A Transformative Practice
Show notes
In this season finale, Élaina interviews Jimena Solé, a professor of philosophy at the University of Buenos Aires. Jimena talks about her dislike of school growing up, her discovery of Spinoza, and why she believes that philosophising in Argentina and South America can be a transformative decolonial practice.
The first half of the episode focuses on Jimena’s personal link to philosophy and the second half covers her work on the reception of European theories in Argentina.
Read Jimena’s academic work: https://uba.academia.edu/MariaJimenaSole
Read the open access journal Ideas: http://revistaideas.com.ar/
Contact Jimena
Facebook: https://www.facebook.com/Jimena.Sole
Instagram: @m.jimena.sole
Book mentioned in this episode:
“Parmenides”, by César Aira
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Find the transcripts at https://www.elainagauthiermamaril.com/philosophy-casting-call-podcast
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Philosophy Casting Call is hosted, edited, and produced by Élaina Gauthier-Mamaril
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Transcript
Élaina Gauthier-Mamaril 0:04
This is Philosophy Casting Call
Hello, and welcome to Philosophy Casting Call, a podcast that features underrepresented philosophical talent. My name is Élaina Gauthier-Mamaril and I’m your host and resident casting director.
This is the season finale! If you have enjoyed the podcast so far, please consider donating to Ko-Fi.com/philoccpod. This is a labour of love and every contribution is appreciated. Another free way to support the podcast is to rate and review it on Apple Podcasts, Stitcher, or Spotify! If every listener gives a review, the algorithm will make the podcast visible to even more people. I would also love to know if you use Philosophy Casting Call in your classes! Let me know at philosophycastingcallpod@gmail.com. Now, let’s get to this episode.
Today, I’m taking you to Buenos Aires, Argentina, to meet Jimena Solé, a professor of philosophy and fellow Spinozist. I told you back in episode 1 that we would come full circle and talk about Spinoza! Now, some of you might be doing a happy dance and some of you might wonder if you really want to hear me gushing about Spinoza yet again. But I promise that Jimena’s (and my) love of Spinoza is a vehicle for the larger plot of this episode, the one about discovering philosophy as a transformative practice that can be decolonial. I wanted this season of Philosophy Casting Call to document different ways of philosophising across the world and this episode is the perfect bookend to that narrative because it encourages us to look for even more philosophical practices. So, without further ado, here is my conversation with Jimena Solé.
Hello, Jimena, welcome!
Jimena Solé 2:20
Hi! Thanks very much.
Élaina Gauthier-Mamaril 2:21
Would you like to introduce yourself to the listeners?
Jimena Solé 2:23
I live in Argentina, I was born here in Buenos Aires, and I am currently a researcher, a full time researcher at the Argentinian National Scientific and Technical Research Council. That's the English name for our CONICET. And I am also a professor at the University of Buenos Aires where I teach history of modern philosophy in the philosophy faculty.
Élaina Gauthier-Mamaril 2:50
And we first met earlier this year, (it seems so long ago!) with a virtual conference on the political philosophy of Spinoza. So this is one of the good things about the pandemic is that I got to meet scholars and specifically Spinoza scholars that I normally probably would never have met because my conferences would be limited to kind of around Europe or the UK. So I was really happy to hear a talk there and to meet you. And I just really wanted to be able to have an excuse to talk about Spinoza. And a lot of the people I've had on this podcast so far, don't necessarily focus on one thinker or one, even one school of thought. So I thought I start by asking you first how you got into philosophy and how that got you into Spinoza.
Jimena Solé 3:44
Thanks very much. Yes, it was wonderful to meet you too! And I agree that one of the positive aspects of these difficult times is this. While this this possibility of exchange, even when we are so far away. For us here in Latin America, this opens a lot of possibilities and opportunities. And of course, we're very, we're very eager to grasp difficulties into something good. So we are eager to, to grasp opportunities.
So how I got into philosophy: I think it was during my secondary school. The last years I had philosophy as a subject. And for the first time I think in school, I felt interested in what was being talked about. I didn't really like school very much. I liked reading and I was very curious about things but not really be very into school and with philosophy, things changed. And for the first time I was drawn to this something spoke to me and this very complex and deep problems and concepts were, I think, something that I was kind of questioning myself. And I found for the first time, a space and a moment to speak about that and to discuss it with with others. But I wasn't really sure that philosophy was a possibility for our professional life. So I, the only models I had were secondary school teachers, professors philosophy, and they really didn't want it to, I didn't want to be a professor. I didn't want to be a teacher. And this was kind of the conflict I had. I liked philosophy, but I didn't want to teach because I didn't want to go to school for the rest of my life. I remember talking about this with my philosophy, teacher. And he said, he gave me I think, a good advice. He said that it was normal that I would feel that way. But that when I started to learn about something, and I really enjoyed something, and I had my own ideas about some subjects, I would have the desire to share this with others. And that teaching was a wonderful means of sharing and thinking together and having this community of thought. And while he didn't quite convinced me at the time, that's the truth. And when I finished school, I wasn't sure what to do. I started studying music in a conservatory, I thought I was going to be a musician.
Élaina Gauthier-Mamaril 6:43
Oh, wonderful. What did you play?
Jimena Solé 6:44
I played the saxophone! I started studying philosophy as well as the university are there. When you are See, I want to say this. And I managed to keep going these two courses of studies at the same time, music and philosophy. But well, then I realised philosophy was was better for me, I was better at philosophy. So I felt more comfortable. And I was lucky enough that the National Scientific and Technical Research Council where I am currently a researcher started growing when I finished my undergrad years. So there was kind of a policy of expanding the public scientific system here in Argentina, that increased the number of doctoral scholarships. And I was lucky enough to get a scholarship. So I could continue studying after my first degree, and pursue a PhD.
Élaina Gauthier-Mamaril 7:42
That's so interesting, because I also did violin at the Conservatory. And then my first year of university I did both philosophy and music, and then chose philosophy. That's, it's very interesting. And it's kind of following a trend that I find a lot of people seem to have some kind of creative outlet, and do philosophy. And I think that coupled with what you said about you not loving school, as a child and a teenager, and then having a profession, in education in higher education, and research is quite telling, because sometimes we have this vision of who a philosopher is. And there certainly are a lot of people who come from a mathematics background, or sometimes I've met many of engineers turned philosophers, but there are a lot of musicians, writers, kind of film students that become philosophers as well.
Jimena Solé 8:35
Yes, exactly. That happens also here, among my students, there are usually some that also study music, or also study movie or some do creative writing. So yes, I agree. And I think philosophy has a lot to do with creativity, and to kind of daring to express your own your own mind and to speak your own mind. And that is always linked, I think, to artistic expression, although not always, is it easy to find in academic circles, this space for these more creative and more, maybe more free, freer expressions. But well, I think it's important to keep that in mind to keep that part of our interest or desire personality also alive.
Élaina Gauthier-Mamaril 9:29
You are part of a few working groups and is that a space that you would say allows you to explore that more creative side?
Jimena Solé 9:37
Yes, yes, absolutely. I would say that my research activity right now my main professional activities research and I have found that creating these groups of research group of studies group discussion is essential to our to my activity and to this work. We spoke about just now this strategies to keep desire going and to keep something new. And something exciting about our profession that is not always very dynamic. I think many times when we think of philosophy and all philosophers, what we have is this idea of someone who is alone, facing a book or facing a page writing with their own thoughts, their own ideas, and not really interested or not really connected to the, to the reality of the time to the context of society. And I believe philosophy should be exactly the opposite. And working groups is always something that connects you to problematics that are beyond yourself, that are beyond your own mind, your own personality. So this spaces that I have created with friends and colleagues allow us to, to to exchange and to think together and and also to dare to explore new problematics new themes. Right now, I have a Spinoza group that is ongoing since 2008. And we have managed to attend many different conferences as groups as a group like proposing roundtables or panels. And we have also published books, collective books, and organised many workshops. And they also have a group on idealism that is my other interest in, in my field, and one as well, we also the two groups interact. And we have some ongoing projects that involve everyone. It is also, I think, interesting that these groups are formed by senior researchers, and also students, undergrad students, or PhD students, young researchers.
Élaina Gauthier-Mamaril 12:15
For those who can't see me, I'm just like smiling broadly, because this sounds like the best of what academia can give us. And often, it's easy to forget, because not all environments are welcoming. And sometimes we do get very isolated, at least those a lot of my experience as a PhD student was to be isolated. And it's just wonderful to hear that there are groups out there. And I love this idea of kind of intergenerational different stages of scholarship and careers and being able to really not only have dedicated working groups, but as you say, like be able to make them intersect, and really work on people's interest and expertise in sharing what your own research is. And you told me when we spoke before that there's something very spinosus about the idea of doing philosophy together. And so for people who don't know what that means, how would you define that?
Jimena Solé 13:24
Well, yes, I, I believe that when there's been a success himself that this drive towards knowing involves helping others achieve this same knowledge. That's something that struck me deeply when I read it. I think I felt a profound affinity to this idea. And I, it's kind of, I wouldn't say it's a theoretical certitude. It's not something that I have come to as the result of study. But it's something that is, for me a result of my practice, when I try to think and read and understand with others. When something generates something happens, that doesn't happen when I'm alone. And I think that a lot of this idea of philosophy is an activity that is something that I defend, and I quite often speak about has to do with this collective idea of philosophy, this collective increase of power that happens when a lot of people try to achieve the same goal and try to help each other achieve a goal. So yes, I completely agree. And I think that it's an experience that most people would agree that that is true.
Élaina Gauthier-Mamaril 14:51
And what made you settle on Spinoza and specifically, his reception in German idealism was something you wanted to write your thesis about something you wanted to pursue, in your research?
Jimena Solé 15:02
Well, my bachelor's thesis was on Spinoza, and the problem of finite and infinite. And while I was reading very technical and very concise papers on these, I came across one book that told the story of the reception of Spinoza, in Germany, in Germany as the first part of the world where Spinoza became kind of recognised philosopher, philosopher, part of our canon. So I was immediately interested in this aspect of Spinoza, how his figure, his character, was constructed in many different ways, as a dangerous and mistaken as a problematic figure. And well that this idea that Spinoza, could be many spinosus and that he could be read and understood in so many different ways. So ne panties, very mystic thinker of these ideas that were all kind of contradictory. But still, they were all said about Spinoza. I mean, he was not only isolated from Jewish community, he was also then persecuted as a dangerous offer. Now after publishing the TDP, that theological political treatise, the defence of democracy, defence of freedom of thought, and this idea of God as an imminent de t, it was all very challenging for his time. And I think it will be He intended it to be so and so he was also persecuted and banned, and his texts were burnt, and prohibited. So during his life, he was a very complex character. But after his death, the reception in Germany was what was my way of portraying it is to say that Spinoza became kind of a battlefield, because one had to take sides in front of Spinoza. When you have to criticise or criticise, or, or defend an image of Spinoza that each one each of the participants of these debates had to kind of build, and, and forge for himself.
Élaina Gauthier-Mamaril 17:28
And what were those main images?
Jimena Solé 17:30
How would you say? Well, the main image is Spinoza, as an artist, and as a fatalist. So he was understood, as someone who denied the existence of God, the existence of a transcendental God, of course, and as a person of a personal God. And as someone who denied the existence of freedom, because of his defence of determinism, so, it was a very problematic doctrine. It presented the challenge of having to refute it, people had to refute Spinoza in this effort to show that Spinoza is mistaken or is nonsense, that's that was the main interest is to show that it made no sense to be a spin assist, many started seeing in his ideas, something to hold on to, and to in more of a political sense to fight against orthodoxy and political order, but also in the philosophical and ethical spheres, some found in Spinoza. Scott, kind of a new idea from where one could build a new ethics and new moral, also a new religion, good day, for example, or Cara. They were both friends of Spinoza. And were not ready to burn his books. And so they defended him openly. And so a new kind of a new story began a new era of renewed cynicism, some speaker...
Élaina Gauthier-Mamaril 19:14
What's the legacy of the kind of German idealist reception of Spinoza today, because as you said before, like, and I haven't to completely agree that the idea of Spinoza "Your Best Life" happens when you encourage those around you to think and to live freely and to express what he calls her or cannot do their own particular power and their own individualised way. And we all live better if we do that collectively. But that is not a reading that everyone has a Spinoza some people have been strongly in the camp that he's a radical individualist, and that it's kind of like ethical egoism that happens in his ethics. So what would you say is the link between what you study in German Idealism And the type of camps that exists today?
Jimena Solé 20:03
Well, I would say for me, from my point of view, there's a very direct link between how Spinoza thinks this connection of individuals and the whole and how the German idealists understand it, just as you said, Spinoza is often read as an individualist, but I think that's not what we can find in his in the letter or in the spirit of his books. And that's what I also find in the idealists, especially in fishing, I'm focusing right now more in Fishers work. And I see a lot of affinities in how they think about individuals as parts of a whole that cannot be separated from that whole, I mean, the condition of possibility that something is an individual is that it is also a part of something bigger, and this idea that also is very extended, we can find it almost everywhere. That modern philosophy is the philosophy of the subject of the eye of the individual of egoism, I think it's quite easy to find some textual support to think otherwise, when you find in Spinoza, or in Fichte, for example, his claims that there is no individual without trans individuality, the community is first and only these inter inter individuality or inter subjective relations are constitutive of individuality have of such.
Élaina Gauthier-Mamaril 21:45
You mentioned that a lot of the criticisms of Spinoza, then and still now, is this idea that he denies freedom. And I mean, that's something that's very interesting to me, because that's what I work on in Spinoza. Is there any aspect of Spinoza that you are currently working on more than others?
Jimena Solé 22:09
Well, yes, I and it has to do with freedom with the idea of freedom it has been also, I would say that my interest right now is in the concept of action. Spinoza presents this this concept of action or activity, directly linked to the idea of thinking adequate idea. And I think there's something very rich in this idea. And it's very complex. And that would allow us to think about the connection between theory and practice. And to really understand philosophy as transformative practice, that's also something or an idea that Spinoza helps us get rid of this idea that philosophy is passive contemplation of the reality, or the word philosophy is nothing of passivity. If it's real philosophy, I think it's pure activity. And it's always mixed with desire. And that's something I learned from Spinoza.
Élaina Gauthier-Mamaril 23:14
And that's something I love as well, like, it's the idea that it's not at all a dispassionate, exact activity. And it's not something that's removed. And one thing that I like about Spinoza, that can be challenging when articulating discourse, even within philosophy is that his whole philosophy includes a multitude of different aspects and ways of looking at it. So you can look at his ethics, but through a metaphysical lens, or you can look at through epistemology, or you can look at at through a political philosophy lens, it's all together. And that, for me resonates with the kind of thought I want to have about life, I remember when I would present Spinoza to high school students, kind of be like this rock star person feel like yes, he was involved in politics, and he was involved in kind of what was going on in his community. And this is something we should all remember that people don't have ideas, zapped into their minds like lightning, they have concerns, they have constraints, there are certain rules of how they're allowed to publish. And I think that's important to keep in mind. Because even now, when we think oh, you know, we're quite free and how we publish and things like that. But there are constraints. And I think both you and I have experienced that, that you can't just go and say what you want to say you get reviews being like this is not professional enough or this is not this is to derivative or this is not philosophy.
Jimena Solé 24:45
Yeah, exactly. Yes. And also coming from what is often thought of as a peripheral area. I mean, I live in Buenos itis. And I study and work here those constraints as he said, They are very rough. I mean, it's hard to get published in other languages for people who don't speak English or French as a mother language. And it's also hard to hear that philosophy can only be conducted in those languages and that our native Spanish is not a philosophical language or philosophical tongue. Luckily, things are changing, we are experiencing kind of a shift in these ideas, but maybe not as quickly as one would hope to. But of course, things are slowly becoming more open to different voices. And I think this podcast is also a testimony of that.
Élaina Gauthier-Mamaril 25:50
This allows me to segue into your work on reception. So you've talked about reception of Spinoza, by German idealists, but what about reception of both non Argentinian philosophers in Argentina? And vice versa? That kind of have you seen an evolution in the value that's given to philosophers and philosophies that are not the classical Western canon?
Jimena Solé 26:17
Yes, in the last years, some evolution has happened, I would say. But I think that kind of, I would say my generation is kind of the protagonist of this shift. Our experience, our students at university was very orthodox in the sense that Canon was the canon. And there were no women, philosophers in the sea levels, Argentinian thought was something very marginal, in our sea levels, we hardly read anything that wasn't the classic canon of philosophy of Western philosophy. And I think many professors made it explicit. And when they didn't make it explicit, it was implicit that if we wanted to be philosophers to be academics, we had to go to Europe, and study there and have kind of a sense of what was going on there, in order to copy or mimic how philosophy was, practice there. So this kind of idea was that one had to be very European, and, and not Latin American at all, to be able to do philosophy. Of course, also, one had to be a man and not a woman.
So you can imagine for me, the challenges were, were everywhere, and very big, wanting to keep something of my identity as a Latin American, as Argentinian and also as a woman. But what I found in Spinoza, and in this history of his reception in Germany, was the opportunity to think about reception under a different light, this episode of the history of philosophy that everyone says it's very important, and it's kind of a central moment of the history of philosophy of modern philosophy. This Spinoza should drive the discussion on Spinoza ism and how Spinoza was read and how Spinoza was appropriated by different thinkers in Germany in order to defend or to justify other ideas different from Spinoza made me also reflect about what what was going on here, how we read European philosophy or North American philosophy, and how we have appropriated some of these schools of thought some of these ideas, and the truth is that when one starts studying the history of the Argentinian intellectual life, and Argentinian philosophy and Argentinian thought, it is quite easy to see that it was always connected with European thought and European philosophy. And there was always a very immediate exchange of ideas and the fact that we are not taught about this, the fact that we don't read what our ancestors in here in Argentina wrote about this European philosophers and we go directly to the classics, classic studies and classical secondary Bible bibliography that everyone is reading in other countries. I think that is very eloquent about how we are introduced to our own history of philosophy. I mean, that part of history has been kind of deleted or silenced, as if it hadn't exists. instead. And this year, for example, in April, we held here what it was virtual, but here and when I say this, we organised a conference on Fichte and Fichte's reception in America. And the truth is that when we thought of the theme of the conference, we were kind of scared that no one would participate. Because this idea of Fichte in Latin America was a complete blank. And there wouldn't be anything to say about that. And the result was completely opposite. We had a lot of participants, and there were many people who were explicitly grateful that the opportunity to say something about what was a quotation that they found somewhere, or an affinity of thought that they have always felt present between Fichte and some local thinker. And the truth is that we managed, again collectively in group to reconstruct the presence of fishtail in Latin America, with Spinoza that has already been made. And when one focuses in those small or big episodes of reception of European philosophy, during the 19th and 20th century here in Latin America, it is easy to see that the traditions are not well, there are no two different spheres, there are no different worlds. Philosophy is only one and Latin America has always participated. And what kind of like women's voices have been silenced, while Latin American intellectual voices have also been silenced. Mainly here in Latin America.
Élaina Gauthier-Mamaril 31:54
It's interesting to hear you say that because I remember when I spoke to Kathryn Belle, she has a similar project, looking at black women, philosophers and thinkers responding to Simone de Beauvoir, in real time. So when the year was published, there are reviews by black woman in America. And there's a lot along scholarship of black women kind of discussing the second sex. And I know as someone who was taught in kind of Western philosophy, and who has a special interest in feminist philosophy that was never made apparent to me at all in my studies. So I think it's interesting to hear you say that, like, yes, Latin American scholars were engaged from the very beginning with these ideas. And that's just kind of been eclipsed or elided.
Jimena Solé 32:45
Exactly, they were not only engaged, but they were finding or looking in these ideas in this European foreign ideas. They were looking for answers to our very local and very current problems. So I believe that they were not only passively receiving, and maybe participating in debates in academic debates. But they were also finding in different schools of philosophy, or in different authors, practical ideas, ideas, from where to build kind of a programme, where maybe, as you can imagine, in Latin America, our social or political or cultural life is very developing, it's very open. And we are all very eager to participate in shaping it. And we have still this feeling that we are kind of contributing to build our nations and to build our culture and to build our society and to build our institutions. So that has also some connection to what we spoke a moment ago, about Spinoza. And this idea that philosophy is always connected to context and connected to social and political problems that are of everyday life, and not only kind of isolated train of thought about very complex matters. So I think that here in Latin America, we have a conception of philosophy as very practical as very engaged Argentinian or Latin American philosophers reading European philosophers are looking for answers to problems or looking for programmes or looking for ideas that can be put in practice in order to achieve some change. There is where I feel that thinking about reception can be very useful in order to reconstruct or rebuild this history and to understand how we do philosophy nowadays. And also, of course, what is the role of philosophy and philosophers in society because it's not something that happens spontaneously it kind of an activity and very engaged and very active way of participating.
Élaina Gauthier-Mamaril 34:58
So in a way it's law kind of a reception, as you say, it's not like a passive receiving of something, it's more having access to a different thought and being able to use that as a resource.
Jimena Solé 35:11
Exactly. But using it as a resource means that you are also transforming it. And that's where I think the activity of philosophy is, is really seen in this transformation of the so called sources. So I think that having this notion of being aware of what we do when we read, that is not passive activity of receiving ideas, if we want to take philosophy seriously, if we want to be these kinds of philosophers that we are speaking about, then reading is never a passive activity. Reading is always a very active, very engaged and transformative activity.
Élaina Gauthier-Mamaril 35:54
I remember the first time when I was doing my undergrad, the first time I kind of after toiling hours and hours and reading a text for class, and then I kind of understood it, but I was aware of that I was understanding it with my whole self, if that makes sense. Like I wasn't just, Oh, I understand these conceptual ideas. I was like, it had literally passed through me. And it's his idea. I mean, this is what I guess Spinoza would call having the adequate idea, you kind of grasp it, but because it's gone through that process, it's mine. It's not just an idea that someone taught me I heard, and I remembered, it's really integrated. And that's, that's the kind of high that has made me continue and do a PhD and want to do more. But it's that very moment when you like, it's not just having lots of information thrown at you. It's you really integrating it in your life. And that moment of tasting, that understanding is just beautiful.
Jimena Solé 36:57
Exactly. And it's a very transformative experience. I mean, you're not the same after that melons. And not only you are not the same your world around you and your relationships to others, everything changes. And I think the power of philosophy lies there, and ideas change reality and have the power to change reality. And the experience you just shared is a testament.
Élaina Gauthier-Mamaril 37:24
This has been so wonderful, but we've come to the end. So I need to ask you, what are you reading at the moment that is giving you life?
Unknown Speaker 37:31
Well, actually, I'm reading a lot of academic papers on Fisher right now and on decolonial turn decolonial readings are 50 We are preparing an addition about that. So so we are working on this reception factor reception. Yes. With my groups with my colleagues, we are preparing a book. So I'm reading on that many times when I'm editing texts by other persons, and I find something in the bibliography is quoted that I find interesting, then I go and read it. And that's what's happening right now. But in order to get also other ideas, more literary ideas I'm right now reading César Aira, he's an Argentinian author, fiction author. Well, I love him. He's really good.
Élaina Gauthier-Mamaril 38:26
Any specific title? I can link it in the show notes.
Jimena Solé 38:28
"Parmenides", this is a good story by him his called very philosophical. Now, I remember reading kind of assorted essays from him. But for many years is a good recommendation.
Élaina Gauthier-Mamaril 38:45
Where can people find you and your work on the internet?
Jimena Solé 38:50
Well, I have a an academia page that is very accessible, easy. If you Google my name, I think it's easy to find. I also use my Facebook account and my Instagram account to kind of to share activities that we organise and to give access to more people to the books that we published. Well, that I didn't mention, but it's also maybe interesting that we have with my groups with my working groups, we edit our journal, that is called Ideas. It's open access. And we also have a small editorial project. That is called Trajif. And there we also publish a lot of free access work.
Élaina Gauthier-Mamaril 39:39
And that's wonderful because it's in Spanish and we didn't have a chance to touch upon that too much today, but I think yes, it is very important to continue and do philosophy and in different languages because every language gives you access to different concepts and it's also as You've said time and time again in this interview, because you believe philosophy is so practical, or I would say like engaged philosophy, the act of doing philosophy so engaged, it is important to be able to do it in the language that people speak.
Jimena Solé 40:16
Of course, and if we resign to doing philosophy in Spanish, and we just publish only in English, or only in French or German, in my case, then we are kind of fulfilling this prophecy that Spanish is not a philosophical language, we are trying to show that that's not true. And that we can of course, read, speak and write in many languages, but our language is Spanish. And that's our point of view. So we will continue to try to feed this idea that many points of view on many languages and many different ideas are best for philosophy are not and should be encouraged.
Élaina Gauthier-Mamaril 41:01
Well, thank you so much for agreeing to speak to me. It was a pleasure. And I hope you have a good day.
Jimena Solé 41:07
Thank you, Élaina very much for this invitation. We had a lot of fun. Hope to see you again soon.
Élaina Gauthier-Mamaril 41:21
Thank you so much Jimena for joining me and thank you all for listening and joining me during this second season of Philosophy Casting Call. If you would like to reach Jimena, I will put her details in the show notes along with a link to the Ideas journal. I hope you will continue to follow @philoCCpod on Twitter, Instagram, and TikTok. If you have any questions or if you would like to suggest future guests, you can email me at philosophycastingcallpod@gmail.com. Again, the best way to support the podcast is to subscribe wherever you are listening right now and rate and review it with 5 stars on Apple Podcasts or Spotify, but you are also welcome to leave me a tip or to become a monthly supporter on ko-fi.com/philoccpod. Until next season, bye!
Transcribed by https://otter.ai