what becomes possible when we stop treating difference simply as defect and begin listening for a different grammar of being.

In this episode, I begin a loose new series exploring the philosophical influences behind Solution-Focused Therapy, especially the work of Steve de Shazer. Too often, Solution-Focused Therapy gets caricatured as simplistic, overly optimistic, or not serious enough about suffering. I argue that this misses something much deeper. Beneath its lightness of touch is a remarkably sophisticated way of thinking about language, change, and the construction of possibility.I offer a biographical sketch of de Shazer and then trace some of the major intellectual currents that help illuminate his work, including Wittgenstein, pragmatism, Derrida, and Paul de Man. Along the way, I reflect on why Solution-Focused Therapy may be less about uncovering the hidden truth of a problem and more about helping create new descriptions that make different futures imaginable.This is an episode about language, suffering, restraint, and the quiet radicalism of asking a different kind of question.

What kind of money are we talking about? The why behind the holdings? A podcast production secret --- and so much more! Enjoy!In this third edition of Unfiltered, I talk about the one question I always start with when someone entrusts me with their capital, what multi-generational wealth really means (and why it's a mindset, not a number), the expensive truth about cheap stocks, why I came for the puzzle but stayed for the people, how AI is reshaping the advisory world — and the doorman fallacy that should make us all pause before we automate too much. I also share what I've been obsessing about lately, from Wittgenstein's family story to the art of giving, and I let you in on a little secret about what happened recently after I stopped a certain recording.Highlights:“What kind of money are we talking about?” — The most important question in investing isn't about returns or risk tolerance. It's understanding the story behind the capital — how it was accumulated, what it means emotionally, and what losing or growing it would feel like. Context shapes everything.Multi-generational wealth is a mindset, not an amount. A family with $100K who thinks about legacy and stewardship has a multi-generational fortune. A family with billions who doesn't think beyond their own lifetime does not. More families than ever are entering this mindset.“I came for the puzzle, but I stayed for the people.” The intellectual challenge of investing draw me in, but the human dimension — serving families across generations, building something cathedral-like brick by brick — is what keeps me going.The expensive truth about cheap stocks. Frugal savers are drawn to what looks cheap, but cheap stocks can create more trouble than seemingly expensive businesses with long runways. Quality is like a 30-year-old Toyota still on the road — it wasn't the cheapest, but it outlasted everything.The doorman fallacy and AI. Borrowed from Rory Sutherland's doorman analogy — replacing human roles with automation by reducing them to their most visible function misses the invisible value. Applies to advisory work, customer service, and anywhere human presence matters.Families who rebuild vs. families who build for the first time. First-generation wealth builders are in foreign territory. Families rebuilding after loss are returning to something remembered. Both are powerful, but the relationship with wealth is fundamentally different.Playing the long game means playing forever. Don't think about how quickly you can win — think about how long you can continue to play. If you can play forever, you can't really lose unless you stop.Truly hearing someone vs. just listening. It's not improv — it's a deeper presence where you catch the subtle nuance, the pause, the word choice, and steer the conversation toward what matters.The post-recording revelation. Some of the best moments happen after you stop recording. Staying the extra five minutes with a guest can yield the “cherry on the cake” that makes the whole episode come together.Podcast Program – Disclosure StatementBlue Infinitas Capital, LLC is a registered investment adviser and the opinions expressed by the Firm's employees and podcast guests on this show are their own and do not reflect the opinions of Blue Infinitas Capital, LLC. All statements and opinions expressed are based upon information considered reliable although it should not be relied upon as such. Any statements or opinions are subject to change without notice.Information presented is for educational purposes only and does not intend to make an offer or solicitation for the sale or purchase of any specific securities, investments, or investment strategies. Investments involve risk and unless otherwise stated, are not guaranteed.

Neste episódio comentamos sobre as principais atualizações e desafios no mercado de tecnologia, trazendo uma análise objetiva sobre cibersegurança e proteção de dados. Ao longo da reprodução, você irá descobrir os recentes desdobramentos éticos do uso de inteligência artificial em contextos militares, envolvendo a recusa da Anthropic em aderir aos termos do Departamento de Defesa norte-americano e os impactos disso para a privacidade global. Você também irá aprender sobre o novo marco regulatório do Conselho Federal de Medicina para ferramentas automatizadas na área da saúde, compreendendo como as exigências da LGPD se aplicam à segurança da informação na proteção de dados médicos sensíveis. Além disso, você entenderá os detalhes do recente ataque hacker que causou graves incidentes de segurança no setor financeiro, e saberá identificar as vulnerabilidades críticas na integração de modelos de linguagem via protocolo MCP, como a perigosa injeção de prompts em servidores expostos. O host Guilherme Goulart compartilha ainda sua vivência no evento SecOps Summit, refletindo sobre a importância dos profissionais de segurança na governança corporativa. Por fim, você poderá avaliar como o uso excessivo do ChatGPT pode afetar a criatividade e gerar a homogeneização do pensamento. Para continuar acompanhando nossas discussões, não se esqueça de assinar o podcast na sua plataforma preferida, seguir nossos perfis nas redes sociais e avaliar o programa para apoiar o nosso trabalho. Esta descrição foi realizada a partir do áudio do podcast com o uso de IA, com revisão humana.     Visite nossa campanha de financiamento coletivo e nos apoie!  Conheça o Blog da BrownPipe Consultoria e se inscreva no nosso mailing Acesse WhisperSafe – Transcreva áudio e grave reuniões direto no seu computador, mesmo offline. Rápido, leve e pronto para usar com qualquer IA. Use o cupom SEGLEG50 para 50% de desconto na sua assinatura. ShowNotes Episódio citado – 2013-06-18 – Episódio #28 – PRISM – Privacidade X Segurança The Pentagon formally labels Anthropic a supply-chain risk Anthropic's Claude is suddenly the most popular iPhone app following Pentagon feud Anthropic vs. U.S. Department of War The Pentagon Can't Afford This A.I. Fight Statement from Dario Amodei on our discussions with the Department of War Employees across OpenAI and Google support Anthropic's lawsuit against the Pentagon AI safety leader says ‘world is in peril’ and quits to study poetry Microsoft & Anthropic MCP Servers at Risk of RCE, Cloud Takeovers AI Conundrum: Why MCP Security Can’t Be Patched Away MCP is the backdoor your zero-trust architecture forgot to close Ministério da Educação – REFERENCIAL PARA DESENVOLVIMENTO E USO RESPONSÁVEIS DE INTELIGÊNCIA ARTIFICIAL NA EDUCAÇÃO Nova resolução de uso de IA na CFM Artigo “When ChatGPT is Gone: Creativity Reverts and Homogeneity Persists“ BTG Pactual restabelece operações via Pix após ser alvo de ataque hacker BTG Pactual sofre ataque hacker e suspende operações via Pix PF investiga participação de funcionários no ataque hacker de R$ 100 milhões ao BTG Pactual Imagem do Episódio: A Torre de Babel — Pieter Bruegel

Micaela Latini"Amras"Thomas BernhardTraduzione di Magda OlivettiEdizioni Adelphiwww.adelphi.itSprofondati nelle tenebre della torre di Amras, emblema di un sobborgo di Innsbruck, due fratelli illuminano lo sfacelo di un'intera civiltà.«Nei miei libri tutto è artificio ... e lo spazio della scena è totalmente buio ... Nell'oscurità tutto diventa più chiaro» ha scritto Bernhard. Ed è dalle tenebre della torre di Amras, dove hanno trovato rifugio dopo essere scampati al suicidio della loro famiglia – concertato in una notte di Föhn –, che affiorano sotto i nostri occhi i fratelli K . e Walter. Avvinghiati l'uno all'altro, prigionieri di una «endogamia spirituale», uniti da un affetto che scaturisce dalla «reciproca avversione naturale», vivranno in quel luogo «un'unica notte senza sonno»: una notte attraversata, per noi lettori-spettatori, da un freddo bagliore, e da una domanda perenne, destinata a non avere risposta: «perché siamo costretti a vivere ancora?». Libro prediletto di Bernhard, presto dimenticato per la sua giovanile sfrontatezza e l'audacia compositiva – cui concorrono materiali disparati, pagine scritte da Walter nella torre, lettere, aforismi –, Amras ci sconcerta ancora oggi per la sua voce inaudita, come quella della «cornacchia congelata» che abita in queste pagine e in ognuno di noi, turbandoci «con la sua attenzione»: la coscienza.Thomas Bernhard nasce nel 1931 a Heerlen, in Olanda, figlio di una ragazza-madre che aveva lasciato l'Austria per sottrarsi allo scandalo. Ancora neonato, viene affidato ai nonni con i quali vive, prima a Vienna, poi a Seekirchen e a Salisburgo, gli anni dell'infanzia e dell'adolescenza. Frequenta il liceo classico, che non conclude. A diciotto anni viene ricoverato in sanatorio, dove comincia a scrivere. Pubblica racconti su quotidiani e riviste e, nel 1963, il suo primo romanzo, Gelo, che vince il prestigioso premio Brema. I suoi attacchi alle istituzioni statali e a importanti personaggi politici suscitano e continueranno a suscitare scandalo. A partire dagli anni Settanta si dedica intensamente al teatro scrivendo numerosi testi che il regista Claus Peymann mette in scena quasi sempre con l'attore Bernhard Minetti. Nel 1975 pubblica il romanzo Correzione, che alcuni critici, come George Steiner, considerano il suo capolavoro. Muore a Gmunden nel 1989.Tra le sue opere principali: Perturbamento, Il nipote di Wittgenstein, Il soccombente, Estinzione. Il suo teatro è raccolto in sei volumi da Ubulibri (tutti riproposti da Einaudi). Dei romanzi di Bernhard Einaudi ha pubblicato Gelo, Correzione e Amras.Micaela Latini insegna Estetica e Letteratura tedesca all'Università di Ferrara. Tra le sue pubblicazioni: Il Possibile e il Marginale. Studio su Ernst Bloch (Mimesis, 2005); Il Museo degli errori. Thomas Bernhard e gli Antichi Maestri (AlboVersorio, 2011); La pagina bianca. Thomas Bernhard e il paradosso della scrittura (Mimesis, 2010); (con Alessandra Campo), Dieci anni di estetica tedesca (Aesthetica edizioni, 2012); Un'estetica dell'esagerazione. Sulla filosofia d'occasione di Günther Anders (Jouvence, 2018); Lo sguardo ritratto (Meltemi 2021).Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

This conversation delves into the life and philosophy of Ludwig Wittgenstein, exploring his fascinating background, family influences, and the impact of his experiences during World War I on his philosophical development. The discussion highlights his significant works, including the Tractatus and Philosophical Investigations, and examines the complexities of his character, including his relationships and personal struggles.Wittgenstein was a complex character with a rich background.He attended school with Hitler, which is a fascinating historical coincidence.His family was immensely wealthy, influencing his education and life choices.Wittgenstein's father was involved in the steel industry, making a fortune.Several of Wittgenstein's siblings tragically committed suicide.He was educated in a demanding household that valued achievement.Wittgenstein served in World War I, where he faced death and developed his philosophical ideas.His experiences in war led him to explore spirituality and the meaning of life.The Tractatus was a significant work that he believed solved philosophical problems.Wittgenstein's later work, Philosophical Investigations, challenged his earlier ideas.

A century ago, philosophy split its seams. Cambridge's revolt against British Hegelianism promised “clarity,” Vienna's scientific modernism tried to rebuild from scratch, and postwar America professionalized it all while quietly erasing the politics that once burned at the core. We invited Christoph Schuringa, editor of Hegel Bulletin and author of A Social History of Analytic Philosophy and Karl Marx and the Actualization of Philosophy, to map the break—and to argue why Marx didn't abandon philosophy so much as put it back to work.We start with Russell and Moore's rebellion and the Bloomsbury circle that treated linguistic precision as a moral breakthrough. Then we step into Red Vienna, where the Unity of Science lived alongside adult education, social housing, and austro‑Marxist reform. Wittgenstein links both worlds: sanctified by the Vienna Circle, wary of their empiricism, mystical yet method-obsessed, and ultimately a catalyst for the linguistic turn that reshaped Anglo‑American departments. The Cold War's shadow looms large here; McCarthyism and professional incentives sanded down the political edge of philosophy of science, leaving behind procedures without projects.From there, we pivot to Marx. Schuringa makes a provocative case: Capital is philosophical not because it states doctrines, but because it enacts dialectical thinking adequate to its object. Rather than a self‑contained logic applied to reality, Marx tracks how concrete oppositions ripen into contradictions—how specialization collides with labor mobility, how accumulation breeds crisis. Ethics reenters the frame too. Instead of rulebooks, we get the hard work of situated judgment and character, closer to Aristotle than to textbook deontology. Species‑being names our capacity for freedom and mutual recognition within social life; its glimpses are already here in imperfect forms, like care untethered from payment.If you've ever wondered why analytic philosophy persists, why Wittgenstein feels both central and strange, or how Marx can guide action without sanctifying dogma, this conversation connects the dots. Join us for a tour from Cambridge to Vienna to London and back to the workshop of history—and stay for a clear, practical case for philosophy that helps us think and act together. If this resonates, share it with a friend, leave a review, and tell us: what should philosophy dare to do next?Send a text Musis by Bitterlake, Used with Permission, all rights to BitterlakeSupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf, DRV, Kenneth McKee, JY Chan, Matthew Monahan, Parzival, Adriel Mixon, Buddy Roark, Daniel Petrovic,Julian

Neste episódio do podcast Filosofia Pop, Marcos Carvalho Lopes conversa com Laurênio Sombra sobre a filosofia de Ludwig Wittgenstein e a transformação de seu pensamento entre o Tractatus Logico-Philosophicus e as Investigações Filosóficas. A conversa explora a passagem de uma concepção lógica da linguagem para uma visão em que o significado surge do uso, dos jogos de linguagem e das formas de vida. Nesse contexto, o entrevistado apresenta a noção de redes de sentido: conjuntos de práticas, pressupostos e conexões de significado que estruturam a compreensão do mundo e explicam tanto a estabilidade do sentido quanto os conflitos que surgem quando redes diferentes entram em choque. O episódio discute como essa proposta amplia a leitura de Wittgenstein e oferece uma ferramenta para pensar linguagem, cultura e antagonismo na filosofia contemporânea. Temas debatidos A trajetória filosófica de Ludwig Wittgenstein e as transformações entre o Tractatus Logico-Philosophicus e as Investigações Filosóficas. A passagem de uma concepção lógica e formal da linguagem para uma perspectiva pragmática baseada no uso. Jogos de linguagem e formas de vida como chave para compreender o significado. A crítica à ideia de sistemas filosóficos rígidos e fundamentos universais da linguagem. O papel da filosofia como esclarecimento de confusões conceituais. A proposta de redes de sentido, apresentada por Laurênio Sombra, como forma de compreender as conexões entre práticas, pressupostos e significados na linguagem. Como essas redes ajudam a explicar tanto a estabilidade do sentido quanto conflitos entre diferentes perspectivas. O chamado “terceiro Wittgenstein” e a discussão sobre certeza, conhecimento e práticas humanas. O impacto do pensamento wittgensteiniano na filosofia contemporânea. Possíveis diálogos entre Wittgenstein e debates culturais, antropológicos e filosóficos atuais. Obras indicadas SOMBRA, Laurenio Leite. Nas fronteiras de Wittgenstein. São Paulo: Liber Ars, 2012. https://www.researchgate.net/profile/Laurenio-Leite-Sombra Ludwig Wittgenstein Tractatus Logico-Philosophicus Investigações Filosóficas Da Certeza Sobre Wittgenstein e filosofia da linguagem MARGUTTI PINTO, Paulo Roberto. Iniciação ao silêncio. MOYAL-SHARROCK, Danièle. (eds.). The Third Wittgenstein: The Post-Investigations Works. London: Routledge, 2004. This New Yet Unapproachable America — Stanley Cavell Contra-indicado Filosofia Bantu (traduções em português) — Placide Tempels O Filosofia Pop é um podcast que aborda a filosofia como parte da cultura. A cada 15 dias, sempre às segundas-feiras, a gente vai estar aqui pra continuar essa conversa com vocês. Intercalando com nossos episódios normais de quando em quando vamos apresentar episódios de entrevistas temáticas especiais. O episódio de hoje que é uma parceria com o projeto de extensão Filosofia, Cultura popular e Ética, desenvolvido na Universidade Federal de Jataí. Lembrando que você pode encontrar o podcast filosofia popo no twitter, instagram, Facebook e outras redes sociais. Nosso email é contato@filosofiapop.com.br Alguns recados que também gostaríamos de compartilhar: Esta disponível para download gratuito o livro Tcholonadur: entrevistas sobre filosofia africana. Este é um projeto que reúne 34 entrevistas com pensadores que estão moldando a filosofia africana fora da lusofonia. Com prólogo de Filomeno Lopes; Prefácio de Severino Ngoenha e Ergimino Mucale, “Tcholonadur” oferece uma oportunidade imperdível de mergulhar nas ideias e pensamentos que estão moldando o futuro da filosofia africana. https://filosofiapop.com.br/texto/tcholonadur/livro-tcholonadur-entrevistas-sobre-filosofia-africana/ Twitter: @filosofia_popFacebook: Página do Filosofia PopYouTube: Canal do Filosofia Pope-mail: contato@filosofiapop.com.brSite: https://filosofiapop.com.brPodcast: Feed RSS Com vocês, mais um episódio do podcast Filosofia Pop! O post #243 – De Wittgenstein às Redes de Sentido, com Laurenio Sombra apareceu primeiro em filosofia pop.

Marco Gigante"Il fuoco che arde l'anima"Indagini filosofiche sull'amoreAnders Solferinowww.solferinolibri.itDifficile sfuggire a quel sentimento formidabile e sublime che chiamiamo amore. Ma che cosa significa amare? Cosa accade quando ci innamoriamo?E perché le parole «ti amo» possono generare tanto sconcerto? Sono alcune delle domande a cui non solo i filosofi, ma donne e uomini di ogni tempo hanno tentato di rispondere. L'amore ci guida lungo i sentieri del sapere, in una ricerca di sé e dell'altro che è il cuore di ogni possibile felicità; spesso si accompagna alla paura, a passioni che ci fanno perdere il contatto con il mondo, anche se poi è proprio nello smarrimento che è possibile ritrovarsi. Questo libro è un insieme di indagini sull'amore.Ne esplora volti, incognite, enigmi, restituendo la complessità di un sentimento che la filosofia continua a interrogare e che oggi, nell'epoca del consumismo, resiste alla sua mercificazione imperante.Marco Gigante è dottore di ricerca in Filosofia e Scienze della Formazione. È autore di numerosi articoli pubblicati su riviste italiane e internazionali e dei saggi Il dovere di non essere sé stessi. La filosofia dell'il y a nell'opera di Emmanuel Levinas e L'inizio indicibile. Forme di vita e linguaggio in Wittgenstein.I suoi interessi di ricerca riguardano la filosofia del linguaggio, l'estetica e l'ermeneutica. Attualmente è professore di storia e filosofia al liceo.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

In this conversation, the John Gibbs, Dr Richard Miller and Dan Rowland delve into Wittgenstein's 'Tractatus Logico-Philosophicus', exploring its complex themes surrounding language, meaning, and the limitations of expression. They discuss Wittgenstein's philosophical ambitions, the structure of language, and how his ideas have influenced modern philosophy. The conversation highlights the challenges of interpreting Wittgenstein's work and the significance of what cannot be said in philosophical discourse.Wittgenstein's 'Tractatus' is structured around seven propositions.The book explores the relationship between language and reality.Wittgenstein argues that many philosophical problems stem from misunderstandings of language.The famous opening line states that 'the world is everything that is the case.'Wittgenstein's work is often misunderstood and not widely read outside philosophical circles.He believed that what cannot be spoken about must be passed over in silence.Philosophy should clarify language rather than add new truths.Wittgenstein's ideas have influenced various branches of modern philosophy.The importance of silence in expressing the inexpressible is a key theme.Wittgenstein's pursuit of truth leads to the conclusion that many things are unknowable.

The Philosophy of Translation (Yale UP, 2024) is a fresh, approachable, and convincing account of what translation really is and what translators actually do. As the translator of sixty books from multiple languages, Damion Searls has spent decades grappling with words on the most granular level: nouns and verbs, accents on people's names, rhymes, rhythm, “untranslatable” cultural nuances. In this book, he connects a wealth of specific examples to larger philosophical issues of reading and perception. Translation, he argues, is fundamentally a way of reading—but reading is much more than taking in information, and translating is far from a mechanical process of converting one word to another. This sharp and inviting exploration of the theory and practice of translation is for anyone who has ever marveled at the beauty, force, and movement of language. In this episode, Ibrahim Fawzy sat down with Damion Searls to discuss The Philosophy of Translation, exploring what it truly means to read as a translator, how grammar shapes worldview, and where creativity lives in the space between languages. Damion Searls studied philosophy at Harvard and is a prominent translator from German, Norwegian, French, and Dutch, including books by Nietzsche, Wittgenstein, Rilke, Proust, Kielland, Jelinek, Schwitters, Mann, Modiano, and Fosse. His own books include the novel Analog Days, the poetry volume The Mariner's Mirror, and The Inkblots, a history of the Rorschach test and biography of its creator. Ibrahim Fawzy is an Egyptian literary translator and writer. He is the translator of Hassan Akram's A Plan to Save the World (Sandorf Passage, 2026). His interests include translation studies, Arabic literature, ecocriticism, disability studies, and migration literature. 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

The Philosophy of Translation (Yale UP, 2024) is a fresh, approachable, and convincing account of what translation really is and what translators actually do. As the translator of sixty books from multiple languages, Damion Searls has spent decades grappling with words on the most granular level: nouns and verbs, accents on people's names, rhymes, rhythm, “untranslatable” cultural nuances. In this book, he connects a wealth of specific examples to larger philosophical issues of reading and perception. Translation, he argues, is fundamentally a way of reading—but reading is much more than taking in information, and translating is far from a mechanical process of converting one word to another. This sharp and inviting exploration of the theory and practice of translation is for anyone who has ever marveled at the beauty, force, and movement of language. In this episode, Ibrahim Fawzy sat down with Damion Searls to discuss The Philosophy of Translation, exploring what it truly means to read as a translator, how grammar shapes worldview, and where creativity lives in the space between languages. Damion Searls studied philosophy at Harvard and is a prominent translator from German, Norwegian, French, and Dutch, including books by Nietzsche, Wittgenstein, Rilke, Proust, Kielland, Jelinek, Schwitters, Mann, Modiano, and Fosse. His own books include the novel Analog Days, the poetry volume The Mariner's Mirror, and The Inkblots, a history of the Rorschach test and biography of its creator. Ibrahim Fawzy is an Egyptian literary translator and writer. He is the translator of Hassan Akram's A Plan to Save the World (Sandorf Passage, 2026). His interests include translation studies, Arabic literature, ecocriticism, disability studies, and migration literature. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

The Philosophy of Translation (Yale UP, 2024) is a fresh, approachable, and convincing account of what translation really is and what translators actually do. As the translator of sixty books from multiple languages, Damion Searls has spent decades grappling with words on the most granular level: nouns and verbs, accents on people's names, rhymes, rhythm, “untranslatable” cultural nuances. In this book, he connects a wealth of specific examples to larger philosophical issues of reading and perception. Translation, he argues, is fundamentally a way of reading—but reading is much more than taking in information, and translating is far from a mechanical process of converting one word to another. This sharp and inviting exploration of the theory and practice of translation is for anyone who has ever marveled at the beauty, force, and movement of language. In this episode, Ibrahim Fawzy sat down with Damion Searls to discuss The Philosophy of Translation, exploring what it truly means to read as a translator, how grammar shapes worldview, and where creativity lives in the space between languages. Damion Searls studied philosophy at Harvard and is a prominent translator from German, Norwegian, French, and Dutch, including books by Nietzsche, Wittgenstein, Rilke, Proust, Kielland, Jelinek, Schwitters, Mann, Modiano, and Fosse. His own books include the novel Analog Days, the poetry volume The Mariner's Mirror, and The Inkblots, a history of the Rorschach test and biography of its creator. Ibrahim Fawzy is an Egyptian literary translator and writer. He is the translator of Hassan Akram's A Plan to Save the World (Sandorf Passage, 2026). His interests include translation studies, Arabic literature, ecocriticism, disability studies, and migration literature. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

The Philosophy of Translation (Yale UP, 2024) is a fresh, approachable, and convincing account of what translation really is and what translators actually do. As the translator of sixty books from multiple languages, Damion Searls has spent decades grappling with words on the most granular level: nouns and verbs, accents on people's names, rhymes, rhythm, “untranslatable” cultural nuances. In this book, he connects a wealth of specific examples to larger philosophical issues of reading and perception. Translation, he argues, is fundamentally a way of reading—but reading is much more than taking in information, and translating is far from a mechanical process of converting one word to another. This sharp and inviting exploration of the theory and practice of translation is for anyone who has ever marveled at the beauty, force, and movement of language. In this episode, Ibrahim Fawzy sat down with Damion Searls to discuss The Philosophy of Translation, exploring what it truly means to read as a translator, how grammar shapes worldview, and where creativity lives in the space between languages. Damion Searls studied philosophy at Harvard and is a prominent translator from German, Norwegian, French, and Dutch, including books by Nietzsche, Wittgenstein, Rilke, Proust, Kielland, Jelinek, Schwitters, Mann, Modiano, and Fosse. His own books include the novel Analog Days, the poetry volume The Mariner's Mirror, and The Inkblots, a history of the Rorschach test and biography of its creator. Ibrahim Fawzy is an Egyptian literary translator and writer. He is the translator of Hassan Akram's A Plan to Save the World (Sandorf Passage, 2026). His interests include translation studies, Arabic literature, ecocriticism, disability studies, and migration literature. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

The Battle of Bautzen (May 20–21, 1813) – Napoleon's Hard-Fought Victory in the War of the Sixth CoalitionIn today's episode, special guest Jonas de Neef breaks down the Battle of Bautzen, one of the most intense and strategically intriguing clashes of the 1813 campaign. Fought after Napoleon's retreat from Russia, Bautzen saw the Emperor attempt to crush the combined Prussian & Russian armies under Blücher and Wittgenstein. Despite a tactical French victory, the battle failed to deliver the decisive blow Napoleon desperately needed.We explore:Napoleon's strategy and the movements leading to BautzenKey commanders: Napoleon, Ney, Soult, Oudinot, Blücher, and WittgensteinThe brutal two-day fightNey's missed opportunity that allowed the Allies to escapeCasualties, consequences, and how Bautzen shaped the rest of the 1813 campaignPerfect for fans of Napoleonic history, military strategy, and anyone following the War of the Sixth Coalition.

My guest on the show today is Jonny Thakkar. Jonny is an Assistant Professor in Political Science at Swarthmore College and one of the founding editors of The Point. He's the author of various articles, most recently “Beyond Equality” in the newest issue of the Point, and the 2018 book Plato as Critical Theorist.I asked Jonny on to talk about his late friend and mentor the philosopher and psychoanalyst Jonathan Lear, who was his advisor at the University of Chicago Committee on Social Thought and, as you'll hear in our discussion, his occasional advisor on matters of the heart.He wrote about Lear, after his death, along with a collection of other remembrances from friends and colleagues of Lear's:His own career path was so individual as to be impossible to emulate. Institutionally speaking, he had completed two undergraduate degrees, one in history and the other in philosophy, followed by two graduate degrees, the first a Ph.D. on Aristotle's logic under the supervision of Saul Kripke—a prodigy in contemporary logic and metaphysics who was only eight years older than Jonathan, had no expertise in Aristotle and only ever supervised one other dissertation—and the second a professional qualification in psychoanalysis that licensed him to treat patients clinically. His philosophical interlocutors were many and various, among them Plato, Aristotle, Kierkegaard, Freud, Heidegger, Wittgenstein, Williams, J. M. Coetzee and Marilynne Robinson, but he was no dilettante. He wanted to understand what it meant to be human, and he simply followed that question wherever it took him. Without end, I should add: he took up the study of ancient Hebrew in his mid-seventies because he had become so puzzled by the treatment of the prophet Balaam that he wanted to make sure he wasn't missing anything in translation!That ethos of constant self-development was central to what you might call Jonathan's philosophy of life. Some people use the term “perpetual student” pejoratively; for Jonathan, being open to learning from the world was the key to human flourishing. As he told matriculating undergraduates in a 2009 address, “the aim of education is to teach us how to be students.” In the preface to Open Minded, he wrote that achieving tenure at Cambridge in his twenties freed him from professional pressures to such an extent that he was forced to confront the meaning of his own existence. “I realized that before I died, I wanted to be in intimate touch with some of the world's greatest thinkers, with some of the deepest thoughts which humans have encountered. I wanted to think thoughts—and also to write something which mattered to me.”We talk about Lear's work, but also about what it means to be, or be influenced by, what Lear called a “local exemplar,” which is someone who has a profound influence on the people around him or her. An exemplar could be a real mentor in the classic sense, as Lear was for Jonny and other students of his, or a writer who affects other people just through text, which is how he functioned in my life. It could also be someone who just said or did something once or a few times that stays with us, imprints itself on us, and changes us in ways that unfold over time.So we talk about how Lear played that role in our lives, but also about the ways in which Thakkar may be playing the role of local exemplar, as a teacher, in the lives of his students, and more generally what it is about someone, or something, that makes it capable of influencing us in these ways.One reason we ended up in this space, I think, is that I've been wrestling a lot, lately, with the question of how writing does or doesn't influence people, because I'm writing a book, on relationships and therapy, that edges into the territory of self-help, and I've become moderately obsessed with not replicating the mistake that so many self-help books make on this front, which is thinking that in order to help people, the thing to do is give them straightforward advice on how to do or be better.This always seems to me like a fundamental misunderstanding of how texts change people, and in some ways an odd one to make in particular for the therapists and psychologists who write so many of these books. If anyone should understand that the human psyche is tricky and that real change tends be a product of close relationships and communal structures playing out over time, rather than advice distilled to words, it should be therapists.Texts do change people's lives, but it's indirect. They're poetic. They're narrative. They're allusive and elusive. They're not precision tools to achieve a predictable outcome in readers.Lear understood this. I asked him once if the style of his essays was deliberately looping and associative because he was trying to emulate something about the rhythms of psychoanalytic practice, and his response was surprise. I just try to write clearly, he said, and the more I think the more I believe him. I think there was something so integrated in the way he did all these things – teach, write, practice psychoanalysis – that his version of writing clearly became this thing that I perceived as indirect, and that it is because of this, in some sense, that his writing has the capacity to affect people in a way that most self-help literature doesn't.I didn't know Lear well, as a person, but he had, and continues to have, a big influence on me. That's even more the case for Jonny, as you'll hear. I don't think he's for everyone, but if he might be for you, I really encourage you to pick up one of his books or find one of his essays online. I'll drop in some links to a few of below. He was a remarkable person.Hope you enjoy. Peace.Jonathan Lear articles:* “Aims of Education”* “Inside and Outside the Republic”* “A Case for Irony”* “Wisdom Won from Illness” [this is actually the whole text of one of his books]* “Transience and hope: A return to Freud in a time of pandemic”* “Jumping from the Couch: An Essay on Phantasy and Emotional Structure”* “Can the virtuous person exist in the modern world?” This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit danieloppenheimer.substack.com/subscribe

En un contexto marcado por la prisa, la hiperconexión y una ventana de atención cada vez más estrecha, dedicamos estas recomendaciones culturales de febrero a pensar el encierro no como castigo, sino como condición cultural y creativa. A partir de libros, películas, música y experiencias personales, Tommaso Koch, Sergio C. Fanjul y Jimena Marcos conversan sobre la posibilidad (y el privilegio) de parar el mundo para pensar, escribir o simplemente... estar. Desde las cabañas de filósofos como Wittgenstein o Heidegger hasta los encierros forzados para componer música o que sirven como inspiración para videojuegos. La conversación se amplía con las aportaciones de la diseñadora gráfica Laura Millán para descubrirnos el “ephemera” en el cine y la periodista Selva Vargas trasladará el debate a otros lenguajes y soportes. ¿Quién puede permitirse el tiempo y el silencio necesarios para crear? ¿qué queda dentro y fuera del encierro? Algunas de las recomendaciones que encontrarás en el podcast: Coloquio de invierno (Tusquets) de Luis Landero Los ensayos (Editorial Acantilado) de Michel de Montaigne suma noche (Ediciones Godall) de Blanca Morel El videojuego Blue Prince Un cuarto propio conectado: (ciber) espacio y (auto)gestión del yo (Fórcola Ediciones) de Remedios Zafra Saída Game de Arthur Moura Campos CRÉDITOS: Realizan: Tommaso Koch y Jimena Marcos Diseño de sonido: Nicolás Tsabertidis Coordina: José Juan Morales Dirige: Ana Alonso Sintonía: Jorge Magaz Si tienes quejas, dudas o sugerencias, escribe a defensora@elpais.es o manda un audio a +34 649362138 (no atiende llamadas).

To learn about The Freedom Project - Click here Two thinkers “arrive” right away: Ludwig Wittgenstein (Austria, philosopher of language) and Epictetus (Greek Stoic, formerly enslaved). Their combined theme becomes the episode's core message: abundance and freedom don't respond to self-improvement—they respond to present-moment participation, and the language we use either keeps us in “now” or pushes us into fear-based “later.” Wittgenstein's thread focuses on how our sentences shape our reality. He points out that many spiritual and abundance struggles are reinforced by everyday grammar: “I'm not ready,” “I'm not healed,” “I must become something else.” These are described as grammatical habits that turn life into a test to pass. Abundance (money, time, health, love) doesn't show up when we “deserve it” or “fix ourselves”—it shows up when we stop managing it with fear and engage with what's here. Epictetus brings a steady, immovable energy and reframes freedom as the absence of inner argument with life. He shares the Stoic insight that suffering isn't primarily caused by circumstances, but by the internal insistence: “This shouldn't be happening.” Freedom, he says, is not growth but subtraction—not becoming more powerful, but noticing where we've been giving power away (waiting for conditions to improve, needing certainty, money, approval) and simply stopping. The conversation then turns practical around money. The guides suggest money feels uniquely “heavy” because we use it to answer a future-based question: “Will I be okay later?” Unlike health, relationships, or time (experienced in the present), money is often used as emotional insurance—asked to provide safety, which “isn't its job.” The episode offers a language-based reframe: shift from future-security sentences to present-usefulness. A key line: stop asking money to protect you from time. They also address the belief in “sources of money” (job, investments, rentals) as a  limiter: the true source is you, via inspiration and participation. Scarcity is framed less as “not enough money” and more as fear of letting it move—guarding rather than participating. Finally, they connect abundance and freedom as essentially parallel states: both are results of alignment and present-moment engagement. Freedom is “living as cause, not effect,” and abundance is “having what you need when you need it to do what needs doing”—both emerge when we stop requiring conditions to be different before we allow peace.

The fourth episode in our season of live recordings from the Regent Street Cinema is about another film that explores the relationship between biography and philosophy: Derek Jarman's Wittgenstein (1993), which tells the story of an extraordinary life in a way that is both light and profound. David talks to writer and philosopher Nikhil Krishnan about Ludwig Wittengenstein's ideas of war, science, truth, freedom, sexuality, language, loyalty and communism and how they are portrayed on screen. Does the life explain the ideas or do the ideas explain the life? Next time: Eternal Sunshine of the Spotless Mind w/Beeban Kidron Learn more about your ad choices. Visit podcastchoices.com/adchoices

Today's episode in our season of live recordings from the Regent Street Cinema looks at the biopic of a revolutionary: Margaretha von Trotta's Rosa Luxemburg (1986), which explores the deeply unstable relationship between the personal and the political. David talks to writer and philosopher Lea Ypi (Free, Indignity) about where biography ends and philosophy begins and whether revolutionary politics requires the leading of a revolutionary life. What was Rosa Luxemburg's true cause? Who or what betrayed her and her ideas? And how does her legacy live on? Out now on PPF+: a bonus episode to accompany this series in which David and film historian Harrison Whitaker discuss the greatest Christmas film of ideas: Frank Capra's It's A Wonderful Life, which is much more than just a seasonal tearjerker. To get this and all our bonus episodes plus ad-free listening sign up to PPF+ https://www.ppfideas.com/join-ppf-plus Next time: Wittgenstein w/Nikhil Krishnan Learn more about your ad choices. Visit podcastchoices.com/adchoices

For the final episode in this series David talks to historian Ayse Zarakol about the prospects for democracy in the age of strongman politics, from Trump to Erdogan, from Orban to Modi. Where did the strongmen come from? How unusual is this kind of politics in the broad sweep of history? Does democracy have the wherewithal to resist its pull? And if not, what happens next? The 4th film in our autumn season at the Regent Street Cinema in London is coming up on Wednesday 5th November: a screening of Derek Jarman's Wittgenstein followed by a live recording of PPF with writer and philosopher Nikhil Krishnan. Get your tickets now https://bit.ly/47bsJcN Up next: Fixing Democracy Q & A w/David Klemperer Learn more about your ad choices. Visit podcastchoices.com/adchoices

Concluding our treatment of The Sources of Normativity. We give Korsgaard's tweaks to Kant, including her distinction between the categorical imperative and the moral law. We then explain her reference to Wittgenstein's private language argument in her argument that reason-giving, and hence morality, can't be merely self-referential. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion, including a supporter-exclusive Nightcap comparing Korsgaard to Foot. Sponsors: Visit functionhealth.com/PEL to get the data you need to take action for your health. Get a $1/month e-commerce trial at shopify.com/pel. Learn about Mark's online political philosophy class at partiallyexaminedlife.com/class.

In 1897, Gustav Klimt led a group of radical artists to break free from the cultural establishment of Vienna and found a movement that became known as the Vienna Secession. In the vibrant atmosphere of coffee houses, Freudian psychoanalysis and the music of Wagner and Mahler, the Secession sought to bring together fine art and music with applied arts such as architecture and design. The movement was characterized by Klimt's stylised paintings, richly decorated with gold leaf, and the art nouveau buildings that began to appear in the city, most notably the Secession Building, which housed influential exhibitions of avant-garde art and was a prototype of the modern art gallery. The Secessionists themselves were pioneers in their philosophy and way of life, aiming to immerse audiences in unified artistic experiences that brought together visual arts, design, and architecture. With:Mark Berry, Professor of Music and Intellectual History at Royal Holloway, University of LondonLeslie Topp, Professor Emerita in History of Architecture at Birkbeck, University of LondonAndDiane Silverthorne, art historian and 'Vienna 1900' scholarProducer: Eliane GlaserReading list:Mark Berry, Arnold Schoenberg: Critical Lives (Reaktion Books, 2018)Gemma Blackshaw, Facing the Modern: The Portrait in Vienna 1900 (National Gallery Company, 2013)Elizabeth Clegg, Art, Design and Architecture in Central Europe, 1890-1920 (Yale University Press, 2006)Richard Cockett, Vienna: How the City of Ideas Created the Modern World (Yale University Press, 2023)Stephen Downes, Gustav Mahler (Reaktion Books, 2025)Peter Gay, Freud, Jews, and Other Germans: Masters and Victims in Modernist Culture (Oxford University Press, 1979)Tag Gronberg, Vienna: City of Modernity, 1890-1914 (Peter Lang, 2007)Allan S. Janik and Hans Veigl, Wittgenstein in Vienna: A Biographical Excursion Through the City and its History (Springer/Wien, 1998)Jill Lloyd and Christian Witt-Dörring (eds.), Vienna 1900: Style and Identity (Hirmer Verlag, 2011)William J. McGrath, Dionysian Art and Populist Politics in Austria (Yale University Press, 1974)Tobias Natter and Christoph Grunenberg (eds.), Gustav Klimt: Painting, Design and Modern Life (Tate, 2008)Carl E. Schorske, Fin-de-siècle Vienna: Politics and Culture (Vintage, 1979)Elana Shapira, Style and Seduction: Jewish Patrons, Architecture and Design in Fin-de-Siècle Vienna (Brandeis University Press, 2016)Diane V Silverthorne, Dan Reynolds and Megan Brandow-Faller, Die Fläche: Design and Lettering of the Vienna Secession, 1902-1911 (Letterform Archive, 2023)Edward Timms, Karl Kraus: Apocalyptic Satirist: Culture & Catastrophe in Habsburg Vienna (Yale University Press, 1989)Leslie Topp, Architecture and Truth in Fin-de-Siècle Vienna (Cambridge University Press, 2004)Peter Vergo, Art in Vienna, 1898-1918: Klimt, Kokoschka, Schiele and Their Contemporaries (4th ed., Phaidon, 2015)Hans-Peter Wipplinger (ed.), Vienna 1900: Birth of Modernism (Walther & Franz König, 2019)Hans-Peter Wipplinger (ed.), Masterpieces from the Leopold Museum (Walther & Franz König)Stefan Zweig, The World of Yesterday: An Autobiography (University of Nebraska Press, 1964)In Our Time is a BBC Studios Audio ProductionSpanning history, religion, culture, science and philosophy, In Our Time from BBC Radio 4 is essential listening for the intellectually curious. In each episode, host Melvyn Bragg and expert guests explore the characters, events and discoveries that have shaped our world.

Today we talk about the late work of Wittgenstein in Philosophical Investigations. We talk about the meaning of words. Augustine's theory. Forms of life. Rules and practices. Grammar. Geometry. Family resemblance. And the role of a philosopher on the other side of accepting this view of language. Hope you love it. :) Sponsors: ZocDoc: https://www.ZocDoc.com/PHILO Quince: https://www.QUINCE.com/pt Better Help: https://www.BetterHelp.com/PHILTHIS Thank you so much for listening! Could never do this without your help.  Website: https://www.philosophizethis.org/ Patreon: https://www.patreon.com/philosophizethis  Social: Instagram: https://www.instagram.com/philosophizethispodcast X: https://twitter.com/iamstephenwest Facebook: https://www.facebook.com/philosophizethisshow Learn more about your ad choices. Visit podcastchoices.com/adchoices