Cfheery / Chuck

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Huffduffed (13)

  1. Episode #100 – Tango & Cash The Flop House

    Episode #100 – Tango & Cash

    0:00 – 0:44 – Introduction and theme.

    0:45 – 3:50 – We waste a little time celebrating a meaningless milestone

    3:51 – 44:04 – A discussion of America’s filmmaking apex: Tango & Cash

    44:05 – 1:00:00 – The Flop House Movie Mailbag

    1:00:01 – 1:06:43 – The sad bastards recommend.

    1:06:44 – 1:08:00 – Goodbyes, theme, and outtakes.

    Download the MP3 directly, HERE.

    Paste theflophouse.libsyn.com/rss into iTunes (or your favorite podcatching software) to have new episodes of The Flop House delivered to you directly, as they’re released.

    Wikipedia synopsis of Tango & Cash

    Flop House Plugs Corner

    Watch this space for more information about the Flop House’s third LIVE EVENT (produced by folks from the excellent zine, I Love Bad Movies) on June 8 at 92Y Tribeca.

    Tags: 92Y Tribeca, anniversary, Cash and Tango, Dan McCoy, Elliott Kalan, I Love Bad Movies, Kurt Russell, Stuart Wellington, Sylvester Stallone, Tango and Cash

    April 21st, 2012

    3 Comments

    http://www.flophousepodcast.com/2012/04/episode-100-tango-cash/

    —Huffduffed by Cfheery

  2. Episode #139 – Star Wars: Episode II: Attack of the Clones The Flop House

    One thing: In the hands of a good writer, the mediclorians thing could be a good idea.

    The world of the original trilogy is of a fallen society, which is why everything is gritty, and in that world the force is regarded as a superstition.

    In the elevated, enlightened civilization of the prequels, the world is shiny and new and the force is a science they fully understand.

    The problems are that a) he never explores any part of that or its impact, making it a random throwaway line and b) twenty years, the childhood of Luke Skywalker, is not enough time for that to happen.

    Like, Chewbacca isn’t gonna look at Obi-wan as some weirdo for going on about the force, because he used to know Yoda.

    Similarly, most of the people in A New Hope used to live in a time when people who used the force were plentiful.

    Anakin was a random slave kid on a distant planet and he knew all about the reputation of the jedi.

    Yet the dude on the Death Star is like, “The Force?

    Pah!

    That’s not really a thing.”

    http://www.flophousepodcast.com/2013/11/episode-139-star-wars-episode-ii-attack-of-the-clones/

    —Huffduffed by Cfheery

  3. SModcast 304: The Musk of Tusk

    In which our hero spends an evening with the San Diego Comic-Con 2014 Hall H crowd to A the Qs and present the trailer for TUSK with special guests Haley Joel Osment and Genesis Rodriquez

    http://smodcast.com/?p=14502

    —Huffduffed by Cfheery

  4. A. Geertz on Cognative Approach to Study of Religion

    January 23, 2012

    Armin Geertz on Cognitive Approaches to the Study of Religion

    The cognitive study of religion has quickly established itself as the paradigmatic methodology in the field today. It’s grounded in the concept that religiosity is natural because it is well adapted to the cognitive propensities developed during the evolution of our species. In this episode, Professor Armin Geertz tells Chris why it deserves its prominent profile, and how it is developing.

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    You can also download this interview, and subscribe to receive our weekly podcast, on iTunes.Our colleague Erika Salomon has also written a response to this podcast, entitled What we’re learning from the cognitive study of religion.

    Armin W. Geertz is Professor in the History of Religions, Director of the Religion, Cognition and Culture Research Unit (RCC) and MINDLab Coordinator of the Cognition and Culture Project at Aarhus University, Denmark. He is currently President Elect of the International Association for the Cognitive Science of Religion (IACSR). His many publications include New Approaches to the Study of Religion (edited with Peter Antes and Randi R. Warne, Berlin, 2004, two volumes) and Origins of Religion, Cognition and Culture (Equinox Publishing, forthcoming 2012).

    Professor Geertz’ chapter from New Approaches on the cognitive study of religion can be viewed here. Also consider Religion is natural, atheism is not: On why everybody is both right and wrong, (Religion 40/3, 2010) in which he denies the claim that “New Atheism” challenges the assumption of the naturalness of religion by cognitive approaches. Brain, Body and Culture: A Biocultural Theory of Religion (Method and Theory in the Study of Religion 22/4, 2010) presents a model in which cognitive approaches are combined with their bodily and cultural context.

    This interview was recorded at the European Association for the Study of Religions‘ Annual Conference in Budapest in September 2011. Out of necessity it was not recorded on our normal equipment, and we apologise for the poorer quality of the sound this week.

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    http://www.religiousstudiesproject.com/podcast/podcast-armin-geertz-on-cognitive-approaches-to-the-study-of-religion/

    —Huffduffed by Cfheery

  5. Conversation with Clifford Geertz, 4th May 2004

    An informal evening conversation between members of the Department of Social Anthropology in Cambridge and Clifford Geertz about his life and work.

    From https://www.dspace.cam.ac.uk/handle/1810/264

    —Huffduffed by Cfheery

  6. Malinowski Lecture: Rane Willerslev, “Frazer Strikes Back From The Armchair”

    This event was recorded on 13 May 2010 in Old Theatre, Old Building The question which runs throughout this talk can be stated in stark form: is it a mistake to take our interest in an ethnographic phenomenon in the direction of an empirical investigation, when what is really needed with respect to its clarity is an imaginative contemplation of it? It is my overall argument that this is indeed the case and that the Malinowskian recourse to empirical evidence as the ultimate criterion for anthropological knowledge is misguided. Some phenomena dealt with by anthropologists are beyond empirical experience. As examples, I take two classical topics - the ‘soul’ and ‘ritual blood sacrifice’. I will show how both are essentially metaphysical issues, not empirical ones. Understanding them, therefore, is not a question of advancement in the actual material practice of fieldwork, but of the power of the scholar’s speculative imagination. This finds an echo in Frazer, the last survivor of the old ‘armchair school’. His style of anthropology was marked by a deliberate speculative interrogation of ethnography - a process whereby abstract thinking gives force and meaning to ethnographic observations.

    Event listing: http://goo.gl/hUNpA

    —Huffduffed by Cfheery

  7. Individual identity and cultural relativism; an interview with Henrietta Moore (by Maria Arbiter)

    “New kinds of technological interfaces will have in the future, an impact on our understanding of what is an individual self. So much of what we already can do with technology takes place outside the individual body… As synthetic biology moves ahead there will be other things which will be there in the world which are derivatives of us but are not within the boundary of the human body. So what it is to be biologically human is moving out into the world in ways we could not have foreseen generations before. Some people argue that it is at this moment in history when this is changing faster than ever before…”

    Henrietta L. Moore is the William Wyse Chair of Social Anthropology at the University of Cambridge and Director of the Culture and Globalisation Programme at LSE’s Centre for the Study of Global Governance. Previously she was LSE Deputy Director for research and external relations and served as the Director of the Gender Institute at the LSE from 1994-1999. She has held numerous Visiting Appointments in the United States, Germany, Norway, South Africa, among other places.

    Here she discusses her views on how anthropologists can best understand different cultures. What are the potential benefits and limitations of cultural relativism? How can psychoanalytic approaches enhance and enrich understanding? What is the impact of culture and technology on individual identity? Finally, how does she interpret the current moment of cultural change? Are apocalyptic narratives of ‘mcdonaldisation’, ‘starbucksisation’ and homogenization justified?

    URL: http://www.counterpoint-online.org/henrietta-moore-talks-to-counterpoint/

    —Huffduffed by Cfheery

  8. Claude Lévi-Strauss: The Birth of Historical Societies | Graduate Council Lectures | UC Berkeley

    Claude Lévi-Strauss, Laboratoire d’Anthropologie Sociale du Collège de France et de l’ École des Hautes Études en Sciences Sociales

    HITCHCOCK LECTURE SERIES: September 24, 1984

    Claude Lévi-Strauss is a French anthropologist who transformed the study of kinship, marriage and family from a descriptive to a theoretical field, showing how the world’s family and kinship structures are connected both through the symbolic processes of the human mind into universal principals of reciprocity in human social life.

    ABOUT CLAUDE LEVI-STRAUSS Claude Lévi-Strauss was a French social anthropologist who became a leading scholar in the structural approach to social anthropology. He is famous for theorizing that if social scientists can understand man’s mental structures they can then build a study of man which is as scientific as the laws of gravity.

    http://grad.berkeley.edu/lectures/event.php?id=225&lecturer=155

    —Huffduffed by Cfheery

  9. Claude Lévi-Strauss: Mythical Thought and Social Life | Graduate Council Lectures | UC Berkeley

    MYTHICAL THOUGHT AND SOCIAL LIFE

    Claude Lévi-Strauss, Laboratoire d’Anthropologie Sociale du Collège de France et de l’ École des Hautes Études en Sciences Sociales

    September 26, 1984

    Claude Lévi-Strauss: is a French anthropologist who demonstrated how myths encode categories of native thought. The lecture centers itself around mythical thought and social life

    ABOUT CLAUDE LEVI-STRAUSS Claude Lévi-Strauss was a French social anthropologist who became a leading scholar in the structural approach to social anthropology. He is famous for theorizing that if social scientists can understand man’s mental structures they can then build a study of man which is as scientific as the laws of gravity.

    Graduate Council Lectures

    http://grad.berkeley.edu/lectures/event.php?id=226&lecturer=155

    —Huffduffed by Cfheery

  10. From Salvation to Spirituality: Contemporary Transformation of Religion Viewed from East Asia

    Susumu Shimazono, Professor, Department of Religious Studies, Graduate School of Humanities and Sociology, The University of Tokyo

    April 06, 2010 — 4:10 PM Toll Room, Alumni House, UC Berkeley Campus

    In recent decades people in the United States, Europe, and Japan have tended to talk about spirituality rather than religion. Is it just a kind of cultural fashion or does it indicate some fundamental transformation of human civilization? In this lecture, Professor Shimazono proposes that the key to understanding contemporary religions will be found by inquiring into the role of the concept of salvation in the history of religions. The diversity of global regions must be taken into consideration as well. The East Asian perspective may offer some comparative insights to understanding the contemporary global religious phenomena.

    ABOUT SUSUMU SHIMAZONO Susumu Shimazono is a renowned scholar and historian of modern religions in Japan. His studies focus on Japan’s new religions, their rise out of the post-war period, the effects of popular culture on these contemporary religions, and their reception worldwide. His research interests also include Japanese religious history and Buddhism, along with comparative studies of religious movements in both Europe and America. In addition, he has made significant contributions to the emerging field of bioethics, leading the program A Construction of Death and Life Studies for the Culture and Value of Life at The University of Tokyo. This program proposes studying bioethics in the framework of Japanese culture. Shimazono is well known for his insights and research into the growth and thinking of the Japanese new religious movement called Aum Shinrikyo. He believes his work is significant because today roughly half of Japan’s actively religious population is involved with new religions, which have a profound effect on contemporary Japanese society.

    http://grad.berkeley.edu/lectures/event.php?id=734&lecturer=472

    —Huffduffed by Cfheery

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