Tag: social

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Outdoor Pleasures

Summertime surely is time for outdoor activities and pleasures. Besides the broad spectrum of more or less strenuous activities, summer is perfect for socializing in parks, restaurants, cafes or beer gardens. We might think of this as more recent inventions, but in historical depictions by Bruegel or Jan Steen (1661 in Gemäldegalerie Berlin, extract below) we find evidence that socializing in a restaurant or beer garden has been around for more than 460  years. Monks were brewing beer and the consumption was reserved to a more elitist group of people. The concept is quite old. Fortunately, we have managed to democratize the joyful and socializing part of being together.  Places where people from different social classes come together have always been rare and this, additionally, varies across regions, countries and often social strata.

Jan Steen 1661 Gemäldegalerie Berlin beer garden

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Co-evolution process

Humans look back on a long co-evolution process with viruses, bacteria, insects and animals. The focus on a solitary evolution of humans alone is already a challenge, although we know that the evolutionary process is much more complex. Within the co-evolution process of humans and animals, the co-evolution with the species of dogs has lead to interesting learning opportunities for both. Braeuer et al (2024) show that a dog’s cognitive capabilities to perceive human emotions beyond simple positive or negative emotions. As dogs seem to monitor their owners constantly, many of them are able to alert persons about health and/or emotional state. This is a learning process for dogs, but also for their human owners as their authentic emotional expressions are immediately recognized by their dog. A co-evolutionary approach offers a lot of benefits to all involved. 

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Social learning

The process and mechanisms that drive social learning are still not well understood. Beyond social psychology and sociological theory and evidence, neuroscience has made progress worth taking note of. The paper by Maciej Winiarski et al. (2025) offers a key insight into the neuro-biology of learning about social structures and the behavioral consequences. In their study of mice in the EcoHAB supervised group housing, information sharing through scent was the driver of learning about the social structure and the ensuing social behavior. The various experimental settings show that 1-2 mice became the most relevant informants about social structure and rewards. The “exploratory activities” are an interesting underlying parameter as well. The mus musculus model does not tell us much about humans yet, but we get a gist of important factors to consider for social learning in groups or organizations. Information seeking, informants, reward structures and “housing” have to be considered based on such research from neuroscience.

Berlin bears as statues decorated to demonstrate freedom and diversity in 2023

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Dancing alone

In 2026 it is possible to step into the old telephone box, but to use it as discotheque with music. You can choose your favorite song and dance to it inside the box and photos are taken from yourself to take home. Whereas sociologists have long argued that individualism can go to far in modern societies, the solo disco-box is a telling example of how monetizing of music, dancing and enjoying music can reach levels where people no longer realize how far we have gone beyond „bowling alone“. We do social activities alone and then share the images of the pseudo social activity. Room for social or socializing activities does not come for free, but creating meeting spaces even in crowded cities is worthwhile. Dancing in public rather than a box might be enjoyable for others too.

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All the lonely people

This line of a song by “The Beatles” dates back to 1966. “Ah, look at all the lonely people” is a kind of puzzled outcry to reckon with the loneliness even in busy and charitable places. 60 years later in 2026 we have whole ministries in some countries to deal with loneliness. It is not a niche problem. Tackling the problem needs to go beyond raising awareness. Loneliness occurs at all stages of the life course: children, adolescents, young adult, migrants, employees, single parents, care giving people, even within couples, seniors and very old persons. It is not restricted to urban or rural areas, but changes from one to another phase in a person’s life course carry the risk to encounter loneliness. It may well be only a temporary phase before new relationships can be established or previous contacts revived. There is a role to reach out to people who might be lonely for all of us. Public policies should be scrutinised on all levels whether they manage to break barriers or raise new ones for persons to feel lonely. In Berlin, the local level in each district is taking measures to facilitate informal meeting points open to all ages and walks of life. The “Wüstenrot foundation” sponsors many initiatives where public policies are short of funds. Projects enhance networks of people and organisations eager to assist “all these lonely people”, wherever they all come from.  (Image: Conference on loneliness at Berlin city hall Schöneberg 2026)

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Autonomy in Peripherals

The knowledge associated with the term autonomy has entered for a long time already the IT-world. In order to safe energy and computing power, peripherals can do some number crunching before entering the main CPU. So-called autonomous peripheral operations (“APO”) can run in external devices. The degree of autonomy from the main computing system becomes a matter of design.
We have imagined networks in sociological research mostly in terms of strong and weak ties. Theoretical models of networks have largely neglected the features of autonomous peripheries as we learn from IT hardware design. The autonomous peripheries have entered social science research more in form of “sleeping cells” or individuals who understand themselves as part of a larger network, but act in an autonomous fashion, which makes it difficult to detect them. Core and, or versus peripheries opens a whole additional research agenda. 

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Autonomy in Behavior

The learning capacity of humans sets them on a path to acquire and extend their autonomy in behavior. At birth, physical and emotional dependence is highest. Soon learning to handle different nutrition sources and emotional stress allows to gain more autonomy in each of these components of autonomy. Throughout later childhood and adolescence we develop various additional domains as well as degrees of autonomy.
Role-playing, enhanced motor control and interaction with others define and redefine continuously the potentials and limits of autonomous behavior. Social norms start to play an even more important role as of adulthood, just consider financial autonomy as one of the dimensions. The most distinguishing factor from robots or animals until 2026 has been the human ability to form its own autonomous judgment, where value systems and legal norms co-determine or set limits to our autonomy or behavior. Some results from neuroscience have demonstrated that our readiness to act is prefigured in our brain and additional “intelligent” mechanisms are needed to suppress or guide the otherwise autonomous, spontaneous action or reaction.
Our “free will” might not be as free as we wish it to be. Similarly our autonomy in behavior or decision-making might not be as autonomous as we tend to believe. (Image: Social cooperative gardening project, Brussels 2026-6)

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Magnifica humanitas

With the “Encyclical Letter” entitled “Magnifica humanitas”, Pope LeoXIV puts himself expressively into a long historical tradition of the catholic belief to be not only a religious leader, but also an institution that puts humanitarian values on the top of its agenda. As the catholic church is a globally active institution, which covers the whole life-course of individuals based on defined doctrines, the massive changes that are under way in the field of artificial intelligence asked for some guidelines to frame the church’s understanding of this relatively new “Deus ex machina” of the 21st century. In the Encyclical, there are several mentions with respect to comparable socio-economic developments of the past. In choosing the name of “Leo”, the Pope referred, from the earliest days of his Pontificat, to Leo XIII as a particularly important predecessor for himself. The latter has made his reputation in the Christian Church with the Encyclical “Rerum novarum”, which raised awareness to the risks to humanity with an industrialization and capitalism being pursued at all costs. “Res novae” of our time, which is AI and all its fields of applications have a potential to affect the course of humanity for decades to come. Leo XIV doesn’t condemn it as the devil in machine form, but puts emphasis on the potential of AI to assist us to enhance the “Common good”. This is the task of many, not of only a few, as he refers to in his Encyclical of 2026-5-15.
(Image: Extrait: Saint Augustin, Les Confessions, book 13, chapter 28).

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AI and Social sycophancy

The study by Myra Chen et al. (2026) on the practical use of various AI tools demonstrates the risks of social sycophancy of these models. Maybe a large part of the initial success of AI models exactly due to sycophancy i. e. the people-pleasing, flattering and affirmative bias of these models. If users of AI just receive predominantly confirmations and reassurance of their intended behavior, they shall be less inclined to accept more outright criticism in normal interactions with real people. The more you receive flattering responses by some people, the more likely they have used AI in preparing themselves for a response. The rigorous psychological tests applied in the paper can in fact explain a large part of why we are likely to become addicted to the always flattering responses from the current versions of AI. Only the scientists will consciously seek for disapproval of their beliefs and keep challenging the AI-provided returns. Even using different AI models did not change the affirmation bias. Maybe programming a “grumpy old professor AI” as an alternative could do the trick. I shall have to think seriously about this as the alternative to current models. The critical AI is most likely not a viable business opportunity, but it might survive many other sycophantic AI unicorns. (Image: waist coat 18th century, Paris exhibit Musée de la mode 2026). 

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Trust or not to trust

… that is the question. The social science research on trust, distrust or corruption is expanding rapidly. As in some other fields of research the increase in research itself becomes an issue of trust in science as the uncontrolled use of AI has produced an inflation of pseudo-scientific papers as well (Link). However, the finding by Spadaro et al. (2020) that interpersonal trust (trusting beliefs and behavior) is influenced by a general feeling of security as well as trust in institutions is supported by experimental and interview-based research.
There are still many challenges to the research in this field. The “feeling of security” has an overall component, but also several subcategories like the objective or subjective feeling of job security, which is dependent on national and collective systems of employment protection legislation. Economic security or security of a sufficient retirement income might be at times considered more important than (in-)security in cities or the countryside. Differences of the mechanisms by gender and age have to be studied in detail as well, which necessitates large data collections on the issues. Churches that used to be considered as trustworthy institutions or the police forces have been accused of abuses of the high trust placed in them in the last few years. These 2 examples demonstrate that trust itself is a dynamic issue with ups and downs over time, rarely constant over time. Game theoretical considerations add further to the view that trust might be used as a strategy just like economic power. (Image: Cathedrale de Meaux) 

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1000+ entries

From time to time it is useful to review whether a project is still on track or has developed biases, which may run for some time without reviews. Just like the United Nations Strategic Development Goals (SDGs) have been set 1bout 10 years ago, I do scan my own publishing project whether I still cover the SDGs in a larger spread. The goals need monitoring and I shall redo my own review as well.
As the number of blog entries on a daily basis has reached 1000+ entries, a review becomes a bit of a statistical exercise. As a kind of anniversary reward, a publication of more collections beyond the AI-reader or the Paris Olympics 2024 reader should be fun. However, there is so much work with checking and updating links, that the e-book, pdf and epub publications have become a time-consuming effort.
The search function implemented on this digital publication format is so fast and powerful that I am myself delighted again and again about the digging up of previous entries, concepts and evidence retained.
Time is a treasure and a value in its own right. Test it!

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Book as Entry

Libraries are full of books. But there is much more to a library than just books. However, many users of libraries focus on the “classic” origin of libraries as large and more or less exquisite collections of books. Therefore, it is a decent tradition to think of libraries and most of all books as a kind of “memory of the world”. Judith Schalansky writes texts and conceives books. Authors are used to choose typescripts from a huge potential choice. Going through the history of book production, can inform about the diversity of appearances of texts in book form. The panel discussion at the Stabi West in the presence of Schalansky and about Schalansky raised awareness to the point that there can be many more than just one entry into a book. However, we are so used to read front to back, that it is even hard to think about more entries. Images, typescripts and typesetting or the kind of binding, all may serve as facilitators for more ways of handling a book. 

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Multiple clocks

There is nothing more confusing that multiple clocks that are ticking away without being synchronized, which means, they ought to show the same time. A medical and social science perspective on multiple clocks, however, builds on the fact the different social processes run with different speed, i.e. multiple clocks are ticking in parallel but one may be more advanced than the other. The study of longevity has recently acknowledged that each human organ is aging at its own speed and if the time to failure is close for the liver, the time until problems of your heart might still be far off. Overall longevity is determined by the time to failure of a major organ, despite the fact that multiple clocks of organs are running in parallel.
The can be observed for social processes where, for example, the timing of unemployment or retirement might be dependent on a parallel process of a household dissolution causing a peak in stress. Overall life satisfaction, therefore, depends largely on multiple clocks that might be running in a synchronized or not-synchronized manner. Hence, we all live with multiple clocks ticking inside us and around us. The illusion is, to believe that time is just a single, unique measure.

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Time and Emotions

In psychology, time and emotions are a matter of milli- or even nanoseconds. Showing emotions, intrinsic ones or controlled ones is passing rapidly through our brain and, for example, facial muscles. Hence, time plays a role in how we react emotionally to an image or any event. The author Rüdiger Safranski starts his history of the concept of time with the emotional experience that time appears lengthy or tedious. In his view the emotional understanding of the concept of time is key to a better grasp of the philosophical roots of the concept of time. Starting with Greek philosophers, the Stoic tradition, Augustinus, the history of ideas is full of reflections on time, what it does to us, and how we best deal with the effects time has on us. In famous literature from Marcel Proust or Samuel Becket, we were reminded of the creative power of lengthy periods of time and the importance or futility to ask fundamental questions about time and our destiny. Beyond the rational thinking about time, the emotional experience of time makes up much of the spice of life. 

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Social time

What does the „social“ have to do with time. Well, time is a perfect case of a social construction or a fundamentally social construct. The definition of time as „Greenwich mean time“ is nothing but a useful socio-political statement to synchronize time across the world, or previously an imperium. Points in time, as shown on a clock(s), can be helpful to synchronize human behavior. We might want to show up on the same point in time to start or end work. Of course there are thousands of ways in which such synchronization might go awfully wrong. This makes for splendid drama and movies have a long history to capture our attention on this matter. Social expectations, a social, psychological, and even a biological concept in extreme cases (Pavlov effect) make many of us to get a bit itchy, if time is getting short to meet other persons or an expected event is going to happen. A lot of social pressure is transmitted through the ticking away of time. The mechanism to internalize social patterns (for example prayer), via time and the clock, is quite powerful and has been used in movies throughout the history of the cinema. Even the individual endpoint in time is in almost all cases a shared social experience and turns into a kind of socially relevant time. (Take your time to watch The Clock by Christian Marclay).

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Saint-Simon Utopia

Towards the end of the 18th century and during the early 19th century, the early signs of what the industrial revolution would mean for the working people became visible. Saint-Simon had lived through the ups and downs of the French revolution himself and had been to the Americas with La Fayette before he developed his utopian socialist vision of a unified class of working people, which for him included blue as well as white collar workers. At the advent of the 2nd industrial revolution through general and agentic Artificial Intelligence (AI) in 2025, we shall most likely witness a renewed interest in utopian scenarios and grand ideas of what the future of technology, society and humanity might be like. In 2026 we shall re-read Saint-Simon quite a bit in order to learn about ways to make sense of arising trends and how to come up with a positive utopia that can motivate people to thrive again for more equality within and between societies. 

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Peak Refugees

The number of refugees in the world has stabilized at a very high level. According to the data from the UN Refugee agency (UNHCR) until mid 2025 the number stands at 36.6 million people. With slight decreases in the last 2 years, the challenges remain at a high level. The 10 top countries hosting the largest numbers of refugees are Iran, Turkey, Columbia, Germany, Uganda, Pakistan, Chad, Peru, Poland and Ethiopia (compare Fig 4 of report). It is particularly remarkable that this list of countries is relatively little associated with a country’s level of average income. Humanitarian concerns and being a neighboring country play an important role. We all hope that we have witnessed peak refugees and that an assisted and safe return will be a feasible option for many of them eventually. Although we know that many people suffer from authoritarian regimes and, for many years, don’t have a return option in sight. (Image: Documentation Center on refugees in Berlin) 

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Sociology in Theatre

Thanks to the inspiring direction by Denis Podalydès of Molière’s “Les fourberies de Scapin” we can experience the fruitful application of sociology to classical theatre production. This combination of thoughts has been performed at the “Comédie Française” for more than 7 years in 2025-11. The accompanying booklet of the performance mentioned the ample inspiration of Denis Podalydès by the French sociologist Pierre Bourdieu. Personalities in Molière’s theatre are represented as incarnations of the “habitus” each character stands for. Such an interpretation of the roles in the theatre play, raises awareness about the subtle differences between personalities. Even two rich men may differ in their habitus, because their fortunes are of different size or kind, yet they may share even more personality traits. Molière was a particularly crafted author, director and actor to stage such subtle differences, which are embedded into societies often across generations.  

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Colette The Cat

The novel “The Cat” (La chatte) was written by Colette with a view on the emancipation of women. The main character “Camille” freshly married to her husband is terribly jealous of the cat 🐈‍⬛ of her husband Alain. In order to deal with this situation she dropped the cat from a window in a moment of anger. As her husband seemed ready to divorce her due to this incident she claimed that her husband defended higher moral standards for the cat than for her psychological wellbeing. The novel certainly raises the issue of hierarchy of rights and duties. The moral dilemma highlights the schism of animal rights and/versus human rights. This specific issue seems to be resolved in the modern context, where both animal and human rights are protected in parallel. On a more abstract level, however, our relationship with animals and nature requires us to balance the rights and relationships again and again.

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Racine Andromaque

The representation of Jean Racine’s “Andromaque” in Brussels at the Theâtre des Martyrs in 2025 has been an interesting choice, because the revival of a 17th century tragedy dealing with the intricacies of the Greek and Trojan war (mostly remembered for the Trojan horse). Jean Racine turned French theatre back to tragedies with his Andromaque (Résumé and analysis in French!), rather than the comedies or tragi-comedies of previous great authors like Molière.
The literary analysis of Andromaque by Roland Barthes (“Sur Racine”, 1963) identified 3 separate locations: chamber, anti-chamber and exteriors. The real power seems to live in the chamber as the place of respect, but also terror. (Compare also Mithridate). The anti-chamber is the place of diplomacy and the place of exchange of ideas, information and strategies. The exterior world is mostly closed off through walls or balconies as views from above. For Barthes this “symbolizes” even the prison inside or the pure heroic life inside the walls.
Besides this 21th century interpretation of 17th century theatre, Racine is remembered for his tragic love stories where A loves B, but B loves C and, maybe C falls in love with A. (Compare Robert Horville, 1991) The Condorcet paradox (Science of it) described only formally in the 18th century enlightenment, many decades later, had proven mathematically that such combinations of personal preferences are impossible to resolve. Hence, these confusions are great stuff for tragedies to evolve live on stage.  

 

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Popular Sociology

Sociology, like other social science disciplines, has often difficulties in reaching bigger audiences. However, in combination with a museum which specializes in the history of a big city like Paris, the insights can suddenly become very popular. The “Musée Carnavalet of the history of Paris” has mounted an exhibition, which builds on the population censuses of 1926,1931 and 1936. The access to the complete original records of 3x about 2 millions of people has become a national treasure for social scientists and the public at large.
People flock to the exhibition. Some do it to learn about the past of their districts or streets. Others to learn about historical facts, which are sometimes linked to the family anecdotes and broader historical narratives. Out of this interest grows an understanding of macro- and micro-level social processes, which makes use of basic statistics.
People ask themselves: Is your (family) story unique or is it part of a more general pattern or social process like urbanization or social mobility.
(Image: original census recording sheet – Paris)

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Digital Social Networks

Social networks have become the place to be. The need to distinguish the digital social networks from the social networks of people in the analog or “real” world is important, as we realize that many young persons seem to suffer from loneliness despite a hundred personal links in the digital social networks. This paradox of digital and non-digital social networks needs careful attention of researchers because of the opportunities and risks involved in the transferability of contacts from one network to another.
There is s a kind of “conversion rate” of digital contacts into face-to-face contacts and even purchases for marketing purposes in the world of business. The sociology of the virtual has to deal with these paradoxical social relationships and study the increasing phenomenon of being «alone together». Increasingly we are alone, but together. Over the life course this phenomenon and the digital social network paradox change as well.
To research such a topic we need rather intrusive, personal data and access to the digital traces of people as they construct and deconstruct either form of social networks. 

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Social Anthropology

Dina Dreyfus, married several years to Claude Lévi-Strauss, has shared with Claude the long anthropological expedition to Brazil in the 1930s. They jointly studied the social organization of indigenous people across Brazil. Their abundant notes of field studies have now been digitized and the BNF is making this accessible.
Additionally, an exhibition on these field studies reveals the close collaboration of both partners. Returning to France in 1939 meant that soon after the return due to their Jewish decent had to interrupt their academic careers in France and some notebooks were lost during the Nazi occupation of France. After the war both separated and Claude Lévi-Strauss embarked on the drafting of the structuralist theory, Dina became influential in the field of the philosophy of education and teaching philosophy herself.
Besides all these lasting achievements, the exhibition shows the typewriter which had accompanied them for many years. The German language layout is quite remarkable as this asked for an additional mental versatility in putting their thoughts and experiences into the form of a manuscript. According to Claude Lévi-Strauss the use of this technical device allowed him to detach himself emotionally from his analytical work.
(Image: Exhibit: typewriter Claude Lévi-Strauss, BNF 2025-10)

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Sink / Rise

Nick Brandt presented his engaged photographic projects “The day may break” in Brussels at the Hangar Gallery space in Brussels (2025-9-21). The photographic work spans the globe to document and tell the story of a an endangered planet. The environmental and social fabric is at risk of an unprecented scale in the 21st century. Rather than producing hours of documentation, Nick Brandt focuses on images that stick. His “mise en scene” is meant to haunt us. And it succeeds in it. In the best sense of a tradition of a “photographe engagé” he intends to convey messages, even whole narratives to us about and from people in remote places, who are endangered through our inaction or paralysis in front of the challenges posed by global warming and climate change as well as the social and societal consequences.
We can save people from drowning in floods and rising sea levels. The chapter Sink / Rise of this project was produced with people from the Fiji islands who participated in the futuristic scenario of a sunk island. Without accusations, these people question us. Why? How? What for? Where to? – without speaking a word. They spend time in on a sunk island, surrounded, submerged by beautiful, but morbid, turquoise water and the graveyard-like remainders of a broken coral reef. These are photographs not of these people, but about them, about their likely fate, and (very important) produced with them as empowered actors. May they have a chance to rise like a phoenix from the ashes from these photos.
The documentation on the “Making of …” (image below) as part of the same exhibition allows transparency and additional insights into the artist’s work and proceedings.
(Image: Hangar Gallery, Brussels 2025-9-21, On the making of Sink / Rise by Nick Brandt)

 

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Marc Aurel Book 12

The closing book of Marc Aurel’s Meditations is taking issue with his own posterity. As a guideline for others, he formulated the claim not to care so much more about the opinions of others, but to stand by own reasoning and trust in one’s own opinion. “I have ofetn wondered how it is that everyone loves himself more than anyone else, but rates his own judgement of himself below that of others. … So it is that we have more respect for what our neighbours will think of us than we have for ourselves.” (Paragraph 4, Penguin Classics).
Of course, in the age of “philosophy as discourse” (Habermas), we are used to criticism of books and their authors. For the emperor philosopher this was less obvious, albeit the Socratic tradition of exchanges between teachers and their scholars was a kind of precursor of 20th century philosophy.
His writings in ancient Greek, however, remained little known and debated until its first Latin publication. Ever since, it has been a prominent work on ethics and leadership. The exhibition in Trier featured the copy of Helmut Schmidt, as the long reach of stoic writings on virtues and leadership.
(Image: Stadtmuseum Trier, Model of Villa in Welschbillig)

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Marc Aurel Book 7

In paragraph 63 Marc Aurel refers to Plato as one of his sources: “No soul”, says Plato, “likes to be robbed of truth” ( and continues himself) “– and the same holds of justice, moderation, kindness, and all such virtues. Essential that you should keep this constantly in your mind: this will make you more gentle to all.” The remarkable reasoning is to transform the own generalized experience into a behavioural recommendation. It may be argued that Marc Aurel starts from a kind of Aristotelian empirical study of persons in different life domains to derive an empirical fact. Based on this he develops a more Plato inspired “idealistic picture of mankind”. He is very much preoccupied with the philosophical question, how is a good life for all possible. In a previous paragraph (55) he outlined his 3 guiding fundamentals: (1) “The main principles in a man’s constitution is the social; (2)… resistance to the promptings of the flesh, like impulses; (3) judgement unhurried and undeceived”.
With such a claim for a “rational constitution” of man, he puts himself into the footsteps of previous philosophers of the ancient Greek tradition and, therefore, his writing in Greek rather than Latin is also a homage to this philosophical heritage.
(Image: parts of Installation by Fujiko Nakaya in Neue Nationalgalerie Berlin 2025)

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Marc Aurel Book 2-5

There are several translations of Marc Aurel. In the Shakespeare English translation from the Greek original of the Meditations a passage (Book 5 paragraph XXIII) describes or idealises humans as a “reasonable and sociable creature, regulated and directed.” The same short quote of this paragraph in the English translation by Martin Hammond (Penguin Classics p.43) reads: “…my wish is to follow the nature of a rational and social being.” Of course, both translations are pretty similar at first glance, but the difference of “reasonable” versus “rational” and “sociable” versus social” mark very important differences that had and have different impacts throughout the following centuries up to today. As in many other instances going back to the original version in Greek (book link) might clarify the issue, however, the entry barrier is access to the bilingual version and use of an ancient Greek dictionary.
With almost 2000 years of advances in rational approaches and its tools like mathematics, the scope of the rational is huge and the behavioural turn in the social sciences demonstrates the limitations of human’s use of rationality (λογικός) in decision-making. Reasonable seems to come closer in today’s “post-enlightenment” world.
There is also quite a divergent connotation in the simply “sociable” (κοινωνικός) being or the “social” being, which has a wider scope attached to it. Hence, lets be aware of the implicit interpretations of translations. For a start the parallel reading of translation and original (Link) might enhance our understanding and spur even new translations and interpretations, which speak with the classic originals to today’s audiences (with or without AI).
A witty joinder of both previous translations is “And my will is the will of a reasonable and social being”. (Link Book V, paragraph 29 bottom).
From the Greek to French in book V (Link)  with an even broader understanding of the social as “la société universelle”.

(Image: Camille Claudel 1905: “Persée et la Gorgone, Lucile Audouy collection Paris, exhibited in Berlin 2025, Alte Nationalgalerie)

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AI Podcasting Me

Content producers have lots of tools at their disposal to get their content across to very different audiences. For some time the traditional media of newspapers, radio and TV were the prime outlets for content distribution. Social media have changed this to many more senders of content than before.
In the 21st century, AI allows to automate media productions. In a trial run I just used Google’s NetbookLM to generate 3 podcasts based on my own writings on AI over more than a year by now. The result is available and using artificial voices it is possible to broadcast yourself without revealing your own personal voice. I am not done with the evaluation of the outcome(s) yet, but the first impression is an interesting other form to spread content.
More tests are necessary to check for hallucinations as well.
Here are the links to my virtual podcasts:
AI, intimacy and insecurity

AI, Society and the Human Spirit

AI and the Human Mosaic: Navigating Our Interconnected Future

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Emotional history

The making of emotional memories of a city is an art in itself. Many cities have professional photographers who accompany all major events in a city over years. Paris has had the chance that artist photographers and film makers have contributed greatly to the emotional history of the city. Agnès Varda was such a formidable person whose images and movies moved people and allowed to share emotions about the city’s busy and diverse neighborhoods. The « Musée Histoire de Paris Carnavalet » combines an autobiographic perspective with the emotional depiction of live in Paris from the 1950s onwards into the late 20th century. (Image: Agnès Varda, 1950 self-portrait, MEP Paris). 

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Genetic diversity

Part of genetic diversity is the apparent fact that some partnerships have only girls or only women as descendants. This is the message of a study published in Science Advances by Wang et al. on 2025-7-18. The commonly assumed binomial distribution where each event has an equal chance of occurrence at each new point in time does not necessarily hold for this particular events. Therefore, the search for a genetic explanation has been going on for some years. Therefore, there might be a potential for an epigenetic explanation as well, as environmental conditions might co-determine the expression of genes in both parents. The research will surely continue and the sex and gender diversity offers still a lot of surprises. A sociologist’s perspective would tend to focus on later gender attributes and choices rather than sex at birth. The bio-psycho-social research agenda remains wide open.